14 That other hinderance that is of more special force with them al generally is that they have a certain persuasion that they can not join with us in our profession but that so they should depart from the catholik church Which thing indeed is of such importance that if it were tru it were not for any that loved his own salvation or the glorie of God to join with us in our religion For there is but one church as also there is but one faith and whosoever they are that depart from either of both they cannot be of sound religion whatsoever it is they do professe Therfore to examin this matter a little first we may do wel to search out what it is that maketh them to think that if they should reform their profession so far foorth as we have done they should then depart from the catholik church and so consequently deprive themselves of aeternal life then how the same opinion of theirs may be amended Concerning the former me think that the principal cause of this their persuasion is for that they do not rightly gather neither what the church it selfe is nor yet what it is to depart from the same And then if the groundwork it selfe be wrong it is no marvel if the building that be set therupon be awrie likewise The former of them is that in the aestimation of the church they take not unto them a right trial to teach them which is the church indeed For the levels that they commonly use are especially two one taken out of the first foundation of it the other the successe that since it hath had to this praesent time wherin we live Out of the foundation of their church they go about to establish the certaintie of it by two conveiances one from Christ unto Peter the other from Peter unto them For first they imagin that Christ made Peter the cheefe of al and his general substitute heer on earth that he should be under him the head of his church and have the feeding of al that are his Out of this they gather that those onlie are the church that acknowledge Peter next under Christ to be their cheefe principal head Then do they conceive that Peter was disposed to leave this primacy with the church of Rome and to those that should be the bishops therof and that for that cause he left other places and came unto Rome and was bishop there five and twentie yeers And therupon they think they may safely gather that whosoever is not under the church of Rome he also is none of the church of God These conveiances do we take to be of very little force and so consequently no matter of substance to assure us of the truth of this matter For first that Peter had any such praerogative or primacie we find it not set down by Christ himselfe or by any of his Apostles which notwithstanding must needs have been done without quaestion if it had been tru being as it was of such importance Then as touching any assigment over from him to the church of Rome and to those that should be the bishops therof neither do we find by undowted authoritie that he ever did it nor if he had at any time done it yet that he had libertie so to do and that God would ratifie his assigment But I mean not to enter into that discourse sufficiently handled by many others neither is it needful when as our adversaries themselves do of late so much mislike that part of their groundwork that none of them al of any account can finde in their harts to build so much as their own credit theron The other which standeth in the successe that their church hath had is indeed of greater force to such a purpose but yet notwithstanding such as being rightly considered yeeldeth no assurance to the matter that we have in hand The successe which the church of Rome hath had resteth in two principal points in continuance and consent of others By continuance I mean that it hath not fallen bak again to Paganism or heathenish vanitie neither yet stept aside to the sect of Mahomet as the Turks and manie others have done but ever continued after a sort in the profession of the faith since the time that by the Apostles it was delivered unto them Which surely is a very special blessing of God an evident work of the holie Ghost and a very good cause why al those that wish wel to the Gospel of Christ should have the ancient church of Rome so much the more in reverence for it So commeth it to passe that they have not onlie had after a sort a continual succession of bishops teachers but also have in some maner praeserved and hitherto maintained both the word and the sacraments that Christ himself did leave unto us The consent also that they have had hath been verie great yet not ever alike but somtime more than at some other So long as it kept the faith undefiled and was earnestly bent to advance the kingdom of Christ and would in no wise break but carefully maintained the unitie of the church so long they had the consent of al that dwelt about them or by any means could have any dealing with them And that not altogither for the antiquitie and dignitie of the citie bicause it had been of great continuance in a florishing estate and was now the imperial seat but also even for the sinceritie of the faith and for divers excellent gifts that God had powred upon that church in plentiful maner But after that the former zeal being abated it began to fal in love with earthly things and to break the peace of the church to advance it selfe then began manie to let down their former good liking of it al the East churches generally and manie of the better sort in the West likewise Nevertheles even then also the greatest part of al Europe and some others else-where besides did cleave unto it partly of themselves for the former dignitie of the place or for that they perceived not how they began to slide away from the sinceritie of their profession but especially bicause of the great power that the church of Rome did after obtain from which they saw not how to withdraw themselves without some praesent displeasure or danger Hence commeth it that they have had their doings allowed and their opinions confirmed not onlie by manie several persons of best account but also by Provincials abroad and by general Councels at home themselves or their frinds in these latter ages ever bearing the sway in them both So that indeed the church of Rome hath had such successe in these parts of the world among us that to our knowledge there hath not been the like for earthlie pomp any where else Yet notwithstanding this also is over weak wherupon to set that building of theirs needs must it have a faster ground else can it never be able to
do specially commend this unto thee the rather for that it proceedeth from those that otherwise are for divers points the greatest adversaries that we have in the cause of religion And wheras inordinate contention is not only unseemly for the church of God but also hurtful to the cause of religion a special point of wisdome it is when God hath bestowed any good gift on any of us al that others should so aesteem therof as that they make the same a mean to moderate the bitternes of their affections towards al those that gladly would live peaceably with al so much as they might as also on the other side it is very cleer that those that wil not so far as the cause of religion it selfe doth permit them may have just occasion to be ashamed and therby to finde out what kind of spirit it is that doth lead them So the substance of the booke is such as that a minde that is wel disposed may with one and the selfesame labor gather out of it both lessons of godlines unto it selfe and that which may somwhat occasion some better agreement among certain of us with such of them I mean as stand more indifferent and are content to dissent no further from us than of conscience they think that they ought The former of which wil yeeld us this fruit that we shal addresse our selves to do in som good measure our service to God the other that we shal do it with a quieter conscience our selves desirous to be at peace withal so far as conveniently may be obteined On the other side likewise bicause I found the maner and form so far foorth out of order as I have declared therfore did I indevor my selfe to help it a little as need required But as touching the transsation that they use I have altogither let them alone therwith partly to condescend so far unto them as to suffer themselves in such case to use what translation they wil and with good wil to hear them therin and partly for that divers points of the matter were so grounded therupon that the translation might not be amended unlesse the matter were altered likewise So far foorth therfore as there was no manifest error taken in withal I have left it wholy unto them though otherwise it might oft times be amended For which cause also I did the rather omit to meddle with the quotations to alledge the verse of the chapter withal bicause that in distinguishing of the verses we disagree somtimes and forbearing to obtrude ours to them unlesse I thought