Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
father_n	holy_a	manner_n	son_n	14,262	5	5.8799	4	false

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

vpon the words of Ieremie before recited in which for that he findeth the Messias to be called Iehoua which word in hebrue is compounded of the three letters Iod and Vau and He twise repeated this doctor maketh his discourse by arte Cabalist in this maner Euen as sayeth he the letter He in Iehoua is compounded of two other letters named Daleth and Vau as appeareth by their forme so shall the Messias that is signified by this word Iehoua be made of two natures th' one diuine th' other humane And as in Iehoua there is twise He and consequentelie two Daleths and two vaus conteined therin so are there two birthes filiations or chyldehodes in Messias th' one wherby he shal be the soÌ„ne of God and th' other wherby he shal be the sonne of a virgine which Esay calleth the Prophetise And as in Iehoua the letter He is twise putt yet both Hes doe make in effect but one letter so in Messias there shal be two distinct natures and yet shall they make but one Christ. Thus playeth this Cabaliste vpon the letters of Iehoua according to the maner of their diuinitie and draweth great mysteries as ye see from letters endes In which kinde of reasoning albeit we putt no grounde or strength at all yet is it sufficient to shew that amoÌ„g th' elder Iewes it was a knoweÌ„ and confessed doctrine that Christ should be both God and man and haue two natures conioyned distinctelie in one person which is the same that we Christians doe affirme Nay I will adde further and this is greatly to be obserued that the self same auÌ„cient Iewes as some also of the later doe holde proue by scripture that christ shal be for alwayes they speake of the Messias to come the verie sonne of God verbum Dei incarnatum and the worde of God incarnate or made fleshe And for the first that he shall be the soÌ„ne of God they proue it out of diuers places alleaged by me before as for example out of Genesis wher the latine texte hath the scepter of Iuda shall not be taken avvaye vntil he come that is to be sent the Hebrue hath vntil Silo come which Silo Rabbi Kimhi proueth by a longe discourse to signifie so much as siliê° eiê° his sonne that is the sonne of God The same they proue by the place of Esay wher the Messias is called germen Iehoua the seede or sonne of Iehoua Which the Chaldaye Paraphrase turneth the Messias of Iehoua They proue the same also out of diuers Psalmes wher Christ is called plailie the sonne of God as where it is said he shall saye vnto me thou art my father c. I vvill put hym my eldest sonne more higher then all the kinges of th' earth c. Iehoua said vnto me thou art my sonne this daye haue I begotten thee c. Kisse the sonne ye kinges and iudges of the earth and happie are all they that place their hope in hym Which last words can no waye be vnderstoode of the sonne of anie man for that it is writen cursed is the man that putteth his trust in man Wherfore Rabbi Ionathan Rabbi Nathan Rabbi Selomoth Aben Ezra and others doe conclude by thes and other places which they alleage that the Messias must be the verie sonne of God And for the second pointe they goe yet further affirming this sonne to be verbum patris the word of God the father Which the forsaid Ionathan in his Chaldaye Paraphrase doth expresse in many translations as for example wher Esay sayeth Israel shal be saued in Iehoua vvith eternal saluation which Iehoua signifieth Christ as all men confesse Ionathan turneth it thus Israel shal be saued by Gods vvord So againe wher God saith by Osee I vvil saue the house of Iuda by Jehoua their God which is by Christ IonathaÌ„ traÌ„stateth it thus I vvill saue Iuda by the vvorde of their God In like maner wher Dauid writeth Iehoua said to my Lord sitt at my righte hand c. IonathaÌ„ expresseth it thus Iehoua said vnto his vvorde sit at my right hand So Rabbi Isaac Arama writing vpon Genesis expoundeth this verse of the psalme he sent his vvorde and healed them c. to be meÃ¡t of Messias that shal be Gods worde And Rabbi Simeon the chief of all the Cabalistes vpon those wordes of Iob I shall see God in my flesh gatheretn that the worde of God shall take flesh in a womans bellie So that this doctrine was nothing straunge among th' auncient Rabines For further confirmation wherof also seing the matter is of so greate importance consider what is recorded in a treatise called Zoar of highe authoritie amonge the Iewes where Rabbi Simeon that was last before alleaged citeth a place oute of olde Rabbi Ibba vpon thes wordes in Deuteronomie Iehoua our Lord is one Iehoua Which wordes the said auncient Rabbi Ibba interpreteth thus by the first Iehoua in this sentence being th' incommunicable name of God is signified sayeth he God the father prince of all thinges By the next wordes our Lorde is signified God the sonne that is fountaine of all sciences And by the second Iehoua in the same sentence is signified God the holie Ghost prooceeding of them both To all whiche is there added the word One to signifie that thes three are indiuisible But this secrete shall not be reueiled vntill the comming of Messias Hytherto are the wordes of Rabbi Ibba reported in Zohar by Rabbi SimeoÌ„ where also the said Rabbi Simeon interpreteth thes wordes of Esay Holie Holie Holie Lord God of Sabaoth in this maner Esa. by repeating three tymes holie saith he doth as much as if he had saide Holie father holie sonne and holie spirit which three holies doe make but one onlie Lord God of Sabaoth Finallte I will conclude this controuersie betwene the later Iewes and vs with th' authoritie of learned Philo who liued in the verie same tyme with Christ and was sent Embassadour twise to Rome in the behalf of his Nation in AlexaÌ„dria that is first in the. 15. yeare of Tyberius th' Emperour which was three yeares before Christes passion and the very same yeare wherin he was baptised by S. Iohn and the second tyme about eight yeares after to witt in the first of the reigne of Caligula This man that was the learnedst that euer wrote among the Iewes after the writers of holie scripture ceased made a special booke of the banishment of his countrimen where he hath this discourse insueing What tyme maye be appointed saith he for the returne home of vs baninshed Iewes it is hard to determine For by tradition we haue that we must expect the death of a high priest But of those some die quickelie and some liue longer But I am of opinioÌ„ that this high priest shal be the verie worde of God Whiche shal be

