a thing at that time not probable in reason for that the Romanes permitted the exercise of al kindes of religions And that notwithstanding in all thes pressures and intollerable afflictie is his faithfull followers should not shrincke but holde out and daily encrease in zeale fortitude and number and finallie should atchiue the victorie and conquest of al the world a thīg much more vnlikly at that daye so farre passing al humane probabilitie as no capacitie reason or cōcept of man might reach or attaine the foresight therof And with this wil we cōclude our third and last part of the general diuision set doune in the beginning concerning the groundes and proofes of Christian religion The Conclusion Sect. 4. BY AL that hytherto hath bene saide we haue declared and made manifest vnto the gentle reader three thinges of great importance First that from the beginning and creation of the worlde ther hath bene promised in all times and ages a Messias or Saueour of mankinde in whom and by whom al Nations should be blessed as also that the particuler time maner and circumstance of his cōming together with the qualitie of his person purpose doctrine life death resurrection and Ascension were in like maner by the prophets of God most euidently forshewed Secōdly that the very same particulers and special points that were dessigned and set doune by the said Prophets were also fulfilled most exactly with their circumstances in the person and actions of Iesus our Saueour Thirdly that besides the accomplishment of all the for said propheties there were giuen by Iesus many signes manifestatiōs and most infallible arguments of his Deitie and omnipotēt puissance after his Ascention or departure from al humane and corporal conuersation in this world By al which waies meanes arguments and proofes by ten thousand more which to the tongue or penne of man are inexplicable the Christian minde remaineth setled and most firmely grounded in the vndoubted belief of his religion hauing besides al other thinges euidēces certainties and internal comfortes and assurances which are infinite thes eight demonstratiue reasons and persuasions which ensue for his more ample and aboundant satisfaction therin First that it was impossible that so many thinges should be foretold so precisely with so many particularities in so many ages by so different persons al of sanctitie with so great concorde consent and vnitie and that so long before hand but by the spirite of God alone that only hath foreknowlege of future euents Secondly that it could not possibly be that so many thinges so difficult and strange with al their particularities and circumstances should be so exactly and preciselie fulfilled but in him alone of whom they were truly meant Thirdly that it can no waies be imagined that God would euer haue concurred with Iesus doinges or assisted hym aboue all course of nature with so aboundant miracles as the Gentiles doe confesse that he wrought yf he had bene a Seducer or taken vpon hym to set foorth a false doctrine Fourthly if Iesus had intended to deceaue and seduce the world he would neuer haue proposed a doctrine so difficult and repugnant to al sensualitie but rather would haue taught things pleasant and grateful to mans voluptuous delight as Mahomet did after him Nether could the nature of mā haue euer so affectuously embrased such austeritie without the assistance of some diuine and supernatural power Fistly for that Iesus being poorely borne and vnlettred as by his aduersaries confessiō doth appeare and that in such an age and tyme when all worldly learning was in most florishing estate he could neuer possibly but by diuine power haue attained to such most exquisite knowlege in all kinde of learning as to be able to decide all the doubtes and controuersies of Philosophers before him as he did laving doune more plainly distinctly perspicuously the pithe of all humane and diuine learning within the compasse of three yeares teaching and that to auditours of so great simplicitie then did al the Sages of the world vntil that 〈◊〉 in so much that euen then the most vnlearned Christian of that time could say more in certaintie of truth concerning the knowledge of God the Creation of the world th' ende of man the reward of vertue the punishment of vice th' immortalitie and rest of our soule after this life and in other such highe poinctes and mysteries of true philosophie then could the most famous and learned of al the Gentiles that had for so many ages before beaten their braines in contention about the same Sixtlie if Iesus had not meant plainly and sincerely in al his doinges according as he professed he would neuer haue takē so seuere a course of life to himself neither would he haue refused al temporal dignities and aduancemēts as he did he would neuer haue chosen to die so opprobriously in the sight of al men nor made election of Apostles and Disciples so poore and contemptible in the world nor if he had would euer worldly men haue folowed him in so great multitudes with so great seruour zeale constancy and perseuerāce vnto death Seuenthly we see that the first beginners and founders of Christian religion left by Iesus were a multitude of simple and vnskilful persons vnapt to deceyue or deuise any thing of them selues They beganne against al probabilitie of mans reason they went forward against the streame and strength of al the world they continued and encreased aboue humane possibilitie they perseuered in tormētes and afflictions insufferable they wrought miracles aboue the reache and compasse of mans habilitie they ouerthrew Idolatrie that then possessed the world and confounded al powers infernal by the only name and vertue of their maister They saw the propheties of Iesus fulfilled and al his diuine speeches and predictions come to passe They sawe the punishmēt of their enimies and chief imnugners to fal vpon them in their dayes They sawe euery daie whole Prouinces Countries and kingdomes conuerted to their faith And finally the whole Romane Empire and world besides to subiect it self to the lawe obediēce and Ghospel of their maister Lastly among all other reasons and argumentes this may be one most manifest vnto vs that wheras by many testimonies and expresse propheties of the olde Testament it is affirmed that the people of Israel should abandone persecute and put to death the true Messias at his comming as before hath bene shewed and for that facte should it self be abandoned of God and brought to ruine and dispersion ouer al the world wherin according to the wordes of Osee they shal sitt for a long time vvithout king vvithout prince vvithout sacrifice vvithout Altar vvithout Ephode or images and after this againe shal returne and seeke their God in the last daies we see in this age the verie same particularities fulfilled in that Nation and so to haue continued now for thes fiftiene hundreth yeares that
according to the infinit varietie of their combates and conquestes One for martirdome or cōfession against the persecutor an other for virginitie or chastitie against the flesh an other for pouertie or humilitie against the world an other for many conquestes together against the deuil There the glorious quiar of Apostles saieth the forsaid holie Cyprian there the number of reioising prophets there the innumerable multitude of holie Martirs shal receaue the crounes of their deathes sufferinges There triumphing virgines which haue ouercome cōcupiscence with the strength of continencie there the good aulmners which haue liberallie fedd the poore and according to our Lordes commandement haue made ouer their earthly riches to the storehouse of heauen shal receaue their due and peculiar reward O how shal vertue shew her self at this day how shal good deedes content their doers And among al other ioyes and contentations this shal not be the least to see the poore soules that come thither at a iumpe either from the paines and miseries of this life or frō the tormēts of the purging fire how they shal be raushed remaine astonished and as it were besides them selues at the suddain mutation and excessiue honour donne vnto them If a poore afflicted man that were out of his way wandering alone in a deepe miric and durtie lane in the middest of a darke and tempestuous night farre from companie destitute of money beatē with raine terrified with thunder stiffe with cold wearied out with labour almost famished with hungre and thirst and neare brought to despare with multitude of miseries should vpō the suddain in the twinkling of an eye be taken out of that affliction and be placed in a goodlie large and tiche palace furnished with al kinde of cleare lightes comfortable fire sweete sauours daintie meates soft beddes pleasant musike delicate apparel and honorable companie al prepared for him alone and al attending his comming to receaue and imbrace him to serue honour him and to annoint and croune him a king for euer what wold this poore mā doe trow you how wold he looke what could he say Surelie I think he would be able to say litle but rather breaking forth into teares would for ioye remaine mute and dumme his hart being not able to containe the suddain exceeding greatnesse of so inestimable comfort Wel then deare brother so shal it be and much more with these twise happie soules that come to heauē from the troubles of this life For neuer was there cold shadow so pleasant in a hoate burning sunnie day nor the welsprig to the poore trauailer in his greatest thirst of the sommer nor the repose of an easy bedde to the wearied seruant after his labour at night as shal be this rest of heauen to an afflicted soule which commeth thither O that we could conceaue this that we could imprint this in our hartes that we had a feeling of this that I say wold we folow vanities as we doe wold we neglect this matter as we doe No doubt but that our coldenes in purchasing these ioyes doth procede of the smal opinion we doe cōceaue of thē For if we made such account and estimate of this Iewel of heauenlie blisse as other marchants before vs more skilful and wiser then our