they would take it in good part have forborn likewise to use theirs for that we finde it not so agreeable to the truth it selfe As for those special words of theirs that the Author so praecisely useth I have used my libertie therin somtimes letting them stand as they are and somtimes altering them when they were abused or otherwise the case did so require Those other points of their proper opinions wherin we dissent from them and they no dowt from the truth it selfe I have clean left out and some of those venturous points besides togither with certain of those places likewise which he hath alledged out of others that did not so much appertain to the matter that he had in hand or not so effectually touched the same as himselfe otherwise hath done The former of which I therfore left out for that neither my selfe could allow to leave any such as to my knowledge might be any hurt or else but occasion of stumbling to others neither could I so have gotten it foorth to the use of al carrieng stil such corruption with it And this have I done so much the rather for that most of those things seem rather to be added by some that had the perusing of the booke before it might be allowed among them to come to the print than by the proper Author therof they do so little oft times agree with the argument that there he hath in hand nor with the maner of handling of it As for example in the first part of the booke and third chapter setting down the end of mans life which he saith is the service of God eight or nine times in that chapter is joined withal the gaining of heaven which notwithstanding is not agreeable to the maner of the Authors handling of that point as it may appeer in the whole discourse there and namely by his place of Zacharie in the beginning of the third and by his division in the beginning of the fourth chapter where notwithstanding the gaining of heaven is very odly put in again The other sort likewise I thought good to leave foorth for that being impertinent they might discredit some part of the rest or else but weaker than the rest might so let down the affections again which were stirred up before by the other And truly the spirit in these dais doth proceed a great deal more effectually both in doctrine and exhortation than it did in the dais of divers of those that were heer alledged Wherin if there shal be any that shal think either on the one side that I have put out too much or on the other that I have put out too little neither am I desirous to overrule their judgements nor very careful to maintain mine own if any shal come with better matter contenting my selfe only with this that I have done what seemed to me to be most expedient to the glorie of God and to the benefit of his people heer And so without any further defence of my doings therin now gentle Reader I send thee over to the booke it selfe where if thou shalt bestow a little pains though it be no more but once with advisement to read it over I dowt not but that thou wilt confesse thy labor to be wel bestowed Which when thou shalt finde then descending to the Author of it seeing himselfe desireth to be holpen by thy praiers thou shalt do wel both to thank God for him for this which is done and to solicite him with thy praiers on behalfe of him and the rest that it would please him to give them a further knowledge of the truth in Christ so far as his wisdome hath thought expedient to the setting foorth of his own glorie and to the salvation of those that are his And God give us al so many as do appertain to his kingdome his grace in that measure that both we may agree togither in the truth of religion and altogither imploy our selves in his service heer in peace and quietnes one with another And so I bid thee hartily farewel At Bolton-Percy in the ancientie or liberties of York the 9. of Iulie 1584. Thy hartie wel-willer in Christ EDMVND BVNNY The booke of Christian exercise appertaining to Resolution The contents of the first part of this booke touching the helps of resolution to serve God The first Chapter Of the end and parts of this booke with a necessarie
considerations Saint Paul used when he said The sufferings of this life are not woorthy of the glorie which shal be revealed in the next The second Saint Peter used when he said Seeing the heavens must be dissolved and Christ come to iudgement to restore to every man according to his works what manner of men ought we to be in holie conversation As who would say No labor no pains no travel ought to seem hard or great unto us to the end we might avoid the terror of that day Saint Austen asketh this question what we think the rich glutton in hel would do if he were now in this life again Would he take pains or no Would he not bestir himselfe rather than turn into that place of torment again I might ad to this the infinite pains that Christ took for us the infinite benefits he hath bestowed upon us the infinite sins we have committed against him the infinite examples of saints that have troden his path before us in respect of al which we ought to make no bones at so little pains and labor if it were tru that Gods service were so travelsome as many do esteem it 3 But now in very deed the matter is nothing so and this is but a subtil deceit of the enimie for our discouragement The testimony of Christ himselfe is cleer in this point Iugum meum suave est onus meum leve My yoke is sweet and my burden light And the deerly beloved disciple Saint Iohn who had best cause to know his maisters secret herein saith plainly Mandata eius gravia non sunt His commandements are not greevous What is the cause then why so many men do conceive such a difficulty in this matter Surely one cause is beside the subtiltie of the devil which is the cheefest for that men feele the disease of concupiscence in their bodies but do not consider the strength of the medicine given us against the same They cry with Saint Paul that They find a law in their members repugning to the law of their mind which is the rebellion of concupiscence left in our flesh by original sin but they confesse not or consider not with the same Saint Paul That the grace of God by Iesus Christ shal deliver them from the same They remember not the comfortable saieng of Christ to Saint Paul in his greatest temptations Sufficit tibi gratia mea My grace is sufficient to strengthen thee against them al. These men do as Helizeus his disciple did who casting his eies only upon his enimies that is upon the huge armie of the Sirians ready to assault him thought himselfe lost and unpossible to stand in their sight until by the praiers of the holie prophet he was permitted from God to see the Angels that stood there present to fight on his side and then he wel perceived that his part was the stronger 4 So these men beholding only our miseries and infirmities of nature wherby daily tentations do rise against us do account the battel painful and the victory unpossible having not tasted indeed nor ever prooved through their own negligence the manifold helps of grace and spiritual succors which God alwais sendeth to them who are content for his sake to take this conflict in hand Saint Paul had wel tasted that aid which having rekoned up al the hardest matters that could be addeth Sed in his omnibus superamus propter eum qui dilexit nos But we overcome in al these combats by his assistance that loveth us And then falleth he to that woonderful protestation that neither death nor life nor Angels nor the like should separate him and al this upon the confidence of spiritual aid from Christ wherby he sticketh not to avouch That he could do al things David also had prooved the force of this assistance who said I did run the way of thy commandements when thou didst inlarge my hart This inlargement of hart was by spiritual consolation of internal unction wherby the hart drawn togither by anguish is opened and inlarged when grace is powred in even as a dry purse is softened and inlarged by annointing it with oil Which grace being present David said he did not only walk the way of Gods commandements easilie but that he ran them even as a cart wheel which crieth and complaineth under a smal burden being dry runneth merilie and without noise when a little oil is put unto it Which thing aptly expresseth our state and condition who without Gods help are able to do nothing but with the aid therof are able to do whatsoever he now requireth of us 5 And surely I would ask these men that imagin the way of Gods law to be so hard and ful of difficultie how the prophet could say I have taken pleasure O Lord in the way of thy commandements as in al the riches of the world And in another place That they were more pleasant and to be desired than gold or pretious stone and more sweeter than hony or the hony comb By which words he yeeldeth to vertuous life not only du estimation above al treasures in the world but also pleasure delite and sweetnes therby to