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
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
them selues their successours to the worlds end this I say being once brought to passe and the litle stone that was cut out of a hill without handes being now made a huge mountaine that had spreed it self ouer the whole face of the earth according to Daniels prophetie thē thos holy and sage Apostles for preuenting of al new doctrines and false errours that might afterwardes arise as by reuelation from Iesus they vnderstood there should doe many most earnestly exhorted and with al possible vehemēcie called vpon the people to stand fast in the documents and traditions then receaued to holde firmly the faith and doctrine already deliuered as a Depositum and treasure committed to be safely kept vntil the last daie And aboue all other thinges they most diligently forewarned them to beware newfangled teachers whom they called Herctiques who should breake from the vnitie of this vniuersal bodie already made and knit together and should deuise new gloses exposition and interpretations of Scripture bring in new senses doctrines opinions diuisions to the renting of Gods Church and Citie now builded and to the perdition of infinite soules For discerning of which kinde of most pernicious people as S. Austen and other holie fathers doe note for more perfecte distinction betwene them and true Christians the said Apostles inuented the name Catholique and set doune in their cōmon Creede that clause or article I beleeue the Holie Catholike Church By whiche word Catholike that signifieth vniuersal they gaue to vnderstand to al posteritie that whatsoeuer doctrine or opinion should be raised afterward among Christians disagreeing from the general consent doctrine and tradition of the vniuersal Church was to be reputed as errour heresie and vtterly to be reiected And that the only Anckor staie and securitie of a Christian mans my nde in matters of beleefe for his saluation was to be a Catholike that is as all aunciēt fathers doe interprete the same one who layīg aside al particuler opinions and imaginations both of hym self and others doth subiect his iudgment to the determination of Christes vniuersal visible and knowen Church vpon earth embrasing whatsoeuer that beleeueth and abādoning whatsoeuer that reiecteth And this is that plaine direct sure and infallible waye among Christians whereof we spake out of Esaie and other prophetes and Saintes of God before wherin no man can erre though neuer so simple but only of wilful and obstinate malice which is declared in this maner followinge The Ghospel of Christ being once preached and receyued vniformely ouer al the world and Churches of Christianitie erected throughout all Countries Prouinces and Nations in the Apostles time as hath bene said it is to be considered that this vniuersal church bodie or kingdome so gathered foūded established was to continue visibly not for one or two ages but vnto the worlds ende For so it was foreshewed and promissed most perspicuouslie by Daniel when he foretelling the soure great Monarchies that after him should ensue adioineth thes euident wordes of the church and kingdome of Christ In the daies of thes kingdomes shal God raise vp a Celestial kingdome vvhich shal indure for euer vvithout subuersiō that kingdome shal not be deliuered ouer to any other people By which last wordes as also by diuers promisses of Christ hym self in the Ghospel we are acertained that the very same visible congregatiō Church bodie common weale gouernment and kingdome which was established by the Apostles in their time should endure and continue by succession of folowers vnto the worlds ende neither should it passe ouer or be deliuered to any other people that is no new teachers or later doctrines dissenting from the first should euer finallie preuaile against it Which prophetie to haue bene fulfilled frō that day vnto this is made euident and most apparant by the recordes of al ages wherin albeit diuers errours and heresies haue sprong vp and made great blustering and disturbance for a time yet haue they bene repressed and beate doune againe by the same Church and her visible pillars in the ende For examples sake in the first age there rose vp certaine seditious fellowes amōg the Iewes making some cōtention about their ceremonies as also did Simon Magus Nicolaus Cerinthus Ebion and Menander that were heretiques Against whō besides the Apostles stoode ī defence of that which was published before their Disciples S. Martialis S. Dionisius Areopagita Ignatius Policarpus others In the secōd age rose vp Basilides Cerdon Marcion Valentinus Tacianus Apelles Montanus and diuers others against whom stoode in the battaile Iustinus Martyr Dionisius bishop of Corinth Irenaeus Clemens Alexandrinus Tertulian and their equals And so douneward frō age to age vnto our daies whatsoeuer heresie or different opinion hath bene raised contrary to the general consent of this vniuersal bodie it hath bene checked and controlled by the watchmē pastours chief gouernours of this bodie and finally hath bene condemned and anathematized by their general assemblies consent and councelles gathered from time to time as occasions serued in al partes of the world Wherby it is most manifest that he who relieth vpon this general consent of Christes Church in earth and adhereth to nothing against the iudgmēt of the same cā not possibly erre in matters of beleefe but walketh in that sure secure and infallible path wherin Esaye sayeth that a very foole can not goe amisse Wherfore to conclude this first parte of our present speech cōcerning the trial of our faith and beleefe he that is a true Catholique and holdeth hym self within th' obedience of this general and vniuersal Church which hath descended by succession from Christ and his Apostles that is as olde Vincentius said eleuen hundred years agoe in his most excellent treatise against innouations of heretiques he that Ioueth the Churche and bodie of Iesus Christ so much as he preferreth nothinge in the world before the Catholique and vniuersal doctrine therof not any priuat mans authoritie loue wit or eloquence not reasons of nature or pretēce of scriptures against that which before hym was beleeued by all men he that followeth vniuersalitie antiquitie and consent in his beleefe and standeth firmelie to that faith which hath bene held from time to time in al places in al seasons by al or the most parte of Bishopes Priestes and Doctours in Christianitie he that cā say with S. Augustine that he trulie followeth that vniuersal Church which had her beginninge by the enteringe in of Natiōs got authoritie by miracles was increased by charitie and established by continuance which hath her succession of bishopes from the Chaire of Peter vntil our time that Church whiche is knowen in the worlde by the name of Catholique not onlie to her friendes but also among her enimies for that euen heretiques in common speech doe terme her so hauinge no other meanes to distinguishe them-selues and their followers from
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
the first in doinge of that seruice whersoeuer he came therby to touch his holy body He praied vehemently in the fier and gaue immortal thankes vuto almightie God that had made him worthy of that daies combate during which time the fier diuided it self in two partes and would not touch him in so much that the magistrate was constreined to send one to ronne his body through with a sword wherwith he died Thus far repeteth Eusebius out of the epistle of thes men that were present at his martyrdome they doe adde further thes wordes in the same epistle that the Iewes and Gentils ther present did suggest to the Magistrate to take heede least we did steale away his body and so begin to honour him in stead of our God crucified Vpon which suggestion his body by commandement was burned ther in our presence after it was dead but yet we afterward gathered vp his bones out of the ashes and laid them vp as things more pretious then gold or pretious stones in a place conuenient for such a treasure hoping that one day God wil permit vs to come togither in peace and to celebrate the festiual day of this his holy martyrdome I haue bene the lōger in setting downe the cōbat and end of this glorious Sainct for that he was a most rare and singuler man and his example may serue vs for our instruction to diuers purposes but especially how we ought to be firme and cōstant in holding the general vniforme doctrine and interpretation of scripturs deliuered by tradition from th' apostles in the Catholique church with detestation of al new opiniōs as also S. Ignatius warned vs before The holy bishop and martyr of God Irenaeus that liued in his time and went from Liōs in France vnto Asia to see and heare him reporteth certaine things of this blessed man which I can not in this place omit notwithstanding I make haste for that they may greatly profit such men in thes our dayes as haue grace to be moued or holpen with any thing Policarpe saith he was not only instructed by th' apostles them selues but also made bishop by them of Smirna He liued familiarly with many that had sene and spoken with our Saueour in flesh and we in our youth saw him in Asia for he liued long and ended his life by a most famous martyrdome He taught alwaies thos things which he had learned of the apostles which the Church deliuereth and which are only true Which may be proued by the consent of al the churches of Asia and by the bishopes which haue succeded after him He was a more faithful witnes of the truth then Valentinus or Marcion or al the body of other heretiques together which haue brought pestilent new sectes into the Church He wēt to Rome Anacetus being thē bishop and reduced to the church and true religion diuers that were peruerted by the for said heretiques and protested openly that he had receaued of th' apostles them selues that only and sole truth which is deliuered by the Catholique church Ther are yet a liue that haue heard him tel how that S. Iohn th' apostle of our Saue our being once at Ephesus going into a common bath and seing Cerinthus the heretique to be within ranne out againe in hast saying to them that were with him let vs flee from hence least the bath fal downe and destroy vs in which the enimie of God Cerinthus remaineth The same Policarpe at the same time when he was at Rome meeting by chance with Marcion the heretique ther and being demanded of him whether he knew him or not answered vea I know the for the cheefe child of Satan So wary were the holy apostles and their schollers not so much as to talke with such fellowes as indeuored by their new commētaries and expositiōs of scriptures to change the truth before receaued And so S. Paul warneth vs al to doe when he saith Auoid an heretical man after one or tvvo admonitions assaring thy self that such a one is peruers and sinneth being condemned by his ovvne proper iudgement Hitherto are the words of holy Irenaeus The same Irenaeus writing to one Florinus his old acquaintance in schole of Polycarpus now beginning to be an heretike in Rome as foloweth Thes opinions of thine O Florinus to speake frendly are not true nor wholsome Thes opinions are repugnant to the Church Thes opinions thou receauedst not by tradition from the Preestes that before vs were scholers to the Apostles I did see thee when I was but a child with Polycarpus in Asia at what time thou liuing very gorgiously in the Emperours court diddest indeuour to hold a good opinion with Polycarp I remember those times wel they stike in my mind more firmly then other things that passed since In so much that I can tel at this time the very place wherin this blessed man did sit whē he spake vnto vs. I can tel the order and maner of his comming in the forme and fashion of his life the shape of his body the maner of his disputing of his preaching to the multitude I remember how he was wont to recompt vnto vs the familier conuersation that he had with S. Iohn th' Euangelist with diuers others who had seene our Sauiour I remember how he would tel vnto vs their speaches what he had heard them say of Christ of his miracles vertues and doctrine which they had seene with their owne eyes and heard with their eares which were al agreing with the scriptures that now we haue Thes things through the great mercy of God towards me I heard at that time both diligently and attentiuely not so much committing them to inke papire as to the inward cogitation of my minde And while I liue I doe and shal by Gods holy grace most carfully renewe the memory therof And now here before almighty God I may truly protest that if this holy and Apostolical preest Polycarp should haue heard of such new opinions as you defende he would haue stopped his eares and cried out according as his fashion was O good God vnto what miserable times hast thou reserued me to heare thes things And presently would haue risen and runne away from the place where he had bene standing or sitting when such doctrine should haue bene vttred Hitherto Irenaeus AND NOVV deare Christiā brother who would not be moued with the graue and zelous speeches of thes reuerend men that liued so nighe to the times of the holy Apostles and of our Saueour him self How exceeding great was their care amiddest al their other tribulations and at the very last time when they were to depart out of this world for Irenaeus also soone after suffered martyrdome to forwarne Christiā people to beware of heresie and schisine and to detest al maner of new commentaries expositiōs vpon holy scriptures other then the vniuersal traditiō of the
Church did leaue vnto them from the Apostles time They saw wel and were so tould by the Apostles them selues that ther was no other certaine waie to vnderstand and hold the truth first planted but to stick to this tradition for vnderstanding of scriptures which should passe from hand to hand from bishope to bishope frō doctor to doctour from Councel to Councel frō Church to Church from age to age vntil the worldes end and without this they saw by experience of thos first heresies that euery heretique would make his part as good as the catholique Church from time to time by interpreting the scriptures after his owne deuise To the end thē that Christes Catholique people might stād together firmly in vnitie of faith and arme them selues iointly to the contempt of this world suffering for their master thes holy men did so carefully crie vpon them hauing heard at the Apostles own mouthes as it may be supposed how detestable a thing heresie was ī the sight of God and whersoeuer it entred that ther was no more hope of any vertue or other good thing to saluation For which cause it is recorded in like maner that diuers of thes first martyrs being brought foorth to die in the company of certaine heretiques that offered to die also for defence of Christian religion they refused to goe forth or die in their company affirming thē in truth to be enimies to IESVS Christ howsoever otherwise they made profession to die for him This be spoken by the way concerning thes notable mens zeale in detestation of schisme and heresie and of new expositiōs of holy scripture against the tradition of antiquitie which no man can thinke to be from our purpose if he consider the times wherin we liue and how litle this tradition is now regarded by many in respect of their own new deuises and fresh inuentions But now it foloweth in the forsaid storie of Eusebius that S. Irenaeus in processe of smal time came also to make his combat for the confession of his maister in the citie of Liōs in France wher after infinit torments and afflictiōs that he suffered he ended his life the xxviij day of Iune vnder th' Emperour Seuerus But before this he was sent into Asia to the Christians there from the Christians in France that liued in persecution and in the way he had letters also to the bishop of Rome Eleutherius in his own commēdation Which letters doe wel declare what a reuerend opinion the martyrs of God had of him And th' other letters that he carried into Asia doe set foorth the maruailous trial that our Sauiour vsed at that time vpon his seruantes wherof for our instruction as also for our comfort in aduersities that fal vnto vs I haue thought good to recite some part also in this place The letters beginne thus The seruantes of IESVS Christ that dwel at Lions and Vienna in France send peace in our Lord IESVS vnto their brethern in Asia and Phrigia who haue the same faith and hope of redemption c. The greatnes of our afflictions which grow vpon vs in this place and the multitude of torments that we suffer neither can we nor any man els by writing expresse And then they shew first how they were forbid by publique edict to enter into any common house boothe or market place or to come abrod out of their own dores Secōdly frō their owne houses they were fetcht out by officers led to the market place and in the way reuiled and spit on by the people beaten with stones and other weapons which ech mā had in his hand their apparel pulled from their backes and this before iudgement was geuen against thē while yet they expected the comming of the President to determine their cause Who whē he came demaunding no other question of them but only whether they were christiās or no commaunded al maner of torments to be exercised vpon thē And for that a noble yong gentilman named Vetius began to speake a word or two in their behalf he was also condemned among the rest as aduocate of the christians Thirdly they shew that al their frindes acquaintance and kindred among the Gentils at that time forsooke them Their owne seruants for feare of tormēts came in and accused them most falsly of eating of mans flesh and that which greeued them most of al ten of their companie vpon the first sight of torments abiured Christ openly And yet al this notwithstāding they declare that Christ their Sauiour forsooke thē not in thos extremities but cōforted thē aboue al measure by the noble cōfessiōs and cōbates of diuers others wherof they recite very strang examples namely of one Sanctus a deacon who for al the torments the enemies could vse vpon him from morning vnto night could not be inforced to answere the President to no one question that he demanded but onely by those two latin wordes Christianus sum I am a Christian. Thes two wordes saith the storie serued for answere to whatsoeuer he was asked either touching him self or others The like they write of one Blandina a noble woman which wearied out al her tormentours and therfore in a rage towardes the end of the day they tied her to a great beame and hanged her vp in the aire Which beame for that it represented the forme of a Crosse as shee hanged vpon it did comfort both her and al other Christians infinitly They declare besides that their holy old bishope named Pothenus in whose place Irenaeus succeded after being four score and ten yeares old and not able so much as to stād on his feete was caried to the place by the hands of souldiours and there ended his life with incredible fortitude And of the foresaid Blandina they write that being put downe from the beame againe she was beaten with whippes rent with yron hookes set vpon a burning frying pan and after that wrapt in a net and cast amōg wilde bulles In al which torments she kept a mery countenance thanking God most hartelie for this benefit and for that shee had sene her owne children die constantly in the same place for the same cause before her They report also of one Attalus a man of great name authoritie in that cittie who being drawē forth of his house was first lead about the place of spectacle with a table borne before him wherin was writen in great latine letters This is Attalus the Christian and afterward he was abused by the people in al kinde of most extreme villanous maner but yet because of his calling the president durst procede no further against him vntil he had writē to Rome to the Emperour and receaued answer which soone after was had he in the meane space being kept in prison wher he did singuler much good then vpō the solemne day of the publike faires that were in Lions he was brought forth againe and first
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.
