vp some thinges whetin before for want of leasure and time I could not geue to my self any reasonable conteatation as also to a dioine certaine new chapters which partly in mine owne concept and partly also vpon information of others I thought not vnmeet for the furnishing of this first argument and subiect of Resolution And standing determined vpon this as also comprehending in mind and cogitation the whole general corps of that which was to ensue in th' other two bookes I wel saw that I should not be able according to my first designement to compact the whole in one reasonable volume and therfore I resolued to deuide the same into two Waerof the first should conteine matter of discourse know edge speculation and confideration to moue vs to resolue the second should handle things appetteining to exercise vse and practise for putting in execution our good desires after resolution This being my cogitation and the matter now wel forward for the print I was enformed of two other editions come forth of my forsaid booke without my knowiedge the one by a Catholique as it seemeth who perceuing ai copies of the former print to be spēt for satisfying of them that desired the booke procured the same to be set forth againe albeit somewhat incorrected and very disordrely not hauing the consent or aduise of such as therin should haue geuen him best direction The second was published by one Edmund Bany minister at Bolton Percy as he writeth in the liberties of Yorke who with publicke licence vnder my Lord Archbishop of Yorke his protection set forth the same to the benefice of his brethren but yet so punished and plumed which he termeth purged as I could hardly by the face discerne it for mine when it came vnto my handes and I tooke no smale compassiō to see how pitifully the poore thing had bene handled Of this edition then of M. Buny letting passe th' other as a matter onely of a discretion without malice I haue to a laertise the reader some few things as wel for mine own discharge wherin I am charged by him as also for the readers admonishment not to thinke in deed that booke to be mine which in my name this preacher hath published And for vttering that which I haue to say in some kinde of order and conueniencie of methode I shal touch breefly in this preface thos principal pointes insuing First how this booke came foorth from me in the first edition Secondly how it was set foorth afterwardes by M. Edm. Buny Thirdly what he meaneth by his treatise annexed therunto tending as he saith to pacification Fourthly how the same booke commeth foorth at this present and how the discret reader may vse it to his best commoditie of the first edition TO shew how this booke came foorth at the first it shal be requisite perhaps to repeate breefly ī this place the things that I saied in my first preface induction which preface and induction M. Buny hath left out in his edition protesting That he durst not in conscience and in dutie tovvardes God commend the same in my vvordes vnto the reader And yet trulie was ther nothing in effect therin Gentle reader but that which here in this place shal be repeated First that the primatiue occasion inducing me to thinke vpon this worke was the sight of a booke intituled The excrcise of a Christian life writen in Italian by Doctor Loartes of the Societie of IESVS and translated some years since by a vertuous learned gentilman of our countrie Which booke for that I vnderstood of certaintie to haue profited many towardes pietie and deuotion I was moued to cause the same to be printed againe with certaine ample additions to the furnishing of some matters which that author had omitted deuiding my whole purpose into three seueral bookes wherof the first was to persuade mē vnto true resolution the secōd to instruct vs how rightely to beginne the third how a man may hould but and perseuer Secondly I shewed that being entred into the worke and hauing set downe an other order and method to my self then that treatise of D. Loartes did obserue and hauing begunao the first booke touching resolution whereof no part was handled in that other treatise I found by experience that I could not wel conioine th' one with th' other if I would satisfie either th' order or argument by me conceaued and therfore that I was inforced to resolue vpon a further labour then at the first I had intended and this was to draw out the whole three bookes my self not omitting any thing that was in the said exercise or other like good treatisses to this effect And al this to the end that our countriemen might haue some one sufficient directiō for matters of spirit and vertuous life among so many bookes of controuersies as haue bene writen are in writing daily Which bookes said I albeit in thes our troblesome and quarrelous times they be necessary for defence of our faith against so manie seditious innouations as now daily are attempted yet help they litle oftentimes to good life but rather doe fil the heades and hartes of men with a spirit of contradiction and contention which for the most part doe hinder deuotion which deuotion is nothing els but A quiet calme and peacable state of our soule induced 〈◊〉 a iotful promptnes and alacritis to the diligent execution of al things that doe or may apperteine to the honour and seruice of almightbe God For which cause the holie Apostle dehorted greatly his scholer Timothie from this contention and contradiction of wordes affirming clearly that it was profitable to nothing but to subuect the hearers I affirmed further that our forfathers were most happie in respect of vs who receauing with humilitie one vniforme faith without contention or contradiction from their mother the holie Catholique Church did attend onlie to build vpon that foundatiō good workes and vertuous life as holie scripture commandeth vs to doe wheras we spending now al our time in iangling about this first foundation of faith haue no leasure to build either gould or siluer theron as th' Apostle exhorteth vs but doe weary out our selues and our owne contentious spirits without commoditie dying with much labour and litle profit with great disquiet and smale reward For which cause I exhorted the discret reader of whatsoeuer religion and faith he were to moderate this heate and passion of contention and to enter into the careful studie and exercise of good deedes which are alwayes better among true Christians then wordes assuring him that this is the right way to obteine at Gods hāds the light of true beleefe if he were amisse Alleaging for example therof the most famous conuersion of Cornelius the Gentile whos vertuous life praiers and almouse deedes obteined at the hands of almightie God as S. Luke doth testifie that S.
his simplicitie was deliuered frō the mouth of lions And so doe you runne ouer by cogitation al generations and you shal see that al those that hope in God shal not be vanquished And doe you not seare the vvordes of a sinful man for his glorie is nothing els but dung and vvormes to daie he is great and exalted and to morovv he shal not be found for he shal returne vnto his earth againe and al his fond cogitations shal perishe Wherfore take courage vnto you my children and plaie the men in the lawe of God For ther in shal be your honour glorie Hitherto are the wordes of scripture which shal suffice for the end of this chapter THE FOVRTH AND GREATEST IMPEDIMENT THAT HINdereth resolution to witte The loue and respect vvhich men beare to the pleasures and vanities of this vvorld CHAPT IIII. AS the former impedimentes which now by Gods grace we haue remoued be in verie deed great staies to many mē from the resolutiō we talke of so this that presently we take in hand is not onely of it self a strong impediment and let but also a general cause as it were a commō ground to al other impedimentes that be or may be For if a man could touch the hidden pulse of al such as refuse or neglect or doe differre to make this resolution he should find the true cause origine therof to be the loue and respect which they beare vnto this world what soeuer other excuses they pretend besides The noble men of Iewrie pretended feare to be the cause why they could not resolue to coniesse Christ openly but S. Iohn that felt their-pulses and knew their disease vttereth the true cause to haue bene for that they loued the glory of men more then the glory of God Demas that for sooke S. Paul in his bandes euen a litle before his death pretended an other cause of his departure to Thellalonica but S. Paul saieth it was quia diligebat hoc seculū for that he loued this world So that this world is a general and vniuersal impediment and more largely dispersed in mens hartes thē outwardly appeareth for that it bringeth forth diuers other excuses therby to couer it self in the people wher it abideth This may be confirmed by that most excellent parable of our Sauiour Christ recorded by three Euangelistes concerning the three sortes of men which are to be damned and the three causes of their damnation wher of the third and last most general including as it were both the two former is the loue of this world For the first sorte of men ther mentioned are compared to a high waie wherin al seed of life that is sowen ether withereth presentlie or els is eaten vp by the birdes of the ayer which is as Christ expoundeth it by the deuils in such careles men as contemne what-soeuer is said vnto thē such are insidels heretikes and other like obstinate and contemptuous people The second sorte of damnable people are compared to rockie groundes in which for lacke of depe roote the seed that falleth continueth not and by this are signified light and vnconstant persons that now choppe in and now runne owt now are seruent and by and by keie-colde againe so in time of tēptation they are gone saith Christ. The third sorte are compared to a feild wherin the seed of life groweth vp but yet there are so many thornes about the same which one father expoundeth to be the cares troubles miseries and deceinable vanities of this life as the good corne is choked vp and bringeth soorth no fruite By which last wordes lie signifieth that whersoeuer the doctrine of Christ groweth vp yet bringeth not forth due fruite that is to saie whersoeuer his faith is planted receaued and professed as among Christians it is and yet bringeth not forth vertuous life holie conuersation good workes and due seruice of God corespōdent to this seed ther the principal cause is for that it is choked with the loue and care of this present world This is a parable of maruailous greate importance as may appeare both for that Christ after the recital therof cried out with a lowde voice He that hath eares to heare let him heare As also for that he expounded it him self in secrete onelie to his Disciples And principallie for that before the exposition therof he vsed such a solemne preface saying to you it is geuen to knovv the misteries if the kingdome of heauen but to others not for that they seing doe not see and hearing doe not heare nor vnder stand Wherby Christ signifieth that the vnderstanding of this parable among others is of singular importance for conceauing the true misteries of the kingdome of heauen and that many are blinde which seeme to see and many deafe and ignorant that seeme to heare and know for that they vnderstand not wel the misteries of this parable For which cause also his diuine wisdome maketh this conclusion before he beginne to expound the parable Happie are your eies that see and biessed are your eares that heare After which wordes he beginneth his exposition with this admonitiō Vos ergo audite parabolam Doe you therfore heare and vnderstand this parable And for that this parable doth containe and touch so much in deede as may or is needful to be saied for remouing of this greate and dangerous impediment of worldly loue I meane to staie my self onelie vpon the explication the ros in this place and wil declare the force and truth of certaine wordes here vttered by Christ of the world and worldlie pleasures And forsome order and methodes sake I wil drawal to these six pointes folowing First how and in what sense al this whole world and commodities therof are meere vanities in them selues and of no value as Christ here signifieth and consequentlie ought not to be an impedimēt to let vs from so great a matter as the kingdome of heauen and seruing of God is Secondlie how they are not onelie vanities and trifles but also Deceptions as the wordes of Christ are that is to say deceyte and fallaces not performing to vs in deede those litle trifles which they doe promise Thirdlie how they are spinae that is pricking thornes as our Saueour affirmeth albeit they seeme to worldly men to be most sweet and pleasant thinges Fourthlie how they are arumnae that is to saie miseries and afflictions Fiftlie quomodo suffocant how they strangle or choke their possessours according as the sonne of God in this parable auoucheth Sixthlie how we may vse them notwithstanding without these daungers euils and to our great comfort gaine and preferment The first point of the parable AND NOVV for the first albeit I might stande vpon many reasons and demonstrations yet doe I not see how breefly pithelie it may be better declared that al the pleasures and goodlie shewes of this world are mere vanities
