Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	work_v	world_n	write_v	52	3	4.6896	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09063	A Christian directorie guiding men to their saluation. Deuided into three bookes. The first vvherof apperteining to resolution, is only conteined in this volume, deuided into tvvo partes, and set forth novv againe vvith many corrections, and additions by th'authour him self, vvith reprofe of the corrupt and falsified edition of the same booke lately published by M. Edm. Buny. Ther is added also a methode for the vse of al; with two tables, and a preface to the reader, which is necessarie to be reade.; First booke of the Christian exercise.	Parsons, Robert, 1546-1610.	1585 (1585)	STC 19354.1; ESTC S114169	529,786	953

in which ether is contrarie or impertinent or not profitable to this ende though it were to gaine kingdomes it is vanitie and lost labour that will turne vs in tyme to griefe and repeÌ„tance if we change not our course for that it is not the matter for which we came iÌ„to this life nor wherof we shal be demanded an accompt except it be to receyue iudgement and punishement for the same Secondlie it followeth of the same consideration that seing our onliÌ„e busines and affaire in this worlde is to serue our Maker and saue our owne soules and that all other earthelie creatures are put here to serue our vses to that onlie ende we should for our partes be indifferent to all thes creatures as to riches or pouertie to health or sicknes to honour or coÌ„tempte to lytle learning or much learning and we should desire onlie so much or litle of either of them as were best for vs to th' attainement of our said ende and Butte pretended that is to tho seruice of God the weale of our soules For who so euer desireth seekthe loueth or vseth thes creatures more theÌ„ for this ruÌ„nneth from his ende for which he came hyther By this then may a careful Christian take some scanteling of his owne estate with God and make a coÌ„iecture whether he be in the right waye or no. For if he attende onlie or principallie to this ende for which he was set hyther if his cares cogitations studdies endeuours labours talke conuersation and other his actioÌ„s doe runne vpon this matter and that he careth no more for other creatures as honours riches learnig and the lyke theÌ„ they are necessarie vnto hym for this ende that he preteÌ„deth If his dayes life be spent in this studdie of the seruice of God and procuring his owne saluatioÌ„ in carefulnes feare and trembling as th' Apostle aduiseth hym then is he doubteles a most happie and blessed man and shall at length attaine to the kingedome which he expecteth But if heÌ„ finde hym self in a contrarie case and course that is not to attende in deede to this matter for which onlie he was sent hyther nor to haue in his hart studie this seruice of God and gayning heauen but rather some other vanitie of the world as promotion wealth pleasure sumptuous apparrel gorgeous buildinges beautie fauour of princes or anie other thing els that apparteineth not vnto this ende if he spend his tyme about thes trifles hauing his cares and cogitations his talke and delight more in thes thinges then about th' other greate busines of gayning Gods eternal kingdome for which he was made and placed in this wold Then is he I assure hym in a peri lous waye leading directelie to perditiÃ³ except he alter and change his course For most certaine it is that who so euer shal not attende vnto the seruice he came for shal neuer attaine therewarde assigned and promissed to that seruice And for that the most parte of all this worlde not onlie of infidels but also ChristiaÌ„s doe ruÌ„ne amisse in this pointe and doe not take care of that affaire and busines for which alone they were created and placed heere hence it is that Christe and his holie Sainctes bothe before and after his appearance in fleshe haue spoken so hardlie and seuerelie of the verie simal number that shal be saued euen among Christians and haue vttered certaine speeches which seeme verie rigourous to fleshe and blood to such as are most touched therin scarse credibile albeit they must be fulfilled As among other thinges that a louer of this worlde can not be saued that riche men doe enter as hardlie into heauen as a Camel through a Needles eye and the like The reason of which maner of speeches doth stande in this that a riche man or worldling attending with all his industrie to heape riches as the fashion is can not attende nor euer doth to that for which he came into this world and consequentelie can neuer attaine heauen except God worke a miracle and therby doe cause hym to spende oute his riches to the benefyte of his soule as some tymes he doth and so doe lessen the Camel in suche sorte as he may passe the Needles eye Wherof we haue a verie rare example in the Gospel of Zachaeus who beinge a riche man did presentelie vpoÌ„ th' entering of Christ into his house and muche more as appeareth into his harte resolue hym self to change his former course touchinge riches and at one blowe to begynne withall gaue awaye halfe of all he possessed to the poore and for the rest made proclamation that who soeuer had receaued anie wrong at his handes as comonlie manie doe by them that are riche he should come and receyue fower tymes so much amendes By which almes and restitution he deliuered hym self from the Camels gibbe or bunch on his backe that letted his passage through the Needles eye And this extraor dinarie fauour and grace he receyued by the fortunate presence of his most blessed and bountiful Guest who had signified before in an other place that hym self was able so to drawe the Camel as he should passe the Needles eye for that thinges impossible to man were possible to God But to leaue this and to goe forwarde in our former purpose no mauaile it is if in the world abrode so fewe be saued seing that of thousandes skarse one doth accompt of that busines whiche of all other is the chiefe and principall Consider you the multitude of all sorte of people vpon earthe and see what their trafike and negotiation is see whether they treate this affaire or no see wherin their care and studie and cogitation consisteth How manie thousandes finde you in Christiandome who spende not one houre of fower and twentie nor one halfe daye of fortie in the seruice of God or busines of their soule how infinite haue you that breake their braines aboute worldlie coÌ„modities and how few that are troubled with this other cogitation how manie finde tyme to eate drinke sleepe disporte decke and trim ne them selues to the vew of others and yet haue no tyme to bestowe in this greatest busines of all other busines how manie passe ouer whole dayes weekes monethes and yeares and finallie their whole liues in haukiÌ„g huÌ„ting other pastimes without regarde of this importaÌ„t affaire how manie miserable women haue you in the world that spend more dayes in one yeare in pricking vp their apparell and adorning their carcasse then they doe houres i prayer for the space of all their life And what alas shall become of this people in th' ende what will they doe or saye at the daye of accompte what excuse will they alleage what waye will they turne them If the marchand-factour which I mentioned before after manie years spent in forraine countries vpon his Masters exspences should returne at length

my eyes sleepe or rest to the temples of my head vntill I find out the place that is appointed for my Lord the tabernacle or house for the God of Iacob And then the mysterie being reueiled vnto hym he sayeth presentely Beholde vve haue heard of it novv in Ephrata or Bethleem vve haue founde it out in the fieldes of vvoode And to shew how he reuerenced the place for that cause he addeth immediatelie vve vvill adore in the place vvher his seete haue stoode Wherby he for prophitieth not onlie th' adoration vsed after in that place vnto Iesus by the Magi or three kinges of th' east but also of all other adoratioÌ„ vsed in the same place in the memorie of Iesus by other deuout Christians vntill this daye For which respect OrigeÌ„ sayeth that the place of Bethleem was most famous and renoumed in his dayes For th' Angels appearing to the shepheardes in the night of the Natiuitie there can be no more said but the credite honestie and simplicitie of them that reported it and likelie it is they would neuer feigne a thing that might haue bene refuted by testimonie of the sheapheards them selues if it had bene false Of the name of IESVS gyuen to hym in his circumcision it was to be seene sett downe in a booke that how so euer it were not scripture yet was it extant in the worlde before Christ was borne I meane the fowerth booke of Esdras which hath thes wordes in the person of God the father Beholde the tyme shal come vvhen the signes shall appeare that I haue tolde c. And my sonne IESVS shal be reueiled vvith these vvho are vvith hym c. And after those yeares my sonne CHRIST shall dye and th' earth shall render thos that sleepe therin Rabi Hacadosch also proueth by arte Cabalist out of manie places and textes of scripture that the Messias name at his comming shal be IESVS And among other he addeth this reason that as the name of hym who first brought the Iewes out of bondage into the lande of promisse was Iesus or Iosue which is al one so must his name be Iesus that shall the second tyme deliuer theÌ„ from the bondage wherin they are and restore them to their olde auncieÌ„t possession of Iurie which is the chiefe benefite they expect by the Messias Finallie it is not probable that the virgine Marie should feigne this name of her self for that among the Iewes there were manie other names of more honour and estimatioÌ„ at that tyme as Abraham Isaac Iacob Moyses and Dauid And therfore if she would haue feigned any it is like shee would haue taken one of theÌ„ as soone as this which had not bene the name of anie greate Patriarche THERE followeth the comming of the three Magi or wise men from th' easte of whom Cyprians wordes are it is an olde tradition of the churche that the Magi of th' easte vvere kinges or rather litle Lordes of particuler places Which is to be vnderstood such litle kinges as Iosue slew thirtie in one battaile And it is to be noted that S. Mathew maketh mention of the comming of thes kinges to Hierusalem as of a knowen and publique matter wherof all Ierusalem and Iurie was able to beare hym wituesse For he talketh of their open comming to Ierusalem and of their inquirie for the new borne king of their speech and conference had with Herod as also of Herodes consultation with the Scribes and Pharasies about the place of the Messias birth And finallie he sheweth the most pittiful murder that insued of almost infinite infantes in all the circuite of Bethleem for this matter Which could not be a thinge vnknowen to all Iurie much lesse feigned by S. Mathew for that he should haue gyuen his aduersaries the greatest aduaÌ„tage in the world if hÃ¨ had begunne his Ghospell with so notorious and opeÌ„ an vntruth which might haue bene refuted by infinite persons that were yet a liue Epiphanius is of opinion that thes kinges arriued in Hierusalem two yeares after Christs Natiuitie for that Herod slew all infantes of that age But other hold more probablie that the starre appeared vnto them two yeares before Christs Natiuitie so that they came to BethleeÌ„ the thirtienth daye after Christs birth according as the Church doth celebrat th' epiphanie S. Basil thinketh that they were learned men and might by their learning and art magike wherin those countrimen at that tyme were verie skilful vnderstand and feele that the power of their heatheÌ„ Godes was greatlie deminished and broken They might also be stirred vp with that commoÌ„ brute and general prophetie spred ouer all th' east in those dayes as both Suetonius and Iosephus doe recorde that oute of Iurie should come an vniuersal Kinge ouer all the vvorld By thes meanes I say and by the prophetie of Balaam left a nonge them from Moyses tyme for he was a GeÌ„tile wherby was signified that a starre should rise and declare a greate and mightie king in Israel they might be induced at the sight of this Starre to take so longe a iourney as they did towardes Iurie This Starre as I haue said was fortold by Balaam a heathen Prophete aboue 1500. yeares before it appeared And after Balaam againe it was prophetied by Dauid that kinges of Arabia Saba and other Eastren countries should come and adore Christ and offer both gold and other gystes vnto hym The murder also of those infantes of Bethleem was presignified by Icremie in the weeping of Rachel for thee slaughter of her children which Rachell was buried in Bethleem and for that cause thos infantes were called her children albeit she were dead aboue 2000. yeares before they were slaine and aboue 1500. before Ieremie wrote the prophetie Amongest which infantes Herode also for more assurance slewe an infant of his owne For that as Philo noteth he was descended by his mother of the lyne of Iuda Which crueltie comming to Augustus eares he said as Macrobius reporteth that he had rather bee Herods swyne theÌ„ his sonne for that he being a Iewe was forbidden by his religion to kill his swine though not ashamed to kill his sonne The same Starre wherof we speake is mentioÌ„ned by diuers heathen writers as by Plinie vnder the name of a Comete for so they termed all extraordinarie Starres which appeared in the later ende of Augustus daies and was farre different from al other that euer appeared And therfore contrary to the nature of thos kind of Starres it was adiudged by the whole college of Southsaiers to portend vniuersal good vnto the earth and for that cause had an image of metal erected to it in Rome and as Plinies wordes are Is Cometa vnus toto orbe colitur that only Comete is worshipped throughout the whole world Origine also writeth of one Chaeremon a Stoike that was much moued with