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
and hourly by infinit wayes and mianes to remember and put in vre thes pointes of vertuous life while her enimies in the meane space doe lye wrangling and cauiling about contradictions in beleefe And therfore in the Catholique Churche onlie gentle reader shalt thou finde the true spirite of teaching and of execution of thes pointes touching pietie within the lappe and bosome wherof if thou alredy be thou hast humbly and hartely to thanke God for the same and with al sollicitous diligence and care to make thy gaine of such helpes as she offereth the for attayning thy saluation But if thou finde thy self in other estate as alas many may at this daye in our poore afflicted countrie then I beseeche the tender marcie of our Soueraine Lord and Sauiour that by readings of this present booke thou maist the sooner be moued to make thy selfe partaker both of the one and of the other benefite that is to saie not onlie to enter into the vnion of his Catholique Church but also which more importeth to leade a true Christian and vertuous life within the same And so to our Lord IESVS I commit the. At S. Omer in Artoys this present xxix of Iulie 1585. Being the daye of the holie virgin S. Martha Thy harty vvel vviller and seruant in IESVS Christ. R. P. OF THE MANY-FOLDE PERILS THAT ENSVE TO THE vvorld by inconsideration And hovv necessarie it is for euerie man to enter into cogitation of his ovvne estate CHAPT I. THE Prophetes and Sainctes of God who from tyme to tyme haue bene sent by his merciful prouideÌ„ce to aduertise and warne synners of theyr perilous estate and conditioÌ„ for synne haue not onlie fortold them of their wickednesse and imminent dangers for the same but also haue reueiled the causes therof wherby they might th' easyer prouide remedie for the inconuenieÌ„ces to come Such is the charitable proceeding of our moste mercifull Lord with the childreÌ„ of meÌ„ And amoÌ„g other causes none is more general or more often alleaged then the lacke of consideration by which as by a common snare and decept of our aduersarie most men fall into synne and are holden also perpetuallie in the same to their final destruction and eternal perdition So Esay the prophet speaking of the carelesse nobilitie and gentrie of Iurie that gaue them selues to baÌ„ketting disporte without consideration of their duties towardes god repeateth often the threat of vvoe against them and thé putteth downe the cause i thes wordes The lute and harpe and tymprel and shalme and good vvyne aboundeth in your bankettes but the vvorkes of god you respect not nor haue you consideration of his doinges And then insueth Therfore hath hell enlarged his soule and opened his mouth vvithout all measure or limitation the stoute and high and glorious of this people shall descende into it Here are two causes as you see and two effectes lynked together of thes Iewes damnation th' one depending of th' other For as good cheere and sensualitie brought thes men to inconsideratioÌ„ of gods workes and proceedinges towardes synners so IncosideratioÌ„ brought them to the mouth and pittes brymme of hell I say that inconsideration of gods workes towardes sinners brought them to this peril for that it followeth in the verie same place And the Lord of hostes shal be exalted in indgemeÌ„t and our holie god shal be sanctified in iustice as if he had sayed that albeit you will not consider now gods iudgemétes and iustice amiddest the heate and pleasure of your seastinges yet shall he by excercising the same vpon you hereafter be knowen exalted and sanctified throughout the world The like discourse maketh God hym self by the same prophet to the daughter of Babylon and by her to euerie finful and sensual soule figured by that name Come downe sayeth he sitte in the dust thou daughter of Babylon thou hast said I shal be a Ladye for euer and hast not put vpon thy harte the thinges thou shouldest nor hast thou had remembraÌ„ce of thy last ende c. Now therfore harcken thou delicate daughter which dwellest so coÌ„fideÌ„tlie ther shall come vpon the an euel wherof thou shalt not know the ofspringe and a calamitie shall rushe vpoÌ„ the froÌ„ which thou shalt not be able to deliuer the. A miserie shall ouertake the vpon the suddain which thou shalt not know c. Holie Ieremie after he had weyghed with hym self what miseries for synne the prophetes Esay Amos Ozee Ioel Abdias Michaeas Nahum Sophonias and hym self all which prophetes lyued within the coÌ„passe of one huÌ„dred yeares had fortolde to be imminent vppon the world not onlie to Samaria and the ten tribes of Israel which were now alredie caried into banishmeÌ„t to the furthest partes of th' east but also to the states couÌ„tries that most florished at that tyme as by name to BabyloÌ„ Egypt Damasco Tyrus Sidon Moab and finallie to Hierusalem and Iudaea it self which he forsaw should soone after moste pittifullie be destroyed when he saw also by longe experience that nether his wordes nor the wordes and cries of th' other forenamed prophetes could anie thing moue the hartes of wicked men he brake foorth into this moste lamentable complaint Desolatione desolata est omnis terra quia nulius est qui recogitet corde The whole earth falleth into extreme ruine desolation for that there is no man which considereth depelie in his hart This complaint made good Ieremie in his dayes for compassioÌ„ of his people that ranne miserablie to perdition for want of consideratioÌ„ And the same complaint with much more reason may euerie good ChristiaÌ„ make at this tyme for th' infinite soules of such as perishe daylie by incoÌ„sideration Wherby as by a general and remedilesse inchantement manie thousand soules are brought a slepe and doe synde them selues within the gates of hell before they misdoubt any such inconuenieÌ„ce being ledde through the vale of this present life as it were blyndfolded with the veile of carelesse negligence lyke beastes to the slaghterhouse and neuer permitted to see theyr owne danger vntil it be to late to remedie the same Propterea captiuus ductus est populus meê° quia non habuit scientiam saith god by the mouth of Esaye Therfore for this cause is my people led away captiue in all bondage slauerie to perditioÌ„ for that they haue no knowledge no vnderstaÌ„ding of their owne estate no forsight of the tymes to come no consideration of their danger Herehence floweth all the miserie of my people and yet this is a mysterie that all men wil not know Will you see what a mysterie and sealed secret this is harcken then how one describeth the same and with what circumstances Furthermore saith he a certaine hydden word was spoken vnto me and mine eare as it were by stealth receiued the veines of his whyspering it was iÌ„ the horror of a vision by night when deade
of publishing their lawes and procuring authoritie to the same then to write them with their owne handes and in their life time to establishe their promulgation So Lycurgus Solon others among the Grecians Numa to the Romanes Mahomet to his Sarasins and diuers other in like maner But Iesus to shew his Diuine power in directing the penne and stile of his Euangelistes would not leaue any thing writing him self but passed from this world in simplicitie and filence whithout any further shewe or ostentatiō of his own doings meaning notwithstāding by his eternal wisdome that the prophetie of Ezechiel should be fulfilled which foresignified the being of his fowre irrefragable witnesses which daie and night without rest should preache extolle and magnifie their Lord and Maister to the worldes ende Foure then were fore-prophetied and foure as we see by Gods prouidence were prouided to fulfil the same prophetie The first and last are two Apostles that wrote as they had sene The two midle are two diseiples who registred thinges as they had vnderstoode by conference with the Apostles The first Ghospel was written by an Apostle to giue light open the waie to al the rest And the last in like maner was written by an Apostle to giue authoritie and confirmation to al the former The first was writtē in Hebrue or Iewish tongue for that Iesus actions were dóne in that countrie to th' ende that therby eyther the whole Nation might beleeue them or the obstinate impugne them The other three were written in the publique tongues of al other nations that is in the Greeke and Romane languages if it be true which diuers holde that S. Marcs Ghospel was first written in Latin They wrote their stories in diuers countries eche one remaning farre distant frō an other and yet agreed they al as we see most exactly in the verie same narration They wrote in diuers times the one after the other and yet the later did neither correct nor reprehend anie thing i the former They published their stories when infinite were aliue that knew the factes and many more that desired to impugne them They set doune in most of their particuler narrations the time the day the houre the place the village the house the persons the men the women and other the like Which circumstances the more they are in number the more easie to be refuted if they were not true Neither did they in Iurie write of thinges done in India but in the same countrie it self in Townes Cities that were publiquely knowen in Bethania and Bethsaida villages hard by Ierusalem in the Suburbes and hiles about the Citie in such a Streete at such a Gate in such a Porch of the Temple at such a fishpoole which al people in Ierusalem did euery daie beholde They published their writinges in their owne life time and preached in worde so much as in writing they had recorded They permitted the same to the iudgment and examination of al Christs church especially of the Apostles who were able to discerne euerie least thing therin contained So Marke set forth his Ghospel by the instruction and approbation of S. Peter as also did Luke by the authoritie of S. Paul They altered not their writinges afterward as other authours are wont in their later editions nor euer corrected they anie one iote of that which they had first set doune And that which neuer happened in any other writinges in the world besides nor euer Prince or Monarch was able to bring to passe for credite of his edictes or sanctions they gaue their liues for defence and iustefying of that they had written Their maner of writing is sincere and simple without al arte amplification or Rhetorical exornatiō They flatter none no not Iesus him self whom they most adore nor in confessing him to be their God and Creatour doe they conceale his infirmities of fleshe in that he was man as his hunger and thirst his being wearie how he wept his passions of feare and the like So lykewise in the Apostles that were the gouernours superiours and heads of al the rest doe thes Euangelistes dissemble hide or passe ouer no such thinges as were defects and might seeme to worldlie eies to turne to their discredites As for exāple how Christ rebuked them for their dulnes in vnderstanding how after long instruction they proposed notwithstanding verie rude and impertinent questions vnto him how Thomas would not beleeue the attestation of his fellowes how S. Ihon and S. Iames the sonnes of Zebedee ambitiouslie sollicited to haue the preheminence of sitting nearest to Christ ī his glorie Which later clause beīg set doune clearly by S. Marke while yet S. Ihon the Apostle was liuing the same was neuer denied nor taken yll by the said Apostle neither S. Markes Ghospel the lesse approued by him albeit he liued longest and wrote last of al the rest Nay which is more and greatly no doubt to be obserued thes Euangelistes were so sincere and religious in their narrations as they noted especiallie the impersections of them selues and of such other as they principally respected So S. Mathew nameth him self Mathevv the Publican And so S. Marke being Peters disciple recordeth particulerly how S. Peter thrise denied his maister S. Luke that was scholler and dependent of S. Paul maketh mention alone of the litle differences betwene Paul and Barnabas in the storie of S. Stephens death after al his narration ended he addeth a clause that in humane iudgement might haue bene left out to witt Saulus erat consentiës neci eius Saul was cōsenting culpable of Stephens death Wherby we may perceaue most perspicuouslie that as thes men were plaine sincere and simple and farre from presuming to deuise any thinge of them selues so were they religious and had scruple to passe ouer or leaue oute any thinge of the truth in fauour of them selues or of any other whosoeuer Thes mens writinges then were published receyued for vndoubted truth by all that liued in the verie same age and were pryuie to the particulers therin cōteined They were copied abrode into infinit mens handes and so conserued with all care reuerence as holie and diuine scripture They were read in churches throughout all countries and Nations expounded preached and taught by all pastours and commentaries made vpon them by holie fathers from tyme to tyme. So that no doubt can be made but that we haue the verie sa ne writinges incorrupt as th' authours left them for that it was impossible for anie enimie to corrupt so manie Copies ouer al the world without discoucrie and resiitance And the same very text wordes and sentences which from age to age the learned fathers doe alleage out of thes scriptures we fynde them now as they had them at that tyme. As for example S. Iohn that lyued longest of all th' Apostles and Euangelistes had amōge other