therby he vvas not iustified Of the third kinde of annotations which are both wicked impious ther might many examples be alleaged but thes few insuing shal suffise to discouer M. Bunies spirite First then page 212. as concerning the life of that holie and most wonderful man S. Antonie the first monke of AEgipt whom al antiquitie so much admired and whom S. Athanafius in writing his life so highely extolled and whos doinges S. Augustin so hartely reuerenced as he made the same a principal motiue paterne to his owne conuersion especially for that he tooke thos wordes of our Sauiour Goe and sel al thou hast and geue to the poore as spoken to him self in particuler vpon this mans conuersion I say most wonderful life M. Buny maketh this scorneful irreligious note that it may vvel be doubted vvhether he had in that place sufficient ground-vvorke of thos his doings vnles he had some other special motion besides Condemning herin not only S. Antonie but also S. Athanasius S. Hierome S. Augustine al other fathers that so highely commend S. Antonie for putting in execution thos wordes of our Sauiour To like purpose or rather more vvickedlie he maketh an other annotation page 308. vpon the most famous conuersion of S. Augustin recorded by the pen of that holy father him self to vvit that some pointes of the storie vvhich S. Augustin vvriteth are such as a man may as vvel doubt they proceeded of Sathan as of God therby to bring in question that excellent mans coÌ„uersion But of al other that annotation of his is most ridieulous and yet blasphemous wher he wil needes bring in our blessed Ladie to haue brokeÌ„ fower seueral commandemeÌ„ts forsooth at one clappe for that she defended not her sonne vpoÌ„ the Crosse. For page 369. wher I in commendation of the confessioÌ„ which the theefe made said in my booke that it was at such a time when al the world abaÌ„doned our Sauiour and the very Apostles theÌ„ selues either doubted or lost their faith of his Godhead this man noteth in the margeÌ„t that the blessed Virgin likevvise vvas by and saied nothing that vve reade of in his defence a plaine breach saieth he of the first fist sixt ninth coÌ„mandomentes A strange matter that thes men should be so desirous to skore vp make Catalogues of our Ladies sinnes which she neuer committed But let vs see with what shew of reason He saith that she brake fower commandementes at one time Let vs then examine them what they are The first commandemeÌ„t according as S. Augustine in old time Catholiques now a daies are accustomed to number them is Thou shalt haue no straÌ„ge Godes before me nor make vnto thy self any grauen Idole to adore the same The fift is Thou shalt not kil The sixt Thou shalt not commit adulterie The ninth Thou shalt not couet thy neighbours wife And this as Catholiques doe number the commandementes But according as some protestantes wil recon the same The fift is Honor thy father thy mother The sixt Thou shalt not kil The ninth Thou shalt not beare false vvitnes against thy neighbour Now theÌ„ gentle reader consider with indifferencie how in reason it may be said that the blessed Virgin the sacred mother of God for not defending her sonne vpon the Crosse against the Magistrates soldiers did breake any of thes fower commandementes that is to say did either make vnto her self any strange God or Idole or did dishonour her father and mother or did coÌ„mit murder or adulterie or did beare false witnes against her neighbour or did couet her neighbours mate whether I say it be credible that in not defending her sonne at that instant she committed any one of thes hainous mortal crimes and much more whether she coÌ„mitted fower of them together as M. Buny affirmeth Let I say the indifferent and Christian reader iudge of this accusation as also consider whether M. Buny be not worthio of a very good fee at the deuils haÌ„des for indeuoring to bring into his clawes so rich a pray as was the most excelleÌ„t pure sacred mother of our Sauiour by accusing her of fower deadlie sinnes together AND THVS much of annotations passing ouer diuers other thinges that might be examined if time and place did not prohibite But the greatest shift of al others which M. Buny hath to ridde his handes when nether changing of the wordes not putting in of pareutheses nor annotations in the margent wil cleare and pacific the matter is to strike and thrust out what so euer he misliketh whether they be my wordes or els the discourses of ancient fathers yet authorities them selues of sacred scripture For vnderstanding wherof it is to be coÌ„sidered that first generally whersoeuer he findeth the meÌ„tion of certaine thinges that please him not as of abstinence fasting chastesing the bodie penance satisfaction virginitie merit hier gayning of heauen laboring for reward or the like he commonly striketh al out together with th' Authours that treat therof or els so mangleth the same as is pitiful to behold SecoÌ„dly whatsoeuer authoritie commeth in his way which he caÌ„not mangle out it goeth without redeÌ„ption be it Father Doctor Counsel or Scripture Herof you may see exaÌ„ples Page 29. of his booke wher he thrusteth out S. Hierome and Ioannes Cassianus for that they meÌ„tioÌ„ MoÌ„kes of the primatiue Church So againe page 98. he thrusteth out S. Cyprian Possidonius for that they geue testimonie of an apparitioÌ„ which Christ our Sauiour made to a godly man at his death In like maner Page 109. he trusteth out S. Ambros S. Augustin S. Gregorie and S. Bernard together for that they persuade men by their examples to be affeard of Purgatorie Further Page 98. he striketh out S. Augustin S Gregorie and venerable Bede with their large discourses which they make concerning appatitions of certaine Angels to godlie people So againe Page 305. he thrusteth out the exaÌ„ple of S. Paul the first heremite with the authoritie of S. Hierome that wrote his life And this in hatred of Monkes and heremites After that againe Page 374. he thrusteth out S. Augustin with al that he caÌ„ alleage about satissactioÌ„ and final penance Page 60. he thrusteth out the weping fasting watching lying on the ground wearing of sack clothe and other bodilie punishmeÌ„tes that King Dauid vsed vpon him self albeit they be recorded and set downe in holie scripture Page 169. he thrustath out the exaÌ„ple of S. Paul th' Apostle how he was assisted made able by Gods holie grace to resist ouercome the temptatioÌ„s of the flash to the end by like that no man should take courage by that exaÌ„ple to fight resist thes temptations as he did Page 2. he striketh out the promisses made in scripture to virginitie chastetie golding of our selues for the kingdome of