length to crie out my soule doth thirst after God that is the liuelie vvel-spring vvhen shal I come and appeare before the face of God So that from the feare of death which is the first effect that springeth of the remembrance meditation therof he was come now to the loue and most earnest desire of the same which is the highest degree of comfort and the most supreme felicitie that saintes doe arriue vnto in this life Endeuour then my deare ChristiaÌ„ brother by frequent and diligent premeditation of this passage to attaine to this felicitie or at least wise to some parte or degree therof Feare death now that thou maist not feare it then For as God by his holie spirite assureth the he that feareth novv shal be in securitie at the last in the day of his departure Nay as holie Iob further describeth the matter he shal laugh at that day wheÌ„ other meÌ„ are in spoile famine he shal not feare the beastes of the earth his legue shal be with the stones of Nations that is he shal be no more moued or terrified with comming of death then stones are he shal see that his tabernacle shal be that day in peace he shal enter into his sepulcher in al aboundance as a mow of corne in the haruest time that is he shal departe hence in aboundance of al grace and merit at the houre of his death which to a vertuous man is the day of haruest wherin he shal reape the rewardes of his good deedes which he hath sowen in this life Thus describeth Iob the blessed departure of a godlie man coÌ„cluding his whole discourse with this admonition and exhortatiue clause Ecce hoc ita est quod auditum mente pertracta Behold this thing is as I haue said which thou hauing vnderstoode passe it not ouer sleightlie but reuolue and discusse the same diligentlie in thie minde OF THE GREATE AND SEVERE PAINES AND PVNISHMENTES APPOINted by God for sinners after this life As also of tvvo kindes and sortes herof the one temporal for them that shal be saued th' other eternal for the damned CHAPT XI AMONGST all the meanes which God vseth towardes the children of men in this life to moue them to the resolution wherof I entreate the stroÌ„gest most forcible is the consideratioÌ„ of punishmentes prepared by him for rebellious sinners and transgressours of his coÌ„maundemeÌ„ts Wherfore he vseth this motiue often as may appeare by al the prophetes who doe almost nothing els but threaten plagues and destruction to offendours And this meane hath oftentimes preuailed more then anie other that could be vsed by reason of the natural loue which we beare towardes our selues and consequentlie the natural feare which we haue of our owne danger So we reade that nothing could moue the Niniuites so much as the fortelling them of their imminent destruction And S. Iohn Baptist albeit he came in a simple and contemptible maner yet preaching vnto the people the terrour of vengeance to come and that the axe vvas novv put vnto the tree to cut dovvne for the fire al such as repented not he moued the verie publicanes souldiers to feare being otherwise people of verie harde metal in such sort as they came vnto him vpon this terrible embassage and asked what they should doe to auoide these punishmentes For which cause hauing now coÌ„sidered in the former chapters of death and of godes seuere iudgment ensuing thervpon wherin euerie man hath to receyue according to his workes in this life it followeth that we consider also of the punishmentes which are appointed for theÌ„ that shal be founde faultie iÌ„ that accounte hereby at leastwise if no other consideration wil serue to induce Christians to this resolution of seruinge God For as I haue noted before if euerie man haue naturallie a loue of him self and desire to coÌ„serue his owne ease then should he also haue feare of peril wherby he is to fal into miserie calamitie This expresseth S. Bernard verie excellently according to his wonte O man saieth he if thou haue left al shame which appertaineth to so noble a creature as thou art if thou feele no sorow as carnal men doe not yet loose not feare also which is founde euÃ© in brute and sauage beastes We vse to loade an asse and to werie him out with laboure and he careth not because he is an asse but if thou wouldest thrust him into fire or flinge him into a ditch he would auoide it as much as he coulde for that he loueth life and feared death Feare thou then and be not more insensible thaÌ„ a beast Feare death feare iudgment feare hel This feare is called the beginning of wisdome and not shame or sorow for that the spirite of feare is more potent to resist sinne then the spirite of shame or sorow Wherfore it is saide remember the ende and thou shalt neuer sinne that is remember the final punishmentes appointed for sinne after this life Thus far S. Bernarde First therfore to speake in general of the punishmentes reserued for the life to come if the scriptures did not declare in particular their greatnes vnto vs yet are there manie reasons to persuade vs that they are most seuere grieuous and intollerable For first as God is a God in al his workes that is to saye greate wounderful and terrible so especiallie he sheweth the same in his punishmentes being called for that cause in holy scripture Deus iustitiae God of iustice as also Deus vltionum God of reuenge Wherfore seing al his other workes are maiestical and exceeding our capacities we may likewise gather that his hande in punishment must be also most wonderful God himself teacheth vs to reason in this maner when he sayeth And vvil ye not then feare me and vvil ye not tremble before my face vvho haue set the sande for limites to the sea and haue giuen the vvaters a commaundemeÌ„t neuer to passe the same no not then vvhen they are most troubled and the vvaues therof most outragious As who would say if I be wonderful and doe passe your imagination in these woorkes of the sea and other of this world which you behould dailie then haue yee iust cause to feare me considering that my punishmeÌ„tes are like to be correspondent to the greatnes of my other actions An other coniecture of the great and seuere iustice of God in punishing may be the consideration of his infinite and vnspeakable mercie which as it is the verie nature it self of God and consequently without ende or measure as his godhead is so is also his iustice And these two are the two armes as it were of his diuine Maiestie embracing kyssing one th' other as the scripture saieth And therfore as in a man of this world if we had the measure of one arme we might easely coÌ„iecture the length of the