confound al those that abandon and forsake the same upon idle pretensed and fained difficulties And if David could say thus much in the old law how much more justly may we say so now in the new when grace is given more abundantly as the scripture saith And thou poore Christian which deceivest thy selfe with this imagination tel me why came Christ into this world Why labored he and why took he so much pains here Why shed he his blood Why praied he to his father so often for thee Why appointed he the sacraments as conduits of grace Why sent he the holie Ghost into the world What signifieth this word Gospel or good tidings What meaneth the word grace and mercy brought with him What importeth the comfortable name of Iesus Is not al this to deliver us from sin From sin past I say by his only death From sin to come by the same death and by the assistance of his holie grace bestowed on us more abundantly than before by al these means Was not this one of the principal effects of Christ his comming as the prophet noted That craggy wais should be made straight and hard wais plain Was not this the cause why he indued his church with so many blessed gifts of the holie Ghost and with divers special graces to make the yoke of his service sweet the exercise of good life easie the walking in his commandements pleasant in such sort as men might now sing in tribulations have confidence in perils securitie in afflictions and assurance of victory in al temptations Is not this the beginning middle end of the Gospel Were not these the promises of the prophets the tidings of the Evangelists the
to God O Lord I am thy servant I am thy servant and the child of thy handmaid thou hast broken my bonds and I wil sacrifice to thee a sacrifice of praise This benefit also acknowledgeth Saint Paul when he saith that Our oldman was crucified to the end the bodie of sin might be destroied and we be no more in servitude to sin understanding by the old man and the bodie of sin our concupiscence mortified by the grace of Christ in the children of God 27 After this privilege of freedom followeth another of no lesse importance than this and that is a certain heavenly peace and tranquillitie of mind according to the saieng of the prophet Factus est in pace locus eius His place is made in peace And in another place Pax multa diligentibus legem tuam There is great peace to them which love thy law And on the contrarie side the prophet Esay repeateth this sentence often from God Non est pax impijs dicit Dominus The Lord saith There is no peace unto the wicked And another prophet saith of the same men Contrition and infelicitie is in their wais and they have not known the way of peace The reason of this difference hath been declared before in that which I have noted of the diversitie of good and evil men touching their passions For the vertuous having now by the aid of Christ his grace subdued the greatest force of their said passions do passe on their life most sweetly and calmly under the guide of his spirit without any perturbations that much troble them in the greatest occurrents of this life But the wicked men not having mortified the said passions are tossed and troubled with the same as with vehement and contrarie winds And therfore their state and condition is compared by Esay to a tempestuous sea that never is quiet and by Saint Iames to a citie or country where the inhabitants are at war and sedition among themselves And the causes heerof are two first for that the passions of concupiscence being many and almost infinit in number do lust after infinit things and are never satisfied but are like those blood-suckers which the wise man speaketh of that cry alwais Give give and never ho. As for example when is the ambitious man satisfied with honor Or the incontinent man with carnalitie Or the covetous man with money Never truly and therfore as that mother cannot but be greatly afflicted which should have many children crieng at once for meat she having no bread at al to break unto them so the wicked man being greedily called upon by almost infinit passions to yeeld them their desires must needs be vexed and pittifully tormented especially being not able to satisfie any one of their smalest demands 28 Another cause of vexation is for that these passions of disordinate concupiscence be oftentimes on contrary to the other do demand contrary things representing most lively the confusion of Babel where one tong spoke against another and that in divers and contrarie languages So we see oftentimes that the desire of honor saith Spend heer but the passion of avarice saith Hold thy hands Lecherie saith Venture heer but pride saith No it may turn to thy dishonor Anger saith Revenge thy selfe heer but ambition saith It is better to dissemble And finally heer is fulfilled that which the prophet saith Vidi iniquitatem contradictionem in civitate I have seen iniquitie and contradiction in the selfesame citie Iniquitie for that al the demands of these passions are most unjust in that they are against the word of God Contradiction for that one crieth against the other in their demands From al which miseries God hath delivered the just by giving them his Peace which passeth al understanding as the apostle saith and which the world can never give nor tast of as Christ himselfe affirmeth 29 And these many causes may be alledged now besides many others which I passe over to justifie Christs words that his yoke is sweet and easie to wit the assistance of grace the love of God the light of understanding from the holie Ghost the internal consolation of the mind the quiet of conscience the confidence therof proceeding the libertie of soul and bodie with the sweet rest of our spirits both towards God towards our neighbour and towards our selves By al which means helps privileges and singular benefits the vertuous are assisted above the wicked as hath been shewed and their way made easie light and pleasant To which also we may ad as the last but not the least comfort the expectation of reward that is of eternal glorie and felicitie to the vertuous and everlasting damnation unto the wicked O how great a matter is this to comfort the one if their life were painful in godlines and to afflict the other amidst al their great pleasure of sin The laborer when he thinketh on his good pay at night is incouraged to go thorough though it be painful to him Two that should passe togither towards their country the one to receive honor for the good service done abroad the other as prisoner to be arraigned of treasons committed in forrain dominions against his soveraign could not be like merrie in their In upon the way as it seemeth to me and though he that stood in danger should sing or make shew of courage and innocencie and set a good face upon the matter yet the other might wel think that his hart had many a cold pul within him as no dowt but al wicked men have when they think with themselves of the life to come If Ioseph Pharaos baker had known both their distinct lots in prison to wit that on such a day one should be called foorth to be made Lord of Egypt and the other to be hanged on a paire of gallows they could hardly have been equally merry whiles they lived togither in time of their imprisonment The like may be said and much more truly of vertuous and wicked men in this world For when the one doth but think upon the day of death which is to be the day of their deliverance from this prison their harts cannot but leap for very joy considering what is to insu unto them after But the other are afflicted and fal into melancholy as often as mention or remembrance of death is offred for that they are sure that it bringeth with it their bane according as the scripture saith The wicked man being dead there remaineth no more hope unto him 30 Wel then deer brethen if al these things be so what should stay thee now at length to make this resolution which I exhort thee unto Wilt thou yet say notwithstanding al this that the matter is hard and the way unpleasant Or wilt thou beleeve others that tel thee so though they know lesse of the matter than thy selfe Beleeve rather the word and