heauen voluntarie pouertie and the like al I say he thrusteth out together with the scripture alleaged for the same And finally not to hold the reader any longer in the enumeratioÌ„ of thos thinges which he shal finde almost in euery other leafe of the booke Page 157. he thrusteth out not only S. Augustin talking of the price of heaueÌ„ and of the facilitie to gaine the same but also striketh out in like maner the very wordes of Christ him self saying the kingdome of heauen doth suffer violence men doe lay handfast vpon it by force And what may be said then gentle reader of thes meÌ„ who spare neither Fathers Doctours Prophetes Apostles nor Christ him self when they stand in the way against their foolis he herefies AND THIS of thrusting out But now if I would speake of mangling I might say much more but that this place beareth it not and therfore thous halt be content good reader to accept of one example only among infinite that might be alleaged and by this one thou maist make vnto thy self some certaine coniecture of the rest Page 367. it is handled and proued by me against the impedimeÌ„t of delay how that vvee by deferring our coÌ„uersion doe alwaies binde our selues to greater penance satisfaction afterwardes c. In which discourse M. Buny first in steed of the worde PenaÌ„ce vseth alwaies the worde repeÌ„tance as though al were one and so runneth on smoothly so long as it wil hold out And as for the worde Satisfaction for that he had no other word to put in for it he thrusteth it cleane out Then commeth he to S. Cyprian who saith that a diligint and long medicine is to be vsed to a deepe sore which wordes M. Buny admitteth and setteth downe as good and currant But the other part of the senteÌ„ce immediatly following was that our penance must be no lesse theÌ„ vvas our fault coÌ„mitted which part M. Buny striketh out of the text as also al the rest ensuing wherin S. Cyprian prescribeth that this penance must be made with teares watching wearing of hear-cloth the like which seeme to be thinges nothing pleasant to the bodie of a Minister After S. Cyprian followeth S. Augustin in the very same page affirming That it is not sufficient for a sinner to change his maners to leaue of to sinne except he make satisfaction also to God for his sinnes past by sororrful penance geuing of almes c. With which wordes M. Buny would haue nothing to doe for that they were incorrigible therfore he ' thrust theÌ„ quite out yet out of S. Hierome that in the third place insued he was content to admit thes wordes Our bodie that hath liued in many delightes must be chastised vvith affliction our long laughing must be recoÌ„penced vvith much vveping But the wordes immediatly following in the same seutence our soft linning and fine silke apparel must be changed into sharpe hear-cloth seemed to harde to this delicate doctour and therfore he thrust them quite out In the end of the ranke came graue S. Ambros affirming That vnto a great vvound a deepe long medicine in needful Which wordes M. Buay very quietly and courteously let passe But vpon th' other that immediatly followed he gaue a deade blow thrust them by head shoulders out of the booke to wit GraÌ„de seelus graÌ„deÌ„ necessariaÌ„ habet satisfactioneÌ„ A great offence requireth of necessitie a great satisfaction Now theÌ„ gentle reader what shal we thinke or say of thes meÌ„ or of their maner of dealing Haue they honest meaning trow you Haue they sidelitie Haue they a conscience Haue they respect of God or man that deale in this order Is it hard to found any new religioÌ„ or to defend it or to auouch what folie or falsaood soeuer by this maner of proceeding If thes meÌ„ had habilitie to doe what their consciences would permit theÌ„ in the world abrod what an alteration what a subuersioÌ„ what a metamorphosis would they make in al matters of antiquitie If they had to them selues the setting forth of the holy fathers doctours workes how would they loppe and circumcise the same how would they set them foorth in their Ierkins yea barehose and doubletes cutting of al other garmentes and furniture that liked theÌ„ not or were not sutable to the season of thes mens senses If thes men I say had the keeping of al antiquities of fathers Councels and scriptures that to theÌ„ selues alone in their owne custodie without the knowledge or coÌ„tradiction of any one Catholique for the space of only fiue hundred yeares together as they graunt we held theÌ„ al in our handes for a thousand what maner of bookes trow you should we finde them How currant and absolute for the protestant religioÌ„ No doubt but we should heare theÌ„ speake eueÌ„ as Iohn Caluin speaketh in al matters of controuersie or rather as that good man for the time would haue them to speake vnto whos handes the last edition of such workes should be committed And thus much shal suffice for discouerie of M. Bunies editioÌ„ of my booke now remaineth ther only a word or two to be saide of the treatise which he adioined teÌ„ding as he saith to Pacification Of M. Bunies Pacification AND first of al a man would thinke that M. Buny did take but a very strange way to pacification in offering me the greate iniurie which before hath bene shewed in his editioÌ„ But for that he pretendeth his peace to be towardes the general by labouring the aduersaries