our selues wholy in the cōtinual exercise of good workes for augmētation of our merite and treasure in the world to come Thes then are the two partes of a good Christian life the two principal pointes wherupon we should meditate the exercises wherin we should be occupied the two legges wherupon we should walke towards our Countrie the two armes wherwith we should laye faste-hand on Godes eternal kingdome the two winges wherby we must flie and mount vp to heauē So that whosoeuer doth want any one of thes two partes albeit he had the other yet can he neuer ascende to Godes blisse no more then a bird can flie being maimed of one of her winges My meaning is that neither integritie of life is sufficiēt without good workes nor good workes auailable without a pure and vndefiled life The later is made cleare by Gods owne speeches to the people of Israel whos sacrifices oblations praiers and other such workes that were commended and commaunded by hymself he oftentimes reiected and accompted abhominable for that the presentours and exhibitours therof were men of impious and wicked conuersation The former also is apparantly shewed by Christes parable of the foolishe virgins who albeit they were Virgins and incontaminate from sinne yet because they lacked the oile of good workes to giue light in their lampes they were excluded from the mariage banquet as also that other most infortunate fellow was who wanted his wedding ornament Both thes pointes then are necessarie to a Christian mans saluation that so necessarie as the one without the other is not auailable AND FOR THE FIRST which is resisting of sinne we are commaunded by Godes holy worde to doe it manfully vigilantly and constantly And S. Paul addeth moreouer that in this resistance we ought to striue euen vnto death and to the shedding of our last blood if occasion doe require The same are we taught by diuers other Apostles and Saintes in Christes Church exhorting and instructing vs to this fight and cōbat with the flesh world deuil that entice vs to sinne For proofe wherof it shal suffice in this place to alleage thos last wordes of Iob which doe conclude his large discourse of the most dreadful power and crueltie of Leuiathā Memento belli be not vnmindeful of the warre which thou wagest with this ennimy Which warre and resistance is to be performed with such exquisite diligence and firme resolution on our behalf as it behoueth vs not only to withstand the committing of any one actual sinne but also the very consent of minde therunto For so we are commaunded expresly bevvare least at any time thou giue consent vnto any sinne Concerning which thing it is briefly to be noted that sinne may be committed either in deed or in wil alone And to this later kinde al diuines agree and proue it by S. Iames that ther are three degrees to witt Suggestion Delectation and Consent Wherof as the first is of the ennimie the second of our sensualitie the third of reason so may the first be without fault the second includeth for the most part some negligence the third conuinceth vs alwaies of iniquitie Or to vse the verie wordes of S. Gregorie the great In Suggestion is the seede of sinne in Delectation the norrishment in Consent the persection So that who soeuer doth but only yeeld consent of minde to the perfourmance of any vnlauful act so farr foorth as he would committ the same if he had time place and abilitie therunto is condemned by holy write in the guilt of that sinne as deeply as if in deed he had now actuallie committed the same So Christ him self in the matter of adulterie expresly pronounced and long before that by the mouth of Moyses he determined the like in other offenses of the people of Israel In consideration of which seuere determination it is most wonderful and dreadful to consider our selues being so negligent herein as we are what great attention watche care and feare holy Saintes of God in times past had in this point of resisting sinne and the very first motions and temptations therof In times past I saie in thos blessed daies of antiquitie when the spirite of God was yet hoate and boiling in the breastes of his deuout seruants and when recheles sensualitie had not so ouerwhelmed the world as now it hath We read of the iust and most blessed man Iob that notwithstanding all his integritie perfection of life yet did he diligently discusse and feare euery the least of his owne actions being wel assured as he protesteth that God doth not pardon such as are negligent and doe offend him therin Holy Dauid also though he were a king yet did he euery night brushe or svveepe his spiri e by diligēt examination or the very cogitations and inward motions of his hart In which exercise S. Paul that most worthie Apostle and exact obseruer of his maisters commaundemētes was so precise and careful as albeit he were assaulted with many strong and violent temptations of the flesh by Satans suggestion yet by his owne diligent resistance together with the assistance of Gods holy grace which was giuen vnto him particularly for that combat he preserued his minde so pure and vnspotted from al blot of cōsent as after the victorie obtained he durst affirme of him self that to his knowledge he was guiltie of no fault or offence For better obtaining of which victorie it is most probable that he vsed thos external helpes remedies of much fasting lōg praying paineful watchig rigourous chastising of his owne bodie which he mentioneth in his writinges To which ende appertained in like maner the same and like exercises recorded by S. Paul and other writers to haue bene vsed by the rest of the Apostles that is to saie diuers and frequent austerities and bodely mortifications therby to bring their flesh in subiection to their spirites and to make them selues more able to withstand al sinful temptations and suggestions of the aduersarie So Egisippus Eusebius and others doe make wonderful narrations of the strait diet apparrel and forme of life vsed by S. Iames the iust in whom they recorde among other thinges that with continual praying vpon his knees the skine therof was made so hard as the braune of a Camels knee The like or rather more straunge thinges doth Philo the Iewe set foorth in the life and exercises of S. Marke of his disciples that liued in Alexandria who by their exquisite seueritie in this behalf droue into admiration euen thos that were aduersaries of their religion By imitation of which first and perfect Christians in this combat of resisting sinne diuers other did afterward take in hand that strait course of life wherof we read with admiration in aunciēt writers as S. Anthonie whos life is recorded by holy Athanasius Paul and Hilarion
being only a peece of earth or claye before Now ymagine then of what sea of loue al this proceeded But yet adde further how he hath created all this magnificēt world for the and all the creatures therof to serue thee in this busines the heauens to gouerne the and to geeue the light the earth ayer and water to minister most infinite varietie of creatures for thy behoof and sustenance and of al thes hath made the Lord maister to vse them for thine auaile and benefite in his seruice Which giftes being so manifold and magnificent as they are I appeale to thine owne cōscience good Christian brother how intollerable an ingratitude it is so greatly to dishonour iniurie the giuer as to applie thes giftes to his offence which he bestowed vpon the for his seruice Next after this ensueth the benefite of thy redemption much more excellent and bountiful thē the former the effect wherof is that wheras thou hadst lost al those former giftes and benefites and hadst made thy self guiltie by sinne of eternal punishmēt and damnation wherunto the Angels were now deliuered for their sinne committed before God chose to redeeme the and not the Angels and for satisfying of thine enormous fault vouchsafed to deliuer his owne only soone to the most opprobrious death of the Crosse O Lord God what hart can possibly conceyue the greatnes of this benefite Suppose with thy self gentle Christian for better vnderstanding of this benefite that thou being a poore and abiect person vnder the dominion of some great mightie Emperour hadst with some of his principal Peres committed grieuous crimes against his Emperial Maiestie thou oftentimes and they but once and being both by law conuicted and redie to suster Iustice for the same so singulerly should the Emperours fauour extend it self in thy behalf as deliuerig ouer thos other great princes to execution for their demerites he conceyued a desire to saue and pardon thee And finding no other conuenient meanes in respect of his Iustice how to doe the same should vpon his only sonne and heire of al his Empire laie the paines shame and tormēts of death due vnto thy trespasses Tel me now if being so abiect and cōtemptible a creature thou shouldst receyue so great a grace of a mightie Emperour who had for fewer offences euen in thy sight put to death greate and glorious princes as God did thos principal Angels how wonderfully wouldest thou thincke thy self bound and beholden vnto him for the same But if further this sonne and heire of this noble Monarch refusing to speake one word for thos great princes should not only accept willingly this dishonour and punishment laid vpon him by his father for thy sake but also should offer himself therunto and craue most instantly that he might by his death make satisfaction for thine offences and not only this but also to deriue vnto thee the participatiō of his inheritāce making thee of a bondslaue heire apparant to so Puissant an Emperour coheire to him self could thy hart possibly conceyue so great a benefite were it possible that thy powers of bodie soule should not dissolue in the cogitation of so inspeakable a grace would not thy bowels burst in sunder with the vehemencie of loue towards such a benefactour Or can any mā of reason euer imagine that thou wouldest willingly for a thousand worlds offend any more so gratious a Lord And yet is this benefite of thy redemption deare brother by infinite degrees surpassing both this and al other temporal graces that mans wit can imagine in al and euery circumstance that before hath bene mentioned In the third place doe come to be considered two other benefites named vocation and Iustification The first wherof is that wherby God of his infinite depth of mercies hath called vs from infidelitie to the state of Christians and therby made vs partakers of this our redemption last mentioned which infidels are not For albeit he payed the ransome for al in general yet hath he not imparted the benefite therof to al but to such onlie as best it pleased his diuine goodnes to bestow it vpon After which grace of vocation and our acceptance therof insued immediatlie our iustification wherby we were not onlie set sree from al our sinnes committed before and from al paine and punishement dew to the same but also our soules were beutified and enriched by the infusion of his holie grace inherent accompanied with the vertues theological as faith hope and charitie with the most pretious giftes of the Holie Ghost and by this grace wee were made iust and righteous in the sight of God and entitled to the most blessed inheritance of the kingdome of heauen the worthines of which gift no tongue of man or Angels can expresse After these doe ensue a greate number of benefites together apperteining properly to such as are made the children and true frendes of God euery one wherof in it self is of most infinite price and valew Among which are in the first place to be nombred the holie Sacraments of Christs Church left vnto vs for our comfort and preseruation after we be entred into the bosome therof They being nothing els in deed but certaine sacred cōduits to cōuaie vnto vs the holie grace of God especially thos two which appertaine to al men in general I meane the holy Sacraments of penance and of the blessed bodie and blood of our Sauyour wherof the first is to purge our sowles from sin so often as she falleth the seconde to feede and comforte the same after she is purged The first is as a bathe made of Christs owne pretious bloode to washe and clēse our woundes therein the secōde as a most comfortable and riche garment to couer our soule after she is washed In the first Christ hath left with his spouse the Church al his authoritie which he hath in heauē or earth to remit sinnes in the secōd he hath left him self his owne flesh and bloode to be a pretious foode wherwith to seede and cherish our soule after her sinnes be remitted Besides al thes ther yet remaineth an other benefite which we cal the benefite of Preseruation wherby God hath kept and preserued vs from infinite dangers wherūto many others before vs haue fallen and into which our selues had fallen in like maner if gods-holie hande had not stayed vs as from heresie and infidelitie and manie other greeuous sinnes but especially frō death damnation which longe a goe by our wickednes we deserued to haue bene executed vpon vs. Wherunto maie be annexed also the most singuler benefites of godlie inspirations and admonitions wherby God hath often both knocked inwardlie at the dore of our conscience and warned vs outwardly by so many wayes and meanes as are good bookes good sermons good exhortations good companie good exāple of others a thousand other most merciful means besides which at
that he shal escape al paine or punishment For he that differred the fruites of repentance vntil the next life must be perfited in purgatorie fire this fire I tel you though it be not euerlasting yet is it passing greuous for it doth far exceede al paines that mā can suffer in this life Neuer was there founde out yet so greate a paine in flesh as that is though martyrs haue abidden straunge tormentes and many wicked mē haue suffered exceeding greate punishmentes To like effect doth S. Gregorie write of the seueritie of this punishment expounding those wordes of Dauid O Lord rebuke me not in thy surie nor correct me in thy vvrath This is as if he said saith S. Gregorie I know that after this life some must be clensed by purging fire And other must receyue sentēce of eternal damnation But because I esteeme that purgīg fire though it be transitorie to be more intolerable then al the tribulation which in this life may be suffered therfore I doe not onlie desire not to be rebuked in the furie of eternal damnatiō but also I greatlie feare to be purged in the wrath of transitorie correction Thus far S. Gregorie And I might adde a hundred like other sayinges out of the auncient holie fathers touching the extreame seueritie of this purging fire after death and of the greate feare which they had therof But that this alredy spoken may be sufficient to gyue admonishment to Catholique men that agree with thes Saints in beleef of this doctrine more carefully to looke vnto them selues for auoiding the rigour of this fier especially by thes two principal meanes of Almes-deedes and teares wherunto S. Augustine most earnestly exhorteth them in the place before alleaged wher also he frameth this notable collection We see sayeth he what men doe or may suffer in this life what racking what tearing what burning and the like and yet al this is nothing in respect of that fire Thes thinges therfore which we suffer heere are much more easie then that fire and yet you see that men wil doe any thing rather then suffer the same how much more then ought we to doe that litle which God commaundeth vs to auoide that fire which is by many degrees more grieuous This was the feeling which learned S. Augustine had in thes affaires And truly it is verie straunge and wonderful to consider how great feare and terrour holie men of auncient time conceyued at the verie cogitation of this fire and how slenderly we passe the same ouer now a daies hauing infinite more cause to feare then they had Among other that blessed deuout mā S. Bernard who lead so examplar and strict a life as the world doth know entering into contemplation of this matter brake forth into thes words ensuing O would God some man would now before hand prouide for my head abundance of water to mine eyes a fountaine of teares for so perhaps the burning fire should take no hold where running teares had clensed before And againe I tremble and shake for feare of falling into Gods hands I wolde gladlie present my self before his face alredie iudged of my self and not to be iudged thē of him Therfore I wil make a reckoning whiles I am here both of my good deedes and of my badde My euil shal be corrected with better woorkes they shal be watered with teares they