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
therby he vvas not iustified Of the third kinde of annotations which are both wicked impious ther might many examples be alleaged but thes few insuing shal suffise to discouer M. Bunies spirite First then page 212. as concerning the life of that holie and most wonderful man S. Antonie the first monke of AEgipt whom al antiquitie so much admired and whom S. Athanafius in writing his life so highely extolled and whos doinges S. Augustin so hartely reuerenced as he made the same a principal motiue paterne to his owne conuersion especially for that he tooke thos wordes of our Sauiour Goe and sel al thou hast and geue to the poore as spoken to him self in particuler vpon this mans conuersion I say most wonderful life M. Buny maketh this scorneful irreligious note that it may vvel be doubted vvhether he had in that place sufficient ground-vvorke of thos his doings vnles he had some other special motion besides Condemning herin not only S. Antonie but also S. Athanasius S. Hierome S. Augustine al other fathers that so highely commend S. Antonie for putting in execution thos wordes of our Sauiour To like purpose or rather more vvickedlie he maketh an other annotation page 308. vpon the most famous conuersion of S. Augustin recorded by the pen of that holy father him self to vvit that some pointes of the storie vvhich S. Augustin vvriteth are such as a man may as vvel doubt they proceeded of Sathan as of God therby to bring in question that excellent mans cōuersion But of al other that annotation of his is most ridieulous and yet blasphemous wher he wil needes bring in our blessed Ladie to haue brokē fower seueral commandemēts forsooth at one clappe for that she defended not her sonne vpō the Crosse. For page 369. wher I in commendation of the confessiō which the theefe made said in my booke that it was at such a time when al the world abādoned our Sauiour and the very Apostles thē selues either doubted or lost their faith of his Godhead this man noteth in the margēt that the blessed Virgin likevvise vvas by and saied nothing that vve reade of in his defence a plaine breach saieth he of the first fist sixt ninth cōmandomentes A strange matter that thes men should be so desirous to skore vp make Catalogues of our Ladies sinnes which she neuer committed But let vs see with what shew of reason He saith that she brake fower commandementes at one time Let vs then examine them what they are The first commandemēt according as S. Augustine in old time Catholiques now a daies are accustomed to number them is Thou shalt haue no strāge Godes before me nor make vnto thy self any grauen Idole to adore the same The fift is Thou shalt not kil The sixt Thou shalt not commit adulterie The ninth Thou shalt not couet thy neighbours wife And this as Catholiques doe number the commandementes But according as some protestantes wil recon the same The fift is Honor thy father thy mother The sixt Thou shalt not kil The ninth Thou shalt not beare false vvitnes against thy neighbour Now thē gentle reader consider with indifferencie how in reason it may be said that the blessed Virgin the sacred mother of God for not defending her sonne vpon the Crosse against the Magistrates soldiers did breake any of thes fower commandementes that is to say did either make vnto her self any strange God or Idole or did dishonour her father and mother or did cōmit murder or adulterie or did beare false witnes against her neighbour or did couet her neighbours mate whether I say it be credible that in not defending her sonne at that instant she committed any one of thes hainous mortal crimes and much more whether she cōmitted fower of them together as M. Buny affirmeth Let I say the indifferent and Christian reader iudge of this accusation as also consider whether M. Buny be not worthio of a very good fee at the deuils hādes for indeuoring to bring into his clawes so rich a pray as was the most excellēt pure sacred mother of our Sauiour by accusing her of fower deadlie sinnes together AND THVS much of annotations passing ouer diuers other thinges that might be examined if time and place did not prohibite But the greatest shift of al others which M. Buny hath to ridde his handes when nether changing of the wordes not putting in of pareutheses nor annotations in the margent wil cleare and pacific the matter is to strike and thrust out what so euer he misliketh whether they be my wordes or els the discourses of ancient fathers yet authorities them selues of sacred scripture For vnderstanding wherof it is to be cōsidered that first generally whersoeuer he findeth the mētion of certaine thinges that please him not as of abstinence fasting chastesing the bodie penance satisfaction virginitie merit hier gayning of heauen laboring for reward or the like he commonly striketh al out together with th' Authours that treat therof or els so mangleth the same as is pitiful to behold Secōdly whatsoeuer authoritie commeth in his way which he cānot mangle out it goeth without redēption be it Father Doctor Counsel or Scripture Herof you may see exāples Page 29. of his booke wher he thrusteth out S. Hierome and Ioannes Cassianus for that they mētiō Mōkes of the primatiue Church So againe page 