pa. 1. The danger therof 1. the cause therof sensualitie or vvilful obstinacie 2. 3. 4. c. vvhv men doe flye the same 9. 10. the commodities and effectes therof 14. 15. Ingratitude intolerable of men towardes God 4. 5. Iugement day see the vvhole 7. chap. 349. vvhy tvvo Iudgemantes are appointed 353. Iustice of God hovv terrible and seuere 799. L Labour appointed to man by God 336. most necessarie both in the old and nevv testament 337. Libertie and freedome of soule hovv singuler it is in good man 605. Life and conuersation of Christ vvhat it vvas 222. vvhat it ought to be in true Christians 320. at large Good life hath tvvo necessitie partes 324. Loue of God tovvardes mankinde hovv great it is hovv it may be seene 529. 530. c. at large soe also the causes and effectes therof ibid. The force of lone in good men tovvardes God 586. 587. c. M Magnanimitie and true Christian fortitude 673. Magi ther comming prophetied and the storie proued 212. hovv long they vvere in comming ibid. Maiestie of God hovv vvonderful 400. Mans final ende chap. 3. pag. 110. Martyrs of the primatiue Church hovv vvōderful 264. Mathematique only hath no proper means to proud God 35. Mercie of God infinite and aboue al sinnes vvhatsoeuer see the vvhole first chapt part 2. pag. 523. Miracles of Iesvs 223. Monastical life vvhy and vvhen it vvas begonne 339. old Monkes vvhat austeritie they vsed 331. Moral Philosophie hovv it proueth God 48. Moyses particulerly considered vvhat maner of man lre vvas 68. Moyses lavv vuperfect to be changed 163. N Natural Philosophie hovv it proueth God 36. Negligence hovv great an impedimēt to our conuersion 860. hovv it bringeth men to Atheisme 861. O Oracles of Gentile Godes hovv false and vncertaine It. vvhat they fortold of Christ before his natiuitie 181. vvhen and hovv the ceassed 268. P Passion of Christ proued 229. Peace of minde and conscience in the vertuous hovv great a matter 597. Philosophie proueth-God 35. sovver sectes of old Phllosophers confessing one God 51. Pilate hovv he died 277. Pleasures of this vvorld hovv vaine 715. Porphyrie a great enimie of Christians yet vvhat he confesseth of Christ 223. and againe 273. Presumption hovv dangerous and detestable to God see the 6. chapt part 2. pag 793. Principles to be supposed in al sciences vvithout proose 25. The prophesies of scripture hovv they proue the scripture to be of God pag. 81. vvhat manner of men our Prophetes vvere 68. 98. hovv diuels may prophetie 81. Proclamation that Christ made at his comming 250. the Proclamation or publication of the lavv of good life vvith hovv greate dread 350. Punishmentes after this life See the 11. chapt 444. Purgatorie proued vvith the greatnes of the paines therof 452. the feare that old Saintes had of the same 454. R Rabbins among the Jevves of tvvo sortes Cabalistes and Thalmudistes 157. Redemption vvhat a benefite 409. Religion vvhat it meaneth and signifieth 132. no man euer sayed but by Christian Religion from the beginning of the vvorld 134. Resisting of sinne hovv it ought to be 316. Resurrection of Christ proued 235. Revvard expected by the iust hovv great a consolation 613. Riches hovv vaine and perilous 711. The Roman Monarchie fortold 188. S Scepter of Iuda hovv it pphetied of vvhē it failed 191 Sciēces ech one proueth God 35. fovver principal Ib. Scriptures their certaintie proued by many arguments 62. 63. confirmed by Gēntiles 100. Sensualitie hovv dangerous 2. Sibyls vvhat they vvere and of their prophesies touching Christ at large 174. Sinne hovv it is to be resisted 326. sinne hath 3. degrees 327. of the nature of sinne sinners see the 8. cha 378. VVhy euery Sinne is so hateful to God deserueth infinite punishment 384. the losses that come by Sinne 390. Sloth hovv great an impediment to the true seruice of God 853 fovver euel effectes therof 854. The soules immortalitie proueth God 47. hovv many things the soule attendeth vnto at one time Spirits subdued by Christ Christians in the primatiue Church 267. Starre of the Kings forprophetied proued 213. T Temple of Hierusalem tvvise builded 192. 193. c. The prerogatiues of the 1. temple 195. of the 2. 196. Time hovv pretious vvhile it indureth 476. Tradition of learning among Ievves Gentiles from the beginning 171. The true scriptures knovven only by Tradition 273. Tribulatiō vvhat it vvorketh pag 631. good men must suffer 634. the causes hereof 641. VVhy it should be occeaued ioifully 656. VV VVickednes vvicked men hovv fullof miserie 611. VVisdome of Christians vvherin it consisteth 340. vvisdome of the vvorld 703. VVooing vvhich God vseth tovvardes a sinner 542. The vvorldes vvrong course 118. vvorldes vanitie miserie see al the 4. chap. part 2. pag. 688. VVorldlinges lament vvhen it is to late 120. VVorkes necessarie besides faith 314. the diligēce of old Christians in vvorking vvhile they had time 342. V Vaine glorie vvhat a vanitie 696. Vision of God maketh soules happie in heauen 499. Vocatiō vvhat a benefite 411. Y Yoke of Christs hovv svvet and easie 584. FINIS * 1. Of inconsideratiō * 2. That ther is a God * 3. Why mā was created * 4. Proofes of Christian religion * 5. Who is a true Christian * 6. Two partes of good life 7. Of the accompting daye 8. Of the nature of inne and inners 9. Maiestie and benefites 10. Of the day of our departure 11. Punishemētes after death 12. Of rewardes after this life * 1. Dispaire of Gods mercie 2. Against supposed difficulties 3. Feare of persecution 4. The loue of the world * 5. Exāples of true resolutiō 6. Against presumption 7. Against delay 8. Sloth Negligence obduration The reason of printing againe this first booke of Resolution Nevv additions The vvhole vvorke deuided into tvvo volumes 1. Speculatiue 2. Practive Tvvo editions of the booke of Resolution vvithout the authors knowledge M. Ed. Bany Of M. Bunies edition Fovver pointes of this preface In his preface to the reader The first occasion of setting soorth the booke of Resolution Bookes of deuotion more profitable to good life thē bookes of controuersies The description of deuotion 2. Timot. 2. Our fathers happie that builded and contended not about the foundation 1. Co. 3. Act. 10. Tvvo partes of Christian aiuinisie Speculation easier then practise The three bookes of this Christiā directorie vvith their argumentes A title giuen by M. Buny Heb. 13. An old trick of beretiques to abuse simple people vvith obscure places of scripture See Epiph. cont heres and 〈◊〉 Quod vult Deum 2. Pet. 3. My L. of yorkes armes The epistle dedicaterie In his Ep. dedicat My L. of yorkes mortificatiō and calling vpō others * His L. hostise of Doncaster Sir Robert Stapleton others The preface to the reader M Banies ignorance M. Bunies vanitie Ep. Dedicate Only Catholiques vvrite boo kes of deuotion bookes 1. Tim. 4. Tit. 3. Athanas.
apolog 2. tp ad felic That protestātes doe follovv the same spirit of corrupting Luth. in Lipist ad Ioan. Heruagium typogra Argent The nevv brethrens testimonies the one against the other Zuing. li. de Sacra fol. 412. 10. 2. Bez. in resp ad defens Castal Itē in praefat Test. an 1556. Mol in trá Test. noni part 11. fol. 110. Item part 64. 65. 66. 74. 99. M. Bunies particuler dealing in editiō of the booke of resolution B V N. first deuise To MAKE his aduersaries speake like Protestantes S. Augustine taught to speake by M. Buny BVNY second deuise To INSERT parentheses Math. 18. Marc 10. Luc. 19. 2. Tim. 2. Apoc. 2. Eccle. 9. BVN third shift MAROInal annotations of diuers fortes Annotatiōs fonde 2. Annotatiōs absurd Aug. lib. 8 confes cap. 12. Possid in vita Aug. 3. Annotations vvicked Athanas. in vita Anton. Aug lib. 8. cōfes c. 12. Mat. 19. Against S. Antonie Against S. Augustine Against our B. 〈◊〉 die Aug. quest 71. in Exo. con 1. in Psal. 32. Great absurditie impietie of M. Buny Maruelous absurdities M. Bun. the. diuels proctor BVN third snift THEVsting out Impudent dealing in striking out Monkes Apparitiōs of Christ. Purgatorie Apparitiōs of Angels Neremites Satisfactiō Penance Bodily affliction 2. Cor. 12. Resisting of temptatiōs Promisses to Virginitis Christes vvordes thrust out by M. Buny Mat. 11. OF mangling OTHER mens sayings Cyp. lib. de laps l. 5. epist. 9. ad Corn. The measare of penance Hier. ep 27 ad Lustoch Intollerable dealing Ambros. ad virg Laps cap. 8. A consideration vpon the premisses Intollerable pride of beretiques VVhy vve should ioine vvith protestantes VVhy they vvil not ioine vvith vs. Their hurtes in yelding to vs. * So much the more certaine to proceede of grace and of Gods special ordinance for that othervvise men vvould neuer haue receaued thē Note this The cōmodities offered to vs in ioining vvith thē religion The Protostantes protestation Cōmodities by yelding in our ciuil state Intellerable lying flatterie * Hovv doe they prosper at this day in Frāce and Flāders * Note this blessednes The remouing of impediments Of discredit Of hurtes Atheisme Hovv by N. Buny vve are al of one Church Page 108. VVhy protestātes are novv so kinde as to make attonement vvith vs. The only motiue to protestant religion in England 1. The vvhole booke reuevved 2. The title altered 3. Diuers treatisses altered 4. Nevv chapters added and vvhy The greuous temptations of faith that come by heresie The reason of particuler chapters added of nevv An other cause of the amplificatio of tins booke The reason of the methode adioined in the ende The conclusion vvith certaine instructions True treating of demotion only in the Catholique Church VVhy no heretique treateth sincerly of deuotion 2. Tim. 3. 2. Pet. 3. VVhy protestantes of alother sectaries can not teach true pietie Examples bovv protestantes can not teach piesie of life vvithout imparing their doctrine No effect of verme sollovveth vpon the prating of protestants The spirit of the Catholique Church The charitable proceeding of God by Int. prophctes The dāger of inconsideration Esa. 5. The sensual life of the Iuis he 〈◊〉 Esa. 47. The daughter of Babylon forgetteth her ende 4. Reg. 15. 17. The complaint of Ierenue for inconsideration Iere. 12. Esa. 5. The mysterie of incōsideration Iob. 4. Iob. 4. A collectiō to be noted Lack of cōsideratiō cause of eternal destruction Psal. 91. A point that fooles vvill not consuler Dan. 10. A most terrible vision of Daniel vvherī he savv Christ. Dan. 12. A secret Dan. 12. VVilfull ignorance The cause of so much sinne at this day Iob. 15. Luc. 19. Es2 47. Luc. 9. Voluntarie inconsideration Iob. 21. Iob. 23. Pro. 28. Ibid. Dent. 6. 11. Iosue 1. Psal. 118. Eccle. 6. 22. Ecclo 17. The first cause vvhy men slie cōsideratiō Act. 24. Ioseph li. 20 antiq cap. 5. The second cause vvhy men slye cōsideratiō Iere. 7. Ierem. 8. The third cause of incōsideratiō Sap. 15. Eccle. 8. A comparison Iere. 30. 23. In the end ynel men shall vnderstand vvhether they vvill or no. The exāple of the Babyloniās Esa. 47. Esa. 21. Esa. 21. VVe must stand vpon our vvatch Luc. 12. Cōsideratiō the onelie dore to our vvatch Bern. lib. 1. de consid The manie cōmodities of consideration Effectes 〈◊〉 consideratiō Hovv all vertues are stirred vp quickened by consideration Psalm 38. Psal. 76. The exercise of holy men touching consideration Gen. 24. The first three Patriarches Moyses Iosue Deut. 6. 11. Ios. 1. K. Dauid Psalm 38. 62. 118. Psal. 76. K. Salomō Eccle. 6. K EZechias Esa. 58. Esa 26. The consideration that Iob vsed and the seuites therof Iob. 23. Tvvo effectes of consideration Esa. 32. Mich. 6. A consideration vpon the doinges of Iob. Iob. 9. Augustin in lib. cōfess Knovvledg and beleefe in grosse A similitude The importance of cōsideration 1. Tim. 4 The cōclusion of the chapter The miserie of the vvorld Iere. 30. 23. Ephes. 5. Ierem. 7. Th' effect of all the chapters follovvinge Ioh. 17. The vvaye to knovve god in this life Psal. 45. Luc. 10. A common custome in sciences to suppose principles An example in cheualrie In handycraftes In liberal sciences Growndes to be graūted in sciēces In logicke In Moral Philosophie In natural Philosophie In the Mathematiks In Metaphysike In Diuinitie Heb. 11. Tvvo principles in diuiritie 〈◊〉 〈◊〉 Psal. 4. The cause of this chapter If ther be a God he is a iust revvarder See Lactantius at large in his booke of the vvorkmāshipe of the vvorld The vvorkes of the vvorld doe declare the vvorkman Sap. 13. Rom. 1. A Similitude The Heauens teache God Iob. 28. Psal. 18. The earth teacheth vs God Iob. 38. The Sea shevveth God Aris lib. de mirabilibus Iob. 38. The things in man declare God Iamblicus de Myst. cap. 1. Act. 17. Old Atheistes Laertius lib. 2. 4. de vit philos Psal. 13. 52. Rom. 1. Philip. 3. Lact. lib. 3. institut Philosophers Fovver pri cipal sciences The Mathematique proueth not God THE Natural philosopher The first argument in natural Philosophie Arist. lib. 7. 8. phy Primum mobile Plat. l. 10. de legib Arist. lib. 8. phys cap. 5. An argument taken from the clocke Arist. lib. de mūdo A similitude The second argumēt of natural philosophie Philo. l. de opificio mundi The third argumēt of natural Philosophīe * Vide Plutarch de placitis Philosoph Arist. l. 8. phys l. de Gen. corrup Arist. l. de mundo vide plotin l. de mundo THE Metaphysique and his argumentes The first argumēt in Metaphysique Ut maxia in Metaphysique Arist. li. 2. Metaph. cap. 2. The 2. argument in Metaphysique Multitude Plat. in Parmen Primum Mobile MICRO COSMOS The infiite thinges bat prosede from be soule The 3. argument in Metaphysike Subordination A similitude The 4. argument in Metaphysique Prouidēce *
Peter was sent vnto him for his instruction and establishment in right faith I adioined moreouer that ther being two parts of Christiā diuinitie the one Theorike or speculatiue belonging principally to knowledge discours and beleefe the second called practique or actiue appertaining cheefly to action and execution the first is more easy and common then the second bicause it is more easy to know then to doe to discourse then to worke to beleeue as we ought then to liue as we should and the things that a man hath to beleeue are fewer then the things he hath to doe learned in shorter time and with lesse difficultie thé the other are executed Euen as we see by experience that a breefe Cathechisme instructeth a man sufficiently in his faith but al the bookes and sermons that we can read and heare can not persuade the least part of men to performe so much in life as by their vocation is required For which cause I said that both our Saucour and his Apostles did treate much more in their speaches and writings of things to be done then of things to be known of vertuous liuing then of right beleeuing The like I saied of Holie fathers and Doctours in the Church after them as it may be sene in their homilies sermons exhortations treatises commentaries and expositions For this cause I saied also that I had chosen to say some thing of this second part of Christian diuinitie appertaining to manners and direction of life allotting to my self three principal pointes to be handled therin and to be treated in three seueral bookes The first wherof to conteine the reasons and motiues which may stir vp a Christian man to make a firme and sound resolution The secōd to prescribe the particular meanes how a man without errour may put in vre and practise his resolution made The third to declare certaine helpes and instructions wherby to be able to perseuer vnto the end The first of thes bookes was then set downe and published The secōd and third vpon necessarie causes were deferred for a time And this is the summarie of al that was writen in my former preface and Induction suppressed now by M. Buny for meere conscience sake as he protesteth Wherin notwithstanding I doe not easilie see what may be accompted either so heinous or intollerable as his scrupulous conscience should be a fraide to let the same passe vnto the readers eare except it were for that in a certaine aduertisement I desired eche Catholique to pray for our persecutours or for that perhaps in the lines before repeated I doe affirme faith and beleef to be more common and easy then vertuous life which notwithstanding I thinke many Protestants in England wil confesse to be true and wil easilie proue the same by the liues and actions of their own preachers and ministers So much then for this now let vs behold how M. Buny hath set foorth the same booke with his purgation of M. Bunis edition M. Buny hauing taken this booke into his correction as also into my Lord Archbishop of Yorke his protection geueth it this title A booke of Christian exercise c. Perused and accompanied vvith a treatise tending to pacification by Edm. Buny And vnder the title he writeth this sentence of scripture IESVS Christ yester day and to day and the same for euer The misterie why he set thes