as his phrase is I shal be content to passe ouer my particuler and to examine peaceably what he saieth and how he laboreth vs to that effect But here againe at the very first enterance ther riseth a new stoppe against al vnion or pacification with vs for that he is so singulerly persuaded of the rare light and knowledge of truth which they haue alone among them selues as he dareth to pronounce That to their knovvledge God neuer yet bestovved the like on others In which asseueratioÌ„ for that he excepteth neither the fathers or doctours of the primatiue Church nor yet th' Apostles them selues whom we hoped to haue had at least wise for iudges and arbiters in making this peace what probabilitie can ther be of vnion or composition amoÌ„g vs seing that at the very first word he maketh his cause better not only then ours but also then the case and condition of any other whatsoeuer since Christes departure froÌ„ earth or before But yet this I wil let passe also as a vaunt proceeding of an humour peculier to meÌ„ of his stampe For if you goe to al the petie sectes of thes our times or of any other times that haue bene from the beginning ech one wil sing the self same song affirming euery other bodies candel to be out but only theirs And if they should not say so they were not sectes or

canst not hate thos thinges which thou hast made but doest vse mercy towards al for that they are thine And the like maner of reasoning vseth God him self when he saieth by his Prophet Ezechiel behould al soules are mine and hereupon he inferreth a litle after Numquid voluntatis meae est mors impij Can I haue the wil to damne a wicked man seing that his soule is mine created and redeemed by me as who would saie this were a case against al order and equitie And the reason of this maner of speech and argument is for that euery man naturally is enclined to loue the things that be of his owne making So we see that if a maÌ„ haue an orchard wherin be great varietie of trees and plantes yet if ther be but one of his owne peculier grafting that florisheth and prospereth wel he taketh more delite therin then in any of the rest for that it is his owne workemanship So in like maner if a man haue a vineyard of his owne planting and trimming For which respect the holy prophet Dauid finding him self and the whole kingdome of Iurie in great affliction calamitie thought no other means so forcible to draw God to compassion and commiseratioÌ„ of their case as to crie out to him in this maner Thou vvhich gouernest Israel looke tovvards vs and be atteÌ„t Thou hast brought forth a vineyard out of Egipt thou hast purged the same from Gentiles and hast planted it Thou Ã´ God of al povver turne tovvards vs looke vpon vs from heauen and visite this thy vineyard vvhich thy ovvne right hand hath planted The like maner of persuasion vsed the holy prophet Esaie to moue God when he said looke vpoÌ„ vs I beseech the Ã´ Lord vvhich are the vvorke of thine ovvne hands But aboue al other the blessed man Iob standeth as it were in argument and disputation with God about this matter saying haue not thy haÌ„ds made me haue they not framed me of clay and earth hast not thou compacted me as cheese is made of milke hast not thou knit my bones and sinowes together and couered my flesh with skinne hast not thou giuen me life and conserued my spirite with thy continual protection how soeuer thou seme to dissemble thes matters and hide them in thy hart yet I know that thou remeÌ„brest them al and are not vnmindful of them By which words this holy man signified that albeit God suffered him greatly to be tempted and afflicted in this life so farre forth as he might seme to haue forgotten him yet was he wel assured that his deuine Maiestie could not of his goodnes forsake or despise him for that he was his creature and the proper workemanship of his owne hands In which verie name of vvorkemanship holy Dauid tooke such great comfort considering that the workeman can not chuse but be louing and fauourable towards his owne work especially so excellent and bountiful a workeman as is almightie God towards a worke made as maÌ„ is to his owne shape and likenes that in al his necessities yea euen in his greatest infirmities of flesh and most grieuous offenses committed against his Maiestie he conceaueth most assured hope of mercie and pardon vpon this coÌ„sideratioÌ„ that he was his workemanship and consequentlie wel knowen to his deuine wisdome of how bricle infirme a metal he was made For thus at one time among other he reasoneth of this matter Looke how farre distant the east is from the west so farre of hath God remoued our iniquities from vs. Euen as a father doth take compassion of his owne children so doth our Lord take mercie vpon vs for that he wel knoweth the mould wherof we are made and doth remember that we are nothing els but dust In which discourse the holie Prophet maketh mention of two thinges that did assure him of Godes mercie th' one that God was his Creator and maker and therby priuie to the frailtie of his constitution nature th' other that he was his father whos propertie is to haue compassion on his children and this is a second reason more strong and forcible perhappes then the former whie euerie man maie be most assured of pardon that hartely turneth vnto almightie God considering that it hath pleased his deuine Maiestie not only to be vnto man a creatour as he is to al other thinges but also a father which is the title of the greatest loue and coniunction that nature hath left to thinges in this world Wherof a certaine philosopher said wel that no maÌ„ could conceaue the loue of a parents hart but he onlie that had a child of his owne For which respect our Sauiour IESVS to put vs in mind of this most feruent loue and therby as it were by one fire to enkendle an other within our hartes did vse often times and ordinarily to repeat this sweet name of Father in his speeches to his folowers and therupon founded diuers most excellent and comfortable dissourses as at one time when he dehorted them from ouer much care and worldlie solicitude he addeth this reason Your father in heauen knovveth that you haue need of thes thinges as who would