that which the eie cannot see the soul feeleth that is she feeleth the assistance of Gods grace amidst the depth of al tribulations This he hath promised again and again this he hath sworn and this he performeth most faithfully to al those that suffer meekly for his name This Saint Paul most certainly assured himselfe of when he said that he did glorie in al his infirmities and tribulations to the end that Christ his vertu might dwel in him that is to the end that Christ should assist him more abundantly with his grace Cū enim infirmor tunc potens sum For when I am in most infirmity then am I most strong saith he that is the more tribulations and afflictions are laid upon me the stronger is the aid of Christs grace unto me And therfore the same apostle writeth thus of al the apostles togither We suffer tribulation in al things but yet we are not distressed we are brought into perplexities but yet we are not forsaken we suffer persecution but yet we are not abandoned we are flung down to the ground but yet we perish not This then ought to be a most sure and secure staff in the hand of al Christians afflicted that whatsoever befal unto them yet the grace of God wil never fail to hold them up and bear them out therin for in this case most tru and certain is that saieng of Saint Austen so often repeated by him in his works that God never forsaketh any man except he be rejected and first forsaken by man 28 For the last reason of comfort in affliction I wil join two things togither of great force and efficacie to this matter The first wherof is the expectation of reward the other is the shortnes of time wherin we haue to suffer both are touched by Saint Paul in one sentence when he saith That a little and momentain tribulation in this world worketh an eternal weight of glorie in the height of heaven By momentain he sheweth the little time we have to suffer and by eternal weight of glorie he expresseth the greatnes of the reward prepared in heaven for recompence of that suffering Christ also joineth both these comforts togither when he saith Behold I come quikly and my reward is with me In that he promiseth to come quikly he signifieth that our tribulation shal not endure long by that he bringeth his reward with him he assureth us that he wil not come emptie handed but readie furnished to recompence our labor thoroughly And what greater means of incouragement could he use than this If a man did bear a verie heavy burden yet if he were sure to be wel paid for his labor and that he had but a little way to bear the same he would strain himselfe greatly to go through to his wais end rather than for sparing so short a labor to leese so large and so present a reward This is our Lords most merciful dealing to comfort us in our affliction and to animate us to hold out manfully for a time though the poize seem heavie on our shoulders the comming of our Lord is even at hand and the judge is before the gates who shal refresh us and wipe away al our teares and place us in his kingdome to reap joy without fainting And then shal we proove the saieng of holie Saint Paul to be tru that The sufferings of this world are not woorthy of that glory which shal be revealed in us And this may be sufficient for the reasons left us of comfort in tribulation and affliction 29 And thus having declared the first three points promised in this chapter there remaineth only to say a word or two of the fourth that is what we have to do for our parts in time of persecution and affliction And this might be dispatched in saieng only that we have to conform our selves to the wil and meaning of God uttered before in the causes of tribulation But yet for more ease and better remembrance of the same I wil briefly run over the principal points therof First then we have to aspire to that if we can which Christ counselleth Gaudete exultate Reioice and triumph Or if we cannot arrive to this perfection yet to do as the apostle willeth Omne gaudium existimate cum in varias tentationes incideritis Esteem it a matter woorthy of al ioy when we fal into divers temptations That is if we cannot rejoice at it indeed yet to think it a matter in it selfe woorthy of rejoicement reprehending our selves for that we cannot reach unto it And if we cannot come thus high neither as indeed we ought to do yet in any case to remember what in another place he saith Patientia vobis necessaria est vt reportetis promissionem You must of necessitie have patience if you wil receive Gods promise of everlasting life 30 Secondlie we ought to do as the apostles did when they were in the most terrible tempest of the sea Christ being with them but asleepe that is we must go and awake him we must cry unto him with the prophet Exurge quare obdormis Domine O Lord arise why dost thou sleep in our miserie This wakening of Christ doth please him woonderfully if it be done with that assured confidence and of tru affectioned children wherwith Saint Mark describeth the apostles to have awakened Christ. For their words were these Maister doth it not appertain unto you that we perish heer As who would say Are not we your disciples and servants Are not you our Lord and maister Is not the cause yours Is not al our trust and hope in you How chanceth it then that you sleep and suffer us to be thus tossed and tumbled as if we appertained nothing unto you With this affection praied Esay when he said Attend O Lord from heaven look hither from the holie habitation of thy glorie where is thy zeale Where is thy fortitude Where is the multitude of thy merciful bowels Have they shut themselves up now towards me Thou art our father Abraham hath not known us and Israel hath been ignorant of us thou art our father O Lord turn thy selfe about for thy servants sake for love of the tribe of thine inheritance Thus I say we must cal upon God thus we must awake him when he seemeth to sleep in our miseries with earnest with devout with continual praier alwais having in our mind that most comfortable parable of Christ wherin he saith that if we should come to our neighbors door and knock at midnight to borrow some bread when he were in bed with his children and most loth to rise yet if we persevere in asking and beating at his door stil though he were not our frind yet would he rise at length give us our demand therby at least to be rid of our crieng And how much more wil God do this saith Christ who both
Saint Iohn concupiscence of the flesh which conteineth al pleasures and carnal recreations as banketing laughing plaieng and the like wherwith our flesh is much delited in this world And albeit in this kind there is a certain measure to be allowed unto the godly for the convenient maintenance of their health as also in riches it is not to be reprehended yet that al these worldly solaces are not only vain but also dangerous in that excesse abundance as worldly men seek and use them appeereth plainly by these words of Christ Wo be unto you which now do laugh for you shal weep Wo be unto you that now live in fil sacietie for the time shal com when you shal suffer hunger And again in Saint Iohns Gospel speaking to his apostles and by them to al other he saith You shal weep and pule but the world shal reioice Making it a sign distinctive between the good and the bad that the one shal mourn in this life and the other rejoice and make themselves merie 28 The verie same doth Iob confirm both of the one and the other sort for of worldlings he saith That they solace themselves with al kind of musik and do passe over their daies in pleasure and in a verie moment do go down into hel But of the godly he saith in his own person That they sigh before they eat their bread And in another place That they fear al their works knowing that God spareth not him which offendeth The reason wherof the wise man yet further expresseth saieng That the works of good men are in the hands of God and no man knoweth by outward things whether love or hatred at Gods hands but al is kept uncertain for the time to come And old Tobias insinuateth yet another cause when he saith What ioy can I have or receive seeing I sit heer in darknes Speaking literally of his corporal blindnes but yet leaving it also to be understood of spiritual and internal darknes 29 These are then the causes beside external affliction which God often sendeth why the godly do live more sad and fearful in this life than wicked men do according to the counsel of Saint Paul and why also they sigh often and weep as Iob Christ do affirm for that they remember often the justice of God their own frailtie in sinning the secret judgement of Gods predestination uncertain to us the vale of miserie desolation wherin they live heer which made even the apostles to grone as Saint Paul saith though they had lesse cause therof than we In respect wherof we are willed to passe over this life in carefulnes watchfulnes fear and trembling and in respect wherof also the wise man saith It is better to go to the house of sorrow than to the house of feasting And again Where sadnes is there is the hart of wise men but where mirth is there is the hart of fools Finally in respect of this the scripture saith Beatus homo qui semper est pavidus Happie is the man which alwais is fearful Which is nothing els but that which the holie Ghost commandeth everie man by Micheas the prophet Sollicitum ambulare cum Deo To walk careful and diligent with God thinking upon his commandements how we keep and observe the same how we resist and mortifie our members upon earth and the like Which cogitations if they might have place with us would cut off a great deal of those worldly pastimes wherwith the carelesse sort of sinners are overwhelmed I mean of those good fellowships of