wordes ther him self alone as I thinke vnderstandeth and hard it were for other men to coniectare If he had taken the wordes immediatly following in the same sentence of S. Paul they had bene more cleare if not more also to the purpose For they ar thes Be not caried avvay vvith variable and strange doctrines But let vs permit M. Buny to folow his kinde The holie fathers that write against auncient heretiques doe note it for an old tricke of thos companions to delight them selues and deceue others with obscure places of scripture And S. Peter expresly signifieth of the same men that principally they vsed to take the said obscure sentences out of S. Paul whence this by M. Buny is also cited And this for the first page In the next page he placeth my Lord of Yorkes armes accompanied with a paire of goodly crosse keyes and a croune set ouer thé Vnder which he writeth two latin verses that say thus much in English Thes armes haue bene noble in times past by ancient gentry and commendation of learning but novv they are made more noble by the honour of Peter adioined vnto them So that now as ye see it is both good doctrine and very commendable in my Lords grace of Yorke to clame both keyes croune from Peters seat which in the Byshop of Rome is made so hainous and so bitterly inueighed against daily After the armes insueth the dedication of the whole booke treating of mortification and contempt of the world vnto his good Lordship The reason of which dedication M. Buny vttereth in thes wordes For that hauing had saieth he so longe experience of the vvorld as your Lordship haue very liklihood teacheth that needes you must grovve more and more from the loue therof And it is sufficiently knovvn vnto al that hauing found this mercy your self you haue in like sort in this long course that God hath geuen you much called on others to doe the like In which wordes we see that touching the first pointe of my Lords wearines of this world M. Buny proueth it very slenderly by a bare likelihood only Albeit in the second of his Graces calling vpon others to like mortification he alleageth the commō and sufficient knowledge of al wherunto in reason eche man must yeld And in truth I haue heard how ther want not of diuers sortes and sexes also who can witnesse by experience of my Lordes good mortification and how hotely he hath poursued them of late for such affaires and therfore no doubt but that this booke was very fitly dedicated to his Lordships protection After the epistle dedicatorie vnto my Lord ther foloweth a preface to the reader wherin M. Buny saieth That by the litle that he hath bestovvedin the studie of schole men he vvil perceaueth that this booke vvas gathered out of them vvho liuing in the corrupter time of the Church as he speaketh did most of al by that occasion treate of reformation of life vvhen as others vvere rather occupied in controuersies To which I answer that by the litle which M. Buny here vttereth he sheweth him self scarse worthy to be my Lord Archbishops chaplaine albeit to that dignitie much learning be not required for that whosoeuer shal looke vpon the homilies sermons commentaries and other workes of S. Ambrose Augustin Gregorie Maximus Bede Bernard Anselme and other that were not scholemen and shal compare the same touching exhortation and instruction to good life With the questions distinctions speculations and subtilties of Peter Lumbard
gouernour of Iurie when S. Paul began to talke of iustice chastitie and gods iudgmentes before hym he was wonderfullie a feard and said to Paul that he should departe for that tyme and that he vvould call for hym againe aftervvard vvhen occasion should require But he neuer dyd and what was the cause For that as Iosephus testifieth he was a wicked man Drusilla his fayre ladie that was with hym at S. Pauls speeche was not his true wife but taken by allurement and violence from an other and therfore it offended them both to heare preaching of chastitie This then is one principall cause whie men of this world will not enter into consideration of their owne estate and of gods cōmandementes least they should reade and see their owne faultes beare witnesse against thē selues of their owne condemnation Wherunto the scripture annexeth an other cause not far vnlike to this which is that worldlie men doe so dro vne them selues in the cares and cogitations of this life as they leaue in their mindes no place to thinke vpon gods affaires which are the busynes of their owne soules This expresseth Ieremie the prophet most effectuallie when hauing made his complaint that not withstānding his preaching and crying in the temple-gate for long tyme together where all the people passed by hym and heard hym yet no man sayeth he would enter into consideration or say with hym self vvhat haue I donne wherof he addeth presentlie the cause and reason omnes enim conuersi sunt ad cursum suum quasi equus impetu vedens ad praelium All men are sett vpon their owne courses and wayes and doe runne in the same with as great vehemēcie and fearse obstination as a furious armed horse whē he heareth the trompett in the beginning of a battaile By which cōparison the holie ghost expresseth verie lyuelie the irrecouerable state of a setled worldlie man that followeth greedilie his owne designmentes in the negotiation of earth Thes are two of the chyefe causes of inconsideration I meane wilful malice and obstinate occupation in the vanities of this life And yet mētioneth the scripture a third sorte also of inconsiderate men who nether of direct malice nor yet of greate occupatiō in worldlie affaires doe neglect consideration but rather of a certaine lightenesse and idle negligēce for that they will not trouble their heades with any thing but disporte and recreation of whom it is written aestimauerūt lusum esse vitā nostra They esteeme this life of ours to be but a plai-game And in an other place of the same mē ita securi viuunt quasi iustorum facta habeant They lyue as securelie and considentlie without care or cogitation as if they had the good workes of iust men to stand for them But as the holie Ghost pronoūceth in the same place hoc vanissimum this is vanitie and folie in the highest degree For as in thinges of this life he were but a foolish marchant that for quietnes sake would neuer looke into his accōptbookes whether he were behind hand or before and as that ship-master were greatelie to be laughed at that for auoiding of care would sett downe and make good cheere let the shippe goe whether she would so much more in the busines of our soule is it madnesse and follie to flye consideratiō for eschuyng of trouble seing in th ende this negligence must needes turne vppō vs much more trouble and irremediable calamitie For as Ieremie sayeth to all such men in nouissimo dicrum intelligetis ca in the ende of your dayes you shall not chuse but know see and vnderstand thes thinges which now for delicacie you will not take the paines to thinke of But when shall this be trow you he telleth plainlie in the same place vvhen the furie of our lord shall come foorth as a vvhirle vvinde and shall rushe and rest vppon your heades as a tempest then shall you know and vnderstand thes thinges It seemeth that the Babylonians were a people verie faultie in this pointe of cōsideration as all wealthie people are not only by that which before hath bene touched of the daughter of Babylon that would not consider her endinge dayes but also for that not long before the most terrible destruction of that greate Citie by the Medes and Persiās God cried vnto her in thes wordes My deerlie beloued Babylō put aside the table and stand vppon thy watch rise vp you princes from eating and drinking take your targetes in your handes goe and set a watcheman vppon the walles and what so euer he seeth let hym tell you And then was there a watcheman sett vppon the wales and a Lyō to denounce with open mouth what soeuer danger he saw comming towardes them And God taught the people to crie in this sorte to their sentinel or watchman Custos quid de nocte custos quid de nocte Thow watcheman what seest thou coming towardes vs by night what espyest thou ò sentinel drawing on vs in the darkenesse By all which circūstance what els is insinuated but that god would haue vs stād vppon our watch for that his iudgementes are to come vppon the world by night when men least thinke therof they are to come as a theese at mid-night as also in an other place we are admonished and therfore happie is the man that shal be founde watcheful But now the dore and sole entrance into this watch wherof the securitie of our eternal life depēdeth can be nothing els but consideration For that where no cōsideratiō is there can be no watch nor fore-sight nor knowledge of our estate consequentlie no hope of saluation as holie S. Bernard holdeth which thing caused that blessed man to wryte fyne whole bookes of consideration to Eugenius Consideration is the thing which bringeth vs to know both god and our selues And touching god it layeth before vs his Maiestie his mercie his iudgementes his commandemēts his promisses his threatninges his proceeding with other men before vs wherby we may gather what we also in tyme must expect at this hādes And for our selues consideration is the keye that openeth the dore to the closet of our hart where all our bookes of accompt doe lye it is the looking glasse or rather the verie eye of our soule wherby she taketh the vew of her self and looketh into all her whole estate Into her riches her debtes her dueties her negligēces her good guiftes her defectes her saftie her dāger her way she walketh in her course she followeth her pace she holdeth and finallie the place and ende wherto she draweth And without this consideratiō she runneth on hedlong into a thousand brakes and bryars stumbling at euerie steppe into some one inconuenience or other and continuallie in perill of some great and deadlie mischiefe And wonderful trulie it is that in all other busines of this
in the head and was warned in his sleepe not to proceede further in that worke after that sorte for that such manner of style was to base for so high matters as the scriptures conteined The other example was of one Theodectes a writer of tragaedies who tolde Aristaeus that once he attēpted to bring certaine matters out of the Iewes Bible into a pagan tragedie and that theruppō he was presentlie strikē blīd wherwith he being asto nished and falling to repentance for that he had donne and decisting from the enterprise as also Theopompus did they were both of them restored againe to their healthes And thus much did thes three Paganes confesse of the authoritie diuinitie and peculier sacred stile of our scriptures BVT NOVV further it insueth in order that after the subiect and phrase we should consider a litle the contentes of thes scriptures whiche will perhappes more clearlie direct vs to the vewe of their authour then any thing els that hytherto hath bene said And for our present purpose I will note onlie two special thinges conteined in the Bible The first st albe certaine high hiddē doctrines which are aboue the reach and capacitie of humane reason and consequētlie could neuer fall into mans braine to inuent thē As for example that all this wonderful frame of the world was created of nothing where as philosophie saith that of Nothing nothing can be made that Angels being created spirites were damned eternallie for their sinnes that Adam by disobedience in Paradise drew all his posteritie into th' obligation of that his synne and that the womas seed should deliuer vs from the same That God is one in substance and three in persons that the secōd of thes persons beig God should become man and die vpon a Crosse for mankinde that after hym the way to all felicitie honour should be by contempt suffering and dishonour Thes doctrines I say and many more conteined in the Bible being thinges aboue mans capacitie to deuise and nothing agreinge with humane reason most euidentlie doe declare that God was th' authour enditer of the scripturs for that by hym onlie and from no other thes highe and secret mysteries could be reueiled The second thing conteined in scriptures that could not proceede but from God alone are certaine propheties or fortellinges of thinges to come Wherin God hymself prouoketh th' Idoles of the Gentiles to make experience of their power in thes wordes Declare vnto vs vvhat shall insue hereafter thereby vve shall knovv that you are Godes in deed Which is to be vnderstoode if they could fortell particulerlie plainlie what was to come in thinges meerlie contingent or depending of mans will they should therby declare their power to be diuine For albeit thes Idoles of Gentiles as Apollo and other that gaue foorth Oracles which were nothing els in deed but certaine wicked spirites that tooke vpon them these names did some times happen vpon the truth and fortel thinges to come as also some Astrologers Southsayers and Magitians doe ether by forsight in the starres other elementes or by th' assistance of thes wicked spirites and deuils yet are the thinges which they pronosticate ether natural and not contingent so may be forseene fortolde in their causes as raine heate colde wīdes the like or els if they be meere accidental thes predictions of theirs are only coniectures and so most incertaine and subiecte to errours This testifieth Porphyrie the greate patron of Paganisme in a special booke of th' answers of his Godes wherin he sweareth that he hath gathered trulie without addition or detraction the Oracles that were most famous before his tyme with the false and vncertaine euent therof In consideration of which euent he setteth downe his iudgment of their power in predictions after this manner The Godes doe fortell some naturall thinges to come for that they doe obserue the order and coniunctiō of their natural causes But of thinges that are contingēt or doe depend of mans vvill they haue but coniectures only in that by their subtilitie and celeritic they preuent vs. But yet they often tymes doe lye and deceaue vs in both kyndes for that as natural thinges are variable so mans vvill is much more mutable Thus farre Porphyrie of the propheties of his Godes whereunto agreeth an other heathen of greate credit among the Graecians named Oenomaus who for that he had bene much delighted with Oracles more deceaued wrote a special booke in th' ende of their falshod and lies and yet sheweth that in manie thinges wherin they deceiued it was not easie to cōuince them of opē falshod for that they would inuolue their answers of purpose with such obscurities generalities equiuo cations and doubtefulnes as alwayes they would leaue them selues a corner wherin to saue their credites when th' euent should proue false As for example when Craesus that famous riche Monarche of Lidia cōsulted with Apollo whether he should make warre against the Persiās therby obtaine their Empire or no Apollo desirous of bloodshed as all wicked spirites are gaue his oracle in thes wordes for deceauing of Craesus If Craesus vvithout feare shal passe ouer Halys this was a riuer that laye betwene hym and Persia he shal bringe to confusion a greate riche kingdome Vpon whiche wordes Craesus passed ouer his armie in hope to get Persia but so one after he lost Lidia by euel vnderstanding of this doubteful prophetie This then is th' imbecilitie of both humane angelical power ī pronosticatig things to come which are mere cōtingēt In which kinde not withstanding seing that the scriptures haue manie and almost infinite propheties fort old manie yeares some tymes ages before they came to passe sett downe in plaine particuler and resolut speech at such tymes as there was nether cause to coniecture them nonprobabilitie that euer they should be true deliuered by simple and vnlearned persons that could forsee nothing by skill or arte and yet that all thes by their euentes haue proued most true and neuer anie one iote in the same haue fayled this I say alone doth conuince most apparentlie all proofes and reasons and other argumentes laid a syde that thes scriptures are of God and of his eternal and infallible spirite And therfore of thes propheties will I alleage in this place some few examples Abraham the first father and special Patriarche of the Iewes had manie propheties and predictions made vnto hym as of his issue when he had yet none nor euer lyke to haue of his inheritinge the land of Canaan and the lyke But this which followeth is wōderfull of his posterities discent into Egipt of their tyme of seruitude and manner of deliuerauce thēce the same being fortolde more thē fower hundreth yeares before it was fulfilled at that tyme whē no likelihode therof ī the world appeared The wordes are thes