saie he knowiÌ„g your wantes and being your father you shal not need to trouble yourselues with too great anxietie in thes matters for that a fathers hart can not but be prouideÌ„t and careful for his children The like deduction maketh he in the same place to the same effect by comparison of the birdes of the aire and other irreasonable creatures for which if God doe make saith he so aboundant prouision as al the whole world may witnesse that he doth much more careful wil he be to prouide for men that are his owne children which are more deare vnto him then any other terrestrial thing created Al which speeches and reasons of our Sauiour are deriued from the nature and propertie of a parent which can not but affect and loue his children especially such a father whom Christ calleth celestial who in this perfection of true father ly loue so farre exceedeth al earthly parents put together as in power clemencie and goodnes almightie God surpasseth the infirmitie of his feeble creatures Such a father as hath not only geuen life and being vnto his childreÌ„ but also as S. Paul saieth hath powred into their hartes the deuine spirite of his only eternal sonne stirring them vp to most assured confidence and inuincible hope in his fatherly goodnes and protection And vpon assurance of this hope haue aswel sinners as Saints from the beginning fled vnto him confidently vnder this title of paternitie and neuer were deceaued So the prophet Esaie aswel in his owne name as in the name of the sinful people of Israel doubted not to crie Thou art our father Abraham hath not knovven vs and Israel is ignorant of vs Thou o Lord art our father thou art our redeemer And to coÌ„firme

this assurance vnto vs Christ sent that most sweet and comfortable embassage vnto his disciples presentlie vpon his resurrection Goe and tel my brethren that I doe ascend vnto my father and vnto your father vnto my God and vnto your God By which two wordes of Father and God the one of loue and th' other of power the one of wil the other of abilitie he tooke away al doubt of not speeding from each man that should make recourse to this merciful Lord and Father God him self also after many threates vsed by the prophet Ieremie against the people of Israel for their sinnes in the end lest they should dispaire turneth about his talke and changeth his stile assuring them of many graces and fauours if they would returne vnto him telling the house of Israel that he had loued her from the beginning and had sought to draw her vnto him by threates to the end he might take mercy vpon her and that now he intended to build her vp againe to adorne her with ioy and exultation to gather her children from al corners of the earth to refresh them with the waters and riuers of life al this saith he quia factus sum Israeli pater for that I am become now a Father to Israel And in the same place to wicked Ephraim the head citie of the rebellious kingdome of Samaria he saith Ephraim is become my honorable sonne my delicate and dearely beloued child therefore my bovvels are moued vvith compassion vpon him and in abundance of mercy vvil I take pitie of him So much attributed God to this respect of being a father vnto Israel and Ephraim and of their being his children that for this cause only notwithstanding their infinit enormous sinnes his bowelles of endles mercie were moued with loue and compassion towardes them And thes are thos tender merciful bowelles which holie Zacharie father to S. Iohn Baptist protesteth to be in almightie God towardes mankind that had offended him Thes are thos which were in that good old father mentioned in the Gospel who being not only offended but also abandoned by his yonger sonne yet after he saw him returne home againe notwithstanding he had wasted al his thrist and substance and had weried out his bodie with wicked life he was so far of from disdaining to receaue him as he came forth to meete with him sel vpoÌ„ his neck and kissed him for ioy adorned him with new apparel and riche iewelles prouided a solemne banket for him inuited his frieÌ„des to be merie with him and showed more exultation and triumph for his returne then if he had neuer departed from him By which parable our Saueour IESVS endeuored to set forth vnto vs the incomprehensible mercie of his heauenly Father towardes sinners in which respect he is truely called by his Apostle pater misericordiarum the father of mercies For that as S. Bernard wel noteth this sea OceaÌ„ of mercies doth flow peculiarly froÌ„ the hart of a father which can not be said so properly of the gulfe and depth of his iudgementes For which cause he is called in Scripture the God of iustice and reueÌ„ge and not the Father And finally this blessed name of father in God doth import vnto vs by Godes owne testimonie al sweetenes al loue al frendship al comfort al satherly prouideÌ„ce care and protection al certaintie of fauour al assurance of grace al securitie of mercie pardon and remission of our sinnes whensoeuer vnfainedly we turne vnto him And in this point his diuine Maiestie is so foreward and vehement to geue vs assurance that being not content to set forth his loue vnto vs by the loue of a fathers hart he goeth further and protesteth vnto vs that his hart is more teÌ„der towardes vs in this behalf then the hart of any mother can be to the only child and infant of her own wombe For thus he saith to Sion which for her sinnes begaÌ„ to doubt least he had forsaken her Can the mother forget her ovvainfant or can she not be merciful to the child of her ovvne vvombe if she could yet can I not forget or reiect thee behold I haue vvritten thee in the flesh of my ovvne handes And this for so much as God is called our Father Ther remaineth yet a third consideration which more setteth forth Gods inestimable loue then any of the other demonstrations before handled And this is that he gaue the life and blood of his only begotten and eternal sonne for purchasing and redeeming vs when wee were lost a price so infinite and inexplicable as no doubt his diuine wisdome would neuer haue giuen but for a thing which he had loued aboue al measure Which our Sauiour him self that was to make the paiment doth plainly