shal be punished by fasting they shal be amended by sharp discipline I wil rip vp the verie bottome of my wayes workes to the ende he may finde nothing vntried at that day or not fullie discussed to his handes And then I hope in his mercie that he wil not iudge the same faults againe as he hath promised Hitherto are the wordes of S. Bernard The like great feare vttered holy S. Ambrose in thes wordes O Lord if thou reserue any thing in me to be reuenged in the next life yet I humblie beseech the that thou gyue me not vp to the power of wicked spirits whiles thou wipest away my sinnes by the paines of Purgatorie And againe in an other place I shal be searched examined as lead in this fire and I must burne vntil al the lead be melted away And if then there be found no siluer metal in me woe be vnto me for I must be thrust doune to the profoundest partes of hel or els wholie waste away as straw in the fire But if anie gold or siluer be found in me not through my workes but by grace and Christes mercie and through the ministerie of my prestoode I shal also once say surelie they that trust in the shal neuer be confounded And thus much of this temporal punishment reserued euen for the purging of Gods seruants in the life to come BVT NOVV TOVCHING the reprobate such as for their wickednesse are dessigned to eternal death we must Imagine that with them the case standeth much more hardlie for therunto may be applied that saying of our Sauiour to the good women of Hierusalem who lamented his case when he was going to his passion If they doe these things in grene vvord vvhat shal become of the drie which wordes S. Peter seemeth in some parte to expounde when he saieth If the Iudgement of God begin vvith vs vvhich are his seruants vvhat shal the end of vvickedmen be As who wold say that in al reason their ende must be intollerable For more particuler conceyuing whereof because the matter is of great importāce for al Christiās to know it shal not be perhaps amisse to consider brieflie what the holie scriptures auncient fathers of the Catholique Church directed no doubt by the holie Ghost haue reueiled vnto vs touching this punishment And first of al concerning the place it self of punishment appointed for the damned commonlie called hel the scripture in diuerse languages vsed diuerse names but al tending to expresse the grieuousnesse of torments therin to be endured As for example in the latin tongue it is called INFERNVS that is a place beneath or vnder ground as most of the olde fathers doe interprete But whether it be vnder ground or no most certaine it is that it is a place most opposit to heauen which is said to be aboue and from which lucifer was throune doune And this name is vsed to signifie the miserable deiection and hurling doune of the damned to be troden vnder the feet not onlie of almightie God but also of al good men for euer For so sayeth the scripture Beholde the day of the Lord commeth burning like a fornace and al proud and vvicked men shal be stravv to that fornace and you that feare my name shal tread them dovvne and they shal be as burnt ashes vnder the soles of your feet in that day And this shal be one of the greatest miseries that can happen to the proude and stoute potentates of the worlde to be thrown doune with
of other affaires Thes are the wordes of the Deuil louing brother Thes are the counsailes persuasions of our enemie But mine are contrarie If thou haue fallen thou maiest rise againe If thou haue bene a lost companion yet thou maiest be saued If thou haue committed fornication and adulterie in time past thou maiest be continent for the time to come If thou haue hanted playes games thou maiest drawe backe thy foot from hence forth If thou haue delighted in leud and euil companie thou maiest herafter acquaint thy self with good Thou hast free wil to chuse ether part This only is necessarie that thou beginne thy conuersion out of hand that thou repent and take in hand to reforme thy self though it be at the first but a litle Let thine eies beginne but to shed forth one teare enter into thy conscience consider thy self but indifferently examine thine actions and what they deserue lay before thy face the daie of Iudgment with the torments of hel on the one side and the ioyes of heauen on the other Repēt confesse amend thy life seeke a medicine for thy wound out of hand while thou art in this life in what state or condition soeuer thou be Yea if thou be vpon thy death-bed ready to breath out thy soule and spirit feare not to repent for that Gods mercie is not restrayned by the shortnes of time Which I speake vnto you my deare brethren not to make you hereby the more negligent but only to stirre you vp to the confidence of Gods mercie and thereby to auoyde the most dangerous gulfe of desperation Hitherto are the wordes of this holie and learned Father In which long and large discourse of his we are to note that together with most excellent encoragement which he geueth to al sinners of what state and cōdition soeuer they be in al times and seasons to confide in Gods mercie and neuer to despaire he geueth also an holsome admonishment that we should not by this confidence become more necligent in reforming our liues but rather do it out of hand without al delay or procrastinatiō Whereunto in like maner the holy father S. Augustine in a like exhortation against despaire doth endeuour most vehemently to stirre vs vp in these wordes Let no man after a hundred sinnes nor after a thousand despaire of Gods mercie but yet so let him not despaire as he seeke presently without al stay to recōcile him self to God by amendment of life least perhaps after that by custome he hath gotten a habit of sinne he be not able to deliuer him self from the snares of the Diuel albeit he would And in the very same sermon he discourseth yet further of the same matter in manner folowing Not euery man that hath sinned but he that perseuereth in sinne is hateful and abominable in the sight of God For that no man must distrust of Gods mercie towards him that wil amend and leaue his sinnes For that God him self as a most sweete comforter hath said by his Prophet that the impietie of a vvicked man shal not hurt him at vvhat day soeuer he shal turne from the same But yet this great mercie of our Lord is thē only profitable vnto vs if we delay not our conuersion nor doe multiplie sinnes vpon sinnes Which I wil declare vnto you by th' example of woundes and ruptures of our bodie by which th' infirmities also of our mind and soule may be conceaued Thus then we see if a mās foote leg or arme be broken with how great paine the same is restored to his accustomed strength But if any member of our body should be broken twise or three times or more often in one and the self same place your charitie cā imagin how hard a thing it were for that part to recouer her perfit health againe So fareth it deare brethrē in the woundes and ruptures of our soule If a man doe commit sinne once or twise and doe vnsainedly without dissimulatiō make his refuge to the medicine of perāce he doth out of hand obtaine health againe and that sometimes without any skar or blemish of the disease past But if he begin to adde sinnes vpō sinnes in such sort that the woundes of his soule doe rather putrifie within him by couering and defending them then heale by repentance and confession it is to be feared least that heauy speach of th' Apostle be fulfilled in him to whom he saith dost thou not knovv that the benignitie of God is vsed to bring thee to repentance but thou by the obdurate and irrepētant hart dost heape to thy self vvrath in the day of vengeance and of the reuelation of Gods iust iudgement Thus far S. Augustine But now deare Christian brother what can be spoken more effectually either to 〈◊〉 vs to hope and confidence in Gods mercie 〈◊〉 〈◊〉 〈◊〉 presumption in delaying our amendment thē here hath bene vttered by these noble pillars and fathers of Christes Church and most excellent instrumentes and temples of his holie Spirit The diuine wisdome of almightie God i a certaine place saith that the wordes of wise men ought to be spurres vnto vs and as it were nailes driuen into the depth of our hartes meaning thereby that we should be stirred vp and most vehemently moued when we heare such wise men as the holie Ghost there meaneth which in deede are only they that haue the knowledge and true feare of God make such exhortations vnto vs and ue vs such holsom admonishmentes as thes godlie fathers in this great affaire haue donne And how is it then deare brother that we are nothing stirred vp thereby nothing quickned nothing awaked Wel I wil conclude this whole chapter and treatise with an other exhortation and admonition of S. Augustine for that besides the graue authoritie of the mā which ought to moue vs much I thinke nothing can be spoken more excellently or more agreeing to our peculiar purpose Thus then he saith Almightie God doth neuer despise the repentance of any mā if it be offered vnto him sincerely simply nay he accepteth the same most willingly embraceth the penitent and endeuoreth to reduce him to his former state wherein he was before he fel. And that which is yet more if a man be not able to fulfil the whole order of his satisfaction yet doth not God refuse the least penance that is though it be dōne in neuer so short a space Neither doth he suffer the reward to perish of any litle conuersion And this doth the prophet Esaie seeme to me to signifie when he faith in Gods person to the people of Israel I haue contristed thee a litle for thy sinne I haue striken thee and haue turned my face from thee thou hast bene sad and hast walked in sorow and I haue cōforted thee againe These examples then of penance deare brethren we hauing before our eyes let vs not perseuer in our wickednes nor despaire
geuē vnto vs against the same they crie with S. Paul that they finde a lavv in their members repugning to the lavv of their minde which is the rebellion of concupiscence left in our flesh by original sinne but they confesse not or cōsider not with the same apostle that the grace of God by Iesus Christ shall deliuer them from the same They remember not the comfortable saying of our Saueour vnto S. Paul in the middest of his greatest temptations Sufficie tibi gratia mea My grace is sufficient to strengthen thee against them al. Thes men I say doe as Helizeus his disciple did who casting his eyes onelie vpō the number of his enemies that is vpon the huge armie of Syrians redie to assault him thought hīself lost vtterly vnable to stand in their sight vntil by the prayers of his master the holie Prophet he was permitted by God to see the Angels that stoode there present to fight on his side and then he wel perceaued that his parte was the stronger So fareth it with the weake and distrustful people who feeling and considering onlie the miseries and infirmities of their own nature wherby day lie strong tentations do rise against them doe account the batail painful and the victorie vnpossible hauing not tasted in deed nor euer proued through their own default and negligence the manifold helpes of heauenlie and spiritual succours which almightie God neuer faileth to send vnto such as are content for his sake to take this cōflict in hand S. Paul had wel tasted that ayde who hauing reckned vp al the hardest incounters and impedimentes that might be he adioineth notwithstanding Sed in his omnibus superamus propter cum qui dilexit nos But we ouercome in al these combates by his assistance that loueth vs. And then falleth he to that most wonderful protestation wherof both heauen earth and hel may stand in admiration that nether death nor life nor Angels nor other thing should be able to seperat him from Christ or to make him abandon his seruice and al this vpon the confidence of spiritual ayd frō his said Saueour wherby he sticked not to auouch that he could doe al things The Prophet Dauid also had proued the force of this assistance when he saide I did runne the vvay of thy commaundementes ô Lord vvhen thoudiddest enlarge my hart This enlargement of hart was by spiritual consolation of internal vnction wherby a mans hart drawen together by anguishe and sorow is opened and enlarged at what time Gods holie grace is powred ito it no otherwise then a drie purse is softened and enlarged by annointing it with oyle Of which diuine oyle and heauenlie comfort when this blessed seruant of God had receaued his part he confessed presentlie that he did not onlie walke the wayes of Gods commandementes with ease but also did runne them ouer with exceeding pleasure Euē as a carte wheele which creketh and complaineth vnder a smal burden when it is drie doth runne on merilie and without al noise when a litle oyle is put vnto it Which thing aptlie expresseth our state and condition who without Gods assistance are able to doe nothing but with the ayde thereof are able to conquere and ouercome al things And surelie I would gladlie aske these men that imagine the way of Gods holy law to be so hard and ful of difficultie how the prophet could say who was a man as we are I haue taken pleasure ô Lord in the vvay of thy commaundementes euen as in al the riches of the vvorld And in an other place That the same commandementes vvere more pleasant and more to be desired then any gold or pretious stone and more svveter thē hony or the hony combe By which wordes he yeeldeth to vertuous life not onely due estimation of honour and value aboue al treasures in the world but also of pleasure delite and sweetnes therby to confound al those that abandone forsake the same vpon idle pretensed and feined difficulties And if king Dauid could say thus much in the old testament and of the old law which notwithstanding was infinitlie more hard thē is the new with how much more reason may we speake it now in the time of grace when not onlie the seruice of God in it self is without al comparison more sweet and easie but also the peculier helpes and assistances of almightie God much more effectual and abundant For further declaratiō wherof I would demand of thee thou poore infortunat Christian that deceauest thie self with thes bugges and fancies of imagined difficulties whie Christ our Saueour came into this world whie tooke he our flesh vpon him whie laboured he and tooke so much paines among vs whie shed he his blood whie praied he to his father so often for vs whie appointed he the Sacramentes as conduites to deriue his most holie grace vnto vs whie sent he the Holie Ghost into the world what signifieth Ghospel or good tidings what meaneth the words Grace Mercie brought with him what importeth the comfortable name of IESVS Is not al this to deliuer vs from sinne from sinne past I say by his only death from sinne present and to come by the same death and by the assistance of his holy grace bestowed on vs more abundantlie then before Was not this one of the prīcipal effectes of Christ his comming as the prophet noted that craggie pathes should be made streight and hard vvayes plaine was not this the cause whie he indued his church with the seuen blessed giftes of the Holie Ghost and with the vertues infused to make the yoke of his seruice sweet the exercise of good life easie the walking in his commandemētes pleasant in such sort as men might now sing in tribulations haue confidence in perils securitie in afflictions and assurance of victorie in al temptations is not this the beginning midle and ende of the Ghospel were not thes the promises of the Prophetes the tydinges of the Euangelistes the preachinges of the Apostles the doctrine beleef and practise of al saincts and finallie is not this verbum abbreuiatum The word of God abbreuiated and made short wherin doe consist al the riches and treasures of our Christian profession But for that this matter is of exceeding great weight to the strēgthening of Christians in their vocation against the temptations of pusilanimitie and deiectiō which are verie ordinarie dāgerous to most mē in the world it shal not be amisse perhappes to treate discusse the same more at large in this place laying doune the particuler meanes and helpes which euerie man hath or may haue in this busines if he want not wil to vse and applie the same to his assistance and commoditie And for that the feeld is large the matters are many which doe appertaine vnto this point I haue thought conuenient for more plainesse and perspicuitie