98. he thrusteth out S. Cyprian Possidonius for that they geue testimonie of an apparitiō which Christ our Sauiour made to a godly man at his death In like maner Page 109. he trusteth out S. Ambros S. Augustin S. Gregorie and S. Bernard together for that they persuade men by their examples to be affeard of Purgatorie Further Page 98. he striketh out S. Augustin S Gregorie and venerable Bede with their large discourses which they make concerning appatitions of certaine Angels to godlie people So againe Page 305. he thrusteth out the exāple of S. Paul the first heremite with the authoritie of S. Hierome that wrote his life And this in hatred of Monkes and heremites After that againe Page 374. he thrusteth out S. Augustin with al that he cā alleage about satissactiō and final penance Page 60. he thrusteth out the weping fasting watching lying on the ground wearing of sack clothe and other bodilie punishmētes that King Dauid vsed vpon him self albeit they be recorded and set downe in holie scripture Page 169. he thrustath out the exāple of S. Paul th' Apostle how he was assisted made able by Gods holie grace to resist ouercome the temptatiōs of the flash to the end by like that no man should take courage by that exāple to fight resist thes temptations as he did Page 2. he striketh out the promisses made in scripture to virginitie chastetie golding of our selues for the kingdome of
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
the truth of our beleefe it would be ouer tedious to lay doune euery particuler waie that might be assigned for discussion therof for that it would bring in the contention of al times aswel auncient as present about cōtrouersies in Christian faith which hath bene impugned from age to age by the seditious instruments of Christs infernal enemie And therfore as well in respecte of the lēgth wherof this place is not capable as also for that of purpose I doe auoide al dealing with matters of controuersie within the cōpasse of this worke I meane only at this time for the comfort of such as are alredy in the right waie and for some light to others who perhaps of simplicitie may walke awrie to let doune with as great breuitie as possibly may be some few general notes or obseruations for their better helpe in this behalfe In which great affaire of our faith and beleefe wherin consisteth as well the ground and foundatiō of our eternal welfare as also the fruite entire vtilitie of Christs comming into this world it is to be considered that God could not of his infinite wisdome forseeing al thigs and times to come nor euer would of his vnspeakable goodnes desiring our saluatiō as he doth leaue vs in this life without most sure certaine and cleare euidencie in this matter and consequētly we must imagine that all our errours cōmitted herein I meane in matters of faith and beleefe among Christians doe proceede rather of finne negligence wilfulnes or inconsideration in our selues then either of difficultie or doubtfulnes in the meanes left vnto vs for discerning the same or of the want of Gods holie assistance to that effect if we would with humilitie accept therof This Esay made plaine when he prophetied of this perspicuitie that is of this most excellent priuilege in Christian religion so many hundred yeares before Christ was borne For after that in diuers chapters he had declared the glorious cōming of Christ in signes and miracles as also the multitude of Gētiles that should imbrace his doctrine together with the ioye and exultation of their cōuersion he forsheweth presentlie the wōderful prouidence of God also in prouidinge for Christians so manifest a waye of directiō for their faith and religion as the most simple and vnlearned man in the world should not be able but of wilfulnes to goe astraye therin His wordes are thes directed to the Gentiles Take comfort and feare not beholde your God shall come and saue you Then shall the eyes of the blinde be opened and the eares of the deafe shal be restored c. And there shal be a path vvaye and it shal be called THE HOLIE WAYE it shal be vnto you so direct a vvay as fooles shall not be able to erre therin By which wordes we see that among other rare benefites that Christes people were to receaue by his comminge this should be one and not the least that after his holie doctrine once published and receyued it should not be easie for the weakest in capacitie or learning that might be whom Esay here noteth by the name of fooles to runne awrie in matters of their beliefe so plaine cleare euidēt should the waye for trial therof be made Here hence it is that S. Paul pronounceth so peremptorilie of a contētious and heretical man that he is damned by the testimenie of his ovvne iudgement or conscience for that he hath abandoned this common direct and publique waye which all men might see and hath deuised particuler pathes and turninges to hymself Herehēce it is that th' auncient fathers of Christe primatiue Church disputinge against the same kynde of people defended alwayes that their errour was of malice and wilful blindnes and not of ignorance applyinge thos wordes of prophetie vnto thē they that savve me rannc out from me That is saith S. Augustine they which sawe and beheld the Catholique Church of Christ which is the plaine