selues haue done we wold bidde for it as they did or at leastwise wold not let it passe so negligentlie which they sought after so carefullie S. Paul saieth of our Saue our proposito sibi gaudio sustinuit crucem He layinge before his eyes the ioyes of heauen susteined the Crosse. A great estimation of the matter which he wold buye at so deare a rate But what counsaile geueth he to other men about the same surelie none other but to goe and sel al they haue to purchase this treasure S. Paul of him self what sayeth he verilie that he esteemed al the vvorld as dung in respect of the purchasing of this Iewel S. Pauls scholar Ignatius what biddeth he heare his own woordes Fire galowes beasts breaking of my bones quartering of my members crushing of my bodie al the tormentes of the denil together let them come vpon me so I may enioye this treasure of heauen S. Augustine that learned father what offereth he you haue now heard that he would be content to suffer tormentes euery day yea the very torments of hel it self to gaine this ioye Good Lord how farre did these holy Saints differ from vs how contrarie were their iudgementes to ours in these affaires who wil now maruaile of the wisdome of the world iudged folie by God and of the wisdome of god iudged foly by the world Oh children of men saieth the prophet vvhy doe ye loue vanitie seeke after a lie why doe you embrace straw and contemne gold straw I say most vile chaffe and such as finally wil set your own houses on fire and be your ruine and eternal perdition BVT NOVV TO draw towardes an end in this matter though there be no end in the thing it self let the careful Christian consider wherunto he is borne and where of he standeth in possibilitie if he wil. He is borne heyre apparent to the kingdome of heauē a kingdome without end a kingdome void of limitatiō a kingdome of eternal blisse the kingdome of almightie God him self he is borne to be ioint-heyre with Iesus Christ the sonne of God to raigne with him to triumph with him to sit in Iudgement of Maiestie with him to iudge the very Angels of heauen with him What more glorie can be imagined except it were to be God him self Al the ioyes al the riches al the glorie that heauen containeth shal be poured forth to make him happie And to make this honour and triumphe yet more the glorious Lambe that sitteth vpon the throne of Maiestie with his eies like fire his feet like burning copper and his face more shining then the pretious diamant from whos seat there procedeth thunder and lightening without end and at whos feet the fower and twentie elders lay doune their crounes this lambe I say this glorious God and man shal rise and honour him with his own seruice Who then would not esteeme of this royal inheritance who would not make greater account therof then we doe especiallie seing the gaining and winning of the same is now by the benefit of our redemptiō and grace purchased vnto vs therin brought to be in our own handes according to the expresse wordes of our Saue our saying The kingdome of heauen doth suffer violence men doe lay hand-fast vpon it by force That is to saye by the force of gods couenant made with Christias that they liuing vertuouslie shal obteine the same whatsoeuer Christian doth perfourme this vertuous life taketh heauen as it were by force and by violence The matter is put in the povver of the doer sayeth S. Augustin for that the kingdome of heauen suffereth violence
as we reade that the conscience of wicked Cain was after he had slain his own brother and of Antiochus for his wickednesse done to Ierusalem and of Ludas for his treason against his maister as our Saueour also doth signifie generallie of al naughtie men when he saieth that they haue a worme that gnaweth their consciences both day and night The reason wherof the holie scripture openeth in an other place when it saieth al vvickednesse is sul of feare geuing testimonie of damnation against it self and therfore a troubled conscience alvvaies presumeth cruel matters That is to say it presumeth cruel thinges to be imminent ouer itself as it maketh account to haue deser ued But yet further aboue al other holie Iob most liuelie setteth furth this miserable state of wicked mens consciences in thes wordes A vvicked man is proued al the dayes of his life though the time be vncertaine hovv long he shal playe the tyrant The sound of terrour is alvvaies in his eares and although it be in time of peace yet he alvvay suspecteth some treason against him He beleeueth not that he can rise againe from darknesse to light expecting on euery side the svvord to come upon him VVhen he sitteth doune to eate he remembreth that the day of darknesse is redy at hand for him tribulation terrefieth him and anguish of minde enuironeth him euen as a king is enuironed vvith soldiars vvhen he goeth to vvarre Can any thing be expressed more effectuallie louing brother then this matter is here let doune by holie writ it self what creature may be imagined more miserable and pittiful than this man which hath such a boucherie and slaughter house within his owne brest and harte what feares what anguishes what desperatiōs are here declared S. Chrisostome discourseth most excellentlie vpō this point Such is the custome of sinners sayeth he that they suspect al thinges in so much as they doute their owne shadowes they are afeard at euery litle noise and they thinke euery man that cometh towardes them to come against them If men talke together they thinke they speake of their sinnes Such a thing is sinne as it bewrayeth it self though no man accuse it It holdeth alwayes the sinner in extreme feare albeit ther be no appearance of any danger to wardes hi. Heare how notablie holy writ describeth this feare of sianers the iust mās libertie The vvicked man flieth though no man pursue him And whie doeth he flie if no man pursue him for that he hath within his owne conscience an accuser that doth pursue him the which accuser he alwayes carieth aboute with him And as he can not flie from him self so cā he not flie from this accuser that resteth within his conscience but where soeuer he goeth he is pursued beaten and whipped by the same and his wounde is incurable But the iust man is nothing so The iust man saveth Salomon is as consident as a lion Hitherto are the wordes of S. Chrisostome VVHERBY AS also by the scriptures before alleaged we take notice yet of an other prerogatiue of vertuous life which is a most liuelie hope or cōfidence of eternal saluation this being one of the greatest treasures and richest Iewels that Christian men haue left them in this life For by this we passe through al afflictiōs al tribulations and aduersities most ioyfullie By this we say with S. Paul VVe doe glorie in our tribulations knovving that tribulation vvorketh patience and patience proofe proofe hope vvhich consoundeth vs not This is our most strong and mightie comfort this is our sure ankor in al our most tēpestuous times and stormes according as the same holie Apostle auoucheth when he saith that it is a most strong solace and comfort vnto vs when we make our refuge to the hope that is proposed by God that can not lie which hope we hold as the sure infallible anker of our soule This is that noble helmet of saluation as the same Apostle calleth it which beareth of al the blowes that this world can laye vpon vs. And finallie this is the onelie rest set vp in the harte of a vertuous man that come life or come death come health or come sickenesse come wealth or come pouertie come prosperitie or come aduersitie come neuer so violent seas and waues of persecution he fitteth doune quietlie and sayeth calmelie with the Prophet my trust is in God and therfore I feare not vvhat flesh can doe vnto me Nay further with holy Iob amiddest al his miseries he singeth this most confident dittie si occiderit me in ipso sperabo if God should kil me yet would I put my trust in him And this is as the scripture sayed before to be as confident as a Lion whose propertie is to shew most courage when he is in greatest peril and neare vnto most troubles But now as the holy Ghost sayeth non sic impij non sic The wicked can not saie thus they haue no parte in this cōfidence no interest in this consolation Quia spes impiorum peribit sayeth the scripture the hope of wicked men is vaine and shall perish And againe praestolatio impiorum furor the expectation of wicked men is furie And yet further spes impiorum abhominatio animae The hope of wicked men is abhomination and not a comfort vnto their soule And the reason hereof is double First for that in verie deed though they say the contrarie in wordes wicked mē doe not put their hope and confidence in God but in the world in their riches in their strength friendes and authoritie finallie in the deceauing arme of man euen as the prophet expresseth in their persone when he sayeth VVe haue put a lye for our hope That is we haue put our hope in thinges transitorie which haue deceaued vs. And this is yet more expressed by the scripture saying the hope of vvicked men is as chasse vvhich the vvinde blovveth avvay and as a buble of vvater vvhich a storme disperseth and as the smoke vvhich the vvinde blovveth abrode and as the remembrance of a guest that stayeth but one day in his inne By al which metaphores the Holie Ghost expresseth vnto vs both the vanitie of the thinges wherein in deed the wicked doe put their trust and how the same faileth them after a litle time vpon euery smal occasion of aduersitie that falleth out This is that also which God meaneth when he so stormeth thundreth against those which goe into Egypt for helpe doe put their confidence in the strength of Pharao accurfing them for the same promising that it shal turne to their owne confusion which is properlie to be vnderstoode of all those which put their cheef confidence in worldlie helpes as al wicked men doe whatsoeuer they say or dissemble to the contrarie For which cause also of dissimulation they are called hypocrites by Iob