the temptations of the world and deuil the resisting wherof is much more difficult in time of peace and wealth then in time of external affliction and persecution for that thes enemies are stronger in flatterie then in force which a godly father expresseth by this parable The sunne and wind saieth he agreed one day to proue their seueral strengthes in taking a cloke from a waiefaring man And in the forenoone the wind vsed al violence that he could to blow of the said clok But the more he blew the more fast held the trauailer his clock and gathered it more closely about him At after noone the sunne sent forth her pleasant beames by litle and litle so entered into this man as he caused him to yeeld to put of not onely his cloke but also his cote Whereby is proued saieth this father that the allurementes of pleasure are more strong and harder to be resisted then the violence of persecution The like is shewed by the example of king Dauid who resisted easily many assaults of aduersitie but yet fel dangerously in time of prosperitie Wherby appeareth that vertuous men haue no lesse warre in time of peace then in time of persecution Nor euer wanteth there occasion of bearing the crosse and suffering affliction to him that wil accept of the same And this may susfice for this first point to proue that euery man must enter into heauen by tribulation as S. Paul saieth The second part TOVCHING THE second why God wold haue this matter so it were sufficieÌ„t to aunswer that it pleased him best so without seeking any further reason of his meaning herein euen as it pleased his diuine Maiestie without al reason in our sight to abase his sonne so much as to send him hither into this world to suffer and die for vs. Or if we wil needes haue a reason hereof this one might be sufficieÌ„t for al that seing we looke for so great a glory as we doe we should labour a litle first for the same and so shew our selues worthie of Gods fauour and exaltation But yet for that it hath pleased his diuine Maiestie not onely to open vnto vs his wil and determination for our suffering in this life but also diuers reasons of his most holy purpose and pleasure therin for our further encouragement and consolation that doe suffer I wil in this place repeate some of the same for declaration of his exceeding great loue and fatherlie care towardes vs. THE FIRST cause then and the most principal is to encrease therby our merit and glorie in the life to come For hauing appointed by his eternal wisdome and iustice that none shal be crouned there but according to the measure of his fight in this world the more and greater coÌ„bates that he geueth together with sufficient grace to ouercome them the greater crowne of glorie prepareth he for vs at our resurrection This cause toucheth S. Paul in the wordes before alleaged of the saintes of the olde testament to wit that they receaued no redemption from their miseries in this world to the end they might find a better resurrection in the world to come This also meant Christ expresselie when he saied Happie are they vvhich suffe persecutioÌ„ for theirs is the kingdom of heauen happie are you vvhen men speake euil and persecute you c. reioyse be glad I saye for that your revvard is great in heaueÌ„ Hereunto also appertaine al those promises of gaining life by leesing life of receauing a hundred for one and the like Herehence do procede al those large promises to virginitie and chastitie and to such as geld them selues for the kingdom of heauen to voluntarie pouertie and to the renouncing of our owne wil by obedience Al which are greate conflictes against the fleshe world and our owne sensualitie and can not be performed but by sufferings and affliction Finally S. Paul declareth this matter fullie when he sayeth that a litle and short tribulation in this life vvorketh a beape of glorie aboue al measure in the hight of heauen THE SECOND cause why God appointed this is to draw vs therby from the loue of the world his professed enemie as in the next chapter shal be shewed at large This cause S. Paul vttereth in these wordes VVe are punished of God in this life to the end vve should not be damned vvith this vvorld In like maner as a Nurse that to weane her child from the loue and liking of her milke dothe anointe her teat with Aloes or some other such bitter thing so our merciful Father that wolde retire vs. from the loue of wordlie delites wherby infinite men doe perish daily vseth to send tribulation which of al other thinges hath most force to woorke that effect as we see in the example of the prodigal sonne who could by no meanes be stayed from his pleasures and retired home to his olde Father but onelie by affliction THIRDLIE God vseth tribulation as a most present and soueraine medicine to heale vs of many diseases otherwise almost incurable As first of a certaine blindenes and careles negligence in our estate contracted by wealth and prosperitie In which sense holy scripture saieth that affliction geueth vnderstanding And the wise man affirmeth that the rodde bringeth vvisdom This was shewed in figure when the sight of Tobie was restored by the bitter gaule of a fish And we haue cleare examples in Nabuchodonasor Saul Antiochus and Manasses al wich came to see their owne faultes by tribulation which they wolde neuer haue done in time of prosperitie The like we read of the brethren of Ioseph who falling into some affliction in Egypt presentlie entred into their owne conscience and sayd VVe suffer those thinges vvorthely for that vve sinned against our brother And as tribulation bringeth this light wherby we see our owne defectes so helpeth it greatlie to remoue and cure the same wherin it may be wel likened vnto the rodde of Moyses For as that rodde striking the hard rockes brought foorth water as the scripture saieth so this rodde of affliction falling vpon stonie harted sinners mollifieth them to contrition and often times bringeth forth the fluddes of teares to repentance In respect wherof holy Tobie saieth to almightie God In time of tribulation thou forgeuest sinnes And for like ã€ˆâ—Šã€‰ it is compared also to a file of yron which taketh away the rust of the soule In like maner to a purgation that driueth out corrupt humours And finallie to a goldsmithes forge which coÌ„sumeth away the refuse metals and fineth the gold to his perfection I vvil trie thee by fire to the quick saieth God to a sinner by Esay the prophet and I vvil take avvaie al thy tinne and refuse metal And againe by Ieremie I vvil melt them and trye them by fire This he meant of the fire of tribulation whose propertie is according

men that is God shal permit wicked meÌ„ to fal into snares which are as plentiful in the world as are the droppes of raine which fal doune from heaueÌ„ Euery thing almost is a deadly snare vnto a carnal and loose harted maÌ„ Euery fight that he seeth euery word that he heareth euery thought that he conceaueth his youth his age his freendes his enemies his honour his disgrace his riches his pouertie his compagnie keeping his prosperitie his aduersitie his meate that he eateth his apparel that he weareth al are snares to draw him to destruction that is not watchful Of this then and of the blindnes declared before doth folow the last and greatest miserie of al other which can be in this life And that is the facilitie wherby worldly men doe runne into sinne For truely saieth the scripture miseros facit populos peccatum Sinne is the thing that maketh people miserable And yet how easily men of the world doe commit sinne and how litle scruple they make of the matter Iob signifieth when talking of such a man he saieth bibit quasi aquam iniquitatem He suppeth vp sinne as it were water that is with as great facilitie custome ease adueÌ„tureth he vpoÌ„ any kind of sinne that is offered him as a man drinketh water when he is a thirst He that wil not beleeue the saying of Iob let him proue a litle by his owne experience whether the matter be so or no. Let him walke out into the streetes behold the doinges of men vew their behauiour coÌ„sider what is done in shoppes in halles in consistories in iudgement seates in palaces and in coÌ„mon meeting places abroad what lying what slandering what deceiuing there is He shal find that of al things wherof men doe make any accoÌ„pt in the world nothing is so litle accounted of as to commit a sinne He shal see iustice solde veritie wrested shame lost and equitie despised He shal see the innocent condemned the guiltie deliuered the wicked aduaunced the vertuous oppressed He shal see many theeues florish many vsurers beare great sway many murderers and extorsioners reuerenced and honoured many fooles put in authoritie and diuers which haue nothing in them but the forme of men by reason of money to be placed in great dignities for the gouernmeÌ„t of others He shal heare at euerie mans mouth almost vanitie pride detraction enuie deceit dissimulation wantoÌ„nesse dissolution lying swearing periurie and blaspheming Finally he shal see the most part of men to gouerne them selues absolutely euen as beastes doe by the motion of there passions not by law of iustice reason celigion or vertue The. 5. pointe of the parable OF THIS DOTH ensue the fifte point that Christ toucheth in his parable and which I promised here to handle to wit that the loue of this world choketh vp and strangleth euerie man whom it possesseth fromal celestial and spiritual life for that it filleth him with a plaine contrarie spirite to the spirite of God The Apostle saieth Si quis spiritum Chrsti non habet hic non est cius If any man haue not the spirit of Christ this felow belongeth not vnto him Now how contrarie the spirite of Christ and the spirite of the world is maie appeare by the twelue fruites of Christs spirite reckned vp by S. Paul vnto the Galathians to wit Charitie which is the roote and mother of al good workes Ioye in seruing God peace or traÌ„quilitie of minde in the stormes of this world Patience in aduersitie Longanimitie in expecting our reward Bogitic in hurtig no man Benignitie in sweete behauiour Gentlenes in occasion geueÌ„ of anger Faithfulnes in performig our promises Modestie without arrogancie Continencie from alkind of wickednes Chastitie in conseruing a pure minde in a cleane and vnspotted bodie Against thes men saith S. Paul there is no lavv And in the verie same chapter he expresseth the spirite of the world by the contrarie effectes saying the worcks of flesh are manifest which are fornication vncleannes wantonnes lecherie idolatrie poysonninges enemities contentious emulations wrath strife dissention sectes enuie murder droÌ„kennes glutonie and the like of which I fortel you as I haue tolde you before that those men which doe such things shal neuer obteine the kingdome of heauen Here now may euery man iudge of the spirit of the world and of the spirit of Christ and applying it to him self may coniecture whether he holdeth of the one or of th' other S. Paul geeueth two pretie short rules in the very same place to trye the same The first is They vvhich are of Christ haue crucifie ltheir flesh vvith the vices concupisconces therof That is they haue so mortified their owne bodies as they commit none of the vices and sinnes repeated before nor yeld not willinglie vnto the concupiscences or temptations therof The second rule is if vve liue in spirite then let vs vvalke in spirit That is our walking behauiour is a signe whether we be aliue or dead For if our walking be spiritual such as I haue declared before by the twelue fruites therof then doe we liue and haue life in spirite but if our workes be carnal such as S. Paul now hath described then are we carnal and dead in spirite nor haue we any thing to doe with Christ or portion in the kingdome of heaueÌ„ And for that al the world is ful of those carnal workes and bringeth forth no fruites in deede of Christs spirit nor permitteth them to grow or prosper within her thence is it that the scripture alwaies putteth Christ and the world for opposite and open enemies Christ him self saith that the vvorld can not receaue the spirit of trueth And againe in the same Euangelist he saieth that nether he nor anie of his are of the world though they liue in the world And yet further in his most vehement prayer vnto his father Pater iuste mundus te non cognouit iust father the world hath not knowen thee For which cause S. Iohn writeth If any man loue the vvorld the loue of the Father is not in him And yet further S. Iames that vvbs soeuer desireth only to be a sreend of this vvorld is therby made an enemie to God What wil worldly meÌ„ saie to this S. Paul affirmeth plainlie that this world is to be daÌ„ned And Christ insinuateth the same in S. Iohns gospel but most of al in that wonderful fact of his wheÌ„ praying to his Father for other matters he excepteth the world by name Non promun lo saith he I doe not aske mercie and perdone for the world but for those which thou hast geuen me out of the world Oh what a dreadful exception is this made by the Sauiour of the world by the lambe that taketh awaie al sinnes by him that asked perdone euen for his tourmentours and crucifiers to except I saie now the world