euer sorte or sect of people in the world professed reuerence honour or worshippe to God or to Gods or to any diuine power essence or Nature what soeuer were they Iewes heathens Gentiles ChristiaÌ„s Turkes Moores Heretiques or other they did alwayes call their said professioÌ„ by the name of their Religion In which sense also and signification of the worde I am to treate at this tyme of Christian religion that is of the substance forme maner and waye reueiled by Christ and his Apostles vnto vs of persourning our duetie and true seruice towardes God Which seruice is the first pointe necessarie to be resolued vpon by hym that seeketh his saluatioÌ„ as in the Chapter that goeth before hath bene declared And for obteyning this seruice true knowledge therof no meane vpoÌ„ earth is left vnto man but onlie by the light and instruction of Christian religion according to the protestation of S. Peter to the gouernours of the Iewes wheÌ„ he sayed Ther is no other name vnder beauen gyuen vnto men vvherby to be saued but only this of Christ and of his religion If you obiecte against me that in former tymes before Christes natiuitie as vnder the law of Moyses for two thousand years together there were many Sainctes that without Christian religion serued God vprightelie as the Prophetes and other holie people and before them againe in the law of Nature wheÌ„ nether ChristiaÌ„ nor Iuishe religion was yet heard of for more then other two thousand years there wanted not diuers that pleased God and serued hym trulie as Enoche Noe Iob Abraham Iacob and others I answer that albeit thes men expeciallie the former that liued vnder the law of nature had not so particuler expresse knowledge of Christe and his mysteries as we haue now for this was reserued to the tyme of grace as sainct Paule in diuers places at large declareth that is albeit they knew not expresselie how and in what maner Christ should be borne whether of a virgine or no or in what particuler sorte he should liue and die what sacramentes he should leaue what waye of publishing his ghospel he should appointe the like wherof not withstanding verie manie particulers were reueiled to the Iewes from tyme to tyme and the nearer they drew to the tyme of Christes appearance the more plaine reuelation was made of thes mysteries yet I say all and euerie one of thes holie Sainctes that liued from Adam vntill the comming of Christ had knowledge in general of Christian religion and did be lieue the same that is they belieued expresselie that there should come a Saueour and Redeemer of man-kinde to deliuer them from the bondage contracted by the sinne of Adam This was reueiled straight after their fall to our first parentes progenitours in Paradise to witt that by the vvomans seede our redemption should be made In respecte wherof it is said in the reuelations that Christ is the Lambe that hath bene slaine from the beginning of the worlde And S. Peter in the first general Councel holdeÌ„ by th' Apostles affirmeth that th' old auncieÌ„t fathers before Christes Natiuitie were saued by the grace of Christ as we are now which S. Paul confirmeth in diuers places And finallie the matter is so cleare in this behalfe that the whole schoole of diuines accordeth that the faith and religion of th' old fathers before Christes appearance was the verie same in substance that ours is now sauing onlie that it was more general obscure and confuse then ours is for that it was of thinges to come as ours is now of thinges past and present For example they beleeued a Redeemer to come and we beleeue that he is alredie come They said virgo concipiet a Virgine shall conceyue and we say virgo concepit a virgine hath conceyued They had sacrifices and caeremonies that presigured his coÌ„ming for the tyme ensuinge we haue sacrifice and sacramentes that represent his beinge for the tyme present They called their Redeemer th' expetatioÌ„ of Nations and we calle hym now the saluatioÌ„ of Nations And finallie there was no other difference betwene the old faith of good men from the begining ours but onlie in the circumstances of tyme. clearnes particularitie and of the maner of protesting the same by owtwarde signes and ceremonies For that in substance they beleeued the same Redeemer that we doe were saued by the same beliefe in his merites as we are For which cause Eusebiê° well noteth that as we are called now ChristiaÌ„s so they were called then Christi Psal. 104. that is annointed iÌ„ prefiguratioÌ„ of the true Christ in whom they belieued as the first head of all other anoynted and who was the cause and authour of their annoynting By this then it is most manifest that not onlie now to vs that be Christians but at all other tymes from the begining of the world to all other persons and people what so euer that desired to saue their soules it was necessarie to beleeue and loue Christ and to professe in harte his religion For which consideration I thought it not amisse in this place after the former groundes layed that their is a God and that man was created and placed here for his seruice to demonstrate and proue also this other principle that the onlie seruice of this God is by Christian religion Wherin albeit I doe not doubt but that I shall seeme to manie to take vpon me a superfluous labour in prouing a veritie which all men in Christendom doe confesse yet for the causes before alleaged in the second chapter which moued me in that place to proue there is a God that is to saye first for the comfort strengthe 2nd confirmation of suche as either froÌ„ th' enimie may receiue temptations or of them selues may desire to see a reason of their beleefe and secondlie for awakening stirring or stingig of others who ether of malice carelesnes or sensualitie are fallen in a slamber and haue lost the feeling and sense of their beleefe for manie such wante not in thes our miserable dayes it shall not be perhappes but to verie good purpose to laye together in this place with the greatest breuity that possiblie may be the most sure groundes and inuincible euidences which we haue for declaration and confirmation of this matter For albeit as th' Apostle S. Paul declareth the thinges which we belieue be not such in them selues as may be made appareÌ„t by reason or humane argumeÌ„tes for that our faith that is th' assent of our iudgemeÌ„t to the thinges propounded by God vnto vs must be voluntarie to th' ende it waye be meritorious yet such is the goodnes and most sweet proceeding of our merciful God towardes vs as he will not leaue hym self without suficient testimonie both inwarde and owtward as the same Apostle in another place doth testifie For that inwardlie he testifieth the truth of such
finallie we may consider that Constantine was the first publique Christian Emperour and liued within 300. years after Christ whē the recordes of the Romās were yet whole to be seene He was a religious wise and graue Emperour and therfore would neuer haue bestowed so muche labour to confirme suche a thing at such a tyme to such an audiēce had not the matter bene of singuler importance And thus much of the second pointe touchinge prophetes among Gentiles There remaineth onlie a worde or two to be spokē of the thirde which is of the confession of deuils and Oracles concerning Christs comminge especiallie whē the tyme of his appearance drew neare and that they begā to forefeele his power and vertue Wherin as I might alleage diuers examples recorded by the Gentiles them selues so for that I haue bene somewhat longe in the former pointes and shall haue occasion to saye more of this matter in an other place hereafter I will touche onlie here two oracles of Apollo concerninge this matter Th' one wherof was to a priest of his owne that demaunded hym of true religion and of God to whom he answered thus in greeke ô thou unhappie priest vvhy doest thou aske me of God that is the father of all thinges and of this most renoumed kynges deare and onlie sonne and of the spirit that conteineth all c. Alas that spirit vvill inforce me shortelie to leaue this habitation and place of oracles Th' other oracle was to Augustus Gaesar euen about the verie tyme that Christ was redy to appeare in flesh For where as the said Emperour now drawinge into age would needes goe to Delphos and there learne of Apollo who should reigne after hym what should become of thinges whē he was dead Apollo would not answere for a greate space notwithstanding Augustus had bene verie liberal in making the greate sacrifice called Hecatombe But in th' ende when th' Emperour began to iterate his sacrifice againe and to be instant for an answer Apollo as it were inforced vttered thes straunge wordes vnto hym An Hebrue childe that ruleth ouer the blessed Gods commaundeth me to leaue this habitation and oute of hand to gett me to hel But yet doe you'departe in silence from our Aulters Thus much was Apollo inforced to vtter of his owne miserie and of the cōming of th' Ebrue boye that should putt hym to banishment But yet the deceptful spirit to holde still his credire would not haue the matter reueiled to many Wherupon Augustus falling into a greate musinge with hym self what this answer might importe returned to Rome and builded there an Aulter in the Capitole with this latine inscription as Nicephorus affirmeth Ara primogeniti Dei Th' Aulter of Godes first begotten sonne Thus then haue I declared how that the cōming of Gods sōne into the world was for tolde both to Iewe and Gentile by all meanes that possiblie in reason might be deuised that is by propheties signes figures ceremonies tradition and by the confession of deuils them selues Nor onlie that his comming was fortold but also why and for what cause he was to come that is to be a Saueour of the world to die for sinne to ordeine a new law and more perfect common wealth How also he was to come to witt in mans fleshe in likenes of sinne in pouertie humilitie The tyme likewise of his appearance was foresignified together with the maner of his birth life actions death resurrection and ascensiō And finallie nothing can be more desired for the fore knowledge of anie one thing to come then was deliuered vttered cōcernīg the Messias before Christ or Christians were talked of in the world Now thē remaineth it to consider examine whether thes particularities fortolde so lōg agoe of the Messias to come doe agree in Iesus whom we acknowledge for the true Messias And this shall be the subiect argument of all the rest of our speeche in this chapter Hovv the former predictions vvere fulfilled in Iesus at his being vpon earth Sect. 2. ALbeit in the pointes before recited which are to be fulfilled in the Messias at his comming we haue some controuersie and disagreemēt with the Iewe as hath bene shewed yet our principal contention in them all is with the Gentile and heathen that beleeueth no scriptures For that in diuers of the fornamed articles the Iewe standeth with vs and for vs offereth his life in defence therof as farre foorth as if he were a Christiā In so much that the Gētile oftē times is inforced to maruaile when he seeth a people so extremelie bent against an other as the Iewes are against Christiās and yet to stand so peremptorilie in defence of thos verie principles which are the proper causes of their disagreement But hereunto the Iew maketh answer that his disagreement from vs is in th' application of thos principles For that in no wise he will allowe that they were or may bee verified in Iesus And herein he standeth against vs much more obstinatelie then doth the Gentile For that the Gentile as soone as he commeth once to vnderstande and beleeue the propheties of scripture he maketh no doubt or difficultie in th' application thereof for that he seeth the same most euidentelie fulfilled in our Saueour Which is the cause that fewe or no Gentiles since Christs appearance haue come to be Iewes but that presentelie also they passed ouer to be Christians But the Iewe by no meanes wil be moued to yeeld albeit he haue neither scripture nor reason nor probabilitie for his defence Which among other thinges is a verie great argument to proue that Iesus was the true Messias in deed seing that among the markes of the true Messias set downe by Gods Prophetes this was one that he should be refused by the Iuishe Nation Herehence are those wordes of the Holie Ghost so longe before vttered The stone vvhich the builders refused is made the head stone of the corner this is donne by God and is maruailous in our eyes Hence is that great complainte of Esay touching th' incredulitie obstinacie of this people against their Messias at his comming which Moyses also longe before Esay expressed most effectuallie It maketh then not a litle for our cause gentle reader that the Iuishe Nation is so wilfullie bent against vs and that they refused Christ so peremptorilie at his being among them For whom so euer that Nation should receyue and acknowledge it were a great argument by scripture that he were not in deede the true Messias But yet to demonstrate 〈◊〉 worlde how litle shew of reason they haue in standing thus against their owne saluation and in refusing Iesus as they doe I will in as great breuitie as I may runne ouer the chief pointes that passed at his being vpon earth and therby examine by the testimonies of his greatest enimies whether the forsaid propheties and all other