putt to death vpō a Crosse by the Gentiles The testimonie of Iosephus may suffice for all herein whose wordes are that the principal Ievves ofbis countrie hauing accused and deliuered ouer Iesus to Pilat that vvas Gouernour of Iurie for the Roman Emperour he adiudged hym to the Crosse. The same doe all other Iewes Gentiles recorde and in this they take great offence and scandale that we should attribute diuinitie vnto a man that had suffred on the Crosse. But if we shew that this was th' eternal preordination and appointement of God for sauing of mankinde and that the same was fortolde both to Iewe Gentile from the beginning and so vnderstood also by the Iuishe Doctors of elder tymes then euerie reasonnable man I trow will remaine satisfied and preferre Gods diuine wisdome before mās follie First then consider that when Christ had ended his preaching and wrought so manie miracles as seemed sufficient to his eternal wisdome and when the tyme was come preordained for his passion wherof he tolde publiquelie his disciples before he went vp to Hierusalem of purpose to receyue his death and made a solemne entrie into that Citie vpon an asse which was prophetied of hym by Zacharie manie yeares before Reioyce daughter of Sion Bcholde thie I VST KING SAVEOVR shall come vnto thec vpon an asse And after his abode some dayes in that place he was betrayed and solde by his owne disciple as Dauid beforehande in manie places had foretolde should come to passe Then folowed his apprehension and most seruile abusage by the Iewes wher of it was foreprophitied in his person by Esay I gaue my bodie to them that beate it and my cheekes to them that bussited the same I did not turne my self avvay from them that reproched mee nor yet from them that did spitte in my sace After this barbarous intreatie by the Iewes they deliuered hym ouer to Pilat a Gentile and neuer ceased to solicite and pursue their vnquenshable hatred against him vntil they sawe him on the Crosse. Where also he was vsed in the highest degree of spiteful dealīg Wherof the foresaid Dauid made mention longe before in the person of the Messias when he said they pearsed my handes and seete they deuided among them my apparaile and vpon my vpper Garmente they did caste lottes And aganie of another crueltie he cōplaineth saing they gaue me Gaule to eate and in my 〈◊〉 they refreshed me vvith vinegar And finallie that Christ should die for the sinnes of mankind ys a common principle bothe prefygured and foretolde throughout all the olde scripture Prefigured by the sacrifice of Isaac by the raising vp of the Brasen Serpent and by all other sacrifices that were in that lawe Fortolde not onely by the scriptures before aleadged but also must plainely by Daniel who was tolde by an Angel that after a certaine time by him there apointed vngetur sanctus senctorum The Saint of Saintes shal be anointed occidetur Christus this anointed Saint or Christ shal be put to death Zacharie also about the same time doth not onely fortel his death but also the kinde therof and from what people he should receyue the same for thus he saith in the person of Christ him self The inhabitantes of Icrusalem at that daye shal looke vpon me vvhom they haue Crucisied But if ye will reade the whole storie of Christs passion set downe at large 600 yeares before it fel out I referre you to a narration of Esay who to signifie the straungnes of the case begineth with this preface vvho vvill gyue credit to that vve shal reporte c. And then after a litle he goeth on in thes wordes He shall mount vp as a tvvigge from a drie earth He hath no fourme or beautie vpon him VVe beheld him and ther vvas no countenance in him vve savve him the most contemtible and dispised man in the vvorld A man full of paines and experienced in infirmitie His countenance vvas obscure and despicable and vve made no accompt of him Truly he tooke vpon him self our greefes and did beare our paines VVe accompted him as a leaper as a mā stricken and punished by God But he vvas vvounded for our iniquities and crushed in peaces for our vvickednes The discipline or correction of our peace lieth vpon him and by his vvoundes vve are made vvhole VVe haue all erred gone astraye like sheepe euery man after his ovvne vvayes and God hath layde vpon him the iniquitie of vs all He vvas offred vp for vs because he vvould soe he shal be led le to his slaughter as a sheepe and as a Lambe he shal be silent before his Shearours For the sinnes of my people haue I stricke thyn saith God He hath donne no iniquitie neither vvas there decepte founde in his mouth Yet vvould our Lord crush hym in infirmitie But if he shal gyue his life for sinne then shal he see a long seede or generation and the vvill of our Lord shal be derected in his hād And for so much as his soule hath susteined labour it shal see and be filled And this MY IVST SERVANT in his knovvledge shal Iustifie many and beare their iniquities And I vvil allotte vnto hym verie many people and he shal deuide the spoiles of the stoute for that he hath deliuered his soule vnto death and vvas accompted among the vvicked prayed for his transgressours Thus particularlie as ye see was the death and Passion of Christ foretolde by the Prophettes of Israel to that Nation Now heare ye the prophetie of Sibylla if ye please wherin she foreshewed the same to the Gētiles Thes are her wordes set downe by Lactātius He shal appeare miserable Ignominious and descurmed to the 〈◊〉 〈◊〉 may giue hope vnto the miserable Aftervvard he shall come into the handes of most vvicked 〈◊〉 faithlesse men they shal busset hym vvith their sacrilegious fistes and shal spitte vpo hym vvith there vncleane mouthes He shal yeelde his innocent backe to the vvhippe and shal say nothing vvhile he receyueth the stripes to th end he may speake to those that are deade He shal 〈◊〉 Crovvne of thornes and they shal giue hym Gaule to eate and vinegar to drinke And this shal be the hospitalitie he shal finde amonge them What thinge can bee more plainly described then this Neither doe the Auncient Rabbines and teachers among the Iewes dessent from this For that in their Talmud that was gathered aboue 1200. yeares gone the plaine sentēce of diuers are sette downe that their Messias at his comming shal be put to death And as for Rabbi Ionathan Authour of the Chaldaie paraphrase who died a litle before Christ was borne he applieth the whole narration of Esay before recited as needes he must to the murder of the Messias by the Iewe. Whereupon RabbiSimeon that liked the next age after writeth thes
desolation and afflictiō to haue had among them the dead bodie of him on whos only life their vniuersal hope and confidence depended The Scribes Pharisees beīg a stonished with the sudaine newes of his rising againe cōfirmed vnto them by their owne souldiars that sawe it found no other waie to resist the fame therof but onely by saying as also their posteritie doe vnto this dave that his disciples came by night and stole away his bodie whiles the souldiours were a sleepe But what likelihood or possibilitie can there be in this For first it is euident to al the world that his Apostles thēselues who were the heads of al the rest were so dismaied discomforted and deiected at that time as they durst not once goe out of the dore For which cause only thos seely women who for their sexe esteemed them selues more free from violence presumed alone to visite his Sepulcher which no one man durst for feare of the souldiours vntil by thos women they were informed that the forsaid band of souldiours were terrefied and put to flight by Christes Resurrection And how then was it likely that men so much amazed ouercome with feare should aduenture to steale a bodie from a Guarde of Souldiours that kept it Or if their hartes had serued them to aduenture so greate a daunger what hope or probabilitie had ther bene of successe especiallie consideringe the said bodie lay e in a new sepulcher of stone shutt vp and locked and fast sealed by the Magistrate How was it possible I say that his disciples should come thyther breake vp the Monument take out his bodie and carie the same away neuer after to be sene or founde without espial of some one amōgest so many that attended ther Or if this were possible as in reason it is not yet what profite what pleasure what comfort could they receaue hereby We see that thes apostles and disciples of his who were so abandoned of life and hart in his Passion after two dayes onlie they were so changed as life and death can be no more contrarie For wheras before they kept home in all feare and durst appeare no wher except amonge their owne priuate friēdes now they came foorth into the streetes and common places and auouched with all alacritie and irresistible constancie euen in the faces and hearinge of their greatest enimies that Iesus was rysen frō death to life that they had sene hym spoken with hym and enioyed his presence And that for restimonie and confirmation hereof they were most redie to spēd their liues And could all this trow you proceede onlie of a dead bodie which they had gotten by stealth into their possession Would not rather the presence and sight of such a bodie so torne mangled deformed as Iesus bodie was both vpō the Crosse and before haue rather dismayed them more then haue gyuen them cōfort Yes trulie And therfore Pilat the Gouernour considering thes circumstances and that it was vnlikelie that either the bodie should be stolne without priuitie of the Souldiars or if it had bene that it should yeeld such life hart consolation courage to the stealers beganne to gyue eare more diligentelie to the matter and calling to him the Souldiars that kept the watch vnderstoode by them the whole truth of th' accident to witt that in their sight and presence Iesus was risen out of his sepulcher to life and that at his rising ther was so dreadful an earth-quacke with trembling opening of sepulchers rounde about such skriches cries cōmotion of all elementes as they durst not abyde longer but ranne and tolde the Iuishe magistrates therof who being greatelie discontented as it seemed with th' aduertisement gaue them money to saye that while they were