Peter was sent vnto him for his instruction and establishment in right faith I adioined moreouer that ther being two parts of ChristiaÌ„ 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 thÃ© 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 secoÌ„d 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 secoÌ„d 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 thÃ© 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 commoÌ„ 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

slocke nor shall they bee anie longer lest to the spoile c. I vvil raise ouer them ONE PASTOR vvhich shall seede them my seruaÌ„t DAVID he shal seede them and he shal be their Shepheard Prince and I vvill be their God and vvil make vvith them a conenant of peace c. In which wordes not onlie we that are Christians but the later Iewes also them selues doe confesse in their Thalmud that Messias is called by the name of Dauid for that he shall descende of the seede of Dauide as by reason also it must needes be so for that king Dauid being dead fower hundred yeares before thes wordes were spoken as hath bene noted could not now come againe to feede gods people or gouerne them hym self Esay the prophet who Iyued about a hundred yeares before Ieremie and Ezechiel had maruelous for knowledge of the Meisias and his affaires and describeth hym verie particulerlie beginning i this maner In the later dayes the HILL of gods house shall be prepared vpon the toppe of mountaines and all Nations or Gentiles shal flovve vnto hym And manie people shal say come and lett vs ascende to the HILL of our Lord he shal teach vs his vvayes and vve shall vvalke in his pathes it shall iudge Nations c. Which verie wordes are also repeated in Micheas the prophet and are applied there as also here vnto the Messias and can haue no other meaning by the iudgement of the Iewes and Hebrues themselues And Esay doth prosecute the same matter afterwardes in diuers chapters As for exaÌ„ple in the sowerth talking of the same Messias which before he calleth the HILL of Gods hovvse he addeth thes wordes In that daye shall the issue of our Lorde be in ã€ˆâ—Šã€‰ and glorie and the fruite of the earth in ã€ˆâ—Šã€‰ and exultation to all such as shal be saued of Israel In which wordes he calleth the Messias both the issue of God and the fruite of the earth for that he should be both God and man And in the nynthe chapter he calleth hym by thes termes Admirable Councelour God Stronge Father of the future vvorld and Prince of Peace In the eleuenth chapter he describeth hym most wonderfullie in thes wordes there shall goe soorth a bransh of the stock of Iesse whiche Iesse was Dauids father and out of the roote of that branche there shall mounte up a flovver and the spirite of our lord shall rest upon hym the spirite of vvisdome and of vnderstanding the spirit of councel and sortitude the spirite of knovvledge and pietie he shall not iudge according to the sight of fleshely eyes nor yet condemne according to the hearing of fleshely eares but he shall iudge poore men in iustice and shall dispute in equitie for the mylde men of the earth He shal strike th' earth vvith the rodde of his mouth and vvith the spirite of his lippes shall he flea the vvicked man Iustice shall be the girdle of his loynes faith shall be the bande of his reines c. Hytherto are the wordes of the Prophet wherin nothing trulie can be more plaine and euident then that by the rodde or branche of Iesse is meant the Virgine Marie who directelie descended of the linage of Iesse and by the flovver ascending from this branche must needes be vnderstoode Christ that was borne of her had all those excellences priuileges aboue other meÌ„ which Esay in this place assigneth vnto hym Whose further graces yet and speciall diuine properties the same Prophet expresseth more particulerlie in the chapters following wher he sayeth he shall for euer ouerthrovve and destroye death he shal open the eyes of the blinde and th' eares of the deafe he shal not crie nor coÌ„teÌ„de nor shal he accept the person of any man but in truth shal he bring foorth iudgement He shal not be sorrovvful nor turbuleÌ„t c. And finallie in the fortie and ninthe chapter he alleageth the wordes of God the father vnto Christ touching his commission in this sorte it is too litle that thou be to me a seruant to raise vp the tribes of Iacob and to conuert vnto me the dregges of Israel Behold I haue appointed thee also for a light vnto the Gentiles that thou he my saluation vnto the vttermost partes of all th' earth And to conclude this matter without alleaging more propheties for the same which in truth are infinite throughout the Bible Daniel that liued in th' ende of the captiuitie of Babylon a litle before Aggaeus Zacharias and Malachias who were the last Prophetes that euer florished amongest the Iewes almost fiue huÌ„dred years before the natiuity of Christ this Daniel I say reporteth of hym self that being in Babylon and hauing fasted worne heare-cloth and prayed longe vnto God there came the Angel Gabriel vnto hym at the tyme of Euening sacrifice and fortolde hym not onlie of the deliuerance of the people of Israel from the captiuitie of Babylon out of hande for that the seuentie yeares of their punishement fortolde by Ieremie were now expired but also he tolde hym further that the tyme of th' vniuersal deliuerance of mankinde from the bondage and captiuitie of sinne was now shortened that after seuentie hebdomades which as shal be shewed after make vp iust the tyme that passed from the rebuilding of the temple of Ierusalem after their deliuerance from Babylon vnto the birth of Christ there should be borne the Saueour of the world and be putt to death for redemption of mankinde The Angels wordes are thes I am come to shevv vnto thee Ã´ Daniel for that thou art a man of goode desires And therfore doe thou marke my speeche vnderstande this vision The seueÌ„tie hebdomades are shortened upon thie people and upon thie holie Cittie to th' ende preuarication may be consumed and sinne receyue an ende to th' ende iniquitie maye be blotted out and eternal iustice brought in her place to th' ende visioÌ„s propheties maye be fulfilled and the SAINCTE OF SAINCTES annointed Knovv thou therfore and marke that from the ende of the speeche for rebuilding of Ierusalem vnto Christ the CAPTAINI there shall chebdomades seuen and hebdomades sixtie tvvo and after sixtie tvvo hebdomades Christ shal be putt to death and the people vvhich shall denie hym shall not be his people I might passe on futher to other Prophetes and propheties and make no ende if I would alleage what might be said in this behalfe for that the whole scripture runneth all to this one pointe to fortell and manifest Christ by signes figures parables and propheties and for this cause was it principallie writeÌ„ But that which is alredie spoken shall be sufficient for our first consideration wherby is seene that among the Iewes from age to age Christ was prophetied and fortolde together with th' eternite of his kingedome that should be spiritual NOVV FOLLOVVETH there a

the consideratioÌ„ of this starre for that after the appearance therof he perceyued the power of his Godes decayed toke a iourney into Iury in company of other Astronomers to informe hym self further of the matter Wherunto Chalcidius a Platonike doth adde that the Chaldaean Astronomers did gather by contemplatioÌ„ of this Starre that some God discended from heauen to the benefit of mankinde And finally the Sibyls talking of the coÌ„ming of Christ affirmed plainly Rutilans cum sydus monstrabit a blasing Starre shall declare his comming Which prophetie Virgile the Poet hauing read in Augustus tyme and soone after hauing seene the same fulfilled applied it as I shewed before of al the rest to the flattering of Caesar and therfore he saieth in the place before alleaged Ecce Dionaei processit Caesaris astrum Beholde the Starre of Caesar descended of Venus hathe now appeared which Starre in deede was the Starre of Caesars Lord and Mayster AFTER fortie daies past ouer S. Luke reporteth how Iesus by his mother was presented in the temple of Ierusalem and there withall recounteth two straunge thinges that happened at the same time to witte that two graue and reuerend persons SimeoÌ„ surnamed Iust and Anna the Prophetesse both of singuler sanctity amongst the Iewes coÌ„mig into the Temple at the very time when Iesus was there in his mothers armes tooke notice of him and acknowledged him publiquely for the Messias and Saue our of the world Fortelling also by the spirit of prophetie diuers particuler thinges that were to ensue both to Christ and Christians and especially to his mother the blessed Virgin Which thinges being published at that time confirmed afterward by the euent doe well declare that this narration of S. Luke could not be forged as doe also the number of particuler circumstances set doune about the time place persones most notoriouslie knowen to al Lerusalem For as for Anna she had liued from her youth vntil four skore yeares of age in the temple therby was knowen to the most parte of Iurie And as for Simeon he was the scholler of the most famous HILLEL and coÌ„disciple to Ionathan maker of the ã€ˆâ—Šã€‰ paraphase of whoÌ„ I spoke before and the Iewes Thalmud confesseth that by the death of thes two meÌ„ but especially of Simeon failled the spirit of the great Synagogue called Sanhedria which after the captiuity of BabyloÌ„ vntil Herods time supplied in a sorte the spirit of prophetie that was expresly in Israel before the said captiuity OF CHRISTS flight into Egypt for feare of Herod S. Luke well noteth that it was prophetied by Osee longe before that God vvould call his sonne oute of Egypt And the prophet Esay describeth the same very particulerlie when he sayeth Behold our Lord Iehoua shall ascende vp or ride vpoÌ„ a light cloude which was his flesh or humanitie and shal goe dovvne into Egypt and all th' idoles of Egypt shall shake at his presence Which later pointe Eusebius sheweth that it was fulfilled most euidentlie in the sight of all the worlde for that no Nation came to Christian religion with so greate celeritie or with so greate feruour as did th' Egyptians who threw downe their Idoles before any other heathen Nation And as they had bene the first in idolatrie to other countries so were they the first by Christes coÌ„minge vnto them that afterwarde gaue example of true returne to their Creatour It followeth in Esay And I vvil gyue vp Egypt into the handes of cruel Lordes and a PoteÌ„t kinge shall take dominion ouer them Which was fulfilled aboute the verie time wherin Christ was to come For that then after manie spoiles and cruelties excercised vpon Egypt by the Roman Lordes and Princes Pompey Caesar Antonie and others in th' ende Cleopatra their Qiene that was the last of all the bloode and lyne of the Ptolomces was inforced to slea her selfe and so Augustus th' Emperour tooke possession of all Egypte and subiected it as a prouince to the Romans Empire But consider you how Esay concludeth the matter after all thes temporal afflictions threatened against Egypt and confesse that suche aduersitie is no signe of Gods disfauour to them who receaue it For thus sayeth God after all his cominations In that day there shal be an Aulter of Iehoua in the middest of Egypt they shall crie to God in their tribulation and he shal send them a SAVEOVR c. Blessing shal be in the middest of that lande to vvhome our Lord God of hostes hath gyuen his benediction saying Blessed is my people of Egypt And here we make an ende of our second consideration IN THE THIRD PLACE there coÌ„meth to be considered according to our former diuision the life conuersation doctrine and miracles of Iesus And first touching things done by hym after his coÌ„minge out of Egypt whiche might be about the sixt or seueÌ„th yeare of his age vntil his Baptisme by S. Iohn whiche was the 30. there is litle recorded either in Prophane or Ecclesiastical writers For that as S. Iustin S. Chrysostome S. Augustine and others doe write he bestowed that time in the common exercises and labours of mans life therby to shew hymself trueman and giue demonstration how much he detested idlenes OF S. Iohn Baptist all Hebrue writers of that time doe make mention with exceeding praise and admiration of his holines especially Iosephus that liued iÌ„mediately after Christs dayes sayeth hewas Vir optimus Iudaeos excitans ad virtutum studia A most excellent man stirring vp the Iewes to the exercise of vertue He addeth also that partly for feare of the great concourse of people which flocked vnto hym and partly by the sollicitation of Herodias coÌ„cubine and brothers wife to Herode Antipas the great Herodes sonne for whos cause he had turned of his owne wife daughter of Areta king of the Arabians he was apprehended and imprisoned in the Castle of Acherun and therin soone after put to death Which murther Ioseph esteemed to be the cause of all the miserie whiche ensued afterward to Herode and his whole familie Of this man it was writen by Malachie the prophet Beholde I send my messenger or Angel before me and he shal prepare the vvay before my face and presently shal come to his Temple the RVLER vvhom you seeke and the MESSENGER OF THE TESTAMENT vvhich you desire Which prophetie was fulfilled most euidently when vpon the preaching of S. Iohn Christ came vnto hym and albeit S. Iohn had neuer sene hym before yet he acknowledged hym for the Messias in the presence of infinite people and his acknowledgment was confirmed by the visible descending of a doue voyce froÌ„ heauen in the sight and hearing of all the people present accordinge as three of our Euangelistes doe reporte Which they would neuer haue presumed to doe had not the matter bene most euident without al