eatings drinkings laughings singings disputings and other such vanities that distract us most 30 Heerof Christ gave us a most notable advertisement in that he wept often as at his nativitie at the resuscitation of Lazarus upon Ierusalem and upon the crosse But he is never read to have laught in al his life Heerof also is our own nativitie and death a signification which being both in Gods hands are appointed unto us with sorrow and greefe as we see But the middle part therof that is our life being left in our own hands by Gods appointment we passe it over with vain delites never thinking whence we came nor whither we go 31 A wise traveler passing by his In though he see pleasant meats offered him yet he forbeareth upon consideration of the price and the journey he hath to make and taketh in nothing but so much as he knoweth wel how to discharge the next morning at his departure but a fool laieth hands on every delicate bait that is presented to his sight and plaieth the prince for a night or two But when it commeth to the rekoning he wisheth that he had lived only with bread and drink rather than to be so troubled as he is for the paiment The custome of many churches yet is to fast the even of every feast and then to make merrie the next day that is upon the festival day it selfe which may represent unto us the abstinent life of good men in this world and the mirth that they have in the world to come But the fashion of the world is contrarie that is to eat and drink merrily first at the tavern and after to let the host bring in his rekoning They eat drink and laugh and the host scoreth up al in the mean space And when the time commeth that they must pay many an hart is sad that was pleasant before 32 This the scripture affirmeth also of the pleasures of this world Risus dolore miscebitur extrema gaudij luctus occupat Laughter shal be mingled with sorrow and mourning shal insu at the hinder end of mirth The devil that plaieth the host in this world and wil serve you with what delite or pleasure you desire writeth up al in his book and at the day of your departure that is at your death wil he bring the whole rekoning and charge you with it al and then shal follow that which GOD promiseth to worldlings by the prophet Amos Your mirth shal be turned into mourning and lamentation Yea and more than this if you be not able to discharge the rekoning you may chance to hear that other dreadful sentence of Christ in the Apocalips Quantum in delicijs fuit tantum date illi tormentum Look how much he hath been in his delites so much torment do you lay upon him 33 Wherfore to conclude this point and therwithal this first part touching vanities truly may we say with the prophet David of a worldly minded man Vniversa vanitas omnis homo vivens The life of such men containeth al kind of vanitie That is vanitie in ambition vanitie in riches vanitie in pleasures vanitie in al things which they most esteem And therfore I may wel end with the words of God by the prophet Esay Vae vobis qui trahitis iniquitatem in funiculis
wel content with either if in other things they have their minds contented Be it therfore that whatsoever their profession be yet shal they have many of those that now are with us to join with them if in this point there be found no lawful impediment or matter to stay them But heer even at the first appeereth a mightie let which is that no man we think can be of that profession unlesse he be under that government too Could their church and court be sundered could their religion and regiment be parted the one from the other then indeed I think that with many much might be done but when as these go so close togither that no man can professe the one but that he must be under the other that goeth as we take it somwhat hard with many that otherwise would finde no scruple at al. And two things there be wherin we think we have very good cause to finde our selves greeved in that respect one that they extend the authoritie therof so far forth as they are woont to do the other that they wil seem to do it upon such ground as they praetend They stretch out their authoritie we think over far first against al those that are in soveraign authoritie in their own several countries or kingdomes then against al other inferior persons generally With princes those that are in highest place in their several states we think they are a great deal to bold both in abasing them so much as they do and that they do so much intermeddle in the government of themselves and their people They abase them we think over far when as they advance themselves above them and make those that are the Lords annointed to do over servile obeisance unto them How much higher than kings and princes and the greatest states of Christendome besides the bishops of Rome have claimed to be and according when opportunitie hath served have taken upon them is a thing so very manifest that I need not to stay therupon especially when as the remembrance therof is such as I think many of themselves are loath to hear of so might be somwhat irksom unto them Again how far they have made the greatest potentates that are not so much to submit as to cast down in most servile and abject maner themselves before them so oft as they were fain to seeke unto them is likewise so commonly known and so bitter withal that they do not much urge us to cal the same to remembrance again In matters of government they meddle too far somtimes at home but especially and cheefly abroad At home they meddle too far in matters of government when as they take upon them more than appertaineth to the office of a bishop over-ruling the states of Italie as they think good inhibiting them to do otherwise than standeth with their pleasure and injoining them to do as they praescribe Abroad we think they intermeddle to far not only when they deal in civile causes but whensoever they meddle with ecclesiastical also by the way of authoritie taking upon them to command But now to keepe only to that wherby they trouble our civile estate we do think they are over greevous and that beyond al aequitie and right both to those that willingly take in good part whatsoever the Pope doth unto them and to those likewise that somtimes use their own libertie For as for those that remain in ful obedience unto him both he frameth them to govern as pleaseth him and besides that he erecteth his own seat above theirs that so there may be a readie way stil to appeal from them unto him and to do in their states whatsoever else he thinketh good As for those that more freely use their own authoritie with them oft times hath he dealt more roughly accursing their persons interdicting their land and arming their own subjects against them With inferior persons yea and with al generally the Pope as we take it dealeth too hardly when either he traileth them so far from home in very cumbersome chargeable and dangerous journeis either in the way of poenance to the holie land to Saint Peters in Rome or to some such like or to follow their sutes in law before him as in many cases he did and yet doth or else at home doth impose upon them those greevous exactions that he is accustomed to do utterly beyond al measure and mean or in those places that are for pastors to set Italians to reape the commoditie that commeth therby that never so much as come at their charge or being of a strange language themselves can do no good when they come there unlesse it be to practise for him Concerning the ground-work wherupon they wil seem to build their doings in al such cases that do we finde in our judgement so very weak that although it be greefe inough to be so pinched by that usurpation as within fresh remembrance we were yet is this no smal increase of the same that they wil needs go about to bear us down that the grounds that they stand on are very sound substantial and firm For by their patience what may we think May any suppose that they themselves are so persuaded Italian heads indeed we finde are of deepe devise but it would greeve the simplest of al to be so very plainly â—lluded in so weightie matters For their grounds they praetend these two things that such authoritie should of right appertain to the bishop of Rome and that accordingly he hath been in possession of it That it should belong unto him somtimes they alledge some reason for it but for the most part authoritie only Their reason is that it is expedient and very needful it should so be But first they should have considered whether it had been possible or not for the whole world to be kept under the soveraign authoritie of any one Their authorities they bring partly out of the word of God but cheefly out of certain councels and fathers For their possessions they alledge Constantines gift and certain practises of their own that have been since of latter time Al which things are so very wel known that I need not but point unto them But are these so firm and substantial groundworks as they would seem to think that they are Let them be of what valu they can be we can hardly be persuaded but that many of those that did first alledge any of these did it for that they were disposed to abuse the simplicitie of many others So we see the force of this inconveniencie to be very sore and we finde no cause to condescend therunto but rather that we are very fowly abused in those causes that are alledged And then what reasons have they so forcible to persuade any to be of their church when as therwithal they must needs be under their court likewise which is so irksome and greevous a thing Vnlesse we