signifie and therfore also seemeth as it were to wonder at such a bargaine when he saieth in the Ghosple So dearly hath God my father loued the vvorld that he hath giuen for it his only begotten sonne In which wordes he ascribeth this most woÌ„derful dealing of his father vnto the vehemencie and exceeding aboundaÌ„ce of loue as doth also his dearest disciple and Apostle S. Sohn saing In this appeareth the great loue and charitie of God towards vs that he hath sent his only begotten sonne into the world to purchase life for vs. In this I saie is made euident his exceeding charitie that we not louing him he loued vs first and gaue his owne sonne to be a ransome for our sinnes Wherunto also the holie Apostle S. Paul agreeth admiring in like maner the excessiue loue of God in thes wordes God doth maruailouslie commend and set forth his great loue vnto vs in that we being yet sinners he gaue his sonne to the death for our redemption And in an other place framing out as at were a measure of Gods mercie by this aboundance of his loue faieth thus God who is rich in mercie thorough the exceeding loue which he bore vnto vs we being dead in sinne he reuiued vs in Christ and raised vs vp euen vnto heauen making vs to sitte doune ther with him to the ende he might declare to al ages and worldes ensuing the most abundant riches of his grace and goodnes towards vs. This was the opinion of that noble Apostle S. Paul and of al his coequals Apostles Euangelistes Disciples Saints that this worke of our redemption proceeded only from the inflamed fornace of Gods immeasurable loue And therfore to make no other conclusion her of then that which S. Paul him self doth make If God haue not spared his owne proper only begotten soone but hath geuen him vp to death for gaining vs vnto him how can it be that with him he hath not geuen vnto vs al other thinges If when we were his enemies and thought not vpon him he sent to seeke vs so diligently by such a messinger as he loued so dearly allowing

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 RepeÌ„t 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 coÌ„dition 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 procrastinatioÌ„ 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 recoÌ„cile 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 theÌ„ 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 maÌ„s 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 caÌ„ imagin how hard a thing it were for that part to recouer her perfit health againe So fareth it deare brethreÌ„ in the woundes and ruptures of our soule If a man doe commit sinne once or twise and doe vnsainedly without dissimulatioÌ„ make his refuge to the medicine of peraÌ„ce 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 vpoÌ„ 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 irrepeÌ„tant 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 ã€ˆâ—Šã€‰ vs to hope and confidence in Gods mercie ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ presumption in delaying our amendment theÌ„ 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 maÌ„ 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 maÌ„ 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 doÌ„ne 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 coÌ„forted thee againe These examples then of penance deare brethren we hauing before our eyes let vs not perseuer in our wickednes nor despaire

Peter was sent vnto him for his instruction and establishment in right faith I adioined moreouer that ther being two parts of ChristiaÌ„ diuinitie the one Theorike or speculatiue belonging principally to knowledge discours and beleefe the second called practique or actiue appertaining cheefly to action and execution the first is more easy and common then the second bicause it is more easy to know then to doe to discourse then to worke to beleeue as we ought then to liue as we should and the things that a man hath to beleeue are fewer then the things he hath to doe learned in shorter time and with lesse difficultie thÃ© the other are executed Euen as we see by experience that a breefe Cathechisme instructeth a man sufficiently in his faith but al the bookes and sermons that we can read and heare can not persuade the least part of men to performe so much in life as by their vocation is required For which cause I said that both our Saucour and his Apostles did treate much more in their speaches and writings of things to be done then of things to be known of vertuous liuing then of right beleeuing The like I saied of Holie fathers and Doctours in the Church after them as it may be sene in their homilies sermons exhortations treatises commentaries and expositions For this cause I saied also that I had chosen to say some thing of this second part of Christian diuinitie appertaining to manners and direction of life allotting to my self three principal pointes to be handled therin and to be treated in three seueral bookes The first wherof to conteine the reasons and motiues which may stir vp a Christian man to make a firme and sound resolution The secoÌ„d to prescribe the particular meanes how a man without errour may put in vre and practise his resolution made The third to declare certaine helpes and instructions wherby to be able to perseuer vnto the end The first of thes bookes was then set downe and published The secoÌ„d and third vpon necessarie causes were deferred for a time And this is the summarie of al that was writen in my former preface and Induction suppressed now by M. Buny for meere conscience sake as he protesteth Wherin notwithstanding I doe not easilie see what may be accompted either so heinous or intollerable as his scrupulous conscience should be a fraide to let the same passe vnto the readers eare except it were for that in a certaine aduertisement I desired eche Catholique to pray for our persecutours or for that perhaps in the lines before repeated I doe affirme faith and beleef to be more common and easy then vertuous life which notwithstanding I thinke many Protestants in England wil confesse to be true and wil easilie proue the same by the liues and actions of their own preachers and ministers So