is we see the Iuishe people abandoned and afflicted aboue al Nations of the world dispersed in seruilitie throughout al corners of other Nations without dignitie or reputation without king prince or common wealth of them selues prohibited by al Princes both Christian other to make their sacrifices wher they inhabite depriued of al meanes to attaine to knowledge in good literature wherby daily they fal into more grosse ignorance and absurdities against common reason in their later doctrine then did the most barbarous infidels that euer were hauing lost al sense and feeling in spiritual affaires al knowledge and vnderstāding in celestial thinges for the life to come hauing among them no Prophet no graue teacher no man directed by Gods holy spirite and finally as men forlorne and filled with al kinde of miserie doe both by their inward and external calamities preach denounce testifie to the world that Iesus whom they Crucified was the only true Messias and Saucour of mankinde and that his blood as they required lieth heauilie vpon their generatiō for euer Wherfore to conclude this whole discourse and treatise of the proofes and euidences of our Christian religion seing that by so manifolde and inuincible demōstratiōs it hath bene declared laied before our eyes that Iesus is the only true Saucour and redeemer of the world and consequently that his seruice and religion is the only waye and meane to please almightie God and to attaine euerlasting happines ther remaineth now to consider that the same Iesus which by so many Prophets was promised to be a Saucour was also foretolde by the self same Prophetes that he should be a Iudge and examiner of al our actions Which later point no one Prophet that hath forshewed his cōming hath omitted seriously to inculcate vnto vs. No not the Sibyls them selues who in euery place where they describe the most gracious cōming of the Virgins sonne doe also annexe therunto his dreadful appearance at the day of iudgmēt especially in thos famous Acrosticke verses wherof there hath bene so much mention before the whole discours vpon the words Iesus Christ the sonne of God Saucour and Crosse containeth nothing els but a large and ample description of his most terrible cōming infire and flame and conflagration of the world at that dreadful daie to take accompt of all mēs wordes actions and cogitations To which description of thes Pagane Prophetes is consonāt the whole tenour and cōtext of the olde Bible foreshewing euery where the dreadful Maiestie terrour and seueritie of the Messias at that day The new Testament also which tendeth wholy to comfort and solace mankinde and hath the name of Euangile in respect of the ioyful newes which it brought to the world omitteth not to put vs continually in minde of this point And to that ende both Iesus him self amiddest al his sweet and comfortable speeches with his Disciples did admonishe them often of this last daie and his Apostles Euangelistes Disciples after him repeated iterated and vrged this important consideration in al their wordes and writinges Wherfore as by the name and cogitation of a Saueour we are greatly stirred vp to ioye alacritie confidence and consolation so by this admonishment of Gods Saints and of Iesus himself that he is to be our Iudge and seuere examiner of al the minutes and moments of our life we are to conceyue iust feare and dread of this his second comming And as by the whole former treatise we haue bene instructed that the only waie to saluatiō is by the profession of Iesus religion so by this accompt that shal be demanded at our handes at the last daie by the Authour and first institutour of this religion we are taught that onles we be true Christiās indeed and doe performe such duties as this law and religion prescribeth vnto vs so farre of shal we be from receyuing any benefite by the name as our iudgment shal be the more grieuous and our final calamitie more intollerable For which cause I would in sincere charitie exhorte euery man that by the former discourse hath receyued any light and is confirmed in his iudgment concerning the truth of Christian religion to employ his whole endeuours for the attainemēt of the fruite and benefite therof which is by being a true and real Christian for that Christ him self foresignified that many should take the name without commoditie of their profession And to the ende ech man may the better knowe or coniecture of him self whether he be in the right way or no and whether he perfourme in deede the dutie required of a true Christian I haue thought conuenient to adioyne this chapter next following of that matter and therin to declare the particuler pointes belonging to that profession Which being knowen it shall be easie for euerie one that is not ouer partial or wilfullie bent to deceaue hym self to discerne of his owne estate and of the course and waye that he holdeth Which is a highe pointe of wisdome for all men to doe while they haue tyme least at the later daye we hauing passed ouer our liues in the bare name onlie of Christianitie without the substance doe finde our selues in the number of thos most vnfortunate people who shall crye Lord Lord and receaue no comfort by that confession HOW A MAN MAY IVDGE OR DISCERNE OF HIM SELF VVHETHER HE BE a true Christian or not VVith a declaration of the tvvo partes belonging to that profession vvhiche are beleefe and lyse CHAPT V. AS IN humane learning and sciences of this worlde after declaratiō made of the vtilitie possibilitie certaintie conueniencie and other qualities cōmendations and proprieties therof the next point is to shew the meanes and way wherby to attaine the same so much more in this diuine heauenly doctrine of Christian religion which concerneth our soule and euerlasting saluation for that we haue shewed before not only the most vndoubted truth wherupon it standeth but also that the knowledge therof is so absolutelie necessary as there is no other name or profession vnder heauen wherby mankinde can be saued but only this of Iesus it foloweth by order of good consequence that we should treate in this place how a man may attaine the fruite of this doctrine that is to saye how he may come to be a good Christian or if alredy he professe that name how he may examine or make trial of him self whether he be so in deed or not Which examination to speake in briefe consisteth wholie in consideration of thes two pointes First whether he beleeue vnfainedly the total summe of documēts mysteries left by Iesus his disciples in the Catholique Church and secondlie whether he performe in sinceritie the rules and preceptes of life prescribed vnto Christians for direction of their actions So that on thes two points we are to bestowe our whole speeche in this chapter AND FOR THE FIRST how to examine
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
her but by calling them reformers Illuminates vnspotted bretheren and such other names that are different from Catholiques He that protesteth with S. Ierom that he doth abhorre all sectes and names of particuler men as Marcionistes Montanistes Valentinians and the like he that doth confesse sincerlie with blessed Cyprian that one priest for the time is to be obeyed by gods ordinance as iudge in Christes roome by the vniuersal brotherhode of al Christianitie he that is modest quiete sober voide of contētion obedient as S. Paul describeth a true and good Catholique he that is humble i his owne cōcept and aggreinge to humble thinges firme in faith not variable nor delighted vvith nevv doctrines he that can captiuate his vnderstandinge to the obedience of Christ which is to beleeue humblie such thinges as Christ by his church proposeth vnto him albeit his reason or sense should stande against the same And finallie he that can be content at Christes commandement to heare the Church in al thinges without doubt or exception and obey the Gouernours therof albeit in life they be Scribes and Pharises and consequentelie can say trulie sincerlie with the whole College of Christes Apostles together Creda sanctam Ecclesiam Catholicam I doe belieue the holie Catholique vniue sal Church and what soeuer that Church doth set furth teach holde or beleeue that man no doubt is in a most sure case for matters of his faith and can not possiblie walke awry therin but may thinke hym self a good Christian for this first pointe which is for matters of beliefe THERE FOLLOVVETH the second parte of Christian profession concerning life and manners which is a matter of so much more difficultie then the former by how many more wayes a man may be lead from vertuous life then from sincere faith Wherin ther can be no comparison at all seing the pathe of our beliefe is so manifest as hath beneshewed that no mā cā erre therin but of inexcusable wilfulnes Which wilfulnes in errour the holie fathers of Christes primatiue Church did alwayes referre to two principal and original causes that is to pride or ouerweening in our owne concepts and to malice against our superiours for not giuing vs contentation in things that we desire Of the first doe proceede the deuising of new opinions new glosing expounding and applying of Scriptures the calling of holy writ it self in question the contempt of auncient customes and traditions the preferring of our iudgments before al others either present or past the debasing of holie Fathers priests prelates Councels ordinances constitutions and al other thinges and proofes what so euer that stand not with our owne good liking and approbatiō Of the second fountaine are deriued other qualities conformable to that humour as are the denying of Iurisdictiō and authoritie in our Superiours the contempt of Prelates th' exaggeration of the faults and defectes of our Gouernours th' impugnation of al Bishoplike dignitie or ecclesiastical eminentie and especially of the Sea Aposto lique wherunto appertainet the correction of such like offendours finally for satisfying this deuilishe and most pernicious veine of malice thos wicked reprobates doe incite and arme the people against their spiritual pastours they enkindle factions against Gods annointed substitutes they deuise a new Church a new forme of gouernment a new kingdome and ecclefiastical hierarchie vpon earth wherby to bring men in doubt and staggering what or whom to beleeue or wherunto to haue recourse in such difficulties as doe arise Thes two maladies I save of Pride and Malice haue bene the two causes of obstinate errour in al heretiques from the beginning as ful wel noted that holy and auncient martir S. Cyprian when he said so longe agoe Thes are the beginnings and original causes of heretiques and wicked schismatsques first to please and like wel of them selues and then being puffed vp with the swelling of pride to cōtemne their gouernours superiours Thus doe they abandone and forsake the church thus doe they erect a prophane Altar out of the church agaīst the church Thus doe they breake the peace and vnitie of Christ and doe rebell against Gods holie ordination Now then as thes are the causes either only or principal of erring ī our beleefe most facile and easie as we see to be discerned so of errour in life maners ther are many more occasions causes ofspringes and fountaines to be found That is to saye so many in number as we haue euil passions inordinate appetites wicked desires or vnlauful inclinations within our mynde euery one wherof is the cause oftentimes of disordered life and breach of Gods commandementes For which respect ther is much more set doune ī Scripture for exhortation to good life then to faith for that the errour herein is more ordinary and easie and more prouoked by our owne frailtie as also by the multitude of infinite temptations Wherfore we read that our Saueour Iesus in the verie beginning of his preaching straight after he was baptised had chosen vnto hym S. Peter and S. Andrew Iames and Iohn some other few Disciples wēt vp to the moūtaine ther made his first most excellēt famous and copious sermon recited by S. Mathew in three whole chapters wherin he talketh of nothing els but of vertuous life pouertie meekenes iustice puritie sorowe for sinne patience in suffering contempt of riches forgyuing of iniuries fasting prayer penance entring by the strait gate and finally of perfection holines and integritie of cōuersation and of the exact fulfilling of euery iote of Gods lawe and commaundementes He assured his Disciples with greate asseueration that he came not to breake the law but to fulfil the same and consequentelie whosoeuer should breake the least of his commaundementes and should so teache men to doe that is should perseuer therein without repentance and so by his example drawe other men to doe the like should haue no place in the kingdome of heauen Againe he exhorted thē most earnestlie to be lightes and to shyne by good workes to all the world and that excepte their iustice did exceede the iustice of Scribes and pharises which was but ordinarie and external they could not be saued He told them plainlie they might not serue two masters in this life but either must forsake God or abandon Mammon He cried vnto them Attendite stand attent and consider well your state and condition and then againe seeke to enter by the straite gate And lastlie he concludeth that th' onlie trial of a good tree is the good fruite which it yeeldeth without which fruite let the tree be neuer so faire or pleasant to the eye yet is it to be cut downe burned that not euerie one who shal say or crie vnto hym Lord Lord at the last daye should be saued or enter into the kingdome of heauen but onlie such as did execute in