which should haue many children crying to her at once for meate she hauing no bread at al or not sufficient to breake vnto them so the wicked man being greedilie called vpon without ceasing by almost infinit passions to yeld vnto their desires must needes be vexed and pitifullie tormēted especiallie being not able to satisfie any one of the least of their petitions An other cause of vexation in thes mē is for that thes passions of disordinate concupiscence be oftentimes contrarie the one to the other and doe demāde most opposite and contrarie thinges representing vnto vs most liuelie the confusion of Babel where one tongue spake against an other and that in diuerse and contrarie languages So we see oftentimes that the desire of honour saieth to his maister spend here but the passion of auarice saieth hold thy handes Lecherie saieth venture here But pride saieth No it may turne thee to dishonour Anger saieth reuenge thy self here but ambition saieth it is better to dissemble And finallie here is fulfilled that which the prophet saieth vidi iniquitatem contradictionem in ciuitate I haue seene iniquitie and contradictiō in the self same citie Iniquitie for that al the demandes of thes passions are most vniust for so much as they are against reason her self Contradictiō for that one contradicteth the other in their demandes From al which miseries God hath deliuered the iuste by geuing them his peace vvhich passeth al vnderstanding as the Apostle saieth and which the world can nether geue nor taste of as Christ hym self affirmeth And thus many causes may be alleaged now besides many other which I passe ouer to iustifie the veritie of our Saue ours wordes affirming that his yoke is svveet and easie to wit the assistance of grace the loue of God the light of vnderstanding the internal consolation the quiet of cōscience the confidēce therof proceeding the libertie of soule and bodie with the sweet rest and peace of our spirites both towardes God our neighbours and our selues By al which meanes helpes priuileges and singuler benefites the vertuous are assisted aboue the wicked as hath bene shewed and their way made easie light and pleasant TO AL VVHICH yet we may adioine one other great priuilege as the last but not the least comfort to them that walke vnder the yoke of Christs seruice and this is the promise and most assured expectation of reward to wit of eternal glorie and felicitie to the good and of euerlasting damnation and tormētes vnto the wicked O good God what a matter is this to comfort the one if their life were paineful and to afflict the other amiddest their greatest pleasures and swetest delectations The labourer when he thinketh of his good paye at night is encouraged to goe thorough with the heat of the day though it be painful vnto hym Two that should passe together towardes their countrie the one to receaue honour for good seruice done abrod th' other as prisoner to be arraigned of treasons committed in forraine dominions against his Soueraigne could not be alike merie in their inne vpon the way For albeit he that stood in danger should sing or make shew of courage and comfort and set a good face vpon the matter yet th' other might wel thinke that his hart had many a cold pul within hym as no doubt but al wicked men haue when they think with themselues of the life to come If Ioseph and Pharaos baker had knowē both their distinct lottes in prison to wit that on such a day one should be called furth to be made Lord of Egypt and th' other to be hanged vpon a paire of new gallowes they could hardly haue bene alike merie whiles they liued together in the time of their imprisonmēt The like may be sayed and much more truely of vertuous and wicked men in this world For when the one sorte doe but thinke vpon the day of death which to thē is to be the day of their deliuerance from this prison their hartes can not but leape for verie ioye considering what is her after to ensew vnto thē But th' other are afflicted and doe fal into melancholie and extreme desolation as oftē as mention or remembrāce of death is offered for that they are sure that it bringeth with it their eternal bane according as holy scripture saieth The vvicked mā being dead there remaineth no more hope vnto hym Wel then deare Christian brother if al thes thinges be so what should stay thee now at length to make this resolution wherunto I exhort thee wilt thou yet say notwithstanding al this that the matter is hard and the way vnpleasant or wilt thou beleeue others that tel the so albeit they know lesse of the matter then thy self Beleeue rather the word and promisse of thy Sauiour Christ which assureth thee the contrarie Beleeue the reasons before alleaged which doe proue it most euidentlie Beleeue the testimonies of them which haue experienced the matter in them selues as king Dauid S. Paul S. Iohn Euangelist and others whos testimonies I haue alleaged before cōcerning their owne proofe Beleeue many hundredes which by the holy grace of God are conuerted day lie in Christendome frō vicious life to the perfect seruice of their Lord al which doe protest that them selues haue found much more facilitie and comfort thē ether I haue said in this place or can say in the matter And for that perhaps thou mayest replie that such men as haue experiēced this in them selues are not now liuing in the place wher thou art to geue this testimonie of their owne experience I can and doe assure thee vpon my consciēce before almightie God that I haue had conserēce with no smal number of such persons my self and that to my singuler comfort in beholding the strong hand and exceeding bountifulnesse of Gods sweetnes towards them in this case Oh deare brother no tongue can expresse what I haue seene herin and yet sawe I not the least part of that which they inwardly felte But yet this may I say that they that attend in the Catholique Church to deale with soules in the holy sacrament of Confession are in deed thos of whom the prophet saieth that they vvorke in multitudes of vvaters and doe see the maruailes of God in the depth In the depth I say of mens conscieuces vttered with infinit multitudes of teares whē God toucheth the same with his holy grace Beleeue me good reader for I speake in truth before our Lord IESVS I haue seene so great and exceeding consolations in diuers great sinners after their conuersion as no hart can almost cōceaue and the hartes which receaued thē were hardlie able to-containe the same so abundātlie distilled doune that heauēlie dewe from the most liberal and bounteful hand of God And that this may not seme strange vnto thee thou must know that it is recorded of one holy man called
wrake A day and a night was I in the bottome of the sea oftentimes in iourneys in dangers of fluddes in dāgers of theeues in dangers of Iewes in dāgers of Gentiles in dangers of the citie in dāgers of wildernes in dangers of sea in dangers of false brethren in labour and trauaile in much watching in hungar and thirst in much fasting in cold and lack of clothes and besides al thes external thinges the matters that dailie doe depēd vpō me for my vniuersal care of al Churches By this we may see now whether Christs holy Apostles taught vs more by wordes then they shewed by their owne examples about the necessitie of suffering in this life Christ might haue prouided for them if he would at leastwise thinges necessarie to their bodies and not haue suffered them to come into thes great extremities of lacking clothes to their backes meate to their mouthes and houses to pat their heades in He that gaue thē authoritie to doe so manie other miracles might haue suffered them also to haue procured sufficient maintenance for their bodies which should be the first miracle that worldly men would worke if they had such authoritie Christ might haue saied to Peter when he sent him to take his tribut from out of the fishes mouth take so much more as wil suffice for your necessary expēces when you trauaile ouer foraine countries But he woulde not nor yet diminish the great afflictions which I haue shewed before though he loued them as dearely as euer he loued his owne soule Al which was done as S. Peter interpreteth to geue vs example what to folow what to looke for what to desire what to comsort our selues in amiddest the greatest of al our tribulatiōs Saint Paul vseth this as a principal consideration when he writeth thus to the Hebrewes vpon the recital of the sufferinges of other saintes before thē Wherfore we also brethren saieth he hauing so great a multitude of witnesses that haue suffered before vs let vs lay of al burdens of sinne hanging vpon vs and let vs runne by patience vnto the battaile offered vs fixing our eyes vpon the authour of our saith and fulfiller of the same IESVS who putting the ioyes of heauen before his eyes sustained patiētly the Crosse contemning the shame and confusion therof and therfore now sitteth at the right hand of the seate of God Thinke vpon him I say which sustained such a contradictiō against him self at the hādes of sinners be not wearie nether faint yee in courage For you haue not yet resisted against sinne vnto blood and you haue for gotten perhaps that comfortable saying which speaketh vnto you as vnto children My sonne doe not contemne the discipline of our Lord and be not vvearie vvhee thou art chastised of him For whom God loueth he chastiseth and he whippeth euery sonne whom he receaueth Perseuer therfore in the correctiō laied vpon you God offereth him self to you as to his children For what child is there whom the father correcteth not if you be out of correction wherof al his children are made partakers then are you bastardes not children Al correction for the present time when it is suffered seemeth vnpleasant and sorowful but yet after it bringeth foorth most quiet fruite of iustice vnto them that are exercised by it Wherfore strengthen vp your wearie handes and loosed knees make way to your feete c. That is take courage vnto you and goe forward valiantly vnder the Crosse laied vpon you This was the exhortation of this holy captaine vnto his countrie man souldiers of IESVS Christ the Iewes Saint Iames the brother of our Lord vseth an other exhortation in his Catholike epistle to al Catholikes not much different from this Be you therfore patient my brethren saith he vntil the cōming of our Lord. Beholde the husbandman expecteth for a time the fruite of the earth so pretious vnto him bearing patientlie vntil he may receaue the same in his season be you therfore patient and comfort your hartes for that the cōming of our Lord wil shortlie draw neere Be not sadde and complaine not one of an other Beholde the Iudge is euen at the gate Take the prophetes for an example of labour and patience who spake vnto vs in the name of God Beholde we account them blessed which haue suffered You haue heard of the sufferance of Iob and you haue seene Isa e that our Lord is merciful and ful of compassion I might here alleage many things more out of the scripture to this purpose for that the scripture is moste copious herein and in verie deed if it should al be melted and poured out it would yeld vs nothing els almost but touching the crosse and patient bearing of tribulatiō in this life But I must end for that this chapter groweth to long as the other did before And therfore I wil onelie for my conclusion set down the confession and most excellent exhortation of olde Mathathias in the time of the cruel persecution of Antiochus against the Iewes The storie is thus reported in the scripture At that time the officers of Antiochus said vnto Mathathias thou art a prince of greatest estate in this citie adorned with children and brethern come thou therfore first and doe the kinges commādement as other men haue done in Iuda and Ierusalem and thou and thy children shal be the kings freends and enriched with gold and siluer and many giftes frō him Wherto Mathathias answered with a loude voice if al nations should obey Antiochus to depart from the obedience of the lawes of their auncestours yet I my children and brethern wil folow the lawes of our fathers Let God be merciful vnto vs at his pleasure c. And the daies came of Mathathias his death and then he saied vnto his children Now is the time that pride is in her strength Now is the time of chastisemēt towardes vs the time of euersion indignation is come Now therfore ô Children be you zelous in the lawe of God yeld vp your liues for the testament of your fathers remember the workes of your auncestours what they haue done in their generations and so shal you receaue great glorie and eternal name Was not Abraham found faithful in time of temptation and it was reputed vnto him for iustice Ioseph in time of his distresse kept Gods commandementes and was made Lord ouer al Egypt Phinees our Father for his zeale towardes the lawe of God receaued the testament of an euerlasting presthode Iosue for that he fulfilled Gods word was made a captaine ouer al Israel Caleb for that he testified in the Church receaued an inheritance Dauid for his mercie obteined the seat of an eternal kingdome Elias for that he was zealous in zeale of the lawe was taken vp to heauen Ananias Azarias and Misael through their beleefe were deliuered from the flame of the fire Daniel for