much then for this now let vs behold how M. Buny hath set foorth the same booke with his purgation of M. Bunis edition M. Buny hauing taken this booke into his correction as also into my Lord Archbishop of Yorke his protection geueth it this title A booke of Christian exercise c. Perused and accompanied vvith a treatise tending to pacification by Edm. Buny And vnder the title he writeth this sentence of scripture IESVS Christ yester day and to day and the same for euer The misterie why he set thes wordes ther him self alone as I thinke vnderstandeth and hard it were for other men to coniectare If he had taken the wordes immediatly following in the same sentence of S. Paul they had bene more cleare if not more also to the purpose For they ar thes Be not caried avvay vvith variable and strange doctrines But let vs permit M. Buny to folow his kinde The holie fathers that write against auncient heretiques doe note it for an old tricke of thos companions to delight them selues and deceue others with obscure places of scripture And S. Peter expresly signifieth of the same men that principally they vsed to take the said obscure sentences out of S. Paul whence this by M. Buny is also cited And this for the first page In the next page he placeth my Lord of Yorkes armes accompanied with a paire of goodly crosse keyes and a croune set ouer thÃ© Vnder which he writeth two latin verses that say thus much in English Thes armes haue bene noble in times past by ancient gentry and commendation of learning but novv they are made more noble by the honour of Peter adioined vnto them So that now as ye see it is both good doctrine and very commendable in my Lords grace of Yorke to clame both keyes croune from Peters seat which in the Byshop of Rome is made so hainous and so bitterly inueighed against daily After the armes insueth the dedication of the whole booke treating of mortification and contempt of the world vnto his good Lordship The reason of which dedication M. Buny vttereth in thes wordes For that hauing had saieth he so longe experience of the vvorld as your Lordship haue very liklihood teacheth that needes you must grovve more and more from the loue therof And it is sufficiently knovvn vnto al that hauing found this mercy your self you haue in like sort in this long course that God hath geuen you much called on others to doe the like In which wordes we see that touching the first pointe of my Lords wearines of this world M. Buny proueth it very slenderly by a bare likelihood only Albeit in the second of his Graces calling vpon others to like mortification he alleageth the commoÌ„ and sufficient knowledge of al wherunto in reason eche man must yeld And in truth I haue heard how ther want not of diuers sortes and sexes also who can witnesse by experience of my Lordes good mortification and how hotely he hath poursued them of late for such affaires and therfore no doubt but that this booke was very fitly dedicated to his Lordships protection After the epistle dedicatorie vnto my Lord ther foloweth a preface to the reader wherin M. Buny saieth That by the litle that he hath bestovvedin the studie of schole men he vvil perceaueth that this booke vvas gathered out of them vvho liuing in the corrupter time of the Church as he speaketh did most of al by that occasion treate of reformation of life vvhen as others vvere rather occupied in controuersies To which I answer that by the litle which M. Buny here vttereth he sheweth him self scarse worthy to be my Lord Archbishops chaplaine albeit to that dignitie much learning be not required for that whosoeuer shal looke vpon the homilies sermons commentaries and other workes of S. Ambrose Augustin Gregorie Maximus Bede Bernard Anselme and other that were not scholemen and shal compare the same touching exhortation and instruction to good life With the questions distinctions speculations and subtilties of Peter Lumbard

Hales Scotus Durand Iandun Capreolus and others of that profession shal easily see that in this matter ther is no comparison and consequently that M. Bunis litle studie in the scholemen is lesse then nothing at al not knowing so much as the very subiect and argument which they handle or the manner how they handle the same But al this was spoken by M. Buny for a vaine florish and to persuade his reader that as him self was very learned so al that was in this booke being taken out of Dunsies as now in England they tearme scholemen might appeare more contemptible in euery mans iudgement and so in reason stand the more subiect to M. Bunis learned censure to put out cut of mangle change pare away whatsoeuer it pleased him Yet protesteth he forsooth very solemly That he allovveth vvel of the matter in general and that he is glad that some of vs also haue taken paines in this kinde of labour and that others of our prosession are sometimes occupied in reading such bookes As who would say that this were a strange and rare matter in our behalfe either to write or reade bookes of this qualitie or argument But here I would demande of M. Buny in sincerite where or when any of his religion did either make or set forthe of them selues any one treatise of this kinde or subiect I meane of deuotion pietie and contemplation Of ours I can name infinite both of times past and present As in times past S. Bernard S. Bonauenture S. Auselme Iohn Gerson Thomas de kempis Dionisius Cathusianus and others whom no man wil deny to haue bene al of our religion For this time present the most excellent writinges of Ludouicus de Granada Diegostella Polancus Angerius and this present booke with infinite others writen in this kinde doe testifie that this argument is not strange among Catholiques but rather proper and peculier vnto them alone seing that M. Buny is not able to name one on his side from the first heretique that cuer wrote vnto this daie which of his owne accorde hath employed him self in this subiect except it were of enuie and malice to defile and corrupt an other mans labours to the end they should not worke that good effect which otherwise they would as M. Buny hath now done mine and as one Rogers an other like companion whom also he nameth hath corrupted in englishe