deedes the wil and commaundementes of his father in this life For want wherof he assureth them that manie at that daye who had not onlie belieued but also donne miracles in his name should be denied reiected and abandonned by hym Which longe lesson of vertuous life being the first that euer our Saueour gaue in publique to his Disciples then newlie gathered together as S. Mathew noteth hauing treated verie litle of pointes of faith before but onlie in general by some miracles and preachinge hauinge shewed hymself to be the true Messias doth sufficientlie teache vs that it is not enoughe to beleeue in Iesus and to make professiō of his name and doctrine except we conforme our lyues and actions accordinge to the prescript of his commaundmentes For albeit in Christian religion faith be the first and principal foundation whervpon all the rest is to be stayed and grounded yet as in other material buildinges after the foundation is layed ther remaineth the greatest labour time cost cunning and diligence to be bestowed vpon the framinge and furnishinge of other partes that must insue euen so in this celestial edifice or buildinge of our soule hauing layed once the foundation and grounde of true beliefe which a Christian oftentimes dispacheth in the space of one weekes learninge the rest of al our life time labour and studies is to be employed in the perfecting of our life and actions and as it were in raising vp the walles other partes of our spiritual buil ding by the exercise of al vertues and diligent obseruation of Gods commaundements Without the which our faith is to no more purpose or profite then is a foundation without a building vpon it or a stocke or tree that beareth no fruite Which thinge S. Iames expresseth most excellentelie in this fit similitude Euen as a bodie vvithout spirite is dead so is saith vvithout vvorkes Which necessary point of vertuous life and obseruing Gods commandements for that certaine carnal and sensual Christiās in the primatiue Church euen yet whiles the Apostles thē selues were aline would in no wise vnderstande aright but for pleasing their owne appetites deuised vpon certaine darke and hard speeches of S. Paul that only faith was sufficient to saue them S. Austine and other auncient fathers were of opinion that not only thes last wordes of S. Iames the whole discourse which he maketh of this matter in that chapter but also both his and all other Apostles writinges set forth and published after S. Pauls epistles were prin cipally to represse this most absurde and pernicious errour For declaratiō wherof I wil allege only thes words of S. Augustine folowing expresly writē in a booke for this purpose intituled of faith good workes Thus then he beginneth For that this wicked opinion of only faith was sprong vp in the Apostles time by ill vnderstāding of S. Paul al the other Apostolical epistles which ensue of S. Peter S. Iohn S. Iames and S. Iude were directed principally to this ende to proue with al vehemencie that faith without good workes is nothing worth Euen as in deed S. Paul him self did not define euery maner of faith wherby we beleeue in God but only meaneth that profitable euangelical faith which hath workes annexed proceeding of charitie And as for that faith which is without workes and yet seemeth to thes men to be sufficient for their saluation he protesteth that it is so vnprofitable as he doubteth not to save of hym self If I should haue all faith in such sort is I vvere able to moue mountaines yet had not charitie I vvere nothing By which charitie no doubt good life is meant for that as in an other place it is said Charitie is the fulfilling of al the lavv Wherfore S. Peter most euidently in his secōd epistle hauing exhorted men to holines of life and maners sheweth that certaine wicked persons tooke occasion by some obscure sentēces of S. Paul to promisse them selues securitie of saluatiō by only faith Which hard sentences S. Peter affirmeth that thes miserable mē peruerted to their owne destruction as they did also other holiescriptures seing that S. Paul was of the verie same opinion that the other Apostles were concerning life euerlasting to be obtained by none but by such onlie as ioined vertuous life with their beliefe But S. Iames of al other is most vehement against al such as thinke that faith can suffice to saluation without good workes in so much as he compareth them to the deuils thē selues saying Doest thou belieue that there is one God thou doestvvel the deuils also doe belieue the same and tremble What could be spokē more truly briefly and vehemently then this seing in the Ghospel we read that the deuils made the same confession of Christes deitie that did S. Peter and yet Christ commended the one and reprehended the other c. Wherfore let not simple mindes be deceyued thincke that they knowe God if they confesse hym with a dead faith that is with a faith voide of good works as deuils doe for that they read perhappes in scripture thes wordes of Christ this is life euerlasting that men knovve thee the true God and Iesus Christ vvhom thou hast sent Lett them not I saye be deceyued with this but lett them remēber how Christes Apostle expoundeth that saying when he writeth By this vve knovve God trulie is vve keepe his Commaundementes and vvho soeuer sayeth that he knovveth hym and yet keepeth not his Commaundementes he is a liar and the truth is not in hym Thus farre S. Augustine declareth this veritie out of the scriptures and he addeth further in an other place the testimonie of S. Paul for comprobation hereof who admonished the people of Corinthus in thes wordes Deceyue not your selues nether fornicatours nor adulterours nor theeues nor couetous persons nor backbiters nor drunckards shal obtaine the kingdome of God Which S. Augustin proueth that S. Paul in truth could neuer haue auouched if the Corinthians by onlie faith might haue escaped damnation The very same discourse maketh S. Gregorie the great out of holie write vpon this pointe For hauinge considered thos most confortable wordes of Christ to S. Thomas blessed are they vvho haue not seene and yet haue beleeued he annexeth as followeth Perhaps here euerie Christian will saye within hym self I doe belieue and therfore I am blessed shal be saued Wherin he saith truth if his life be answerable to his beleefe For that a true faith doth not contradicte in maners the thiges which it professeth in wordes For which cause it was said of certaine false Christians by S. Paul that they confessed God in vvordes but denied hym in deedes and by S. Iohn that vvho soeuer saith he knovveth God and keepeth not his commaundements is a lyar Which being so we must examine the truth of our faith by consideration of our
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
founde no place of repētāce albeit with teares he sought the same Wherof S. Chrisostome geueth the reason in thes wordes For this cause Esau obtained not pardon for that he did not repente as he should haue done his teares proceeding rather of anger and temptation then of true sorovv When the people of Israel came to be a distinct nation and to be gouerned at Gods appointement how greeuouslie trow you did they offend day lie and almost howerlie his diuine Maiestie And how gratiouslie did his vnspeakable clemencie remitt and pardon their manifold and innumerable sinnes trespasses done agaist him The whole scripture in truth seemeth nothing els but a perpetual narration of Gods incredible patience and infinite mercies towardes them And if I would speake of particuler persons amōg them which he receaued to his fauour after greate and manifold offences committed ther would be no end of that recital Let Manasses that most impious and wicked king be an exāple for al of whos enormous life and most detestable actes whole pages are replenished both in the bookes of kinges and Chronicles and yet afterwardes notwithstanding the same man falling into miserie and calamitie among the Babylonians a fortunate schoole oftentimes for Princes who in their prosperitie are wont to contemne God he begā to be sorowful for his former life and actions and to doe great penance as the scripture saith in the sight of God for the same Wherat his diuine and incomprehēsible mercie was so much moued presentlie as he receaued him to fauour and brought him backe from his prison and fetters to his kingdome and imperial throne of Maiestie The exāple also of the Niniuites is very notable singuler in this behalf against whom almightie God hauing decreed a sentence of death to be executed within a certaine time he commanded Ionas the prophet to goe and denounce that sentēce vnto them But Ionas wel knowing the nature and disposition of God towardes mercie forsaw as afterwardes he signifieth that if he should goe and beare that embassage vnto them and they therupon make change of ther liues his Maiestie would presentlie pardon them and so he should be taken for a false and lying prophet For auoiding which inconuenience he chose rather to flee away by sea to the citie of Tharsis and ther to hide himself But almightie God raised a tempest in that iourney and disposed in such sort as Ionas was cast into the sea and ther receaued and deuoured by a whale from whos belly he was commanded afterwardes to repaire to Niniue and to doe his former message which he perfourmed And the tenour of his message was that within fortie dayes that huge citie of Niniuie should be destroyed Which he hauing denounced vnto them the sequel fel out as Ionas before had suspected For the Niniuites beleeuing the message and betaking them selues to repentance God forgaue them presentlie wherat Ionas was exceedinglie greeued offended complained sweetlie to God of his strāge dealing herin demanding whie he had inforced him to come and preach destruction vnto them knowing wel before hād that he would pardon them But his merciful Lord answered him fullie to this pointe by a certaine accident that fel out wherto Ionas was not able to replie one word For so it chanced that Ionas sitting without the walles of Niniuie vnder an Iuie bush that in one night by Gods appointment was sprōg vp to couer him frō the sunne the same Iuie by Gods ordināce perished vpon the suddaine and was consumed by a worme leauing the poore prophet destitute of that consolation of shadoe which he receaued by it Wherwith he being not a litle disquieted and afflicted God said vnto him thou Ionas art sorowful and much grieued for losse of thine Iuie tree which not withstanding thou diddest not plant nor make to grow nor tookest any labour at al about it But the same grew vp in one night and in one night it perished againe And shal not I then be careful to pardon my greate citie of Niniuie wherin ther be aboue an hundred and twentie thousand innocent people which can not distinguish betwene their right hand and their left This was the answer of almightie God to Ionas for defence of his singuler inclinatiō to mercie in respect that the Niniuites were his owne creatures his owne workmanship and the labours of his own handes as al other people also are Of which kinde of reason and consideration ther haue bene diuers thinges said and declared before for manifestation of Gods infinit mercie And al this that hitherto hath bene spoken is of thinges onlie donne in time of the old testament before the appearance of Christ our Saueour in flesh But now if we looke into the time of grace when God incarnate came him self in person to shew the riches of his endles mercie vnto mortal men vpon earth we shal see more examples without comparison of this exceeding clemencie For that now our Creator and shepheard ouercome as it were with extreme compassion came down into the vale of our miserie with resolution not onlie to offer pardon and forgeuenes to al his sheepe that were a stray and would returne but also to follow seeke them out being found to lay them on his own shoulders and so to beare them backe vnto the fold againe and ther to geue his life and blood for their defence against the wolfe O sweet Lord what greater loue cā be imagined then this what more pregnant signification of inflamed charitie can mans cogitation conceaue or apprehend is it maruaile now if he which descēded vnto vs with this hart and with thes bowels of burning affectiō did set open the gates of al his treasures fauours graces vnto vs Is it maruaile if the holie apostle S. Paul doe saye of this time Superabundauit gratia that grace did ouer abounde and yet further in an other place that Christ being verie God did in a certaine sort impouerish and emptie him self with the most wonderful effusion of mercies and hauoke of heauen which at this time and euer since he hath made Herehence it proceeded that al his delite and pleasure vpon earth was to conuerse with sinners and to geeue them cōfort corage and cōfidence in him Which he did so manifestlie in the sight of al the world as he was very scandalous and offensiue therby to the Scribes and Pharisees and other principal rulers among the Iuish nation Herehence also did proceed thos his most maruailous speeches and strange inuitations of wicked men vnto him as for example at one time among other when he cried out in publique Come vnto me al ye that doe labour and be heauie loden and I vvel refresh you And at an other time going into the temple of Ierusalem vpon a high festiual day when al the people were gathered together he stood vp in the middest of
multiplied vpon them and after that they made hast to come And God saieth generallie of al good men They vvil rise betimes in the morning and come to me in their tribulation Wherfore holy king Dauid desiring the weale of certaine men and to winne them to God saieth in one of his psalmes Fil their faces o Lord vvith shame and confusion and then vvil they seeke vnto thy name And this is true as I said in the elect and chosen seruantes of God But in the reprobate this rope draweth not this yoke holdeth not nor doth this chaine of loue winne them vnto God wherof God him self complaineth saying In vaine haue I stricken your children for they haue not receaued my discipline And againe the prophet Ieremie saieth of them to God thou hast crushed them and they haue refused to receaue thy discipline they haue hardened their faces euen as a rocke and vvil not returne to thee Behold they haue rent the yoke and broken the chaines OF THIS NOVV ensueth an eight reason why God bringeth his seruantes into affliction to wit therby to shew his power and loue in deliuering them For as in this world a princelie mind desireth nothing more thē to haue occasiō wherby to shew his habilitie good wil vnto his deare frend so God almightie which hath al occasions in his owne handes and passeth al his creatures together in greatnesse of loue and nobilitie of mind worketh purposely diuers occasions and opportunities wherby to shew and exercise she same So he brought the three childrē into the burning fornace therby to shew his power and loue in deliuering them So he brought Daniel into the liōs dēne Susanna vnto the point of death Iob into extreme miserie Ioseph into prison Tobie vnto blindnes therby to shew his power and loue in their deliuerance For this cause also did Christ suffer the shippe to be almost drouned before he would awake S. Peter to be almost vnder water before he would take him by the hande AND OF THIS one reason many other reasons and most comfortable causes doe appeare of Gods dealing herin As first that we being deliuered from our afflictions might take more ioy and delite thereof then if we had neuer suffered the same For as water is more grateful to the waiefaring man after a long drouth a calme more pleasant vnto passingers after a troublesome tempest so is our deliuerie more sweet after persecution or tribulation according as the scripture saieth Speciosa misericordia Dei in tempore tribulationis the mercie of God is beautiful and pleasant in time of tribulation This signified also our Sauiour whē he saied your sorovv shal be turned into ioy that is you shal reioice that euer you were sorowful This had Dauid proued when he saied thy redie o Lord and thy staffe haue comforted me that is I take great comfort that euer I was chastised with them And againe according to the multitude of my sorovves thy consolations haue made ioiful my mind That is for euery sorow that I receaued in time of afflictiō