their maister and to stir vs vp to folowe their examples Which thing the learned and deuout Father S. Iohn Chrysostome considering when he treated of the deedes of S. Peter and S. Paul in particuler breaketh furth into this speech folowing O holie and blessed Apostles of my Sauiour what thankes shal we yeld vnto you for al the labours and toiles that you haue taken for vs When I thinke of thee O Peter I fal into admiration and when I remember thee O Paul I fal besides my self and am oppressed with teares For what shal I say or what shal I think wheÌ„ I behould the afflictions that you haue suffered How many prisons haue you two sanctified how many chaines haue you adorned how many torments haue you â—usteined how many reproches haue you receaued O blessed bee those tongues of yours that haue bene such instruments of the holie Ghost and blessed be your members inbrued with blood for the loue of Christes Church You haue trulie followed your maister in al things c. Reioyce therfore thou Peter to whom it was giuen to die vpon the crosse therby to imitate thy Sauiour and triumphe thou Paul whose head was cut of with the sword for the same cause O this sword shal be to me in steade of a crowne and the nailes wherwith S. Peter was crucified shal be most pretious stones in my Diademe Thus much many things more vttereth this holie father with great feruour in admiration of the sufferings of thes blessed Apostles whose labours how much he indeuored to put in execution in his own life and how far he was made partaker of like afflictions it may appeare to him that wil reade the Ecclesiastical historie which declareth how he both liued and died in continual tribulation O deare christian brother if we had so tender harts in contemplation of thes affaires as had this holie man of God we would be of other iudgment in many things then we are We see that S. Chrysostome was thus moued with the consideration onelie of thes two Apostles trauails But how much might be said of al the rest in like maner Of S. Iames that was called the brother of IESVS and was left by him as the first bishope of Hierusalem it is writen by Egesippus that liued immediatly after his time that he being in singuler auctoritie credit for his holines and wisdome not only among al Christians but also among the whole nation of Iewes for which he was called by the name of Iames the Iust as Iosephus the Iew reporteth yet chose he a most austere and sharpe life neuer testing either wine or flesh or anointig his body with oile according to the fashion of the countrie He was so diligent and painful in continual praying vpon his knees that the skinne therof was as hard as the brayne of a camels knee And being broght forth one daie and placed vpon a pinnacle of the temple of Hierusalem in the presence of in inic people for it was on the highe feast of Easter and ther intreated by al the nobles and Magistrates of Iurie to speake some word in derogation of Christian religion with promisse of infinite honour for the same if he would yeld the runto he made choise not only to lacke that honour but also to be reuiled by the people to be throwen downe from the pinnacle wher he stood and to haue his head cleft in sunder with a staffe or instrument that diars of cloth doe vse rather then to relent one iote in professing that thing which he knew to be true This was the smal accompte that thos men made of worldly dignities and promotions when they broght with them any let or hinderance to Gods perfect seruice And this was the redy desire they haue to suffer in euery least occasion offered for their Masters honour O gentle reader how worthely said our Samour Iesvs of thes meÌ„ you are they vvho baue stood vvith me in my temptations and therfore I prepare for you a kingdome and how iustely may it be verified of vs that which the same our Sauiour in another place saith in tempore tentationis accedunt they abandone me in time of tentation BVT LET VS see now further how thes which insued and liued after the Apostles behaued themselues in this behalfe For better conceauing wherof thou hast to remember louing brother that for the space of three hundred years together after Christs departure out of this world he sent almost continual temptations that is to say continual tribulatioÌ„s afflictions persecutioÌ„s vnto his Church vpon earth except only certaine short times or breathing wherin he ment to make euident proofe of his seruantes patience and of his owne power against his enimies And wheras a litle before his departure he forwarned his disciples of thes things to come assuring them that they should haue pressures and that he sent theÌ„ forth as lambes among wolues he perfourmed the same in such sorte not long after as it may seeme that he brake open al the gates and barres of hel at once as els wher I haue noted and turned forth al the legions of suries therin conteined as most rauenous beares and lions vpon thes his lambes For in ten general most deadful persecutions which in this time by publique authoritie coÌ„maÌ„demeÌ„t were excercised it is impossible for man to recounte either the tyrannie and iniquitie of the lawes or the barbarous crueltie of the executors or the infinite multitude of the sufferers or the strange inuentions of the tormentours And albeit in thes times of trial as alwaies it falleth out ther wanted not diuers Christians as Eusebius wel noteth that writeth the storie who for loue of their own ease made shipwrak of their saluation yet without number were thos also that by contempt of the world did beare out the storme and perseuered faithful Of whom for our instruction comfort in like occurreÌ„tes some sew shal be noted in this discourse following After the death of S. Iames before mentioned the destruction of Hierusalem which was especially hastened by God for punishement of that murder as Iosephus the Iewe was of opinion Ege sippus and Eusebius doe reporte that so many of the Apostles and disciples of Christ as were then aliue gathered them selues together and ordeined bishop of HieruialeÌ„ in place of S. Iames one Simeon the soune of Cleophas which Cleophas S. Luke nameth for one of the two disciples that went to Emaus together and talked with Christ vpon the way after his resurrection S. Matthew also and S. Iohn doe make mention of MARY the wife of Cleophas which was continually in the company of the blessed Virgin-mother of our Saue our at his PassioÌ„ which MARY being mother to this Simeon and her husband Cleophas being brother to Ioseph as Egesippus holdeth SimeoÌ„ was accompted as cosine german to our Sauiour IESVS and by al
probabilite had bothe sene him and heard him in his life This man then hauing liued verie long in this his charge of bishoprike being now a hundred and twentie yeares olde was in the time of Traian the Emperor S. Iohn the Euangelist being dead a litle before accused by certaine heretiques who then first as Egisippus saith who liued in the same time beganne to shew them selues openly in the world hauing liued secretly in corners before for that al the holy Apostles and others which had heard our Sauiour speake were now dead and therfore thes heretiques deuised now what new expositions vpon scriptures liked them best And for that this man was the only or cheefe piller that stood against them for defence of the Catholique faith and apostolical traditiō at that daie they caused him coningly to be apprehended and presented before Atticus then gouern our of Iurie for the Emperour Who after many allurementes and threates vsed vnto him when by no me ās he could moue him to relent from his cōstancie in Christes seruice he caused him to be beaten with whippes and to be tormented many daies together which the old man indured with most wonderful corage in so much that Atticus being astonied saith our author that one of six skore years of age could beare so many torments commanded him finally to be nailed on a crosse as his master Christ was and so he died At the very same time liued therin Asia a man of singuler name for his holines called Ignatius disciple to the apostles by them or deined bishop of Antioche after that S. Peter had lest the same This mā being accused for his faith to the gouernour of Syria and standing constant in the confession therof was condemned by him to be torne in peeces of wild beastes But for that he was a person of great marke he was sent prisoner to Rome vnder the custodie of ten soldiars to suffer ther. And albeit thes soldiars vpon the way vsed him very discurteously and kept him straite yet founde he meanes either by speech or letters to comfort al Christians as he passed by them But especially as Eusebius noteth he inculcated two pointes to be remembred of them Primum vt haereses quae tum primò emergere caeperunt maxime praecaue ēt deinde vt apostolorū traditioni 〈◊〉 adhaerescerēt first that they should aboue al other things take heed of new opinions and heresies which then first began to creepe abroad and secōdly that they should sticke and cleane most firmely to the tradition of th' Apostles for the true vnderstanding and interpretation of scriptures that is to say they should admit no other interpretation but that which al churches by general and vniforme consent had receaued from th' apostles insinuating hereby that this should be an infallible rule to guide men by vnto the worlds ende Besides this the good man got time also and opportunitie in his iourney to write diuers epistles to sandry churches which Eusebius in his storie setteth downe And among other things either he being informed or fearing of him self that the Christians in Rome hearing of his comming would make means to the Emperour to get pardon for his life and so depriue him of martyrdome he write a most earnest letter vnto them beseeching them not to doe so Out of which letter both Eusebius and S. Hieron doe cite thes most excellent words following In this my iourny saieth he from Syria to Rome I am inforced to fight day and night with ten leopards that is with ten soldiars sent to keepe me Who the more benifites I doe bestow vpon them the worse and the more cruel they are towards me But their iniquitie is my instruction and yet hereby I am not iustified Would God I were once come to inioy thos beastes that are appointed to deuoure me I desire greatly that it may be hortly that they may be stirred vp to eate me quickly least perhapes they abstaine to touch me as they haue done from the bodies of other martyrs But if they should refuse to set vpon me I wil intise them on my self Pardon me my children for I know what is good for me Now I begine to be Christs true disciple desiring nothing that is sene in this world with mans eyes but only IESVS Christ my Sauiour Fire crosse beastes breaking of my bones quartering of my members tearing and renting of my body and al th' other tormentes that the diuel can inuent let them al come vpon me only that I may inioy my IESVS Thus far doth Eusebius cite the words of his own epistle which yet is exstant And S. Irenaeus S. Ierom doe 〈◊〉 yet further that when he came to suffer and heard the roringes of the lions redy to come forth vpon him he vsed thes words I am Gods corne and the teeth of thes wild beastes must grinde me to the ende I may be pure and good bread for Christs table He suffered saith S. Ierome in th' eleuenth yeare of Traians reigne and his reliques were carried backe againe by Christians from Rome to Antioche and ther are kept without the gate called Daphnitica Here we see the feruour of this seruant of God we see his constancie his corage his comfort in suffering And how came he deare brother to this most happie and blessed estate We heare him say of him self that novv he began to be Christes true disciple vvhen he desired nothing that mans eye can behold but only his Lord and Sauiour IESVS Christ. This burning loue then of IESVS did consume in him al other loue and affection that stayeth worldly men from like resolution He was no frende or louer of this world Heare the saying of an other light and lanterne of Gods church which liued at the very same time and suffered so one after him for the same cause and spake with him in his iourney toward Rome I meane S. Policarpus who wrote thus of Ignatius presently after his martyrdome vnto the Philippenses I beseech you brethren to yeld al obedience wher it is due and to vse al patience in your afflictions according to the example which you haue seene in Ignatius and other martyrs as also in S. Paul and the rest of the Apostles assuring your selues that thos men ranne not in vaine but in faith and iustice and therfore are gone to the place which was due vnto them being now with their Lord of whos afflictions they were made partakers in this life They were no louers of this world but they loued their maister who suffered death for our loue and rose againe for our glorification Thus far Policarpus And for that we are fallen into the mention of this rare and worthie man Policarp who albeit he sawe not Christ hī self in flesh yet did he liue most familiarly with diuers of the Apostles especially with S. Iohn Euāgelist whose domestical disciple he
put to fight with diuers wild beastes by which he was greatly torne and tormented but not slaine And then after al this he was placed naked in a chaire of burning yron and ther examined of his faith And when the smoke and lothsome stinch of his flesh that broiled offended them that stoode about him he said vnto the people ò brethren this is in deed to denoure mans flesh wherof falsly you accuse vs. And finallie the storie addeth that after thes tormentours had ended their furie ī the slaughter of so many Christiās as it was a very horrour vnto them selues to behold their bodies and bones yet were they not so satisfied But first caused the said bodies to be watched in that place for the space of six daies together vntil they were putrified to the end that Christians should not steale them away and then also doubting least some of their reliques might be reserued if they should so abandone them they burnt al to ashes caste the same into the great riuer of Rhodanus that ronneth through the citie Thes were the combates gētle reader wherby almightie God in thos daies would proue and trie his trustie seruantes Heare now an other breefe description set doune by Dionisius bishope of Alexādria of the things that he and other Christians suffered ther in his citie not long after vnder Decius the Emperour He writeth the historie to the Bishop of Antioche and the same is recorded by Eusebius I speak before God saith he his diuine Maiestie knoweth that I speak the truth c. The persecution began here against vs before the Emperors edict came forth as it were by a certaine prophesie that shortely it would insue First they began with a certaine godly woman named Quinta whō they drew by the heels about the citie vpō the pauemēt whipped her naked and finally murdered her with stones After that they came in furie vnto al our houses drew vs forth that is euery man his neighbour according as either hatred moued him or couetousnes to haue his goodes For what so euer was pretious in our houses they tooke with them and the rest they flung out into the streets This indured for diuers monethes and many noble Martyrs died in this time as Appollonia Serapion and others albeit some that were not worthie of this conflict made shipwrake of their saluation At length was published the most horrible edict of Decius against vs and then might you see that dreadful sentence of our Sauiour