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 habitatioÌ„ Strabo also hath thes expresse wordes The Oracle of Delphos at this daye is to be sene in extreme beggarie and meÌ„dicitie 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 staÌ„d 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 amoÌ„g their posteritie Secondlie in his treatises of Philosophie he passeth it for a ground that spirits not depeÌ„ding 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 ã€ˆâ—Šã€‰ onlie I wil alleage in this place an offer or chaleÌ„ge 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 ChristiaÌ„s 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 vpoÌ„ 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 commandemeÌ„tes 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 exaÌ„ples of this thing a seely seruing-man that was a ChristiaÌ„ 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 meÌ„ 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 luliaÌ„ 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 impedimeÌ„t why that God could not speake And therupoÌ„ 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 ChristiaÌ„s 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 ã€ˆâ—Šã€‰ 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

her but by calling them reformers Illuminates vnspotted bretheren and such other names that are different from Catholiques He that protesteth with S. Ierom that he doth abhorre all sectes and names of particuler men as Marcionistes Montanistes Valentinians and the like he that doth confesse sincerlie with blessed Cyprian that one priest for the time is to be obeyed by gods ordinance as iudge in Christes roome by the vniuersal brotherhode of al Christianitie he that is modest quiete sober voide of conteÌ„tion obedient as S. Paul describeth a true and good Catholique he that is humble i his owne coÌ„cept and aggreinge to humble thinges firme in faith not variable nor delighted vvith nevv doctrines he that can captiuate his vnderstandinge to the obedience of Christ which is to beleeue humblie such thinges as Christ by his church proposeth vnto him albeit his reason or sense should stande against the same And finallie he that can be content at Christes commandement to heare the Church in al thinges without doubt or exception and obey the Gouernours therof albeit in life they be Scribes and Pharises and consequentelie can say trulie sincerlie with the whole College of Christes Apostles together Creda sanctam Ecclesiam Catholicam I doe belieue the holie Catholique vniue sal Church and what soeuer that Church doth set furth teach holde or beleeue that man no doubt is in a most sure case for matters of his faith and can not possiblie walke awry therin but may thinke hym self a good Christian for this first pointe which is for matters of beliefe THERE FOLLOVVETH the second parte of Christian profession concerning life and manners which is a matter of so much more difficultie then the former by how many more wayes a man may be lead from vertuous life then from sincere faith Wherin ther can be no comparison at all seing the pathe of our beliefe is so manifest as hath beneshewed that no maÌ„ caÌ„ erre therin but of inexcusable wilfulnes Which wilfulnes in errour the holie fathers of Christes primatiue Church did alwayes referre to two principal and original causes that is to pride or ouerweening in our owne concepts and to malice against our superiours for not giuing vs contentation in things that we desire Of the first doe proceede the deuising of new opinions new glosing expounding and applying of Scriptures the calling of holy writ it self in question the contempt of auncient customes and traditions the preferring of our iudgments before al others either present or past the debasing of holie Fathers priests prelates Councels ordinances constitutions and al other thinges and proofes what so euer that stand not with our owne good liking and approbatioÌ„ Of the second fountaine are deriued other qualities conformable to that humour as are the denying of IurisdictioÌ„ and authoritie in our Superiours the contempt of Prelates th' exaggeration of the faults and defectes of our Gouernours th' impugnation of al Bishoplike dignitie or ecclesiastical eminentie and especially of the Sea Aposto lique wherunto appertainet the correction of such like offendours finally for satisfying this deuilishe and most pernicious veine of malice thos wicked reprobates doe incite and arme the people against their spiritual pastours they enkindle factions against Gods annointed substitutes they deuise a new Church a new forme of gouernment a new kingdome and ecclefiastical hierarchie vpon earth wherby to bring men in doubt and staggering what or whom to beleeue or wherunto to haue recourse in such difficulties as doe arise Thes two maladies I save of Pride and Malice haue bene the two causes of obstinate errour in al heretiques from the beginning as ful wel noted that holy and auncient martir S. Cyprian when he said so longe agoe Thes are the beginnings and original causes of heretiques and wicked schismatsques first to please and like wel of them selues and then being puffed vp with the swelling of pride to coÌ„temne their gouernours superiours Thus doe they abandone and forsake the church thus doe they erect a prophane Altar out of the church agaiÌ„st the church Thus doe they breake the peace and vnitie of Christ and doe rebell against Gods holie ordination Now then as thes are the causes either only or principal of erring iÌ„ our beleefe most facile and easie as we see to be discerned so of errour in life maners ther are many more occasions causes ofspringes and fountaines to be found That is to saye so many in number as we haue euil passions inordinate appetites wicked desires or vnlauful inclinations within our mynde euery one wherof is the cause oftentimes of disordered life and breach of Gods commandementes For which respect ther is much more set doune iÌ„ Scripture for exhortation to good life then to faith for that the errour herein is more ordinary and easie and more prouoked by our owne frailtie as also by the multitude of infinite temptations Wherfore we read that our Saueour Iesus in the verie beginning of his preaching straight after he was baptised had chosen vnto hym S. Peter and S. Andrew Iames and Iohn some other few Disciples weÌ„t vp to the mouÌ„taine ther made his first most excelleÌ„t famous and copious sermon recited by S. Mathew in three whole chapters wherin he talketh of nothing els but of vertuous life pouertie meekenes iustice puritie sorowe for sinne patience in suffering contempt of riches forgyuing of iniuries fasting prayer penance entring by the strait gate and finally of perfection holines and integritie of coÌ„uersation and of the exact fulfilling of euery iote of Gods lawe and commaundementes He assured his Disciples with greate asseueration that he came not to breake the law but to fulfil the same and consequentelie whosoeuer should breake the least of his commaundementes and should so teache men to doe that is should perseuer therein without repentance and so by his example drawe other men to doe the like should haue no place in the kingdome of heauen Againe he exhorted theÌ„ most earnestlie to be lightes and to shyne by good workes to all the world and that excepte their iustice did exceede the iustice of Scribes and pharises which was but ordinarie and external they could not be saued He told them plainlie they might not serue two masters in this life but either must forsake God or abandon Mammon He cried vnto them Attendite stand attent and consider well your state and condition and then againe seeke to enter by the straite gate And lastlie he concludeth that th' onlie trial of a good tree is the good fruite which it yeeldeth without which fruite let the tree be neuer so faire or pleasant to the eye yet is it to be cut downe burned that not euerie one who shal say or crie vnto hym Lord Lord at the last daye should be saued or enter into the kingdome of heauen but onlie such as did execute in