I receaue now a consolation after my deliuerance And again in an other place I vvil exult and reioice in thy mercie ô Lord. And wherfore good king wilt thou so reioice it foloweth immediatly For that thou hast respected my abasement and hast deliuered my soule frō the necessitie vvherin shee vvas and hast not left me in the handes of mine enemie This then is one most gracious meaning of our louing and merciful father in afflicting vs for a time to the end our ioy may be the greater after our deliuerance as no doubt but it was in al thos whom I haue named before deliuered by Gods mercie I meane Abrahā Ioseph Daniel Sidrach Misach and Abdenago Susanna Iob Thobias Peter and the rest who tooke much more ioy after their deliuerance then if they had neuer bene in affliction at al. When Iudith had deliuered Bethulia and returned thither with Holofernes head there was more hartie ioy in that citie then euer there would haue bene if it had not bene in distresse When S. Peter was deliuered out of prison by the Angel there was more ioy for his deliuerance in the Church then could haue bene if he had neuer bene in prison at al. OVT of this great ioy resulteth an other effect of our tribulation much pleasant to God and comfortable to our selues and that is a most hartie and earnest thankesgeuing to our Lord for our deliuerance such as the prophet vsed when he saied after his deliuerance I for my part vvil sing of thy strength and vvil exalt thy mercie betimes in the morning for that thou hast bene my aider and refuge in the daey of my tribulation Such hartie thankes and praise did the childrē of Israel yeeld to God for their deliuerance when they were passed ouer the read sea in that notable song of theirs which beginneth Cantemus domino and is registred by Moyses in Exodus From like hartie affect came also thos songes of Anna Debora and Iudith moued therunto by the remembrance of their afilictions past And finally this is one of the cheefest things that God esteemeth and desireth at our hādes as he testefieth by the prophet saying cal vpon me in the day of tribulation I vvil deliuer thee and thou shall honour me BESIDES AL thes effects God hath yet further reasons of laying persecution vpon vs as for example to the end that by suffering perceiuing in deed Gods certaine assistance and consolation therin we may come to be so hardie bold and constant in his seruice as nothing afterward can dismay vs. Euē as Moyses albeit he were first afeard of the serpent that was made of his rodd and so fled away from it yet afterwardes whē he by Gods commandement had once taken it vp by the taile he feared it no more This the prophet Dauid expresseth notablie whē he saieth God hath bene our refuge and strēgth and helper in our great tribulations and therfore vve vvil not feare if the vvhole earth should be troubled and the mountaines cast into the middest of the sea What greater considence can be imagined then this AGAINE by persecution afflictiō God bringeth his children to the exercise and perfect possession of al the holy vertues belonging to a Christian man As for example faith is exercised in time of tribulation by considering the causes of Gods permission and beleeuing most assuredlie the promises he hath made for our deliuerance Hope is exercised in conceauing assuring our selues of the rewards promised to thē that suffer patiently Charitie is exercised in considering the loue of Christ suffering for vs and therby proueketh the afflicted to suffer againe for him Obediece is exercised in cōforming our willes to the wil of Christ. Patience in bearing quietlie
Angels nor principalities nor powers nor things present nor things to come nor strength nor height nor depth nor any creature els shal be able to separate vs frō the loue of God which is in Iesus Christ our Lord. Finallie this was the resolution of al the holie Martyrs and Confessors and other seruantes of God wherby they haue withstood the temptations of the deuil the allurementes of flesh and bloode and al the persecutions of tirants exacting things vnlauful at their handes I wil alleage one example more out of holy scripture and that before the comming of Christ but yet nigh vnto the same and therfore no manuaile as the holy fathers doe note though it tooke some heate of Christian feruour and constancie towardes martyrdome The example is wounderful for that in mans sight it was but for a smal matter required at their hādes by the tirantes commandement that is onelie to eate a peece of swines flesh for thus it is recorded in the scripture It hapened seuen brethren to be apprehended together in those dayes and to be broght with their mother to the tyrannous king Antiochus and there to be cōpelled with tormentes of whipping and other instrumētes to the eating of swines flesh against the law At what time one of thē which was the eldest said what doest thou seke or what wilt thou learne out of vs ô king we are readie here rather to die then to breake the auncient lawes of our God Wherat the king being greatlie offended commanded the frying pānes and pottes of brasse to be made burning hote which being redie he caused this first mannes tongue to be cut of together with the toppes of his fingers and toes as also with the skinne of his head the mother and other brethern loking on after this he caused him to be fried vntil he was dead Which being done the second brother was brought to torment after his heare pluckt of from his head together with the skinne they asked him whether he wold yet eate swinnes flesh or no before he was put to the rest of his tormentes wherto he answered noe thervpon was after many tormentes slaine with the other Who being dead the third was taken in hand and being willed to put forth his tongue he held it forth quicklie together with bothe his handes to be cut of saying confidentlie I receaued both tongue and handes from heauen and novv I despise them bothe for the lavve of God for that I hope to receaue them al of him againe And after they had in this forte tormented and put to death six of the brethrē euerie one most cōstantly protesting his faith and the ioye he had to die for Gods cause there remained onelie the yongest whome Antiochus being ashamed that he could peruert neuer a one of the former endeuoured by al meanes possible to draw from his purpose by promising and swearing that he should be a rich and happie man and one of his checi frēdes if he wold yeld But when the youth was nothing moued ther with Antiochus called to him the mother and exhorted her to saue her sonnes life by persuading him to yeld which she feigning to doe therby to haue libertie to speake to her sonne she made a most vehement exhortation to him in the hebrew tongue to slād to it and to die for his conscience which speech being ended the youth cried owt with a loud voice and vttered this noble sentence worthie to be remembred Qucon suslinetis non obtempero praecepto regis sed praecepto legis Whom doe you staye for I doe not obey the commandement of the king but the commādement of the law of God Wher vpon both he and his mother were presentlie after many and sundrie tormentes put to death This then is the constant and immouable resolution which a Christian man should haue in al aduersitie of this life Wher of S. Ambrose saieth thus Gratia praeparandus est animus exercenda mens stabilienda ad constantiam vt nullis perturbari 〈◊〉 possit terroribus vullis frangi mole sliis nullis suppliciis cedere Our minde is to be prepared with grace to be exercised and to be so established in constancie as it may not be troubled with anie terrours brokē with any aduersities yeld to anie punishmentes or tormentes whatsoeuer IF YOV aske me here how a man may come to this former resolution I answere that S. Ambrose in the same place putteth two waies how to attaine the same the one is to remember the endles intolerable paines of hel if we haue it not or doe yeld against our own cōscience for feare the other is to think of the vnspeakable glorie of heauen if we perseuer constant Whereto I wil adde the thirde which with a noble hart may perhappes preuaile as much as either of thē both and that is to consider what others haue suffered before vs especiallie Christ him self and that onelie of mere Ioue and affection towardes vs. We see that in this world louing subiectos doe glorie of nothing more then of their daungers or hurtes taken in bataille for their prince though he neuer tooke blowe for them againe What thē would they doe if their prince had bene afflicted voluntarilie for them as Christ hath bene for vs But if this great example of Christ seeme vnto the to high to imitate looke vpon some of thy brethren before thee made of flesh and blood as thou art see what they haue suffered before they could enter into heauen and thinke not thy self hardlie dealt withal if thou be called to suffer a litle also Saint Paul writeth of al the Apostles together Euen vnto this houre we suffer hungar and thirst lacke of apparel we are beaten with mennes fistes we are'vagabondes not hauing where to staie we labour and worke with our owne handes we are cursed and we doe blesse we are persecuted and we take it patientlie we are blasphemed and we pray for them that blaspheme vs we are made as it were the verie out-castes and purgings of this world euen vnto this day That is though we be Apostles though we haue wrought so many miracles and conuerted so many millions of people yet euen vnto this day are we thus vsed And a litle after describing yet further their liues he saieth we shew our selues as the ministers of God in much patience in tribulations in necessities in distresses in beatinges in imprisonmentes in seditions in labours in watches in fastinges in chastitie in longanimitie in sweetnes of behauiour And of him self in particular he saieth In laboribus plurimis c. I am the minister of God in many labours in imprisonments more then the rest in beatinges aboue measure and oftentimes in death it self Fiue times haue I bene beaten of the Iewes and at euery time had fortie lashes lacking one three times haue I bene whipt with roddes once I was stoned three times haue I suffered ship
man be hard harted among you through the deceit of sinne The prophet Dauid also crieth hodie si vocem eius audicritis nolite obdurare corda vesira Euē this day if you heare the voice of God calling you to repentance see you harden not your hartes against him Al which earnest speeches vsed by Gods holie spirit doe geue vs to vnderstand how carefully we haue to flie this most pestilēt infection of a hard hart which almightie God of his mercie geue vs grace to doe and indue vs with a tender hart towardes the ful obedience of his diuine Maiestie such a soft hart I say as the wise man desired when he said to God Da serun tuo cor docile Geue vnto me thy seruant ô Lord a hart that is docible and tractable to be instructed such a hart as God him self describeth to be in al them whom he leueth saying ad quem respiciam nisi ad pauperculum contritum sorde timentem sermones meos To whom wil I haue regarde or shew my fauour but vnto the poore and humble of hart vnto the contrite spirit and to such as tremble at my speeches Beholde deare brother what a hart God requireth at thy hādes A litle poore and humble hart for so much importeth the diminitiue Pauperculus Also a contrite hart for thy offences past and a hart that trembleth at euerie word that commeth to thee from God by his ministers How then wilt thou not feare at so many wordes and whole discourses as haue bene vsed before for awaking the for denouncing thy peril for stirring the to amendement How wilt thou not feare the threates and iudgementes of this great Lord for thy sinnes How wilt thou dare to proceede any further in his displeasure how wilt thou deferre this resolution any longer Surelie the least part of that which hath bene said might suffice to moue a tender hart an humble and contrite spirite to make a present resolution for the amendement of life But if al together can not moue thee to doe the same I can saie no more but that thou hast a verie hard hart in deed which I beseech our heauenlie father to soften for thy saluation with the pretious hoate blood of his onelie sonne our Sauiour who was content to shedde it for that effect vpon the Crosse. The Conclusion of the vvhole booke AND THVS NOVV hauing said so much as time permitted me concerning the first general point required at our hādes for our saluation that is concerning resolution appointed by my diuision in the beginning to be the subiect or matter of this first booke I wil here make an end deferring for a time the performance of my purpose for the other two bookes vpon the causes and reasons set downe in the beginning nothing dowting but if almightie God shal vouchsafe to worke in any mans hart by meanes of this booke or otherwise this first point of resolution the most hard of al other then that he wil also geue meanes to perfite the saue worke begonne of him self and wil supplie by other waies the two pointes folowing that is to saie both a right beginning and a constant perseuerance wherunto my other two bookes promised are appointed Neither would it be hard for any man that were once in deed resolued to finde helpers and instructours inough besides the Holie Ghost which in this case wil alwaies be at hande to assist him in this holy enterprise albeit thes two other bookes of mine should neuer come foorth Ther want not at this daie our merciful Lord be glorified for it neither store of godly bookes nor yet of skilful men in our owne countrie that are wel able to guide a zealous spirite in the right way to vertue And yet as I haue promised before so meane I by Gods most holie helpe assistance to send thee gentle reader as my time and habilitie wil permit the other two bookes also especiallie if it shal please his diuine Maiestie to cōforte me therunto with the gaine or good of any one soule by this which is alreadie done that is to say if I shal vnderstand conceiue or hope that any one soule so dearlie purchased by the pretious blood of the sonne of God shal be moued to resolution by any thing that is here said or shal be reclamed from the bondage of sinne and restored to the seruice of our maker redemer which is the onely ende of my writing as his deuine Maiestie best knoweth And truly deare Christian brother albeit I must confesse that much more might be said for this point of resolutiō then is here touched by me or then any man can wel vtter in any competent kind of booke or volume yet am I of opinion that ether thes reasons here alleaged are sufficient or els nothing wil suffice for the conquering of our obstinacie beating doune of our rebellious disobedience in this point Here thou maiest see and read the principal argumentes inducing thee to the seruice of God and detestation of vice Here thou maiest behold especially in this second edition which is much larger then the former first that of necessitie thou must confesse there is a God that made thee and al the rest the ende and cause whie he created thee which was to serue him the only true way of which seruice to be by fulfulling Christs holy commandemētes then what things are required at thy handes in particular the account that wil be demanded of thee the iustice and seueritie of God therin his goodnes towardes thee his watchfulnes ouer thee his desire to winne thee his reward if thou doe wel his infinit punishment if thou doe euil his calles his baites his allurementes to saue thee And on the contrarie part here are discouered vnto thee the vanities and deceites of thos impedimentes hinderāces or excuses which any way might let stay or discourage thy resolution the faigned difficulties of vertuous life are remoued the conceiued feares of Gods seruice are taken away the alluring flatteries of worldlie vanities are opened the foolish presumption vpon Gods mercie the danger of delay the dissimulation of Sloth the desperate peril of careles and stony hartes are declared What then wilt thou desire more to moue thee What other arguments wilt thou expect to draw the from vice and wickednes more then thes If al this stirre the not what wil moue thee gentle reader If when thou hast read this thou lay doune the booke againe and walke on in thy careles life as quietlie as before what hope I beseech thee may there be conceiued of thy saluation Wilt thou goe to heauen liuing as thou doest it is impossible As soone thou maiest driue God out of heauen as get thither thy self by this kind of life What then wilt thou forgoe heauen and yet escape hel also this is lesse possible whatsoeuer the Atheistes of this world doe persuade thee Wilt thou perhappes deferre