sleeping the bodie was stolne by his disciples frō them All this wrote Pilate presentlie to his Lord Tyberius then Emperour of Rome And he sent withal the particuler examinations and confelsions of diuers other that had sene and spoken with such as were risen from death at the same tyme and had appeared to many of their acquaintance in Hicrusalem assuring them also of the resurrection of Iesus Which informations when Tyberius th' Emperour had considered he was greatelie moued therwith proposed to the Senate that Iesus might be admitted among the rest of the Roman Godes offering his owne consent with the priuiledge of his supreme royal suffrage to that decree But the Senate in no wise would agree therunto Whervpon Tyberius being offended gaue licence to all men to beleeue in Iesus that would and forbydde vpō paine of death that anie officer or other should molest or trouble such as bare good affectiō zeale or reuerence to that name Thus much testifiethe Tertulian againste the Gentiles of his owne knowledge who liuing in Rome a learned man pleader of causes diuers years before he was a Christian which was about 180. yeares after Christes Ascension had great abilitie by reason of th' honour of his familie learning and place wherin he liued to see and know the recordes of the Romās And the same doth cōfirme also Egesippus an other Auncient writer of no lesse authoritie then Tertulian before whom he liued Neither onlie diuers Gentiles had this opinion of Iesus resurrection againe from death but also sundrye Iewes of great credite and wisdome at that tyme were inforced to beleeue it notwithstanding it pleased not God to gyue them so much grace as to become Christians This appeareth plainelie by the learned Ioiephus who writing his storie not aboue fortie years after Christs Passion tooke occasion to speake of Iesus and of his disciples And after he had shewed how he was Crucified by Pilat at th' instance of the Iewes and that for all this his disciples ceased not to loue hym still he adioyneth furth with these wordes Idcirco iliis tertio die vita resumpta denuo apparuit That is for this loue of his disciples he appeared vnto them againe the third daye whē he had resumed life vnto hym Which expresse plaine and resolute wordes we may in reason take not as the consession onlie of Iosephus but as the common iudgement opinion and sentence of all the discrete and sober men of that tyme layed downe and recorded by this Historiographer In whose dayes ther were yet manie Christians a lyue that had seene spoken with Iesus after his resurrection and infinite Iewes that had heard the same protested by their fathers brethren kinlfolke friends who had bene them selues Eye-witnesses therof AND thus hauinge declared and prooued the resurrection of our Saue our Iesus both how it was forshewed as also fulfilled there remaineth nothing more of necessitie to be said in this Section For that who soeuer seeth and acknowledgeth that Iesus beinge deade could rayse hym selfe againe to life will easilie belieue also that he was able to ascende to heauē Wherof notwithstandinge S. Luke alleageth six
him self and the rest most euident to all the worlde as dōne in publique before infinite witnesses Neither is it possible they could be forged for that as in the like I haue noted before it had bene most easye to haue refelled them and therby to haue discredited the whole proceedings of Christian religion in thos first beginnings As for example if the miracle of Peters deliuery forth of the handes and prison of Herod Agrippa had any way bene to be touched with falsehood how many would ther haue bene of Herodes Officiers Courtiars seruantes or friends that for defence of their Princes honour so deeply tainted by this narratiō of S. Luke published not lōg after the thig was dōne how many I say would haue offred them selues to refuce and disgrace the writer therof hauing so pregnant meanes by publike recorde to doe the same So againe wheras the same Luke reporteth of his owne knowledge that in a Citie of Macedonie named Philippi S. Paul Silas after many miracles dōne were whipped and put in prison with a diligēt guarde in the lowest prison of al their feete locked fast in stockes of tymber and that at midnight when Paul and Silas beganne to pray the whole prison was shaken and all the dores throwen open as also the gyues not only of thos two but of al the other prisoners vpon a sudaine burst in sunder that therupon not only the Iayler cast him self at the feete of Paul but the Magistrates also who the daie before had caused them to be whipt came and asked them pardon and entreated them to depart from their Citie This storie I say if it had bene false ther needed no more for consutatiō therof but only to haue examined the whole Citie of Philippi which could haue testified the contrary And yet amongst so many aduersaries eager impugners of Christian religiō as Gods enemie stirred vp in the primatiue Church of all sortes and sectes of people no one euer appeared that durst attempt to take in hand the particuler improouing of thes or the like miracles but rather confessing the factes sought alwayes to discredite them by other sinister calumniations namely and commonlie that they were wrought by the deceits and sleights of art magike Thus said the Iewes of the miracles of Iesus and so said Iulian th' Apostata of the wonderful straunge thinges done by S. Peter and S. Paul affirming them to haue bene the most expert in Magike of any that euer liued and that Christ wrote a special booke of that profession and dedicated the same to Peter and Paul wher as notwithstanding it is most euident that Paul was a persecutour diuers yeares after Christ departed One Hierocles also wrote a booke wherin he feigneth Appolonius Tyanaeus to haue done the like miracles by Magicke which Christ and his Apostles did by diuine power And finally it is a general opinion that both Nero and Iulian gaue them selues so extremely to the studie of that vaine science as no men euer did the like vpon emulation onely of the miracles done in Rome by Peter and Paul when Nero liued and by other Saintes disciples in the time of Iulian. But what was the ende Plinie that was a Pagane writeth thus of Nero that as no man euer laboured more then he in that science so no man euer left a more certaine testimonie of the maruailous exceeding vanitie therof The like in effect writeth Zosimus of Iulian albeit him self a malitious heathen And if it were not writen yet their seueral extraordinarie calamities and most miserable deathes which by al their Magike they could not forsee doth sufficiently testifie the same vnto vs especially the last words of Iulian Vicisti Galilae vicisti Thou hast woune ô Galilaean thou hast gotten the victorie Acknowleging therby as well the truth of Christs miracles and of his folowers as also the vanitie follie and madnes of his owne endeuours Thus then went foreward Christs Apostles and preached him euery wher throughout the world Domino cooperate sermonem confirmante sequentibus signis that is as S. Marke affirmeth Our Lord Iesus working with them confirming their preaching by signes miracles In respect of which benigne assistance of Iesus in their actions S. Luke saieth further they dealt most confidently in our Lord his vvord of grace giuing testimonie to their doinges and shevving forth signes and most prodigious vvonders hy their handes No pers cution no terrour no threats of enemies no difficultie or daunger that might occurre could staie them from their course of setting foorth Christs name and glorie And they were so assured of the truth by the inward illuminations which they had and by this certaine testimonie of Gods fauour and assistance in doing miracles as one of thē writeth thus That vvhich vve haue eard vvhich vve haue sene vvith our eyes vvhich vve haue beheld vvhich our handes haue handled of the vvorde of lise that vve doe testesie and announce vnto you And an other who had bene a greeuous persecutour and was cōuerted without conference with any Christian in the world said of Iesus Christ that vvas dead and resen againe that 〈◊〉 〈◊〉 bulatiō nor distresse nor sainine nor beggarie nor dāger nor persecutiō nor dint of svvorde could daunt him from the seruice of 〈◊〉 a maister And in another place he saith that he esteemed all thing of this world wherin a man might glorie to be as 〈◊〉 dunge and detrimentes in respect of the eminent knowledge that is his worde of his Lord Iesus Christ. In which verie name he tooke so exceedig great delight as in a few Epistels which he left writē he is obserued to haue vsed this sentence Dominus noster Iesus Christus aboue two hundred tymes Neither endured this in thes Apostles for a time onlie but all their liues which as they spent with alacritie in the seruice of Iesus so inthe ende they gaue vp the same most cherefully to what soeuer death presented it self for cōformation sealing of their former doctrine neuerso ful of cōfidence courage and consolatiō as at that houre nor euer so boldly denouncing their Maister or talking so ioyfully of rewardes Crounes c Kigdomes as at the verie last instant and vpshot of their wordly combat This thé declareth most manifestly that the actions of thes men proceeded not of humane spirit nor could be perfourmed by the power of má But by the diuine force and supernatural assistance of their Lord and God whom they confessed AND THVS MVCHE in brauitie of Christs Apostles Ther ensue his Euangelistes that is such men as haue lefte vnto vs writen his birth life doctrine death Wherin is to be noted that lesus being God tooke a different way from the custome of man in deliuering vnto vs his lawes and preceptes For that men who haue bene law-makers vnto the worlde knew no surer way