any more the one the other And that which shall be as great a grief as any of the rest the sonne or daughter going to rest and ioye shal not take pitie of their owne parents or friends that are caried to calamities but rather shall reioice therat for that it redoundeth to Gods glorie for execution of his Iustice O my soule which now art here considering of thes thinges a farre of and theÌ„ shalt be present to see them actuallie before thine eyes what a doleful separation wil this be what a fare-wel what a parting whos hart would not breake at that daie to abide this intollerable seuering if a hart could then breake therby make some ende of his paines But so much ease wil not be permitted O yee children and louers of this world wher will al your delights recreations and vanities be at this daie Al your pleasant pastimes al your pride and brauerie in apparel your glistering in gold your sweet sauours of perfumes your honours of cappe and knee your adulation of flatterers your delicate faire and daintie dishes your musike your wanton daliances and pleasant entertainments Wher are all your good frieÌ„des and merie compagnioÌ„s accustomed to laugh and disport the time with you Are al now gone O vanitie of vanities now when you haue most need of them they are furthest of from you and the remeÌ„braÌ„ce therof shal doe nothing but tormeÌ„t you O my deare brethern how soure wil al the pleasures past of this world seeme at that howre How doleful wil the cogitation therof be vnto vs how friuolous a thing wil al our dignities riches offices and other preferments appeare wherin we take such excessiue delight now and doe weary out our spirites for gaining the same And on the contrarie side how ioyful wil that man be at this instant who hath attended to lead a vertuous life in resisting of finne doing good works albeit it were with much paine and contempt in this world Most happie creature shal he be that euer he was borne and ouer-whelmed with al ioye that euer he tooke that path in haÌ„d and no tongue but Gods can expresse his happines Wherfore here my louing brother to make an ende and to frame no other coÌ„clusion of al this whole declaratioÌ„ but only that which Christ himself doth make vnto vs who being the chief actour that shal deale in this affaire knoweth best of al other what counsail to giue let vs cÃ³sider with our selues eueÌ„ in the very bottoÌ„ of our hartes how easie a matter it is now in this life with a litle paine and diligÃ©ce to auoide the danger of this most dreadful daie For which cause also it is most certaine that the same is foretolde vs and so often vrged in holy write to our remembrance as in like manner so particulerly described by our most merciful iudge Saueour to the ende we should by thes seuere earnest admonishmits be stirred vp to prepare our selues for it So Christ himself doth most euidentlie declare wheÌ„ after al his former threatniges he coÌ„cludeth in thes most sweete wordes of exhortation Looke about your selues watch and praie for you knowe not whÃ© the time shal be But as I saie to you so I saie to al men be watchful And yet further in an other place he adioineth AtteÌ„d vnto your selues that your hartes be not ouercome with eating and drincking with the cares of this life and so that daio ouertake you vpon the suddaine c. Be you therfore watchful and alwayes praye that you may be worthie to escape althes thinges which are to come and to stand confidently before the sonne of maÌ„ at that daye Thes are the words and forewarnings of thy Iudge and Saueour vnto thee my soule And what more friendly and fatherly exhortation couldest thou desire Canst thou plead ignorance in this affaire hereafter If thou thincke so heare yet a further admonishment of his chief Apostle The daie of our Lord saieth he shal come as a theef when men thincke not of it In which the heauens and elemeÌ„ts shal be dissolued and al the earth with her inhabitants shal be consumed with fire Which being so what maner of men ought we to be in holie conuersation and pietie expecting and going on to meet with this daie of our Lord c. In which wordes of S. Peter is diligently to be noted that this meeting with the daie of Iudgment wherunto he exhorteth vs is nothing els but the due examination of our present perilous estate and the speedie amendment of our life to the workes of pietie and holy conuersation which in deed is that onlie soueraine remedie wherof the wise man forwarneth vs when he saieth Prouide a medecine before the maladie and examine thy self before iudgment and so shalt thou finde fauour in the sight of God Wherunto S. Paul wel agreeth saying If vve vvould iudge our selues vve should not be iudged But for that no man entreth into this due iudgemÃ©t of himself his life state and actions here of it coÌ„meth that so few dot preuent this dangerous daie so few prepare themselues so fewe doe accept of the good counsaile of Christ so feweare watchful and so infinite doe fal a sleepe in the ignorance of their owne peril to their remediles destruction and vnauoidable damnation Our blessed Lord giue vs his holie grace to looke better about vs. OF THE NATVRE OF SINNE AND OF THE VNVVORTHINES OF HIM that committeth the same For iustifyinge the seueritie of gods iudgement setdoune and declared in the chapter going before CHAPT VIII TO THE ende that no man may iustly complaine of the seuere accoumpte whiche God is to take of vs at the last daye or of the rigour of his iudgemeÌ„t set doune in the chapter before it shal not be amisse to coÌ„sider in this place the cause why God doth shew such seueritie against sinne and sinners as both by that which hath bene saide may appeare that he doth as also by the whole course of holy scripture where in euerie place almost he denounceth his extreme hatred wrath and indignatioÌ„ against the same as where it is sayed of hym that he hateth al those that vvorke iÌ„iquitie And againe that both the vvicked maÌ„ and his vvickednes are hateful in his sight And finallie that the whole life of sinners their thoughts wordes yea and their good actions also are abominations vnto him whiles they liue i sinne And that which yet is more he can not abide nor permit the sinner to praise him or to name his testament with his mouth as the Holie Ghost testifieth and therfore no meruaile if he shew such seueritie against him at the last daye whom he so extremelie hateth abhorreth in this life Of which great hatred there might be manie reasons alleaged as the vndutiful transgressioÌ„ coÌ„teÌ„pt of godes coÌ„mandementes the great ingratitude of a sinner in respect of his diuine

probabilite had bothe sene him and heard him in his life This man then hauing liued verie long in this his charge of bishoprike being now a hundred and twentie yeares olde was in the time of Traian the Emperor S. Iohn the Euangelist being dead a litle before accused by certaine heretiques who then first as Egisippus saith who liued in the same time beganne to shew them selues openly in the world hauing liued secretly in corners before for that al the holy Apostles and others which had heard our Sauiour speake were now dead and therfore thes heretiques deuised now what new expositions vpon scriptures liked them best And for that this man was the only or cheefe piller that stood against them for defence of the Catholique faith and apostolical traditioÌ„ at that daie they caused him coningly to be apprehended and presented before Atticus then gouern our of Iurie for the Emperour Who after many allurementes and threates vsed vnto him when by no me aÌ„s he could moue him to relent from his coÌ„stancie in Christes seruice he caused him to be beaten with whippes and to be tormented many daies together which the old man indured with most wonderful corage in so much that Atticus being astonied saith our author that one of six skore years of age could beare so many torments commanded him finally to be nailed on a crosse as his master Christ was and so he died At the very same time liued therin Asia a man of singuler name for his holines called Ignatius disciple to the apostles by them or deined bishop of Antioche after that S. Peter had lest the same This maÌ„ being accused for his faith to the gouernour of Syria and standing constant in the confession therof was condemned by him to be torne in peeces of wild beastes But for that he was a person of great marke he was sent prisoner to Rome vnder the custodie of ten soldiars to suffer ther. And albeit thes soldiars vpon the way vsed him very discurteously and kept him straite yet founde he meanes either by speech or letters to comfort al Christians as he passed by them But especially as Eusebius noteth he inculcated two pointes to be remembred of them Primum vt haereses quae tum primÃ² emergere caeperunt maxime praecaue eÌ„t deinde vt apostoloruÌ„ traditioni ã€ˆâ—Šã€‰ adhaerescereÌ„t first that they should aboue al other things take heed of new opinions and heresies which then first began to creepe abroad and secoÌ„dly that they should sticke and cleane most firmely to the tradition of th' Apostles for the true vnderstanding and interpretation of scriptures that is to say they should admit no other interpretation but that which al churches by general and vniforme consent had receaued from th' apostles insinuating hereby that this should be an infallible rule to guide men by vnto the worlds ende Besides this the good man got time also and opportunitie in his iourney to write diuers epistles to sandry churches which Eusebius in his storie setteth downe And among other things either he being informed or fearing of him self that the Christians in Rome hearing of his comming would make means to the Emperour to get pardon for his life and so depriue him of martyrdome he write a most earnest letter vnto them beseeching them not to doe so Out of which letter both Eusebius and S. Hieron doe cite thes most excellent words following In this my iourny saieth he from Syria to Rome I am inforced to fight day and night with ten leopards that is with ten soldiars sent to keepe me Who the more benifites I doe bestow vpon them the worse and the more cruel they are towards me But their iniquitie is my instruction and yet hereby I am not iustified Would God I were once come to inioy thos beastes that are appointed to deuoure me I desire greatly that it may be hortly that they may be stirred vp to eate me quickly least perhapes they abstaine to touch me as they haue done from the bodies of other martyrs But if they should refuse to set vpon me I wil intise them on my self Pardon me my children for I know what is good for me Now I begine to be Christs true disciple desiring nothing that is sene in this world with mans eyes but only IESVS Christ my Sauiour Fire crosse beastes breaking of my bones quartering of my members tearing and renting of my body and al th' other tormentes that the diuel can inuent let them al come vpon me only that I may inioy my IESVS Thus far doth Eusebius cite the words of his own epistle which yet is exstant And S. Irenaeus S. Ierom doe ã€ˆâ—Šã€‰ yet further that when he came to suffer and heard the roringes of the lions redy to come forth vpon him he vsed thes words I am Gods corne and the teeth of thes wild beastes must grinde me to the ende I may be pure and good bread for Christs table He suffered saith S. Ierome in th' eleuenth yeare of Traians reigne and his reliques were carried backe againe by Christians from Rome to Antioche and ther are kept without the gate called Daphnitica Here we see the feruour of this seruant of God we see his constancie his corage his comfort in suffering And how came he deare brother to this most happie and blessed estate We heare him say of him self that novv he began to be Christes true disciple vvhen he desired nothing that mans eye can behold but only his Lord and Sauiour IESVS Christ. This burning loue then of IESVS did consume in him al other loue and affection that stayeth worldly men from like resolution He was no frende or louer of this world Heare the saying of an other light and lanterne of Gods church which liued at the very same time and suffered so one after him for the same cause and spake with him in his iourney toward Rome I meane S. Policarpus who wrote thus of Ignatius presently after his martyrdome vnto the Philippenses I beseech you brethren to yeld al obedience wher it is due and to vse al patience in your afflictions according to the example which you haue seene in Ignatius and other martyrs as also in S. Paul and the rest of the Apostles assuring your selues that thos men ranne not in vaine but in faith and iustice and therfore are gone to the place which was due vnto them being now with their Lord of whos afflictions they were made partakers in this life They were no louers of this world but they loued their maister who suffered death for our loue and rose againe for our glorification Thus far Policarpus And for that we are fallen into the mention of this rare and worthie man Policarp who albeit he sawe not Christ hiÌ„ self in flesh yet did he liue most familiarly with diuers of the Apostles especially with S. Iohn EuaÌ„gelist whose domestical disciple he