so much as he Those with whom they have held hands so long togither are either the bishop of Rome or his frinds abroad for their advantage or else of their own countrimen at home that are grown to so great misliking of the praesent state If it be the bishop and his adhaerents it is but for their own advantage that they conceive that opinion of them so to make up their losses again by the help of them when opportunitie should serve them unto it And the more that their aestimation savoreth of it the more quietly may they be able to beare the losse therof If they be of our discontented countrimen at home the losse also is so much the lesse for that none such wil not mislike of them but so far as themselves are infected with the inchanted cup of forrain power and then the more they are infected therwith the lesse woorth is the best aestimation they are able to give Again whatsoever aestimation is lost either with forrain power abroad or with hollow harts at home the same wil be much more requited with the gratious favor of their natural princes and with the tru hart of faithful subjects and that so much the more in abundance of recompense as it is of greater price or valu to be wel thought on by natural princes and faithful subjects than of forren usurpers and close aides whersoever 10 The hardnes that they account themselves to be put unto to the utter aliening of their minds from us and our profession resteth especially in these two points first that divers of them are streightly handled then that certain points of their religion as they term it are now made treason They accoūt themselves to be streightly handled both in the fining of recusants and that certain of that profession are put to death Concerning both which they would not denie but that the punishment were moderate inough both in the one in the other if either they could finde that they were so heinous offenders as we do conceive and charge them to be or else but remember what dealings themselves have used to us and yet do upon lesse occasion As touching the former they wil not denie but that princes have authoritie by the word of God both to fine and to put to death as need requireth They know that such as worship any strange God or but intise others therto or stubbornly despise the word of God are by the sentence of Gods own mouth accounted woorthie to die the death and though it may be themselves do not see that by aequitie therof they are in the danger of his justice for those yet we are out of dowt that they are and but that we do alreadie know that the blindnes of man is very great we could not but woonder that they do not see it Nevertheles such is the mildnes of hir majestie and such is the peaceablenes of these dais of the Gospel so cold are we the most of us al on behalfe of the glorie God that none are executed for any of those though the selfe-same laws that they used against us be forcible against them and if need were might soone be inlarged So notwithstanding that which is done of that kinde we think there might be done much more than there is and yet that no bodie had any just cause to finde fault therwith That certain points of their religion are now made treason that so they cannot suffer as in cause of religion but of high treason it ought not to be so greevous unto them if they consider wel either the very nature of those points that are made treason or but the maner of our proceeding therin For some points of their profession are of the nature as that they are rank treason indeed to al the states that are in the world that have they proper unto themselves of al the religions that are professed on the face of the earth And this treason of theirs that we speak of resteth especially in these two points that the bishop of Rome hath power to depose the princes and potentates of the earth and to place in their roomes whomsoever he wil and that subjects ought not to remain in alleageance to any whom he deposeth but to put on armor against them Which we take to be as rank a treason as wicked an haeresie and as open a way to al confusion as any that ever was heard of before Neither doth it help them any thing if he were indeed as they would have it the vicar general of Christ on the earth for that therby he might do no more keeping within the bounds of his master but only lay their sin to their charge utterly exclude them from hope of salvation princes if they governed il and subjects likewise if they went with their princes against their obedience and dutie to God But as for deposing the one or loosing the other from their alleageance in those points we are sure that they are not only misliked of us but of many others besides that other wais are wel willers of theirs In the maner of proceeding that in this point is used against them there are two points likewise to be noted For first as touching the law it selfe it is in effect but certain ancient statutes that were made long since revived again and not sought unto til that by many naughtie practises and some rebellions open forces and slaughters contrived we were of necessitie rather constrained than easilie induced to take that order and that for the praeservation of the whole both in religion and civile tranquillitie Then also it is very wel known that although they have been never so faultie therin and so have justly deserved to die yet if they can be sorrie for their practising and utterly renounce and abandon the same they stand not in such danger of death by their former demerits as in the hope and way of life by their new repentance if it appeer to be unfeined as wel as their guiltines sufficiently prooved The dealings that they use towards us is first the rigor that they put us unto when time did serve them and yet do where they are able in that they raised up persecution against us in the cause of religion then also their disloial and unnatural practises now to recover their former usurpation again In that persecution of theirs against us we think they then delt and yet do over-hardly with us for that the cause being no greater than it was yet notwithstanding their punishment was exceeding greevous The cause we think was not so great for that cōmonly they persecuted us for nothing else but either for some tradition of their own or else for some thing that went against the earthly estate of the church of Rome either in the commoditie that they supposed to be du unto it or in the superioritie that they had obtained Howbeit neither of these being better cōsidered wil be as we
take it warrant inough for thē to touch us so neer as they did Their punishment was very extreme both in that they did to our persons by imprisonment torments cruel death and in that they made the cause haeresie and so overwhelmed us with the greatest reproch that could be devised Wheras notwithstanding neither the traditions that the church appointeth and wherof there may somtimes be had a verie good use nor the profit or superioritie of their prelacie are of that importance that they may make them matter of death nor haeretiks those that speak against them When they saw it come to that point even common charitie me think should have obtained thus much of them that neither they would have urged their own traditions so far nor stood so stiff to their profit or honor but that the life of those their brethren might have obtained some mitigation especially when as the substance of christianitie may stand without them as in ancient time it is known to have done for manie hundred yeers togither The practises that they use against us now are so wel known unto al and so greevous I think to the greater and better part of themselves to hear of that forsomuch as we do not use to greeve those whom we would persuade it is not needful heer to display them although we take them so far to exceed in that kind as that lightly they cannot be over-matched with any such like of the former ages But it shal be sufficient for them to consider but this one point only whether those practises of theirs be not so contrarie to the civile state as that they cannot stand togither but that the establishing of the one must needs be the overthrow of the other If it be so which I think they wil quikly finde then may themselves also be able to gather that such execution as now is