Iesus vpon his enemies adding further more that since the time of Constantine whiles Emperours haue bene Christians few or no such examples can be shewed except it be vpon Iulian th' Apostata Valens the Arrian heretique or some other of like detestable and notorious wickednes And thus much of particuler men chastised by Iesus But if we desire to haue a full example of his iustice vpon a whole Nation together let vs consider what befell Hierusalem and the people of Iurie for their barbarous crueltie practised vpon him in his death and Passion And trulie if we beleeue Iosephus and Philo the Iuishe historiographers who liued either with Christ or immediatelie after him It can hardlie be expressed by the tongue or penne of maÌ„ what insufterable calamities and miseries were inflicted to that people presentelie vpon th' Ascension of Iesus by Pilat their gouernour vnder Tyberius th' Emperour and then againe by Petronius vnder Caligula and after that by Cumanus vnder Claudius and lastlie by Festus Albinus vnder Nero. Through whos cruelties that nation was enforced finallie to rebell and take armes against the Roman Empire which was the cause of their vtter ruine and extirpation by Titus and Vespasian At what time besides the ouerthrowe of their Citie burniÌ„g of their Temple and other infinite distresses which Iosephê° an eye-witnes protesteth that no speech or discourse humane can declare the same authour recordeth eleueÌ„ hundreth thousand persons to haue bene slaine and foure skore and seuentiene thousand takeÌ„ aliue who were either put to death afterward iÌ„ publique triumphes or solde openly for bondslaues into all partes of the world And in this vniuersal calamitie of the Iuishe Nation being the most notorious and grieuous that euer happened to Nation or people before or after them for the Romanes neuer practised the like vpoÌ„ others it is singulerly to be obserued that in the same time and place in which they had put Iesus to death before that is in the feast of their Paschal wheÌ„ their whole NatioÌ„ was assembled at Hierusalem from al partes Prouinces Countries of the earth they receyued this their must pittiful subuersion and that by the handes of the Romane Caelar to whom by publique crie they had appealed froÌ„ Iesus but a litle before Yea further it is obserued noted that as they apprehended Iesus made th' eÌ„traÌ„ce to his passioÌ„ vpoÌ„ the mount Oliuet sp Titus as Iosephus writeth vpon the same mounte planted his first siege for their final destruction And as they ledde Iesus from Caiphas to Pilate afflicting him in their presence so now were themselues ledde vp and doune from Iohn to Simon two tyrantes that had vsurped dominion within the Citie and were scourged and tormented before their tribunal seates Againe as they had caused Iesus to be scoffed beaten and vilanously entreated by the souldiours in Pilates Palace so were now their owne priÌ„cipal rulers noble meÌ„ as Ioseph ' noteth most scornesully abused beaten and crucisied by the same souldiours Which later point of crucising or villanous putting to death vpoÌ„ the Crosse was begunne to be practised by the Romans vpon the Iuishe Gentrie immediatelie after Christes death and not before And now at this tyme of the warre Iosephus affirmeth that iÌ„ some one daie 500 of his nation were taken put to this opprobrious kinde of punishement in so much that for the greate multitude saith he Nec locus suffâ—eret Crucibus nec crucis corporibâ—â— that is nether the place was sufficient to containe so many Crosses as the Romans sett vp nor the Crosses sufficient to sustaine so many bodies as they murdered by that torment This dreadful and vnspeakeable miserie fell vpoÌ„ the Iewes about fortie yeares after Iesus Ascention when they had shewed them selues most obstinate and obdurate against his doctrine deliuered vnto them not only by him self but also by his Disciples of which disciples they had slaine now S. Stephen and S. Iames and had driuen into banishment both S. Peter and S. Paul and other that had preached vnto them To which later two Apostles I meane S. Peter S. Paul our Sauiour Iesus appeared a litle before their martirdomes in Rome as LactaÌ„tius writeth and shewed that within three or foure yeares after their deathes he was to take reuenge vpon their Nation by the vtter destruction of Ierusalem and of that generation Which secrete aduise the said Lactantius affirmeth that Peter and Paul reueyled to other Christians in Iurie wherby it came to passe as Eusebius also and other authours doe mention that al the Christians liuing in Ierusalem departed thence not long before the siege begaÌ„ne to a certaine towne named Pella beyond Iordan which was assigned vnto them for that purpose by Iesus himself for that it being in the dominion of Agrippa who stoode with the Romans it remained in peace and safetie while al Iurie besides was brought to desolation This then was the prouidence of God for the punishment of the Iewes at that time And euer after their estate declined from worse to worse and their miseries daily multiplied throughout the world Wherof he that wil see a ver lamentable narration let him read but the last booke only of Iosephus historie de Bello Judaico wherin is reported besides other thinges that after the warre was ended and al publique slaughter ceased Titus sent sixtieÌ„ thousand Iewes as a present to his father to Rome ther to be putt to death in diuers and sundrie maners Others he applied to be Spectacles for pastyme to the Romans that were present with him wherof Iosephus saieth that he sawe with his owne eyes two thousand fiue hundreth murdered and consumed in one day by fight and combat among them selues and with wilde beastes at the Emperours appointement Others were assigned in Antioche and other great Cities to serue for faggots in their famous bonefires at times of triumphe Others were solde to be bondslaues others coÌ„demned to digge shew stones for euer And this was the ende of that warre and desolation After this againe vnder Traiane th' Emperour ther were so infinite a number of Iewes slaine and made awaye by Marcus Turbo in Africa and Lucius Quintus in the East as al histories agree that it is impossible to expresse the multitude But yet more wonderful is it which the same historians doe reporte that in the 18. yeare of Adrian th' Emperour one Iullus Seuerus being sent to extinguishe all the remnant of the Iuishe generation destroied in smal time 980 Townes and villages within that countrie and slewe fiue hundreth and fowre skore thousand of that bloode and nation in one daye at which tyme also he beate downe the Citie of Hierusalem in such sorte as he lest not one stone standing vpon an other of their auncieÌ„t buildinges but caused some parte therof to be reedefied againe and inhabited by only Gentiles He chaÌ„ged the name of the Citie and
lyfe for then and not otherwise are we true Christians if we fulfill in workes that wherof we haue made promisse in wordes that is in the daye of our baptisme we promissed to renounce the pompe of this world togyther with all the workes of iniquitie which promisse if we perfourme now after baptisme thē are we true Christiās and maye be ioyful And in an other place the same holie father addeth this For that diuers men are Christians in profession and faith onlie and not in life herehence it is said by the voice of truth it self Not euerie one that shall say to me Lord Lord shall enter into the kingdome of heauen And againe vvhie doe you call me Lord Lord and doe not perfourme the thinges that I tell you Herehence it is that God cōplained of his olde people the Iewes saying this people ho noureth we vvith their lippes but their hart is sarre of from me And the Prophet Dauid of the same people they loued hym vvith their mouth and vvith their tongues they lyèd 〈◊〉 hym Wherfore lett no man trust that his faith may saue hym without good deedes seing that we know it is writen expresselie that faith vvithout vvorkes is dead and consequentelie can not be profitable or saue vs from damnation Hytherto S. Gregorie Which verie conclusion S. Chrysostome maketh with great vehemencie vpon consideration of that woesull chaunce and heauie iudgemet that happned vnto him who in the Ghospel was admitted to the feast of Christian faith and knowledge but for lacke of the ornament or garment of good life was most cōtumeliouslie depriued of his expectatiō of whō S. Chrysostoms wordes are thes He was īuited to the feast brought into the table but for that by his fowle garment he dishonored our Lord that had īuited hym heare how miserable and lamentable a punishemēt he suffered He was not onlie thrust from the table banquet but also bounde hand foote and cast into vtter darkenes wher ther is eternal weepinge and gnashing of teeth Wherfore lett vs not deare bretheren lett vs not I saye deceyue our selues and immagine that our faith will saue vs without good worckes For except we ioyne pure lyfe to our beleefe and in this heauenlie vocation of ours doe apparrel our selues with worthie garmentes of vertuous deedes wherby we may be admitted at the mariage daye in heauen nothing shall be able to deliuer vs from the damnation of this miserable man that wanted his weddinge weede Which thingt S. Paul well noteth when hauinge said vve haue an euerlasting hovvse in heauen not made by mans handes he addeth presentelie this exception sitamen vestiti non nudi inueniamur that is if we be founde at that daye well apparreled not naked Would God euerie Chistian desyrous of his saluation would ponder well this discourse and exhortation of S. Chrysostom And so with this alone to conclude our speech in this chapter without allegation of further matter or authorities which are infinite to this effect it may appeare by that which hath already bene set doune wherin the true profession of a Christian consisteth and therby eche man that is not partial or blinded in his owne affection as many are may take a vewe of his estate and condition and frame vnto him self a verie probable coniecture how he is like to speed at the last accompting daie that is what profite or dōmage he may expect by his knowledge and profession of Christian religion For as to him that walketh vprightly in that vocation and perfourmeth effectually euerie waye his professed dutie there remaine both infinite and inestimable rewardes prepared so to him that strayeth a syde and swarueth