waye denoted byEsay and the most eminēt mountaine described by Daniel as also by Esay hymself in an other place expounded by Christ in S. Mathewes Ghospel this Churche saith he wicked heretiques beholding for that no mā can auoide the sight therof but he that most obstinatelie will shut his eyes yet for hatred and malice doe they runne out of the same and doe raise vp heresies and schismes against th' vnitie therof Thus much saith this holie doctour by whose discourse we maye perceyue that the plaine and direct waye mentioned by Esay wherin no simple or ignorant man can erre is the general bodie of Christes visible Church vpon earth planted by his Apostles throughout al countries Nations and cōtinuinge by succession vnto the worldes ende In which Church whosoeuer remaineth beleeueth al thinges that are taught therin cā not possiblie fall into errour of faith For that this church or vniuersal bodie is guided by Christes spirit who is the heade therof and so no waies subiect or withi cōpasse of errour For which cause S. Paul nameth it the pillar and sirmament of truth And the same Church is so manifest and euident and shal be so to the worldes ende as the same learned Doctour and other his equals doe proue that it is more easie to fynde it out then it is to see the Sunne or Moone when it shy neth brightest or to beholde the greatest hill or mountaine in the world For as S. Augustines wordes are albeit particuler hilles in one countrie may be vnknowen in an other as Olympus in Greece may be vnknowen in Affrica and the mountaine Giddaba of Affrike may be vnknowen in Greece yet saith this holie father a mountaine that passeth throughout all Countries and filleth vp the whole world as Daniel prophetied Christes Church should doe can not be but apparent to the sight of al men and consequentlie must needes be knowē of al men but onlie of such as wilfullie doe shut their eyes from sight therof For declaration of which reason argument and discourse of Holy-Fathers being also the discourse of Christ hym self in the Ghospel when he remitteth mē to the visible Church that is placed on an hill it is to be noted that in the time frō Christes ascension vntil the 14. yeare of Neroes raigne who first of the Romane Emperours beganne open persecution against the proceedinges of Christians put to death S. Peter and S. Paul In this time I saie of tolleration vnder the Romane Empire which cōtained the space of 37. yeares Christes Apostles and Disciples had preached and planted one vniforme Ghospell thoroughout all the worlde as both by their actes and gestes recorded as also by the peculier testimonie of S. Paul to the Romanes may appeare Which thing being done most miraculoussie by the power and vertue of their Maister and Bishops pastours and other gouernours being ordained in euery Church and countrie for guiding and directing the same by
men that knew wel what they saied and had often tasted of affliction them selues and therfore could say of their owne experience how infallible Gods assistance is therin To this supreme courage magnanimitie and Christian fortitude the scripture exhorteth vs when it saieth If the spirit of one that is an authoritie doe rise against thee see thou yeeld not from thy place vnto him And againe an other scripture saith striue for iustice euen to the losse of thy life and stand for equitie vnto death it self God shal ouerthrow thine enemies for thee And Christ him self yet more effectually recom nēdeth this matter in thes wordes I say vnto you my freendes be not a fearde of them vvhich kil the body and aftervvard haue nothing els to doe against you And S. Peter addeth further 〈◊〉 cōturbemini That is doe not onely not feare them but which is lesse doe not so much as be troubled for al that flesh and blood cā doe against you Christ goeth further in the Apocalips and vieth maruailous speeches to entise vs to this forticude For thes are his wordes he that hath an eare to heare let him heare what the spirit saith vnto the churches To him that shal conquere I wil geue to eate of the tree of life which is in the paradise of my God This saieth the first and the last he that was dead and now is a liue I know thy tribulation and thy pouertie but thou art riche in deed and art blasphemed by thos that say they are true Israelites and are not but are rather the Sinagogue of Satan Feare nothing of that which you are to suffer behold the deuil wil cause some of you to be thrust into prison to the end you may be tempted you shal haue tribulation for tēne daies But be faithful vnto death and I wil geue the a croune of life He that hath an eare to heare let him heare what the spirit saieth vnto the churches He that shal ouercome shal not be hurt by the second death And he that shal ouercome and shal keepe my workes vnto the end I wil geue vnto him authoritie ouer nations euen as I haue receaued it from my father and I wil geue him besides the morning starre He that shal ouercome shal be appareled in white garmentes and I wil not blot his name out of the booke of life but wil confesse his name before my father and before his Angels Behold I come quicklie hold fast that thou hast lest an other man receaue thy croune He that shal conquere I wil make him a pillar in the temple of my God