done on certain of them is not onlie just but needful also and such as in no wise might be omitted til themselves do grow to better advisement 11 That other hinderance of the lesser sort that doth somwhat respect the cause in variance betwixt us is for that they wil seem to suppose though indeed it otherwise seemeth that manie of them are not so persuaded for which cause I have put this but among their lesser hinderances that how much soever we praetend to have the word of God to direct us in al our doings yet by the means of wrong translations we have it nothing at al indeed and therfore that it may stand with great probabilitie that so much as we swerve from our adversaries in those our doings so much also should it seem that we swerve from the word of God it self And this heertofore they have but seldom and more faintly alledged but now of late they have avouched it with greater confidence upon the hope of sufficient ground that they have conceived by those quarreling labors of master Martin and certain others of the Seminarie at Remes about the translation of the new testament that they have put foorth in the English toong Wherin how injurious they are unto us and how far they have overslipped themselves although it do alreadie sufficiently appeer both in the weaknes of their own doings and in the labors of others therin as also we trust that so it wil yet further appeer every day more than other yet to help forward the weaker and those that are not able to judge of the toongs by an easier way I would wish them to be somwhat better advised what is the advantage they seem to have gotten therby if the case so stood that we had been overseen in our translations in al those things that they lay to our charge and that they had therin attained unto the truer sense of the text For though so it were yet notwithstanding if we come to the matter that is to consider how weightie those points of religion are that they would seem to have gained therby although at the first they carrie with them a glorious shew yet in truth their advantage would so also fal out to be very smal both in respect of those places themselves and in respect of al the residu that they leave unto us untouched by them For if in those very places wherin they think they have special advantage against our translations in the substance of the matter notwithstanding they gain little therby then howsoever our translators have overslipped themselves yet do our adversaries get therby no sound advantage in respect of the cause that they do defend So likewise if those places wherin they finde fault with us be very few in respect of the rest that they leave untouched then do they both justifie our fidelitie in translating of them and not only make themselves and their doctrines liable unto the trial of them but also bar themselves for ever to lay to our charge in so absolute maner as they do that we have not the scriptures among us For unlesse they can shew that such as we have in such sort translated as that themselves do finde no fault therwith do not contain the effect and substance of the Christian faith which as yet I think not one of them al did ever alledge or lean unto for his warrant therin it is not for them to lay to our charge though in al those points we had been deceived that we have not the word of God among us so far as it is needful for our ful instruction in the faith and doctrine of Christ. Therfore to let passe whether we have rightly translated or not let us a little enter into the consideration of the matter it selfe and see what advantage themselves may hope to have gotten therby Which course if we take then do we finde that in their discoverie they do charge us two principal wais first with divers things more specially by name in the first twentie chapters then with a pak of others togither as matters belike of lesse importance in two of the last We are charged by name first of al with our inward meaning that of purpose we translate the holie scriptures falsely in favor of the haeresies that they suppose us to hold in the first chapter then with our open and plain dealings correspondent as they say to so il a meaning in al the rest unto the end of the twentith chapter And hitherto the method is good and the order plain and therfore have I set these things down as they stand there In that which followeth it seemeth that it was not the authors purpose to digest them into a method but only to make recital of them as they came to hand Nevertheles that to us both it may appeer more plainly what they or we have gained or lost by our translations in the pith or substance of religion it shal be good for both parts to lay them foorth in some plain easie method Those doings of ours therfore that they charge
stand Although therfore that in their own opinion their church hath had a special foundation and although it hath had indeed such successe since as themselves do stil imagin yet notwithstanding when they point us unto the church and undertake to shew us undowted tokens therof then we allow not that they should think to put us over onlie to this and shew us no better tokens than these We do not denie them to be of the church but we allow not the bounds of the church to be so taken in nor these things to stand for sufficient proofe that any such praeeminence belongeth to them 15 The other point that seemeth to yeeld some part of the groundwork of that persuasion is for bicause that they do conceive that to be a departure from the church which is none indeed after that once the truth is tried Concerning which matter it shal be good to consider these two things how this kind of persuasion doth grow and what inconvenience this one point of mistaking doth breed in the end This persuasion groweth most of al by the means of our adversaries then also by some of our selves too Those adversaries of ours by whom it commeth are lightly the most cunning and most learned of them who seeing themselves to have some advantage if they can win us to acknowledge or others to beleeve that we are simplie or in al things departed from them and make another peculiar church of our selves earnestly labor even at the first to obtain that advantage Hence commeth it that both they do so busily urge that point and would have neither us nor others to make at al any quaestion of it and so readily apply to that sense whatsoever they finde in our writings that doth import a division betwixt us Those on our part by whom it commeth are most of al those that are most zealous who being much mooved with the manifest corruption that the adversarie part maintaineth and with their unreasonable thirst of innocent blood in the quarrel of religion are by that occasion carried so far somtime that they do not ever speak and write in so sensed maner but that when they acknowledge that division that indeed is and ought to be betwixt them and us so long as they stand in such sort as they do they may seem to acknowledge that we are altogither divided that we are a distinct visible church from them and they but a synagog in no sense appertaining to the visible church Wheras notwithstanding by the whole course of al our writings it is cleer again that we do not sunder our selves from them nor them from us but only in those points that are in controversie betwixt us and for the rest agree togither and acknowledge likewise that in those we are one But bicause that whensoever we speak of the division that is betwixt us we do not therwithal shew how far we agree therupon it seemeth to them that we can easily be content to be altogither abandoned from them and to have no societie at al with such a people So commeth it to passe that as they upon the advantage disclame in us and bear us in hand that both they and we cannot be the members of any one and the selfesame church as indeed in some sense we cannot and in that sense is by us acknowledged so we likewise seem unto divers to be in that point of the selfesame mind with them and as fully to disclame in them as they do in us and as absolutely to hold that both sorts of us cannot in any sense or construction be members of one and the selfesame bodie especially of that which is ancient and tru and the catholik or apostolik church as notwithstanding we are generally The inconvenience that this mistaking dooth breed in the end is very great and hurtful to the cause of religion but some branches therof there be which are common to both parties and some that are proper to either Common to both are these two the inward hart burning and greefe of mind that is betwixt us one towards another and bitter contentions insuing theron whensoever occasion is offered And touching the former we need go no further than to appeal every one to his own conscience For there shal we finde both that we have an inward greefe one towards another and that we think we may and ought maintain the same in the cause of religion that we have in hand