fulfilled that the very elect if it vvere possible should be driuen to fal For first of al thos that were rich among vs or of any great calling wherof ther were many some of them preuented the Magistrates and offered them selues voluntarily as good subiectes to fulfil the Emperours commandement Others permitted them selues as vnwilling to be drawē by the Magistrates to adore their Gods others went as allured and constrained as it were by persuasiōs of their neighbours frendes and kinsfolkes others did it secretly in their owne houses at home others went with so euil a wil and with so ilfauored a countenance to sacrifice as they were laughed at by the enimies them selues for that they had neither corage to deny it nor yet hart to doe it Others wēt openly and impudently vnto it affirming that they had neuer bene Christians in their liues al which to behold made vs remember that saing of our Sauiour hovv hard it is for a riche man to be saued Many of the poore sort followed the example of riche men some fled some were taken and caried to prison and after diuers daies were induced to forswere Christ. Others came out and began to suffer tormentes but presently fainted and denied their faith But afterward ensued the glorious spectacle of the chosen martyrs wherof the first was old Iulian that could not moue by reason of the goute yet being set vpon a camel and whipped naked through out al the streetes of Alexandria which you know is very large was afterward burned aliue After him followed Cronion Macar Alexander Heron Dioscorus Ammon Zeno Ptolomaeus Ingenes Mercuria Dionysia and others And the said Dioscorus for that he was but yet a child after a certaine time was let goe by the president hoping that he might be corrupted But he is here with me very constant and most redy to sustaine a greater conflict when God shall cal him to it Thus wrot this blessed man of God adioining many things of his own examinations and sufferings which for breuitie sake I omit onely I may not let passe that rare zeale which he shewed amiddest al thes his afflictions against Schismatiques and Heretiques as may appeare by thos wordes of his which he writeth in an epistle to Nouatus when he by new inuentions began to trouble the Church of Rome The wordes are recorded by Eusebius are thes which ensue It should haue bene thy deuty O N ouatus saith he to haue suffered al inconueniences in the world rather then to haue broken the concord of Gods Church And truely that martyrdome which is suffered for the defence of the consent and vnitie of Christs Church is no lesse but rather much more commendable in mine opinion then that which is suffered for not sacrifising to Idoles For that in the later a man suffereth martyrdome for sauing his owne soule but in the former he suffereth for sauing the whole Church And thus far of Dyonisius At the very same time with this holy mā though somewhat yonger liued the famous Prelate and martyr of God S. Cyprian who as by his owne writings appeareth and is recorded by Pontius his Deacon that liued with him and by S. Hierom S. Augustine others that ensued him not onely made many martyrs in his time by his exhortations and by his exāple in suffering but also cōcluded his own life with a most famous martirdome susteined with al ala critie for his masters sake He wrote a whole worke in exhortation to martirdome and an other of the good that commeth to Christians by suffering and many epistles to the same effect purpose especially to such as were in prisons mines banishment and persecution in which writings of his he doth most deuinely set out the dignity of this thing And in the end whē his owne time drew nere to suffer in like maner for that th' Emperours edict was determined against Christians S. Cyprian being in banishment and hauing receaued newes therof by some that he had sent for that purpose to Rome aduertised one Successus a Bishop of the whole matter and by him the rest of the brethren in Africa in thes wordes Brother Successus know you that the men whom I sent to Rome are returned and doe bring for certain that Valerian the Emperour hath writen to the Senate that al bishops preestes and deacons be executed presently c. The copy of
who was chaffe Many lost their soules saith he in this combat many got them eternal crounes The edict was executed with al rigour and fury throughout al Prouinces at once and diuers were the issues of such as came into trial But the infinit glorie of such as conquered surpassed far the infamie of such as fel. And the ennemy in the end being vtterly confounded would gladly haue seemed to haue brought that to passe which he neither did nor could For whē by force he had drawen Christians vnto the tēples of the Idols he would haue had it seeme that they came voluntarily whē men would not sacrifice he was desirous at least-wise that they should permit him to say publish that they had sacrificed others being beaten doune with clubbes vpon their knees were reported to haue kneeled of their owne wils for adoring the Godes wherof some cried opēly notwithstanding that they neither had nor euer would doe so for any torment that could be laid vpon thē But the more resolute sorte they were dealt with in al most cruel and barbarous maner without measure reason or order Wherof you may reade both many and strange examples in the eight and ninth bookes of Eusebius who wrote the things as he saw them passe and when our Sauiour permitted al thes extremities to fal vpon his Church then was the time neerest that he had determined to beautifie her in earth with greatest peace rest riches and glorie euen as he did immediatly after by conuerting Constantine to be so zelous a Christian. AND HERE NOVV doth end the storie of Eusebius which conteinēth the conflictes of the first three hundred yeares after Christes departure But the ecclesiastical writers that doe ensue after him ech man in his age doe declare that after the times of Constantine the Catholique Church inioyed not longe her temporal peace but had her exercise from time to time albeit in an other sorte then before that is to saie not by Pagans but by such as some times had bene her owne childrē a far more lothesome odious cruel and dangerous afflictiō then the former For as soone as Constantine was deade and had left the Romane Empire diuided vnto his sonnes one of them which gouerned al the east being corrupted by his wife became an Arrian By whom and other Princes infected afterward with the same heresies the Church of God susteined incredible distresses for many yeares together And then againe after al the children of Costantine were dead one Iulian that had bene brought vp in Christian religiō came to haue the whole Empire to him self and falling from Christ became an Apostata of whom Ruffinus that liued at the same time writeth thus He was a more conning persecutour then the 〈◊〉 and consequently cruel proceeding not so much by force and tormentes a by rewardes honours flatteries 〈◊〉 and deceit By which meanes he ouerthrew more soules thē if he had proceeded altogether by violence The worthie father S. Gregorie Nazianzenus writeth two large 〈◊〉 this mans doings and sheweth that in his youth both he S. Basile were acquainted with Iulian in the grammer schole At what time he saith they wel fore saw great signes of wickednes in him notwithstánding at that time he seemed verie deuout and for deuotions sake though he were a great Prince he would needes take vpon him the office of lectorship in the Catholique Church and besides that saith S. Gregorie began to build Churches also to christian Martyrs But when he came to be Emperour he washed of his baptisme with bloud and profaned his hands of purpose saith S. Gregorie wher with before he had touched the most pure vnbloudy sacrifice of the aulter by vvhich vve are made partakers of the passion and diuinitie of our Saueour After this he made an edict for the spoiling and profaning saith this Sainct of al Church-stuffe mony sacred ornaments and holy vestements that were to be had for defiling of aulters for deshonoring preestes deacons and Virgins but principally for breaking downe of Martyrs sepulchres and for the distroying their Churches In respect wherof this holy father writeth vnto him thus Thou persecutour after Herod thou traitour after Iudas thou murderer of Christ after Pilat thou ennemy of God after the Iewes dost thou not reuerence those holie sacricrifices slaine for Christ Doest thou not feare those noble champions Iohn Peter Paul and others that past thorough fier sword beastes tyrantes and what other cruelties so euer might be denounced against them with a mery hart Doest thou not feare thē to whom now are assigned so great honours and to whom festiual daies are ordeined vpon earth by whom deuils ar driuen away and disseafes are cured and whose onely bodies ar able to doe the same miracles now which their holy soules did when they were vpon earth Their bodies I say when they are handled by vs honoured yea the only apparitions and predictions the onely dropes of bloud of thes bodies doe as great miracles as the bodies them selues Thes bodies therfore doest thou not worship c Thus far S. Gregorie Naziāzene But now after the death of wicked Iulian albeit some times good Emperors were sent by God yet indured they not long but the Arriā heretiques came in gouernmēt againe so did beare the swaie for diuers ages after afflicting persecuting most extremely the Catholiks as may appeare by al the ecclesiastical writers that are extāt of that time And for a better coniecture what was done and suffered in the whole world abrod I would wish thee gentle reader but to vew that which remaineth writé of one parte only and that for the space of few years I meane of the persecution of the Arrian Vandals in Africa which began not long before S. Augustins death and indured diuers years after and is recorded in three seueral bookes by the holy man Victor bishope of Vtica that was one of the sufferers The storie is strange and most worthie the reading for that it hath very many things which set foorth the perfect forme of times that haue insued since and yet doe indure Possidius that liued with S. Augustin after writ the storie of his life reporteth in the same that when the holy man saw but the beginninges of this persecution he was wonderfully afflicted with compassion in his minde For saieth he he saw now alredy Catholique Churches destitute of their priestes sacred Virgins and others that liued continent to be dissipated and cast out the Hymnes and praises of God to haue ceased in most Churches the buildings of Churches burned the solemne seruice due vnto almightie God to be no more vsed in their proper places the diuine sacrifices and sacramentes either not to be sought for any longer or els that ther were not easily found priestes to minister the same vnto such as sought them Hitherto are the wordes of
state of Christs first Church The Comminge of the Holie Ghost and vvhat comfortes he brought vvith him Act. 2. Sueton. in vita Nero. Corn. Tac. l. 5. 〈◊〉 Tertuliā in Apolog. ad gentes The vvonderfull quicke increase of Christes Church In praesae Apolog. Th' īcrease of Christiās against nature Plutarch in Apoth Prisc. regum The proclamation of Cyrus Monarche of Media Iesus proclamation Math. 3. Ioh. 16. Math. 10. Luc. 9. Luc. 1. Math. 〈◊〉 THE. 2. Consideration OF Christs Apostes Act 2. Th' apostles Miracles Act. 3. Act. 5. 1. Cor. 15. 2. Cor. 12. Act. 9. 22. 26. The Miracls reported of th' Apostles could not be feigred Act. 16. None euer durst impugne the Miracles of our Apostles but by calumniation Mat. 12. Apud Ciryl li. 1. cōt Iulia. Aug. lib. de vera Relig. Euseb. lib. cōt Hiero. Plin. lib. 30. Nat. hist. cap. 1. Zosimus in cit Iulia. Niceph lib. 10. cap. 35. histo The successe of th' Apostles Marc. 16. Act. 14. Th' 〈◊〉 of the 〈◊〉 1. Ioh 1. S. Paul Rom. 8. Phil. 3. The ioyful andinze of th' Apostles 2. Tim. 4. 〈◊〉 Thes. 2. THE. 3. Consideration OF th' Euāgelistes Iesus lest nothing vvriten by hym seif Ezec. 1. The different qualities circumstances of the 4. Euāgelists * See Armacan l. 9. de quaest Circumstāces of truth in our Euāgelistes The publishing of our Ghospelles Hieron in catalog Script Eccles. The maner of style in our Euāgelistes Mat. 21. Marc. 2. Iohn 7. Luc. 19. Marc. 15. Iohn 10. 11. 20. Marc. 10. A special point to be obserued in our Euangelistes Mat. 10. Narc 14. Act. 15. Act. 7. No doubt but that vve haue the true vvritinges of our Euāgelistes Fuseb li. 5. hist. cap. 15. THE. 4. Consideration OF Martyrs Machab. li. 2. Mat. 5. Math. 10. Thre points to be cōsidered in our Martyrs * See the narratiō of Philaeas by shope in Affrica touching this pointe alleaged by Eusebius l. 8. hist. cap. 11. 12. The singu ler alacri tie of Chri stians in their suffe ringes Tertul. in apolog c. 1. Iesus assistance to his Martyrs THE. 5. Consideration THE subiection of spirites Soplo 2. Of the miraculous ceasinge of Oracles at Chrisis appearinge Iuuen. Saty. 6. Lucan Strab li. 9. Geograph 169 Plutar. de defectu Oracul Tvvo insufficient causes 1. Ioh. 3. Mat. 10. Tertul. in Apolog. ad gentes A most cōfident offer made by Tertulian The vvonderfull authoritie of Christians ouer spirits Lact. lib. 2. diuin Instit c. 16. Euse. l. 5. de prap Euā Sozom. l. 3. hist. ca. 18. Lucian in Alex. Porph. li. 1. cōt Christ. apud Euse. li. 5. c. 1. de prae Euāg A maruelous consession of Porphyrie A pretie storie of Plutarche Plutar. de defectu Oracul THE. 6. Consideration THE punishmēt of enimies 1. Herod Ascolonita Ioseph l. 17 antiq c. 10. lib. 1. de bel Iudai ca. 21. 2. Archilam Ioseph l. 17 antiq c. 15. l. 2. de bel Iuda c. 6. 3. Herod Antipas Ioseph l. 18 antiq c. 9. l. 2. de bel c. 8 Niceph. l. 1. cap. 20. 4. Herodias daughter 5 Herode Agrippa Act. 12. Ioseph 1. 19. antiq c. 7. Lib. 18. c. 7. The stocke of Herode soone extinguished The punishmēt of Romanes 5. Pilate 〈◊〉 lib. 7. hist. Euseb l. 2. c. 7. hist. Tertul. in Apolog. 6. Calligula 7. Nero. 8. Manie Emperous that died miserablic Euagrius Scolast l. 3. hist. ca. 41. 9. The chastisment of Hierusalem and of the Iuishe people Ioseph lib. 19. antiq li. 2. 3. de bel Iudai Philo in Flacco l. 2. de leg Cornel. Tac. lib. 12. Hovve Christ his death vvas punished vvith like circūstances vpon the Ievves Ioseph li. 5. de bel c. 8. Cap. 27. Lib. 5. 2e bel c. 28. A marueilous prouidēce of God for deliuering the Christians that vvere in Ierusalē at the tyme of the destruction Lib. 4. diuin Inst. ca. 21. Euseb. li. 3. hist. cap. 5. Niceph. c. 3. The Iuishe miseries after the destruction of Hierusalem Ioseph li. 7. de bel c. 20 21. The final desolatiō of the Iuishe Nation Oros. lib. 7. cap. 13. Ariston pel laeus in hist. Euseb. lib. 4. cap. 8. Niccph lib. 3. c. 24. * Th' Emperours name vvas Aclius Adrianus Mat. 25. THE. 7. Consideration THE fulfilling of Iesus propheties Mat. 23. Luc. 21. Luc. 19. Iesus speeches of Ierusalem Luc. 21. The circūstance of the time vvhen Iesus spake his vvordes and vvhen they vvere vvriten Luc. 19. Luc. 23. Phleg. Thralli lib. annal The testimonie of a beathē for the fulfilling of Christs propheties Orig. lib. 2. cūt Celsum sub initiū Other propheties of Iesus fulfilled to his Disciples Propheties fulfilled in the sight of Gentiles The summe of the sormer three Sections Eight reasons 1. The propheties 2. The fulfillinge 3. Gods assistance 4. Iesus doctrine 5. Iesus maner of teachinge 6. Iesus life and maner of proceedinge 7. The beginners first publishers of Christian religion 8. The present state of Ievves Osee 3. The cōclusion of the Chapter vvith an admonishement Iesus shal be also a Iudge Apud Euse. lib. 4 in vit Const. in si 1. Reg. 2. Psal. 95. Esa. 2. 13. 26. 27. 30 Iere. 30. Dan. 7. Sopho. 1. Malac. 4. Mat. 12. 13. 16. 24. 25. Mar. 13. Luc. 17. Rom. 2. 14. 1. Cor. 15. 2. Cor. 5. 1. Thess. 4. 5. 2. Thess. 1 1. Tit. 2. 2. Pet. 3. Heb. 9. Iud. 14. Apoc. 1. An illatiō vpon the premisses vvith an exhortatiō Act. 4. Th' effect of this chapter Tvvo pointes THE. 1. parte cōcerning beleefe The matters of faith and beleefe easie amōg Christians Esay 35. * The direct holie vvay of the Catholique Church Tit. 〈◊〉 * See S. August tract 1. in epist. Iohan. li. de vn Eccl. cont Petilian ca. 14. Psal. 30. Concion 2. in Psal. 30. Dan. 2. Esa. 2. Math. 5. The vvay of auoiding errour in beliefe 1. Tim. 3. Aug. tract in epist. Iohā Chri hom 4. de verb. Isai. vidi Dn̄m Dan. 2. A declaration of the fathers argument Mat. 5. 18 20. Rom. 1. Dan. 2. 1. Cor. 16. Galat. 5. 2. Thess. 2. 1. Tim. 6. 20. 2. Tim. 1. Mat. 7. Rom. 16. 2. Tim. 2. 3. Tit. 3. 2. Thess. 3 2. Ioa. 7. Apoc. 2. Aug. 〈◊〉 vera 〈◊〉 The first inuentiō of the name Catholike * See S. Hie 〈◊〉 cont Laciferian Vincen. liri l. cōt heres Aug. 〈◊〉 cp Man VVhy he that leaneth to the Church can not be deceiued Dan. 2. Math. 16. 〈◊〉 28. No Heresie euer 〈◊〉 again the Churche A secure vvaye Esa. 52. The cōclusion of the first parte Vincent lirin li cont heres Aug. cont epist. Manachaei cap. 4. lib. de vera relig cap. 7. Marke this reason of S. Austen Hieron Dialog cont Luciferian Cyprian epist. 50. ad Cornel. epis Rom. Gal. 5. Phil. 1. Tit. 3. Rom. 12. Ephes. 4. Heb. 13. 2. Cor. 10. Mat. 18. Mat. 23. * Ambros. ep 81. ad Syricium Hieron ad