from the right path of lyfe or faith prescribed vnto him there are no lesse paines and punishmēts referued For which cause euery Christian that is careful of his saluation ought to fixe his eye verie seriouslie vpon them both and as in beleefe to shew him self constant firme humble obedient and in one worde Catholique so in life and conuersation to be honest iust pure innocent and holie And for that this second point concerning life and maners is of more difficultie as hath bene shewed then the other of beleefe wherof notwithstanding we haue also treated sufficiently in the former chapters the rest of this whole worke shal tende to the declaration of this later part I meane of good life therby to stirre vp and awake if so it may please the merciful goodnes of our blessed Saueour the slouthful hartes of Christians to the cogitatiō of their owne estate and make them more vigilant in this greate affaire wheron dependeth their endles woe or welfare ANNOTATION THE PRINT BEING come to this place M. Bunneys edition of this booke vvas deliuered to me out of vvhose infinite corruptions maymes and māglinges diuers thinges shal be noted hereafter in the margent OF THE TWO PRINCIPAL POINTES THAT DOE APPERTAINE TO A Christian life that is to saye To resist all synne and to excercise all kynde of vertue vvith the meanes and methode hovv to perfourme them both CHAPT VI. SVPPOSINGE that in the partes of this booke which ensue we are to deale only with suche as are instructed and settled in true Christian faith wherunto we haue proued before that vertuous life and good deeds are necessarily to be adioined it semeth conuenient in this place to treate of the pointes or prīcipal partes belonging therunto Which partes are briefly prescribed by God hym self in the writinges of Dauid Esaie and other prophetes of the olde testament exhorting men to decline from vice and to embrace vertue But much more plainly by S. Peter S. Paul and other Apostles of the Euangelical law the first affirming that the fruite and effect of Christes death and passion was that vve being dead to sinne should liue to Iustice and the other adioining that the grace of God our saueour appeared to al men instructing vs to this ende that vve renouncing al vvickeanes should liue iustly and godly in this vvorld By which testimonies of holy write is made cleare and euidēt that the whole dutie of a good Christian is reduced to thes two heades or principles to wit to the resistance of al euil and to th' exercise of al pretie and vertue In respect of the first wherof our life is called in holie scripture a warfare vpon earth and vertuous mē are termed souldiours for that as good souldiours doe lye in continual wayte to resist their ennemies so vigilant Christians doe carefully stand vpon their watche for resisting the suggestions and temptatiōs of sinne In regarde of the second pointe we are named labourers husbandmen sowers marchātes bankers stewards fermers and the like and our whole life is termed a marte and trafique for that as thes kinde of people doe attēd with diligēce to their gaine and encrease of tēporal riches in this life so ought we to applie
her wicked deedes shal beginne exceedingly to feare and tremble and would gladlie flie and leaue her deedes behinde her seekinge to entreate the Angels and to request but one hower space of delaye But that wil not be graunted and her euil workes crying out al together shal speake against her and save we wil not staye behinde or parte from the thou hast done vs and we are thy workes and therfore we wil follow the whether soeuer thou goest yea euen vnto the seate of iudgement This loe is the state of a sinners soule which partinge from his bodie with most horrible feare goeth onwardes to iudgemēt loden with sinnes and with infinite confusion Contrariwise the iust mans soule goeth out of his bodie with greate ioye and comforte the good Angels accompaininge her with exultation Wherefore brethren seinge these thinges are so doe you feare this terrible hower of death now to the ende you maye not feare when you come vnto it Foresee it now that then you maye be secure Thus farre S. Augustine And for that this holie father learned Doctour in Christes Church maketh mentiō in this place of good and euil Angels which are redie at the houre of death to receyue the soules of such as depart out of this life it shal not be from our purpose to note that oftentimes God doth permit the apparitions of Angels both good and euil as also of other saintes to some men lyinge on their death beddes for a tast ether of comforte or sorow touchinge that which shal ensue in the world to come And this is also one singuler priuiledge among other belonging to this passage And concerning the iust I haue shewed before an example out of S. Cyprian and S. Augustine touching one to whome Christ appeared at the hower of his death And S. Gregorie the greate hath diuers like narratiōs to that purpose i the fourth booke of his dialogues As for example sake of one Vrsinus to whom the blessed Apostles S. Peter and S. Paule appeared But as concerning euil spirites and wicked Angels which shewed thē selues vnto diuers sinners at the houre of death and denounced vnto them their eternal damnation and horrible tormentes appointed in hel we haue manie and most terrible exāples recorded in many graue aunciēt writers As among other that recorded by S. Gregorie of one Chrisorius a greate riche man but as ful of sinne as of wealth to whome lying on his death-bed the infernal fiendes in most vglie māner appeared shewing how now he was deliuered into their power and therfore would neuer depart from him vntil he dying left his soule vnto thē to be caried to eternal tormentes The like examples doth venerable Bede recount to haue happened in our countrie about his time And among other of a certaine wicked Courtier in great fauour with king Coenride to whom lying in the panges of death and being now a litle recouered both the good and euil Angels appeared visibly the one laying before him a verie smal booke of his good deedes the other a greate huge volume of his enormous crimes Which after they had caused him to reade by the permissiō of the good Angels they seazed vpō him assignig also vnto him the certaine houre of his departure according as both him selfe confessed openlie to al that came to visit him and as by his horrible desperate death ensuinge at the very hower by them appointed he manifestlie confirmed The like storie recordeth he in the chapter folowing of one whom he knew him self and as both he S. Gregorie and S. Cyprian also doe note al these such other visions were permitted for our sake which doe yet liue and maye take commoditie by the same and not for their good that died whom they nothing at al auailed Which being so deare Christian brother that is this passage of death being so terrible so daungerous yet so ineuitable as it is seing so manie mē doe perish and are ouer whelmed daylie in passing ouer this perilous gulfe as both holie scriptures and auncient fathers doe testifie by examples recordes vnto vs what man of discretion would not learne to be wise by other mens dangers or what reasonable creature would not take heede looke aboute him being warned so manifestlie and apparantlie of his owne peril if thou be a Christian and doest belieue in deede the thinges which Christiā faith doth teach the thē doest thou know an I most certainlic belieue also that of what state age strength dignitie or condition so euer thou be now yet must hy self which now in health mirth doest real this point and thinkest the same litle appertainig vnto thee one of these daies and that perhaps very shortlie after the readinge hereof come to proue al these thinge in thine owne person that is thou must with sorow and griefe beenforced to thy bed and there after al straggliges with the dartes of death thou must yelde thy bodie which thou louest now so dearly to be the baite of wormes and thy soule to the trial of iustice for her doinges in this life IMAGINE THEN my friend euē thou I saye which art so fresh and froelicke at this instant that the ten twentie or two yeres or perhaps two monethes or daies which thou hast yet to liue were now come to an ende and that thou were euen at this present stretched out vpon a bed wearied and worne with dolour and paine thy carnal frindes about the weepinge and howlinge and desiring thie goodes the phisitions departed with their fees as hauing gyuen the ouer and thou lyinge there alone mute and dumme in most pitiful agonie expecting from moment to momēt the last stroke of death to be gyuen vnto the. Tel me in this instāt what would al the pleasures and commodities of the whole earth auaile the what comfort or ease would it be vnto the now to haue bene of honour in this world to haue gathered wealth and purchassed much to haue borne office and enioyed the princes fauour to haue left thy children and kinred in aboundance to haue trodden donne thine enimies to haue stirred much and borne greate swaye in this life what pleasure I saye or benefite would it be to the to haue bene beautiful to haue bene gallant in apparel goodlie in personage glittering in golde would not al thes thinges rather afflict then profit thee at this instant No doubt but now thou shouldest wel see throughlie perceaue the vanitie of thes trifles thou shouldest proue true the saying of the wise man non proderūt diuitie in die vltionis riches wil profit nothing in the day of Gods reuēge That most excellent demaunde of holie Iob would oftentimes offer it self vnto thie remembrāce Quid ad cum pertinet de domo sua post se What hath a man to doe with his house familie or kinred after he is gone what good what comfort shal he take therby VVho vvil