Our contentions are so apparant and known unto al that al Christendome is witnes of them Which also are for the most part so bitterly handled as if in religion we were utterly sundered one from another and had no point of faith at al that were common betwixt us to the increase of variance among our selves and to the great hinderance of many of those that are without and otherwise might be woon to the Christian faith Proper unto our adversaries it is that if it do fal out in the end as I trust it wil anon appeer that there was no such cause in us as deserved so to be abandoned from the church of God then abideth an heavie judgement for them that have been so bold as to set down that we are not of the church of Christ and therwithal for to power forth whatsoever curses they had against us And no marvel if they stand in such danger in the judgements of God when as being so they sin very greevously both against God and against their neighbor Against God for that they fight against his truth and abuse the place of justice that he hath given them against their neighbor for that so they discourage and terrifie many of the weak ones that are among us and among themselves are the only cause that many of the simpler sort that belong unto them are persuaded that we are none of the church and behave themselves accordingly towards us Then also if it should be so as we hope it wil appeer that we have a better title to be of the church than they thēselves have then would their subtiltie and fearcenes return to them again and conclude upon themselves that if we do not belong to the church much lesse do they Proper unto us are two others likewise if we at any time suffer them to make such an absolute division betwixt us For so commeth it to passe first that by consenting so far with them in this error we also must stand chargeable before God for whatsoever il fruits do spring of the same ratably at the least so far as the proportion of our fault requireth Then also we bring our selves to needles trouble for that it is great probabilitie with them that so we make our selves answerable for to finde out a distinct a several church from them from which we descend which hath continued frō the Apostles age to this praesent else that needs we must acknowledge that our church is sprong up of late or at least since theirs
in Christ alone for the whole work of our redemption seeking none other to be mediators or to help forth with the attonement betwixt God and us coveting none other doctrines than those that himselfe hath delivered unto us neither yet giving over our obedience to other observations than such as the written word doth teach us But the cheefe thing they charge us withal is for that we receive not more than Christ his Apostles in the written word hath delivered unto us as the supremacie of the church of Rome worshipping of images their miraculous praesence of Christ in the sacrament ordeining our service to the common people in a toong that they do not understand praier to saints and for the dead and many others such like as these Concerning which the truth is that we do not receive them and the reason is bicause they are not catholik but devised or crept in of latter time and not professed in al ages nor of al Christian churches generally In which one point they do unto us a very great and a double injurie both for that they denie us the name of catholiks that nevertheles receive the catholik faith both in the whole and in every point and for that they take that name to themselves who mingle with the catholik faith many inventions of their own devise and sufficiently hold not much of the truth that they do professe But when we do constantly hold al the holy scriptures without exception and al such sums of the Christian faith as have been gathered by the fathers of old and now are authentik in the church among us as that which is called the Apostles creed the Nicene likewise and that other of Athanasius and whatsoever the churches agreed on togither among themselves in the four first general councels and last of al whatsoever at any time since hath been ordeined by the church of Rome or whomsoever else that is not contrarie to the holy scriptures and they on the other side have mingled togither with the catholik faith with the truth and substance of religion which in al ages and in al churches hath been professed many other novelties besides utterly unknown not only to the scriptures but also to the fathers of old yet notwithstanding hold many of these as fast as they do any thing else let any indifferent man be judge whether they or we be better catholiks and then if it please him whether they are meet so resolutely to judge of others that are so far overshot themselves So for this matter we resolve our selves that we are no several church from them nor they from us and therfore that there is no departing at al out of the church for any to depart from them unto us nor from us unto them Al the difference that is betwixt us is concerning the truer members whether they or we may be found more woorthy of that account In which point of controversie we dowt not for to praevail against them and as for the other we allow no such quaestion to stand betwixt us 19 Wheras therfore the case so standeth betwixt us that it were no benefit or advantage to us in any respect to join with them in their profession but mo wais than one great inconvenience and they on the other side by joining with us should reap great benefits have no incōvenience withal wheras also such things as have hitherto hindered many by better advisement may soone be found to be of no such force to stay thē what could there be on behalfe of the common cause more seemly in respect of their own benefit more circūspectly done than so to tender the unitie peace of the church and their own salvation withal as that they would no longer stand out against the truth but lay down their affections now and willingly submit themselves to the kingdome of Christ The magicians of Aegypt being set on by the king willingly did for a certain time what they were able against Moses and Aaron to the discredit both of their persons and of the just cause that they had in hand but afterward being touched somwhat neerer they persisted not then but yeelded themselves and gave glorie to God If any of these have been set on to do as they do it wil not acquit the cost in the end if they have done it of their owne accord it is not like to scape unpunished if they see not unto it betime The Ephramites were of the people of God and yet revolted away from the law though stil they held after a sort the profession therof and having so done they so continued a long time after as a wanton untamed and unrulie heifer notwithstanding al the most earnest warnings that GOD by his prophets did give unto them But yet is it recorded of them that at the length they turned again smiting upon the thigh and acknowledging that they had committed very shameful things If with Ephraim they have so erred and stept aside pittie it were but they should be as readie with him to repent and turn again especially seeing that they have greater provocation now than ever had Ephraim before The Iewes that put their savior to death and utterly renounced whatsoever salvation was offered by him did notwithstanding yeeld from among them very shortly after three thousand persons at once that diligently inquired of the Apostles what they should do and immediately therupon were baptised likewise And it is not to be denied but that many thousands of these also are alreadie come in but yet is it pittie if it might be amended that any one of them al should so far have crucified the Lord again and yet be so long before that he do repent him of it S. Thomas an Apostle himselfe nevertheles dowted very much for a time of the resurrection of Iesus Christ and would in no wise beleeve the others affirming the same but upon very hard conditions and such as agreed not with the nature of his resurrection For needs would he find the badges of mortalitie in his glorified and immortal bodie or else he would in no wise beleeve But when Christ condescended therto and for the time by special dispensation allowed those badges of his mortal nature in his immortal bodie now reteining for the time his wounds he quikly forsooke his unbeleefe and foorthwith acknowledged him to be as he was his Lord God These also beleeve not that the Gospel of Christ is risen again they suppose it is either manifest haeresie or at least but some newfangled doctrine the ancient Christian and catholik faith they can in no wise think that it is The conditions also that they require are as hard as the others for manie of them such as are verie seldom found in the most glorious truth of Christ but commonly haunt the corruption of faith and those beggerly rudiments of the world the doctrines of men But wheras God hath so disposed and ordered this matter