Church did leaue vnto them from the Apostles time They saw wel and were so tould by the Apostles them selues that ther was no other certaine waie to vnderstand and hold the truth first planted but to stick to this tradition for vnderstanding of scriptures which should passe from hand to hand from bishope to bishope froÌ„ doctor to doctour from Councel to Councel froÌ„ Church to Church from age to age vntil the worldes end and without this they saw by experience of thos first heresies that euery heretique would make his part as good as the catholique Church from time to time by interpreting the scriptures after his owne deuise To the end theÌ„ that Christes Catholique people might staÌ„d together firmly in vnitie of faith and arme them selues iointly to the contempt of this world suffering for their master thes holy men did so carefully crie vpon them hauing heard at the Apostles own mouthes as it may be supposed how detestable a thing heresie was iÌ„ the sight of God and whersoeuer it entred that ther was no more hope of any vertue or other good thing to saluation For which cause it is recorded in like maner that diuers of thes first martyrs being brought foorth to die in the company of certaine heretiques that offered to die also for defence of Christian religion they refused to goe forth or die in their company affirming theÌ„ in truth to be enimies to IESVS Christ howsoever otherwise they made profession to die for him This be spoken by the way concerning thes notable mens zeale in detestation of schisme and heresie and of new expositioÌ„s of holy scripture against the tradition of antiquitie which no man can thinke to be from our purpose if he consider the times wherin we liue and how litle this tradition is now regarded by many in respect of their own new deuises and fresh inuentions But now it foloweth in the forsaid storie of Eusebius that S. Irenaeus in processe of smal time came also to make his combat for the confession of his maister in the citie of LioÌ„s in France wher after infinit torments and afflictioÌ„s that he suffered he ended his life the xxviij day of Iune vnder th' Emperour Seuerus But before this he was sent into Asia to the Christians there from the Christians in France that liued in persecution and in the way he had letters also to the bishop of Rome Eleutherius in his own commeÌ„dation Which letters doe wel declare what a reuerend opinion the martyrs of God had of him And th' other letters that he carried into Asia doe set foorth the maruailous trial that our Sauiour vsed at that time vpon his seruantes wherof for our instruction as also for our comfort in aduersities that fal vnto vs I haue thought good to recite some part also in this place The letters beginne thus The seruantes of IESVS Christ that dwel at Lions and Vienna in France send peace in our Lord IESVS vnto their brethern in Asia and Phrigia who haue the same faith and hope of redemption c. The greatnes of our afflictions which grow vpon vs in this place and the multitude of torments that we suffer neither can we nor any man els by writing expresse And then they shew first how they were forbid by publique edict to enter into any common house boothe or market place or to come abrod out of their own dores SecoÌ„dly froÌ„ their owne houses they were fetcht out by officers led to the market place and in the way reuiled and spit on by the people beaten with stones and other weapons which ech maÌ„ had in his hand their apparel pulled from their backes and this before iudgement was geuen against theÌ„ while yet they expected the comming of the President to determine their cause Who wheÌ„ he came demaunding no other question of them but only whether they were christiaÌ„s or no commaunded al maner of torments to be exercised vpon theÌ„ And for that a noble yong gentilman named Vetius began to speake a word or two in their behalf he was also condemned among the rest as aduocate of the christians Thirdly they shew that al their frindes acquaintance and kindred among the Gentils at that time forsooke them Their owne seruants for feare of tormeÌ„ts came in and accused them most falsly of eating of mans flesh and that which greeued them most of al ten of their companie vpon the first sight of torments abiured Christ openly And yet al this notwithstaÌ„ding they declare that Christ their Sauiour forsooke theÌ„ not in thos extremities but coÌ„forted theÌ„ aboue al measure by the noble coÌ„fessioÌ„s and coÌ„bates of diuers others wherof they recite very strang examples namely of one Sanctus a deacon who for al the torments the enemies could vse vpon him from morning vnto night could not be inforced to answere the President to no one question that he demanded but onely by those two latin wordes Christianus sum I am a Christian. Thes two wordes saith the storie serued for answere to whatsoeuer he was asked either touching him self or others The like they write of one Blandina a noble woman which wearied out al her tormentours and therfore in a rage towardes the end of the day they tied her to a great beame and hanged her vp in the aire Which beame for that it represented the forme of a Crosse as shee hanged vpon it did comfort both her and al other Christians infinitly They declare besides that their holy old bishope named Pothenus in whose place Irenaeus succeded after being four score and ten yeares old and not able so much as to staÌ„d on his feete was caried to the place by the hands of souldiours and there ended his life with incredible fortitude And of the foresaid Blandina they write that being put downe from the beame againe she was beaten with whippes rent with yron hookes set vpon a burning frying pan and after that wrapt in a net and cast amoÌ„g wilde bulles In al which torments she kept a mery countenance thanking God most hartelie for this benefit and for that shee had sene her owne children die constantly in the same place for the same cause before her They report also of one Attalus a man of great name authoritie in that cittie who being draweÌ„ forth of his house was first lead about the place of spectacle with a table borne before him wherin was writen in great latine letters This is Attalus the Christian and afterward he was abused by the people in al kinde of most extreme villanous maner but yet because of his calling the president durst procede no further against him vntil he had writeÌ„ to Rome to the Emperour and receaued answer which soone after was had he in the meane space being kept in prison wher he did singuler much good then vpoÌ„ the solemne day of the publike faires that were in Lions he was brought forth againe and first

which letters we hope wil come hither quickly and so we stand resolued by Gods grace to al sufferance expecting at the mercy of our Lord a croune of life euerlasting Know you also that Sixtus the Bishope of Rome was put to death the eight day before the Ides of August last I beseech you that thes things may be signified by your means to al our felow bishopes in thos Prouinces to the end that by their good exhortatioÌ„s the whole brother-hood of Christians may be strengthened and prepared to this spiritual combat that is imminent and that no man in thes times thinke so much vpon death as of the immortalitie which hath to folow death Let euery man I say with ful faith and al vertue dedicated to our Lord reioice rather theÌ„ feare in this confession which we must make assuring our selues that the true souldiours of Christ our God shal not be slaine but crouned therin After this not many daies he liuing in certain orchardes or gardins in the country was aduertised by his frendes that two Pursiuantes were sent to take him bring him to the citie of Vtica whervpoÌ„ he fled And least any man should thinke perhaps that it was of feare he wrot an epistle which was the last that is extant of his wryting vnto the Preestes deacoÌ„s and people of his Church of Carthage wher he was bishope shewing them the reason why he had retired him self from the haÌ„des of the Purseuantes in thes wordes When it was brought vnto vs deare brethren that officers were sent to lead me vnto Vtica by the couÌ„sel of our deare frends I was content vpon iust cause to retire my self from our orchardes for that it seemed to me conuenient for a Bishope to make his last confession in that citie where he hath gouuerned Gods Church to the end that by his confession he may honour his flocke people And it seemed to me that the honour of our glorious Church of Carthage should be much deminished at this time if I the bishope thereof should receaue my sentence and death in Vtica For which cause I haue alwaies desired praied almightie God that I might make my confession suffer in Carthage and from thence depart vnto my Lord. So then here we abide presently in a very secret place expecting the retourne of the Proconsul from Rome to Carthage who wil bring with him I doubt not the determination of the Emperour touching both bishopes and Iaimen that are Christians and wil decree that which our Lord for the present wil haue to be done And as concerning you my dearest brethen according to the discipline which alwaies you haue receaued from me out of our Lordes commaÌ„dementes doe you obserue al tranquilitie among your selues let no man raise tumultes touchiÌ„g the doings of his brethreÌ„ let no man offer him self to the persecutions but when he is apprehended then let him speak for in that instant God wil speak in vs who rather wil haue vs CONRESSOVRS theÌ„ PROFESSOVRS in his cause Touching other things that I would haue you obserue I hope before my sentence be giuen by our Lordes instruction to dispose in general Christs IEVVS keepe and preserue you al long in his Church Soone after this was writen that is vpon the 13. of September as Pontius and other doe write came sodainly vpon him two purseuantes and apprehending him brought him to the new Proconsul called Galerius Maximus at Carthage wher after a glorious confession made of his faith the particularities wherof were here to long to be set downe his senteÌ„ce was reade that he must be behedded Wherunto S. Cyprian answered Deo gratias and so the next daie after receaued his Martyrdome at a place called Sexti not far of from Carthage shutting vp his owne eyes with al peace and confort of minde and commanding twentie crounes of gold to be giuen to him that cut of his head And Pontius that was ther present addeth thes wordes The brethren stoode rownd about him weeping and did cast their napkins and prayer bookes before him that none of his blood might be druÌ„k vp of the ground His body by reason of the curiositie of the Gentils that pressed about him was buried for the present in a place nigh bv but the night following it was taken thence againe by the ChristiaÌ„s and caried solemly with torches wax tapers to the possession of one Macrobius Candidus in the way called Apellensis nigh to the fish pondes c. And the reuerend opinion of this mans sanctitie was so great among Christians euen presently vpon his death that they builded Churches in his honour and memorie as may appeare by the storie of S. Victor bishop of Vtica who liued the next age after and recordeth in his first booke de persecutione Vandalica how that the heretical Vandals that were Arians ouerthrew two goodly Churches in Africa dedicated to S. Cyprian th' one in the place wher he was martired called Sexti th' other in the place wher his body was buried called Mappalia S. Augustine also in his confessions lib. 5. cap. 8. maketh mention of a Church in Africa dedicated to S. Cyprian wher Monaca his mother praied for him at his departure towardes Italie And in diuers places he mentioneth the solemnitie which yearly was celebrated in the day of his martirdome which day according to the Churches phrase he calleth his natiuitie And in his tenth tome he hath a whole sermon made in the feast of S. Cyprians natiuitie of which sermoÌ„ not only venerable Bede maketh mention in his commentarie vpoÌ„ the second epistle to the Ephesians but also Possidius S. Austens scholler in Indiculo And finally S. Augustine euery wher not only maketh most honorable mention of this blessed martir but also against the Donatistes desireth to be holpen by his praiers now in heauen Wherfore his exaÌ„ple ought greately to moue vs. I might here recompt many other persecutions and the singuler combats of infinit particuler men which could neuer I dare say weary the Christian reader But yet would they be to long for this place Eusebius affirmeth that to set doune onely the fight susteined in his time vnder Diocletian Maximianus Maximinus and other tyrants which was the last general affliction before the general peace restored by Constantine were a matter of infinit volume For saith he the persaecution began in the moneth of Marche wheÌ„ Christians were ready to celebrate the feast of Christs holy passioÌ„ At what time Diocletians first edict was that al Christiane Churches through out the world should presently be ouerthrowne al Pastors therof taken and by al maner of torments that mans wit could deuise be enforced to sacrifice together with their people TheÌ„ saith Eusebius was it a time when ech man might easily see who loued the world or loued God who was a good Christian and who was a counterfete who was true corne

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 vvoÌ„derful 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 impedimeÌ„t 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 vvheÌ„ it failed 191 ScieÌ„ces ech one proueth God 35. fovver principal Ib. Scriptures their certaintie proued by many arguments 62. 63. confirmed by GeÌ„ntiles 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. TribulatioÌ„ 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 diligeÌ„ce 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. VocatioÌ„ vvhat a benefite 411. Y Yoke of Christs hovv svvet and easie 584. FINIS * 1. Of inconsideratioÌ„ * 2. That ther is a God * 3. Why maÌ„ 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. PunishemeÌ„tes 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. ExaÌ„ples of true resolutioÌ„ 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 theÌ„ 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 ChristiaÌ„ 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 ã€ˆâ—Šã€‰ Quod vult Deum 2. Pet. 3. My L. of yorkes armes The epistle dedicaterie In his Ep. dedicat My L. of yorkes mortificatioÌ„ and calling vpoÌ„ 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.