of the Protestant magistrate towardes Catholiques in EnglaÌ„d wherwith he supposeth many are staied from comming vnto them but al with as great discretion and foundation as he hath done the former demanding of vs in very good earnest why we should stand so much vpon Limbus Patrum vpon Christes descending into hel vpoÌ„ real presence freedome of wil and merit of workes vpon traditions preestood and sacrifice vpon worshiping of Saintes and Images mariage of preestes inherent iustice and the fiue SacrameÌ„tes that we numbre more then they doe why I saie we should so relie and sticke vpon thes thinges as for their sakes not to ioyne with theÌ„ and be Protestantes wheras notwithstanding al thes thinges the ProtestaÌ„tes saith as he saith and ours is al one in substance and we al are members of one true Catholique and Apostolique Churche albeit some of vs be somewhat better members in that Church then others And this last point of the Church therby to allure vs the more he vrgeth very often and earnestly to wit that we are al members of one true Church reprehending greatly his fellow Ministers and brethren who vpon indiscrete Zeale as he saith vrged first this separation and did vvrite in not so sensed a maner as they ought to haue done adding further vve are to iustifie that of departing from the Church ther ought to be no question at al among vs. But what is the cause thinke you of this so greate and suddaine curtesie which now at length M. Buny against al custome of his brethren doth offer vnto vs you shal heare it vttered if you please in his owne wordes for by consâ—â—â—ing so far vvith them saieth he as to graunt that vve are not both of one Church vve bring our selues to needles trouble For that it is greate probabilitie vvith them that so vve make our selues aunsvverable for to finde out a seueral and distinct Church from them from vvhich vve descende vvhich hath continued from the Apostles age to this present els that needes vve must acknovvledge that our Church is sprung vp of late or at least since thers This is his confession which we hauing heard we neede not stande any longer in doubt wherfore he is become so kinde as at length to make vs al of one true Catholique and Apostolique Church with them whom hitherto they haue detested as the Sinagogue of Antechrist Why also M. Buny tooke in hande to write this treatise of pacification to wit for that in deede as he confessed before He novv perceaueth that men held vvith them rather for respect of state and ciuil commodities then of conscience and beleefe Which regarde of temporal commoditie in very truth Gentle reader is the only reason or baite that they can lay before vs at this time wherby to moue vs to come vnto their parte Which respect and motiue notwithstanding our Lord knoweth how bare and brickle a matter it is and how longe or litle while it may endure But this only thing set a side in al other respectes reasons allurementes motiues or considerations which heauen or earth can yeld wherby to stirre a Christian minde to embrace any religion they are al for vs and none for them as perhaps hereafter may be declared more largelie in some special treatisse which by occasion of this may be taken in hand In the meane space let this suffice for answere of so much as M. Buny hath writen in his pacification Of this present edition vvith certaine instructions to the Reader THER remaineth now then gentle reader for the ending of this preface to admonish the only in a worde or two what thou hast in this later edition more then in the former and how thou maist reape the commoditie that is intended and wished to the therin First the whole booke hath bene reuewed and both amplified and bettered in diuers pointes throughout al the chapters that doe remaine as before Secondly the title therof is altered as may appeare in the beginning for that the other booke of Christian exercise since the first edition therof hath bene set foorth a parte by it self Thirdly diuers treatises and chapters haue bene wholy altered especially in the first part wher vpon a purpose of greate breuitie which in the beginning was conceaued but afterwardes could not be held many things were shifted ouer and diuers discourses knit vp with more imperfection then in the second part therof Fourthly sundrie new chapters and treatises haue bene added in this edition And thes partly of mine own liking imagining that the matter might perhappes affect other men as much as it did me among which I may accompt the chapter of examples of true resolution and some other Partely also vpon aduertisement of good and reuerend Catholique preestes that liue in England who finding by their experience in dealing with mens soules as my self also did that this long time of schisme and sectes wherein they heare nothing but weangling and contradictions in matters of courtouersies their life in the meane space running at al libertie without discipline and loding their consciences with infinite burden of sinne hath wroght in mens mindes a certaine contempt and carles insensibilitie in thes affaires esteeming al things to stand vpon probabilitie only of dispute to and fro and so by litle and litle doth bring them also to thinke the same of Christian religion it self imagining that the Iewes Turkes Saracens and other enimies therof being worldly wise men may haue as greate reason perhaps to stande against the same as thes later learned men of oar owae time haue to staud in so many rankes and diuisions of sectes against the Catholique faith and as the old Philosophers pretended to haue against the being of one God him self Thes thinges I saie being so which is alwaies the effect of diuision and heresie thos vertuous and discrete men were of opinion that it should not be amisse in this second edition to adioyne two chapters of the certaintie of one God and of our Christian faith and religion Besides this I was admonished by the writinges of our aduersaries since the publishing of my first edition how they misliked two principal pointes in that booke First that I speake so much of good workes and so litle of faith secondly that I talked so largely of Godes iustice and so breefly of his mercie In both which pointes albeit an indifferent man might haue bene satisfied before and easilie perceaue that the aduersarie doth but picke quarels of calumniation yet to giue more ful contentement in this matter euen vnto our enemies I haue besides that which is spoken els wher and namely in the 2. and 4. chapters touching faith adioyned also a special chapter of the two seueral partes of Christian profession which are beleefe and life And for the second I haue framed a whole new chapter in the begiuning of the second part intituled against dispaire of Godes mercie Thos were
the causes of my large and ample additions in this booke And yet was ther besides al thes one cause more which also I conceaued by information of others An I this was that diuers persons as I was tolde hauing desire in them selues to reade the former booke but yet being weake and feartul to be touched so nere in conscience as they imagined this booke would doe durst neuer intermedle therwith being informed that ther was nothing in the same wherwith to intertaine them selues but only such vehement matter of persuasiō as would troble and afflict thom For remedie of which inconueniencie if it were an inconueniencie I haue inserted diuers chapters and discourses of matters more plausiole and of them selues more indifferent whervvith the reader may solace his minde at such times as he findeth the same not willing to feele the spurre of more earnest motion to perfection And to the end he may the better be able to serue him self at al times and to al purposes of whatsoeuer is contayned within this booke I haue thought good to set downe in the end of al a short draught or methode for the particuler vse of euery part and parcel therof how it may sorue either to prayer or meditation or els to instruction exhortation consolation or other effect according to the time and place or to the neede state condition other qualetie of the person that shal come to reade the booke Now then good reader and my deare Christian brother hauing nothing els at this time to admonishe the of I wil end this preface and remit the to the reading of the booke it self that followeth exhorting the most earnestly for thine owne soules sake in the tender bowels of our sweet Sauiour IESVS that thou reade the same with attention as matter that appertaineth nearest of al other vnto the and with al to yeld most hartie and humble thākes to almightie God that in his Catholique Church fayleth not from time to time to sende diuers strange and stronge meanes whereby to stirre vp men to consideration of their estate and to the gayne of their saluation in the life to come This I say by almightie Gods diuine goodnes and prouidence is ordinarie in his spouse the Catholique Church wher his spirit abideth vntil the worldes end and it is so in her alone as it is her proper and peculier possession and neuer trulie to be founde in them who liue out of her albeit for a time and in some pointes they maye haue a shewe or shadoe therof This we see fulfilled in al heretiques and sectaries both of old and of our daies who albeit some times they wil seeme to writ bookes of institutions to manners and good life yet their doctrine therin being as wilde as their faith is wandering they neuer bring any thing to passe but from worse to worse wherof the whole world at this daye doth giue experience The reason of this in general may be taken from the nature and spirit of heretiques described vnto vs for our admonishment in holie scripture wherof one principal point is that they shal be as S. Paul saith Sine pace without al rest or peace and consequently alvvaies learning and neuer attaining to the knowledge of truth They shal bestow al their time in iangling and quarreling and in the meane space as S. Peter wel noteth they shal vvalke according to their ovvne concupiscences albeit they talke neuer so much of mortification and of their quickning spirite for which cause he calleth them also illusores mockers and deceauers that is as S. Paul seemeth to interprete the same fellovves that vvith seigned vvordes shal make their ovvne gaine and vvhich hauing a shevv of pietie shal in life deny the force or vertue thereof And this why heretiques in general can neither teach true pietie and deuotion not yet giue example therof in their owne liues But now if we looke into the particuler sectes that are of this our most vnhappie time we shal finde a more peculier reason why they in special much lesse may doc the same For that in truth the very groundes of their opinions doc resist altreating of such affaires neither can you vrge almost any one point of true pietie but that 〈◊〉 must impugne some principal article of their doctrine As may appeare by that which hath bene declared before concerning the places both of fathere and scriptures thrust out by M. Buny in my former booke wherof also it were not hard to make diuers most cuident demonstrations in this place For if for example sake you exhort men to labour for their owne saluation as S. Paul did Philip. 2. ver 12. then you teach them to put confidence in their owne workes which with protestantes is abhominable If you encourage men to suffer in respoct of rewarde as Christ did Matth. 5. ver 12. then fal you flatly vpon the doctrine of merite If you tel them that heauen is put in their owne handes to gaine as our Sauiour did Math. 11. ver 12. then allow ye not only of morite but also of free wil. If you wish men to liue in feare and trembling in respect of Gods secret iudgements and of the vncertaintie of our saluation as S. Paul did Phi. 2. ver 12. Hob. 3. ver 14. and S. Peter 2. ep 3. ver 17. then impeach you the certaintie of protestantes predestination If you counsail men to make amendes by good workes forth 〈◊〉 euil life past as S. Iohn Baptist did Luke 3. ver 8. then you reach satisfaction If you terrifie them with the feare of hel and with the declaration of the paines in the world to come as Christ did Math. 8. ver 12. then with them you offer iniurie to Gods infinit mercie If you exhort men to fasting praying loue of virginitie desire of pouertie chastesing their own bodies restitutió penance and the like as al the course of holie scripture doth then runne you into plaine and open papistrie And then deare Christian brother what treating can ther be of pietic in life wher none of thes important matters may be once named Truly good brother wel may a man vainlie talke in the aire of a quick ening spirite and mstrification as they are wonte in pastime to doe but nothing in sinceritie-wil euer be brought to passe where thes weightie pointes be not soundly and seriously handled For take away the mention of thes thinges forth of holie scripture it self together with the large and frequent exhortations that therin are made vnto them and very litle wil remaine about other affaires the cheefe indeuour of Gods holie spirit being bent as is manifest to the setting forthe and inculcating of thes matters aboue al other vnto Christian people Which spirit of almightie God the Catholique Church his holie and deare spouse taking vpon her to imitate after the foundation of true faith once laide calleth vpon her children both daily