was many yeares and by him made bishope of the Church of Smyrna and for that his fight and martyrdome for Christian religion ensued not longe after the death of Ignatius it shal not be amisse to speake of him also in this place The storie is set downe at large by Eusebius and others out of an Epistle writen by the Christians of the Church of Smyrna which were al present at the whole tragedie of his death the summe wherof is this that wheras at a certaine day by the commandement of the Emperour Antonius incredible and innumerable tormēts were vsed against Christiās in the citie of Smyrna diuers did beare the same out with inuincible courage to the singuler comfort of their brethren and to the great admiration of their enemies albeit one Quintus that was newly come out of Phrygia and had rashlie offered him self to the tortours before he was sought for fel shamefully the same day denied his profession Polycarpus then while thes thinges were in doing remained secretly in a house therby with other christians whether euery thing was brought to him by the brethren as soone as they were done and at length newes came that Polycarpus himself was sought for Wherat he nothing moued answered with a quiet mind and countenance that he was ready meaning in deede to expect the officers ther vntil they came for him But the christians that were present with him inforced him whether he would or no to retire him self vnto a litle village not far of where he made his abode for certaine daies whiles he was sought for in the citie During which time he did nothing els saith the storie but pray day and night and that especially for the peace and vnitie of the Church for that heresies now pubblicly begon to swarme He had a vision also which he tould vnto thos that were ther present with him signifying that he must goe to Christ by fier At length the purseuants that had sought him al about the citie came by Gods permission vnto the village where he was and therupon he sted by night vnto another whether they followed him also And ther finding two children in the street enforced the one of them by beating to discouer the house wherin he laie Comming therfore into the house and vnderstanding that he was in a chamber aboue sent for him to come downe and albeit the messenger fauouring Polycarpus shewed him a way how to escape by an other house yet he refused the same saing we haue fled inough let Gods wil be done And so comming downe with a mery countenance bid them hartely welcome and commanded the meate left in the house to be set before them beseeching them only to giue him one houres space wherin to pray vnto his Lord before he departed Which they willingly granted being much moued with his gray haires and fatherly countenance as allo cast into admiratiō with the feruour of his praiers that he made ther by him self whiles they were eating Which being ended they tooke him forthe placing him vpon an Asse and so led him towardes the citie of Smyrna very early in the morning vpon the great saboth day hauing aduertised the Magistrates before of their comming who for that cause were gathered together with al the people in the market place And to make the matter more solemne they sent forth one Herode that was prouost of the peace to mete him and fetch him in He therfore comming forth with great pompe in his coche met with Polycarpus first saluted him with great honour and reuerence causing him to come downe from the asse and to sit with him in his coche there began to flatter him saing You are a graue and wise man haue respect vnto your self what great matter man is it to say Lord Caesar or to make a sacrifice But Polycarpus held his peace and when the other went forward to vse many wordes to that purpose Polycarpus answered Syr in fine I am not to folow your counsel At which wordes he taking great disdaine thrust him headlong out of his coche and that with such violēce as he wounded pitifullie his legge in going forth But the old man making no accompt therof followed merily the soldiars that lead him And when he came to the place wher the iudges were he entred in with a mery countenance and much the more for that at the very instant when he entred ther was a cleare and lowd voice heard from heauen saying beos good corage Polycarpe bebaue thy self valiantly When he came before the high magistrate named Procōsul first ther was an insinite crie geuen out by the people against him Which being appeased the Proconsul asked him whether he were Polycarpus to which he answered yea Then said the Proconsul haue regarde vnto thy oldage Father repent desire that wicked mē may be destroied Wherat Polycarpe turned him self vnto the multitude and lifting vp his handes to heauen with a deepe sigh said ô Lord destroy or take awaie the wicked Then said the Proconsul sweare also by Caesars fortune and defie Christ. Wherto Polycarp answered I haue serued Christ now fourescore years and more and he neuer yet did me any hurt but much good and how thē can I defie my Lord king that hytherto hath so mercifully dealt with me Then vrged the Procōsul againe that he shoulde sweare by Caesars fortune Wherto th' other replied if thou name Caesars good fortune so often for oftentations sake know thou that I am a Christian which hath 〈◊〉 to doe with fortune and if thou 〈◊〉 〈◊〉 what Christian 〈◊〉 appoint a day and I wil teache the. 〈◊〉 this people quoth the Proconsul to be content with that No said Policarpe I 〈◊〉 them not worthie to be dealt withal in such a matter but to the as to a Magistrate our profession teacheth vs to haue respect and reuerence After this there passed diuers other speaches betwene them the one threatening tormentes beastes fier and sword and th' other shewing al desire and readines to susteine the same The people cried out continually that he might be torne with wild beastes But that was denied for that the beastes were wearied out vpon other martyrs before Thē cried they that he might be burned aline which Policarp hearing and remembring the vision which he had seene in the village before his apprehension fel downe of his knees and praied and soone after rising againe turned him to the people and said be ve content for you shal haue your desire for it is determined that I shal be burned aliue and a litle after the Proconsul gaue sentence for his burning When he was brought vnto the fier he put of his own apparel saith the storie but when he came to his showes he had some difficultie therin for lake of vse being neuer permitted by Christians to doe that office to him self before euery one thinking it a felicitie to be
this place Dan. 9. v. 〈◊〉 5. The exact number of vveekes froÌ„ the building of the secoÌ„d TeÌ„ple to the death of Christ. 62 Th' accoÌ„pt of Daniels vveekes The. 6. proofe The traditioÌ„s of Rabines Thalm. tract SaÌ„dr cap helec alibi Thalm. in tract Auodazara Esa. 9. v. 6. An obseruatioÌ„ of the Cabalistes Th. lm in lib Sabbath in tract Sanhedrin Esa. 7. Mat. 2. Th' obseruation of Rab. Moses Rab. Mos. Ben. Maimon ep ad Iudaeos African Rab. Iosue ben leui in Thal. tract Sanhed c. helec Esa. 66. v. 7. Christ hydeth hym self in the sea Th' obseruatioÌ„ of the Talmud Talm. tract Sanhed c. helec Rab. Iohanan Rab. Iuda Rab. Nehorai c. Ioseph l. 20 antiq cap. 6 8. lib. 6. de bello Iud. 15. lib. 7. c. 9. The. 7. proof ForebodiÌ„g Tacit. l. 21. Sueton. in vita Vesp. Ioseph de bello Iudai I. 7. c. 12. The. 8. proofe The general expectation of the people Ioh. 1. Ioh. 10. Diuers false Christes did rise in luric Act. 5. Ioseph l. 17 c. 8. l. 18. c. 1. 2. l. 20. c. 2. 6. Talm. tract Sanh cap. helec Rab. Mos. Ben. Maim in Sententiis Nicol Damascenus Ioseph 1 14 antiq c. 2. Mat. 22. Marc. 3. 12. The coÌ„clusioÌ„ of this first coÌ„sideration of the ryme THE. 2. Consideration Christ his Birthe 1. Iesus Lym. * 3. Reg. 7. Psal. 30. Esa. 11. Mat. 1. Luc. 3. * Of this matter vvri teth Iosephus l. 18. c. 1. antiq 1. Reg. 17 2. Reg. 2. Mat. 13. Luc. 6. Thal. tract SeÌ„h c. Nigmar had 2. The maner of his conception Luc. 1. Mat. 1. Augustin Lib. 4. de Trin. c. 5. l. cont Iudzos c. 5. Chrysost. in cap. 1. Luc. 3. The maner of Iesus natiuitie Esa. 7. Parthenm Rab. SimeoÌ„ Ben. Iohai in cap. 2. Gen. Rar Mos. 〈◊〉 in 〈◊〉 14 v. 12. Iere. 31. v. 22. Rab. Hacad quest 3. in E a. c. 9. Betuleins in l. de car Sibyl Clem. in recognit 4. The place appointed for the birth of the Messias Mich. 5. * Gen. 35. 48. 1. Para. 2. Psal. 131. * This he saith for that in Danites tyme Bethleem stoode nigh vnto vvoods Math. 2. Orig. cont Cels. 5. Th' Angels singinge 6. The name Iesus 4. Esd. 7. Rab. Haca in Esa. 9. Gen. 49 psal 71. 95. Note this reason 7. The coming of the three kinges Mat. 2. * Cypr. ser. de Bapt. ideÌ„ Tert. l 3. coÌ„t Marcion hillar l. 4 de Trin. los. 12. * 14. Thousad as saith the Lyturgie of the AEthiopians and Calend. Gracorum Bpiph haeret 51. Ammon Alex. in 〈◊〉 Niceph. l. 1. c. 13. Basil. ser. in nati dom Suet. in Vespas c. 4. Ioseph l. 7. de bel c. 12. Num. 24. Propheties of thinges that should fall out in Bethleem Num. 24. Psal. 71. v. 10. Iere. 31. v. 15. Gen. 35. v. 18. Philo l. de temp Macrob. l. 2 Saturnal cap. 4. Augustus speech of Herode Plin lib. 2. cap. 25. HeatheÌ„ testimonies for the Starre vvhiche guided the vvise men Origen coÌ„t Celsum Chalcid apud Marsil Ficin tract de stella Mag. Sybil. Samia apud Betul Eglog 4. Luc. 12. 7. The presentation of Iesus in HierusaleÌ„ Anna the prophetisse Simeon Thal. tract pitkei Auoth Thal. tract Ioma cap. Tereph Eccalpi 9. Christs flight into Egypt Luc. 2. Osee 11. Esa. 19. Euseb. li. 6. dem c. 20. l. 9. c. 2. 3. 4. The benifite that Egypt receaued by Christes flight vnto it THE. 3. Consideration THE LIFE Actions of Iesus Iust. in Tripho Chrys. in Iohan. Aug. l. 4. de Trinit c. 5. 1. Of S. Iolm Baptiste Ioseph l. 18 antiq ca. 7. Malac. 31 S. Iohns behauiour tovvardes Christ. Math. 3. Marc. 1. Luc. 3. 2. The preaching and doctrine of Iesus Deut. 6. Met. 2. Heathen doctrine Iuishe ceremonies Turkish Alcoran The coÌ„parison of Christs lavv vvith that of Moyses Mat. 5. Th' effect of Christs doctrine 3. The life conuersatioÌ„ of Iesus Esa. 42. Zach. 9. Porphyr li. de laud. Philos. Ioseph l. 18 antiq c. 7. 4. Of Iesus Miracles Predictions of the Messias Miracles Lact. I 4. diuina Instit. cap. 15. Thal. tract Beracoth ca. Mermathas Colin Misdrasch Coheleth cap. 1. The confession of Iesus miracles by his enimies Thalm. in tract Auoda Zara. Misdrasch Coheleth Alcoran Azoar 1. 4. 11. 13. The calling of the Apostles Iosep. li. 18. antiq c. 4 A greate Miracle The miraculous facts of Ièsus Ioh. 11. Ioseph l. 17 antiq c. 11. Math. 9. Marc. 5. Luc. 7. Ioh. 5. Mat. 8. Marc. 5. Mar. 14. Luc. 9. Luc. 14. The coÌ„clusion of this coÌ„sideratioÌ„ Ioh. 10. THE. 4. Consideration THE PassioÌ„ and Resurrection Ioseph l. 18. antiq c. 4. Christes ascendinge to HierusaleÌ„ to receaue his passion Math. 20. Marc. 8. Mat. 21. Zach. 9. Mat. 10. 16. Psal. 40. 54. 108. Esa. 50. The barbarous abusage of Iesus fortolde by prophetie Psal. 21. Christes death most plainlie fortolde Gen. 21. 22. Num. 21. Dan. 9. Zach. 12. The most vvonderful predictioÌ„ of Christ his passion by Esay Esa. 17. Christes deformitie vpon the Crosse. Christ appointed to die for our synnes Th' increase of Christs Kingdome after his resurrectioÌ„ * That is in makinge hym selfe knovveÌ„ or reucilinge the knovvledge of hym self to the vvorld The coÌ„sent of Rabynes Thal. tract Saphed c. helec Misdrasch Ruth Rab. Ioseph in I. Siph. Rab. Iacob R. Hanina in cap helec Fsay 〈◊〉 Rab. SimeoÌ„ Ben. Iohai l. b. de spc Rab. Hadars in Dan. Dan. 9. v. 27. Misdrasch Tehilim Of the Miracles that fell out in Christ his death and Passion LactaÌ„ li. 4. Diuin instit cap. 19. Mat. 17. Euseb. in Chron. An. Domi. 3. 2. Phleg. Trallian Li. 14. Chron. An. 4. Olim. 202. * See Orig. cont Cels. l. 6. Suid. in verbo Iesus Tere. in Apolog. Dionys. Areop in cp Lucian praesb apud Euseb. Of Iesus resurrection Ionas 2. Psal. 15. Osee 6. Lact. lib. 4. Inst. Diuin cap. 19. Mat. 12. 16. 17. 20. Mar. 8. 9. 10. Luc. 11. 18. Iohan. 2. Mahom. in Alcor Azoar 17. The appeariÌ„gs vvhich Iesus made after his resurrection Mat. 16. Mat. 28. 1. Cor. 15. Luc. 24. Ioa. 20. 1. Cor. 15. Ioa. 20. Ioa. 21. Mat. 28. 1. Cor. 15. Ibid. Act. 1. 1. Cor. 15. Act. 1. CircumstaÌ„ces that coÌ„fâ—me the true Resurrection of Iesus Greate improbabilitics The great change in Iesus disciples by his resurrectioÌ„ Th' examinatioÌ„ of the matter by Pilate Pylates letter to Tyberius and his proceeding thervpon Tertul. in apolog pro Christian. Egesip l. 1. hist. Euseb. l. 4. c. 21. Rutsin l. 1. c. 22. Th' opinion of the vviser sorte of Ievves touchinge Iesus resurrectioÌ„ iÌ„ that time Ioseph l. 14 antiq c. 4. Of Iesus AsceÌ„sion Act. 1. Lykelihodes of truthe The coÌ„clusion of this secoÌ„d sectioÌ„ The conteÌ„tes of this third sectioÌ„ The diuisioÌ„ of the particuler considerations insuinge THE. 〈◊〉 Consideration CHRISTES Church The