he shal neuer goe foorth more and I wil write vpon him the name of my God and the name of the citie of my God which is new Ierusalem He that shal conquere I wil geue vnto him to sit with me in my throne euen as I haue conquered and doe sit with my father in his throne Hitherto are the wordes of Christ to S. Iohn And in the end of the same booke after he had described the ioyes and glorie of heauen at large he concludeth thus And he that fate on the throne said to me Write thes wordes for that they are most faithful and true Qui vicerit possidebit haec ero illi Deus ille erit mihi 〈◊〉 timidis autem incredulis c. pars illorum erit in stagna ardenti igne sulphure quod est mors secunda He that shal conquer shal possesse al the ioyes that I haue here spokē of and I wil be his God and he shal be my sonne But they which shal be fearful to sight or incredulous of thes thinges that I haue saied their portiō shal be in the lake burning with fire and brimstone which is the second death Here now we see both allurements threates both good and euil life death the ioyes of heauen and the burning lake of hel proposed vnto vs. We may streach out our handes vnto which we wil. If we fight and conquere as by Gods grace vve may then are we to enioy the promises laid doune before If we shew our selues ether vnbeleuing in thes promises or feareful to take the sight in hand being offered vnto vs then fal we into the danger of the contrarie threates euen as S. Iohn affirmeth in an other place that certaine noble men did amōg the Iewes who beleeued in Christ but yet durst not confesse him for feare of persecution HERE THEN must ensew an other vertue in vs most necessary to al tribulation and affliction and that is a strong firme resolution to stand and go through what opposition or contradiction soeuer we find in the world ether of fauning flatterie or of persecuting crueltie This the scripture teacheth crying vnto vs esto firmus in via domini Be firme and immouable in the way of our Lord. And againe State in side 〈◊〉 agite Stand to your faith playe the men And yet further conside in Deo mane in loco 〈◊〉 Trust in God and abide firme in thy place And finally 〈◊〉 nō dissoluantur 〈◊〉 vestrae Take courage vnto you and let not your handes be dissolued from the worke you haue begonne This resolution had the three children Sydrach Misach Abdenago when hauing heard the flattering speech and infinite threates of cruel Nabuchodonasor they answered with a quiet spirit O king we may not answere you to this long speech of yours For behold our God is able if he wil to deliuer vs from this furnace of fire which you threaten and from al that you cā doe othervvise against vs. But yet if it should not please him so to doe you must know Sir king that we doe not worshippe your goddes nor yet adore your golden Idole which you haue set vp This resolution had Peter and Iohn who being so often brought before the councel and both commanded threatned and beaten to the end they should talke no more of Christ they answered stil Obedire oportet Deo magis quam hominibus we must obey God rather then men The same had S. Paul also when being requested with teares of the Christians in Cesarea that he wold forbeare to goe to Ierusalem for that the holie Ghost had reuealed to manie the troubles which expected him there he answered what meane you to wepe thus and to afflict my hart I am not onelie readie to be in bondes for Christs name in Ierusalem but also to suffer death for the same And in his epistle to the Romanes he yet further expresseth this resolution of his when he sayeth what thē shal we saye to these thinges if God be with vs who wil be against vs who shal separate vs from the loue of Christ shal tribulation shal distresse shal hungar shal nakednes shal peril shal persecution shal the sworde I am certaine that nether death nor life nor
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
which letters we hope wil come hither quickly and so we stand resolued by Gods grace to al sufferance expecting at the mercy of our Lord a croune of life euerlasting Know you also that Sixtus the Bishope of Rome was put to death the eight day before the Ides of August last I beseech you that thes things may be signified by your means to al our felow bishopes in thos Prouinces to the end that by their good exhortatiōs the whole brother-hood of Christians may be strengthened and prepared to this spiritual combat that is imminent and that no man in thes times thinke so much vpon death as of the immortalitie which hath to folow death Let euery man I say with ful faith and al vertue dedicated to our Lord reioice rather thē feare in this confession which we must make assuring our selues that the true souldiours of Christ our God shal not be slaine but crouned therin After this not many daies he liuing in certain orchardes or gardins in the country was aduertised by his frendes that two Pursiuantes were sent to take him bring him to the citie of Vtica whervpō he fled And least any man should thinke perhaps that it was of feare he wrot an epistle which was the last that is extant of his wryting vnto the Preestes deacōs and people of his Church of Carthage wher he was bishope shewing them the reason why he had retired him self from the hādes of