Psal. 110. Rab. Ionath lib. collect Misdrasch Tehilim in psal 2. v. 7. The. 2. prose Mich. 5. Esa. 9. * So is it in the hebrue An obiectioÌ„ ansvvsred Exod. 15. v. 11. Psal. 44. The. 3. proofe Christ is called Iehoua * See Esa. cap. 18. v. 7. cap. 28. v. 5. Iere. 23. v. 7. ca. 33. v. 16. Rab. Abba coment in Thren v. 16 Misd Thehilim in Psal. 20 v. 1 Rab. Mos. Hadars in Gen. ca. 41. Tvvo sortes of Hebrue expositours Cabalistes and Thalmudistes Iere. 23. v. 7. Rab. Hacadosch in ca. 9. Esa. A Cabalistical discourse Esa. 8. The. 4. proofe Christ called the sonne of God Gen. 49. v. 10. Rab. Dauid Kimhi in l. radicum Esa. 4. v. 2 Tharg in hunc loca Psal. 49. * This is according to the Hebrue text Iere. 17. Psal. 2. The. 5. proofe Christ the vvorde incarnate * In the chaldaye paraphrase Osee. 1. Esa. 45. v. 17. Psal 11 ã€ˆâ—Šã€‰ Rab. Isaac com in cap. 47. Gen. Psal. 106. v. 20. R. Simeon Ben. Iohai com in cap. 10. Gen. Iob. 19. v. 26. R. Simeon in Zohar Dcut. 6. v. 4. The blessed Trinitie proued by an auncient Rabbine The. 6. proose Philo lib. 2. legat Ruff. l. 1. hist. 1. 6. Euscb. in Chion Philo li. de exulibus THE. 3. Consideration VVHEther Christ shoulde change the lavve of Moyses Gal. 3. 4. Heb. 7. 1. Cor. 10 The lavve of Moyses imperfect Heb. 7. Act. 15. Gal. 3. Deut. 15. Deut. 13. 14. Leu. 5. 23. Exo. 23. Deut. 27. Good reasones Psal. 2. 21. 26 Esa. 2. 11. 19. Leuit. 12. Exod. 13. Num. 8. Heb. 7. The nevv lavve of Christ and the perfectioÌ„s therof Deut. 18. Deut. 34. Esa. 2. A nevv lavv prophetied Esa. 15. Malac. 1. The reprobation of th' old lavv vvith a promisse of a nevv Ezec. 20. Iere. 3. A nevv Testament promissed The summe of that vvhiche hathe bene said THE 4. Consideration AL PARticulers fortolde of Christ. Math. 1. v. 26. Luc. 2. v. 21. Mat. 2. v. 16. Mat. 2. Luc. 2. Mat. 5. Mat. 4. 8. Marc. 8. Mat. 27. Mat. 16. Mat. 27. Mat 21. 7. Mat. 26. 67. Luc. 22. Mat. 27. Mat. 28. Luc. 24. Act. 7. THE. 5. Consideration MANIFEstation of Christ to the GeÌ„tiles * Chap. 1. Three peculiare vvayes vvherby Gentyles mighth care of Cbrist The first vvaye TraditioÌ„ of learninge amonge Ievves and Gentiles Euseb. in Chron. AbrahaÌ„ Iob. Zoroastres * The Ievves haue a tradition that Abraham serued Sem. 15. yeares in ã€ˆâ—Šã€‰ * See Clem. Alex. lib. 1. strom Orig. l. 6. con Celsu Procl l. 2. in Part. Plaltonis Trisinegistus Mercurius Herm. in PaemaÌ„d c. L deiceps Graecians The propheties touching Christ among the Gentiles Lact. lib. 1. ã€ˆâ—Šã€‰ instit cap. 6. Of the Sibylles Lact. lib. 4. instit ca. 6. * S. Augustine translateth al the verses l. 18. de Ciuitat Dei ca. 23. The greek verses of the Sibylles of vvhat importance and authoritie * See this Oration in Eusebius l. 4. ca. 32. de vita Constantini at the onde The. I. proof sop credit of the Sibylverses Varro lib. de rebus diuin ad C. Caesarem pont max. Fenest c2 de 15. viria The. 2. proofe Lact. l. 1. instit cap. 6. Cicero * See Cicero of this Acrostike verses of Sibylla l. 2. de diuinatione The. 3. proofe Cicero l 2. de diuin paule post medium Cic. l. 1. ep fam ep 1. 2. 3. 4. 5. 6. * See lib. 2. oraculorum Sibyl * Epist. 5. * He vvas father to Cleopatra The scare vvhich the RomaÌ„s had of th' vniversal king prophetied by Sibylla Dion l. 39. hist. The. 4. proofe Suet. tranq ca. 3. de vita Augusti The propheties of Sibylla alleaged by Virgile Virgil. Eclog. 4. Christes preordination Christes birth Christes cause of coÌ„minge CoÌ„staÌ„tines opiniou of the spirite of Sibyila Erythraea orat ad caetum Sanct. cap. 18. LactaÌ„tius * See Euseb l. 4. cap. 32. de vita CoÌ„stantiniâ— hovv this oratioÌ„ vvas first vvriten in latine translated into greek Of the confession of Oracles coÌ„cerninge Christes coÌ„minge The first Oracle Suidas in Thulis Porphy Plutarch de oracul The second Oracle Suidas i. vita August Niceph. l. 1. bist cap. 17. Niceph. l. 1. hist. cap. 17. The coÌ„clusion of this first SectioÌ„ Th' argument of the tvvo sectioÌ„s follovving Our controuersie vvith Gentiles Our controuersie vvith the Ievves Th' obstinacie of the Ievves Psal 113. Esa. 28. * The builders are the Ievves who take vpon theÌ„ to build Gods house Math. 21. Esa. 6. Deut. 28. The Ievves obstinacie against ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ for vs. The diuisioÌ„ of this Section into sovver CoÌ„siderations The testimonies here vsed THE 1. Consideration THE tyme appointed * See Euseb i chro The general state of the vvorld at Christes comminge Dan. 2. Suetom tranq Aurel. victor alii in vita Augusti * Oros. l. 6. hist. ca. 22. The. 1. proofe The Roma Monarchie Dan. 2. v. 31. 34. 44. The. 2. proofe The peace of all the vvorld Esa. 9. v. 6. 7 cap. 32. v. 18. Psal. 71. The. 3. proofe The scepter of Iuda * His graÌ„dfather vvas a Sextane in Apollos teÌ„ple his father vvas brought vp amonge thieues in Idumaea Euseb. l. 1. cap. 6. ex Aphricano Ioseph l. 14 antiq ca. 2. The first rysing of Herod Ascolonita Ioseph l. 15 antiq c. 9. 11. The most horrible murders coÌ„mitted by Herod Lib. 17. ca. 10. Lib. 15. c. 1. Philo li. de tempore Ioseph l. 14 cap. 2. A paterne of an ambitioÌ„s TyraÌ„t The prophetie of Iacob touching the scepter of Iuda Gen. 49. That the scepter neuer failed in Iuda vntill Herode came 1. Reg. 16 4. Reg. 29 Iere. 37. Thalm. in tract Sanhed cap. Dinei MaÌ„monoth Rab. Moses Egyp in praefat Maimonim Esd. l. 1. c. 1. 2. 3. Mach. l. 1. c. 2. 3. Rab. Kimhi com in Agg. Ioseph l. 13 14. anti The. 4. proofe The destructioÌ„ of the second Temple 3. Reg. 6. 7. 2. Para. 3. Euseb. in Chron. Clem. l. 1. strom 4. Reg 25 1. Esd. 1. 3. 4. 1. Esd. 5. 6. The building of the second TeÌ„ple lesse gorgeous theÌ„ the first 1. Esd. 5. Agg. 2. v. 4 Agga 2. * This he saithe for that the 3. Monarchies issued vvherin there vvas continuall vvarre and bloodshed 1. Esd. 3. * This vvas fulfilled vvheÌ„ Christ vvas personallie and taught in the TeÌ„ple Luc. 1. 2. 19 Mat. 21. 26. c. Prerogatiues of the first TeÌ„ple Rab. Samuel tract Sanhed in Thalm. Hierosol Rab. Aba in l. dicru Malac. 3. * This Christ interpreted of S. Iohn Baptiste Math. 11. Dan. 9. The second Temple to be destroyed presentlie after Christes Passion Ioseph de bello ludiaco lib. 6. The. 5. proofe The 72. Hebdomades Tvvoe kindes of vveekes Leui. 25. vide etiam cap. 23 alibi passim Lib. 1. 2. Dan. 9. v. 23. Ierem. 25. 29. VVhie ã€ˆâ—Šã€‰ Angel nameth 70. Hebdomades in

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