this assurance vnto vs Christ sent that most sweet and comfortable embassage vnto his disciples presentlie vpon his resurrection Goe and tel my brethren that I doe ascend vnto my father and vnto your father vnto my God and vnto your God By which two wordes of Father and God the one of loue and th' other of power the one of wil the other of abilitie he tooke away al doubt of not speeding from each man that should make recourse to this merciful Lord and Father God him self also after many threates vsed by the prophet Ieremie against the people of Israel for their sinnes in the end lest they should dispaire turneth about his talke and changeth his stile assuring them of many graces and fauours if they would returne vnto him telling the house of Israel that he had loued her from the beginning and had sought to draw her vnto him by threates to the end he might take mercy vpon her and that now he intended to build her vp againe to adorne her with ioy and exultation to gather her children from al corners of the earth to refresh them with the waters and riuers of life al this saith he quia factus sum Israeli pater for that I am become now a Father to Israel And in the same place to wicked Ephraim the head citie of the rebellious kingdome of Samaria he saith Ephraim is become my honorable sonne my delicate and dearely beloued child therefore my bovvels are moued vvith compassion vpon him and in abundance of mercy vvil I take pitie of him So much attributed God to this respect of being a father vnto Israel and Ephraim and of their being his children that for this cause only notwithstanding their infinit enormous sinnes his bowelles of endles mercie were moued with loue and compassion towardes them And thes are thos tender merciful bowelles which holie Zacharie father to S. Iohn Baptist protesteth to be in almightie God towardes mankind that had offended him Thes are thos which were in that good old father mentioned in the Gospel who being not only offended but also abandoned by his yonger sonne yet after he saw him returne home againe notwithstanding he had wasted al his thrist and substance and had weried out his bodie with wicked life he was so far of from disdaining to receaue him as he came forth to meete with him sel vpō his neck and kissed him for ioy adorned him with new apparel and riche iewelles prouided a solemne banket for him inuited his friēdes to be merie with him and showed more exultation and triumph for his returne then if he had neuer departed from him By which parable our Saueour IESVS endeuored to set forth vnto vs the incomprehensible mercie of his heauenly Father towardes sinners in which respect he is truely called by his Apostle pater misericordiarum the father of mercies For that as S. Bernard wel noteth this sea Oceā of mercies doth flow peculiarly frō the hart of a father which can not be said so properly of the gulfe and depth of his iudgementes For which cause he is called in Scripture the God of iustice and reuēge and not the Father And finally this blessed name of father in God doth import vnto vs by Godes owne testimonie al sweetenes al loue al frendship al comfort al satherly prouidēce care and protection al certaintie of fauour al assurance of grace al securitie of mercie pardon and remission of our sinnes whensoeuer vnfainedly we turne vnto him And in this point his diuine Maiestie is so foreward and vehement to geue vs assurance that being not content to set forth his loue vnto vs by the loue of a fathers hart he goeth further and protesteth vnto vs that his hart is more tēder towardes vs in this behalf then the hart of any mother can be to the only child and infant of her own wombe For thus he saith to Sion which for her sinnes begā to doubt least he had forsaken her Can the mother forget her ovvainfant or can she not be merciful to the child of her ovvne vvombe if she could yet can I not forget or reiect thee behold I haue vvritten thee in the flesh of my ovvne handes And this for so much as God is called our Father Ther remaineth yet a third consideration which more setteth forth Gods inestimable loue then any of the other demonstrations before handled And this is that he gaue the life and blood of his only begotten and eternal sonne for purchasing and redeeming vs when wee were lost a price so infinite and inexplicable as no doubt his diuine wisdome would neuer haue giuen but for a thing which he had loued aboue al measure Which our Sauiour him self that was to make the paiment doth plainly signifie and therfore also seemeth as it were to wonder at such a bargaine when he saieth in the Ghosple So dearly hath God my father loued the vvorld that he hath giuen for it his only begotten sonne In which wordes he ascribeth this most wōderful dealing of his father vnto the vehemencie and exceeding aboundāce of loue as doth also his dearest disciple and Apostle S. Sohn saing In this appeareth the great loue and charitie of God towards vs that he hath sent his only begotten sonne into the world to purchase life for vs. In this I saie is made euident his exceeding charitie that we not louing him he loued vs first and gaue his owne sonne to be a ransome for our sinnes Wherunto also the holie Apostle S. Paul agreeth admiring in like maner the excessiue loue of God in thes wordes God doth maruailouslie commend and set forth his great loue vnto vs in that we being yet sinners he gaue his sonne to the death for our redemption And in an other place framing out as at were a measure of Gods mercie by this aboundance of his loue faieth thus God who is rich in mercie thorough the exceeding loue which he bore vnto vs we being dead in sinne he reuiued vs in Christ and raised vs vp euen vnto heauen making vs to sitte doune ther with him to the ende he might declare to al ages and worldes ensuing the most abundant riches of his grace and goodnes towards vs. This was the opinion of that noble Apostle S. Paul and of al his coequals Apostles Euangelistes Disciples Saints that this worke of our redemption proceeded only from the inflamed fornace of Gods immeasurable loue And therfore to make no other conclusion her of then that which S. Paul him self doth make If God haue not spared his owne proper only begotten soone but hath geuen him vp to death for gaining vs vnto him how can it be that with him he hath not geuen vnto vs al other thinges If when we were his enemies and thought not vpon him he sent to seeke vs so diligently by such a messinger as he loued so dearly allowing
540. The 2. 3. partes of the same chap. how and by how many waies God expresseth his forsaid loue vnto vs and what assurance he geueth of pardon to such as repent from Pag. 540. vnto 560. Tuesday The 4. part of the same chap. containing exāples and instructions how to auoide temptations of desperation 560. The 1. part of the 2. chap. of the fallacie of suppused difficulties with the particuler helpes to ouercome the same Pag. 570. vnto 618. VVednesday The 2. part of the same chap. containing means and instructions for ouercomming of difficulties Pag. 618. vnto the end The first 2. pointes of the 3. chap. about Tribulatiō beginning Pag. 631. vnto 656. Thursday The second 2. pointes of the same chap. begīning Pag. 656 vnto the end of the cha The 1. point of the 4. chap. treating of the vanities of the world Pag. 688. vntil 720. Friday The other partes of the same chap. 720. vntil the ende The 5. chap. of examples of Resolution Saturday The sixt chap. against Presumption The 7. chap. of Delay Sonday The first part of the 8. chap. of Slothe vntil Pag. 861. The 2. and 3. partes of the same chap. treating of Negligence and hardnes of hart from Pag. 860. vntil the ende FINIS A TABLE OF THE PRINCIPAL MATTERS HANDLED in this booke A ACcompting day 349. Tvvo accompting daies or iudgements and the reasons therof 352. Angels appearing at the houre of death 434. Antichrist vvhat vvonderful slaughter he shal make at his comming 358. Apostles called by Iesvs 225. their miraculous doings 251. Archilaus Herodes sonne hovv he ended 275. Arist rus a Gentile vvhat testimony he giueth to our scriptures 79. Ascension of Christ proued 243. Atheists of old time 34. vvhat Zeno said of their deathes 〈◊〉 9. Tvvo causes of Atheisme in thes our daies 862. S. Augustins most notable conuersion 620. B S. Iohn Baptists behauiour to Christ and the vvhole story proued 118. Beautie hovv vaine a thing 706. Beginners in Gods seruice cheefly by God cherished 596. hovv they must behaue them selues 619. The better men they are to be aftervvards the greater cōflicts they haue at their conuersion 617. Benefits of God bestovved vpon vs 407. Bethleem appointed before for Christs Natiuitie 209. Bondage and slauery of vvicked men to their sensuality 607. Bookes of deuotion mere profitable then of controuersies praef 6. a. only vvriten by Catholiques 9 a. vvhy they can not be vvritē by Heretiques Ibid. 22. a. Buny hovv he hath set forth this booke of mine praef 10. b. vvhy he dedicateth the same to my L. of Yorke Ibid. 8. a His ignorāce 8. b. He maketh his aduersaries to speake like him self Ibid. 11. a. He inserteth parētheses Ibi. 11. b. He maketh marginal notes Ibid. 12. a. He thrusteth out Ib. 14. a. He mangleth Ib. 15. a. His foolish pacification Ibid. b. C Catholique vvhat it meaneth vvhy inuented 305. vvho is a good Catholique 308. Charitable deeds of our forfathers 343. Christ promised diuersly 141. promised as a spiritual and not a temporal K. 144. promised to be God and man 152. that he should change Moyses lavv 162. hovv he vvas fortold to Gentiles 169. false Christs diuers 203. Christs birth and infancy 207. Christs doctrine vvhat it vvas 220 his Passion and Resurrection 229. Christian Religiō proued pa. 131. It hath bene in substance from the beginning of the vvorld and none euer saued but by it 134. The definition of a good Christian. 338. Christian faith can not be obscure 300. Christian vvisdome vvherin it standeth 340. Christian vocation hovv perfect if it vvere fulfilled 344. Church of Christ hovv it encreased streight after he departed 246. Clemency and mercy hovv vvonderful in Christ. 