the Purseuantes in thes wordes When it was brought vnto vs deare brethren that officers were sent to lead me vnto Vtica by the coūsel of our deare frends I was content vpon iust cause to retire my self from our orchardes for that it seemed to me conuenient for a Bishope to make his last confession in that citie where he hath gouuerned Gods Church to the end that by his confession he may honour his flocke people And it seemed to me that the honour of our glorious Church of Carthage should be much deminished at this time if I the bishope thereof should receaue my sentence and death in Vtica For which cause I haue alwaies desired praied almightie God that I might make my confession suffer in Carthage and from thence depart vnto my Lord. So then here we abide presently in a very secret place expecting the retourne of the Proconsul from Rome to Carthage who wil bring with him I doubt not the determination of the Emperour touching both bishopes and Iaimen that are Christians and wil decree that which our Lord for the present wil haue to be done And as concerning you my dearest brethen according to the discipline which alwaies you haue receaued from me out of our Lordes commādementes doe you obserue al tranquilitie among your selues let no man raise tumultes touchīg the doings of his brethrē let no man offer him self to the persecutions but when he is apprehended then let him speak for in that instant God wil speak in vs who rather wil haue vs CONRESSOVRS thē PROFESSOVRS in his cause Touching other things that I would haue you obserue I hope before my sentence be giuen by our Lordes instruction to dispose in general Christs IEVVS keepe and preserue you al long in his Church Soone after this was writen that is vpon the 13. of September as Pontius and other doe write came sodainly vpon him two purseuantes and apprehending him brought him to the new Proconsul called Galerius Maximus at Carthage wher after a glorious confession made of his faith the particularities wherof were here to long to be set downe his sentēce was reade that he must be behedded Wherunto S. Cyprian answered Deo gratias and so the next daie after receaued his Martyrdome at a place called Sexti not far of from Carthage shutting vp his owne eyes with al peace and confort of minde and commanding twentie crounes of gold to be giuen to him that cut of his head And Pontius that was ther present addeth thes wordes The brethren stoode rownd about him weeping and did cast their napkins and prayer bookes before him that none of his blood might be drūk vp of the ground His body by reason of the curiositie of the Gentils that pressed about him was buried for the present in a place nigh bv but the night following it was taken thence againe by the Christiās and caried solemly with torches wax tapers to the possession of one Macrobius Candidus in the way called Apellensis nigh to the fish pondes c. And the reuerend opinion of this mans sanctitie was so great among Christians euen presently vpon his death that they builded Churches in his honour and memorie as may appeare by the storie of S. Victor bishop of Vtica who liued the next age after and recordeth in his first booke de persecutione Vandalica how that the heretical Vandals that were Arians ouerthrew two goodly Churches in Africa dedicated to S. Cyprian th' one in the place wher he was martired called Sexti th' other in the place wher his body was buried called Mappalia S. Augustine also in his confessions lib. 5. cap. 8. maketh mention of a Church in Africa dedicated to S. Cyprian wher Monaca his mother praied for him at his departure towardes Italie And in diuers places he mentioneth the solemnitie which yearly was celebrated in the day of his martirdome which day according to the Churches phrase he calleth his natiuitie And in his tenth tome he hath a whole sermon made in the feast of S. Cyprians natiuitie of which sermō not only venerable Bede maketh mention in his commentarie vpō the second epistle to the Ephesians but also Possidius S. Austens scholler in Indiculo And finally S. Augustine euery wher not only maketh most honorable mention of this blessed martir but also against the Donatistes desireth to be holpen by his praiers now in heauen Wherfore his exāple ought greately to moue vs. I might here recompt many other persecutions and the singuler combats of infinit particuler men which could neuer I dare say weary the Christian reader But yet would they be to long for this place Eusebius affirmeth that to set doune onely the fight susteined in his time vnder Diocletian Maximianus Maximinus and other tyrants which was the last general affliction before the general peace restored by Constantine were a matter of infinit volume For saith he the persaecution began in the moneth of Marche whē Christians were ready to celebrate the feast of Christs holy passiō At what time Diocletians first edict was that al Christiane Churches through out the world should presently be ouerthrowne al Pastors therof taken and by al maner of torments that mans wit could deuise be enforced to sacrifice together with their people Thē saith Eusebius was it a time when ech man might easily see who loued the world or loued God who was a good Christian and who was a counterfete who was true corne