558. Concupiscence and vvhat misery it bringeth men vnto by yeelding therunto 334. Consideration See the vvhole Chapter pag. 1. See inconsideration Consolation internal of Gods seruants 595. the force therof 593. Conuersion hovv it ought to be made 619. Item 628. VVhy it auaileth not ordinarily vvhen it is made at the last instant 835. The vvatche of Christians the dore vvherof is Consideration 13. D Death hovv terrible it vvil be See the vvhole 10. chap. 419. the causes of miserie to vvordly men in the same 413. the frequent premeditation of death most profitable 440. Delay of our conuersion from day to day hovv dangerous and hurtful See the vvhol 〈◊〉 chapt par 1. the cause vvhy the diuel persuadeth vs to delay 819. Dispaire of Gods mercie hovv greeuous a sinne and hovv to be auoided chap. 1. part 2. pag. 523. 524. 525. c. Hovv to resist al temptations of the diuel therunto pag. 561. 562. c. Difficulties vvhich are imagined in vertuous life remoued See al the 2. chapt 570. Doctrine of Christ vvhat it vvas 220. E The Ende for vvhich man vvas created cha 3. pa. 110. Enimies of Christ and Christians vvhat end they haue 274. Eternitie vvhat a thing it is and hovv to be esteemed 470. Euangelistes of Christes did vvrite most truly 258. F Fatherhood vvhat à thing it is by comparison of God tovvarde mankind 533. 534. c. Faith is easily discerned in Christian religion vvhich is the true 301 at large The vvaye to auoide al errour in beleefe 303. Faith vvithout vvorkes is not sufficiēt Feare of Godes iudgementes necessarie 398. lacke of feare proceedeth of infidelitie 406. the force of Feare 445. the praise of true Feare 810. tvvo kindes of Feare 813. Felicitie of man and beastes 54. G Gentiles hovv they had Christ fortold vnto them 169. vnto 184. Holy Ghost vvhat he did at his comming 247. Glorified bodies haue 7. priuileges 495. God is proued against Atheistes 25. God proued one by al sectos of Philosophers 51. Grace of God hovv strong and forcible 579. 580. c. H Hardnes of hart hovv dangerous an impediment 867. tvvo degrees thei of ibid. Heauen and the revvardes ther resorued see the vvhol 12. chapt Hovv the greatnes therof is found out 483. Heauen hovv it is bought 515. Heresies hovv they first rose and vvhy and hovv they are auoided 306. tvvo causes of Heresies vvith their effectes 311. Heretical practice in corrupting bookes prefat 9. b. Heretical pride Ib. 16. Herod Ascolonita or the elder vvhat he vvas hovv he rose and hovv he liued 189. hovv miserably he died 124. 8 274. Herod Antipas or the second his ende 124 175. Herod Agrippa hovv he died 125. 276. see the death of Herodias Ibid. Hel the names nature therof 456. The intollerable paines therof 459. Honour of the vvorld hovv vaine 701. Hope in the good bade hovv different 599. I Ievvishe nation hovv obstinate against Christian religion according as vvas foreprophetied 184. hovv they vvere chastened and destoyed 278. 279 c. Ignorance voluntarie hovv greeuous a thing pa 8. 9. Immortalitie of the soule proued therby also God being 47. Inconsideration soe chap 1.
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 traditiō 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 ās he could moue him to relent from his cōstancie 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 mā 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 primò emergere caeperunt maxime praecaue ēt deinde vt apostolorū traditioni 〈◊〉 adhaerescerēt first that they should aboue al other things take heed of new opinions and heresies which then first began to creepe abroad and secōdly 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 〈◊〉 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 hī self in flesh yet did he liue most familiarly with diuers of the Apostles especially with S. Iohn Euāgelist whose domestical disciple he
was many yeares and by him made bishope of the Church of Smyrna and for that his fight and martyrdome for Christian religion ensued not longe after the death of Ignatius it shal not be amisse to speake of him also in this place The storie is set downe at large by Eusebius and others out of an Epistle writen by the Christians of the Church of Smyrna which were al present at the whole tragedie of his death the summe wherof is this that wheras at a certaine day by the commandement of the Emperour Antonius incredible and innumerable tormēts were vsed against Christiās in the citie of Smyrna diuers did beare the same out with inuincible courage to the singuler comfort of their brethren and to the great admiration of their enemies albeit one Quintus that was newly come out of Phrygia and had rashlie offered him self to the tortours before he was sought for fel shamefully the same day denied his profession Polycarpus then while thes thinges were in doing remained secretly in a house therby with other christians whether euery thing was brought to him by the brethren as soone as they were done and at length newes came that Polycarpus himself was sought for Wherat he nothing moued answered with a quiet mind and countenance that he was ready meaning in deede to expect the officers ther vntil they came for him But the christians that were present with him inforced him whether he would or no to retire him self vnto a litle village not far of where he made his abode for certaine daies whiles he was sought for in the citie During which time he did nothing els saith the storie but pray day and night and that especially for the peace and vnitie of the Church for that heresies now pubblicly begon to swarme He had a vision also which he tould vnto thos that were ther present with him signifying that he must goe to Christ by fier At length the purseuants that had sought him al about the citie came by Gods permission vnto the village where he was and therupon he sted by night vnto another whether they followed him also And ther finding two children in the street enforced the one of them by beating to discouer the house wherin he laie Comming therfore into the house and vnderstanding that he was in a chamber aboue sent for him to come downe and albeit the messenger fauouring Polycarpus shewed him a way how to escape by an other house yet he refused the same saing we haue fled inough let Gods wil be done And so comming downe with a mery countenance bid them hartely welcome and commanded the meate left in the house to be set before them beseeching them only to giue him one houres space wherin to pray vnto his Lord before he departed Which they willingly granted being much moued with his gray haires and fatherly countenance as allo cast into admiratiō with the feruour of his praiers that he made ther by him self whiles they were eating Which being ended they tooke him forthe placing him vpon an Asse and so led him towardes the citie of Smyrna very early in the morning vpon the great saboth day hauing aduertised the Magistrates before of their comming who for that cause were gathered together with al the people in the market place And to make the matter more solemne they sent forth one Herode that was prouost of the peace to mete him and fetch him in He therfore comming forth with great pompe in his coche met with Polycarpus first saluted him with great honour and reuerence causing him to come downe from the asse and to sit with him in his coche there began to flatter him saing You are a graue and wise man haue respect vnto your self what great matter man is it to say Lord Caesar or to make a sacrifice But Polycarpus held his peace and when the other went forward to vse many wordes to that purpose Polycarpus answered Syr in fine I am not to folow your counsel At which wordes he taking great disdaine thrust him headlong out of his coche and that with such violēce as he wounded pitifullie his legge in going forth But the old man making no accompt therof followed merily the soldiars that lead him And when he came to the place wher the iudges were he entred in with a mery countenance and much the more for that at the very instant when he entred ther was a cleare and lowd voice heard from heauen saying beos good corage Polycarpe bebaue thy self valiantly When he came before the high magistrate named Procōsul first ther was an insinite crie geuen out by the people against him Which being appeased the Proconsul asked him whether he were Polycarpus to which he answered yea Then said the Proconsul haue regarde vnto thy oldage Father repent desire that wicked mē may be destroied Wherat Polycarpe turned him self vnto the multitude and lifting vp his handes to heauen with a deepe sigh said ô Lord destroy or take awaie the wicked Then said the Proconsul sweare also by Caesars fortune and defie Christ. Wherto Polycarp answered I haue serued Christ now fourescore years and more and he neuer yet did me any hurt but much good and how thē can I defie my Lord king that hytherto hath so mercifully dealt with me Then vrged the Procōsul againe that he shoulde sweare by Caesars fortune Wherto th' other replied if thou name Caesars good fortune so often for oftentations sake know thou that I am a Christian which hath 〈◊〉 to doe with fortune and if thou 〈◊〉 〈◊〉 what Christian 〈◊〉 appoint a day and I wil teache the. 〈◊〉 this people quoth the Proconsul to be content with that No said Policarpe I 〈◊〉 them not worthie to be dealt withal in such a matter but to the as to a Magistrate our profession teacheth vs to haue respect and reuerence After this there passed diuers other speaches betwene them the one threatening tormentes beastes fier and sword and th' other shewing al desire and readines to susteine the same The people cried out continually that he might be torne with wild beastes But that was denied for that the beastes were wearied out vpon other martyrs before Thē cried they that he might be burned aline which Policarp hearing and remembring the vision which he had seene in the village before his apprehension fel downe of his knees and praied and soone after rising againe turned him to the people and said be ve content for you shal haue your desire for it is determined that I shal be burned aliue and a litle after the Proconsul gaue sentence for his burning When he was brought vnto the fier he put of his own apparel saith the storie but when he came to his showes he had some difficultie therin for lake of vse being neuer permitted by Christians to doe that office to him self before euery one thinking it a felicitie to be