the most excellent worke of Thomas de Kempis of the imitation of Christ striking out without conscience whatsoeuer he pleaseth whereas the same booke before was truly set forth in our natiue tongue by a Catholique An other also of the same crue hath vsed the like violence vnto the holie meditations of S. Augustin and Saint Bernard putting out and in what liked him best and making thos blessed men to speake like protestaÌ„tes against whom they were most opposite enimies The same hath M. Buny done vnto me throughout my whole booke and to most of the ancient Fathers therin named also as afterward shal be declared And this shameles shift of corrupting other mens bookes is an old occupation of heretiques from the beginning as may appeare by the often complaintes of most ancient fathers whos workes they were not ashamed to infect and corrupt whiles they were yet liuing In respect of which impudencie the holie Apostle S. Paul wel prophetied of them to his scholer Timothie that they should haue cauteriatam conscientiam a seared and yron-burned coÌ„science And againe that they should sinne wilfully and damnably in their owne knowledge and iudgement So we reade that old heretiques aduentured to corrupt not only priuate mens workes and treatises but also the holic Canons of general Councels them selues wherof therwere so many witnesses yet liuing to controle them This may appeare by the greuous complaint which holie Athanasius made in his time against the Arians for corrupting the first Nicen Councel and other fathers after him for like heretical attemptes in their times especially against the sacred text of diuine scripture in corrupting whereof al heretiques from time to time haue bene most malepert bold and impudent for shadowing their sectes with some shew of holie write And to the ende M. Buny may not here eskape and tel his reader that this was a spirit of heretiques in old time and not to be found in the protestantes of thes daies I doe referre him not only to the collections which diuers Catholiques of this age haue gathered against them touching thes attemptes but also to the testimonies confessions and accusatioÌ„s of protestantes them selues one against and other for like impudencie Especially against the Sacramentaries or thos that folowed th' opinion of Zuinglius wherof I thinke M. Buny wil not deny him self to be one whom Martin Luther the father of al protestantes doth affirme to be the most horrible corrupters of other mens bookes that euer were concluding his whole inuectiue against them with this senteÌ„ce Their opinion of the Sacrament they began vvith lies and vvith lies they do desend the same and they broch it abrode by the vvicked fraude of corrupting other mens bookes The like he saieth and much more of their corrupting the holie scriptures in diuers places But what was Martin Luther him self irreprehensible in this pointe wherin he accuseth so vehemently the Sacramentaries No truly if we beleeue Zuinglius who termeth him both A foule corruptour and horrible salsifier of Gods vvord one that folovved the Marcionistes and Arians that rased out such places of holie vvrite as vvere against them Beza accuseth Occolampadius together with al his brethren the diuines of Basile for great impietie iÌ„ abusing the sacred scriptures traslated by them The like he doth but with much more vehemencie against Castalio an other brother affirming his dealing with holie scripture to be both bold pestilent sacrilegious and ethnical Carolus Molineus was a brother also of the same blood and yet he coÌ„fesseth of Caluin That he made the text of the Gospel to leape vp and dovvne at his pleasure that he vsed violence to the same and added of his ovvne to the very sacred letter for dravving it to his purpose This same authour testifieth and crieth out of Beza quod de facto ã€ˆâ—Šã€‰ mutat that actually he is not ashamed to change in his translations the very text of holie scripture when it maketh against his purpose I might passe on further in stirring this euil sauoured sinke of heretical iniquitie discouered and moued by their owne brethren for such is alwaies the agreement of like mates were it not that the matter it self is vnfit for thes pages and the dealiag of M Buny with me in this booke shal easilie dec are their spirit and practise if nothing therin were alleaged besides Now then I come to shewe how dexterously he hath behaued him self in this edition of my booke FIRST IN A L places wher conueniently he maye he maketh

life men can see and confesse that nothing may be ether begunne prosecuted or well ended without consideratioÌ„ and yet in this greate affaire of gayning heauen or falling into hell few thinke consideration greatelie necessarie to be vsed I might stand here to shew th' infinite other effectes and commodities of consideration as that it is the watche or l'arme-bell that stirreth vp and awaketh all the powers of our minde the match or tynder that coÌ„ceyueth and nourisheth the fyar of deuotioÌ„ the belloes that enkyndleth and inflameth the same the spurre that pricketh forward to all vertuous zelous and heroical actes and the thing in deede that gyueth both light and life motion to our soule Our Faith is confirmed increased by consideration of gods workes and miracles our Hope by coÌ„sideratioÌ„ of his promisses and or the true performance therof to all them that euer trusted in hym our Charitie or loue of god by consideration of his benefites and innumerable desertes towardes vs our Humilitie by coÌ„sideratioÌ„ of his greatenesse and of our owne infirmitie Our Courage Fortitude by coÌ„teÌ„plation of his assistance in all causes for his honour our Contempte of the world by consideration of the ioyes of heauen eternall and so all other vertues both moral and deuine doe take their heate and quickening and vital spirite from consideration By th' excercise of consideratioÌ„ and meditation holy Dauid sayeth that he felt a burning fyar to flame within his breast that is the fyar of zeale the fyar of feruour in religion the fyar of deuotion the fyar of loue towardes god and his neighbour And in an other place he sayeth that by the same excercise he svvept and purged his ovvne spirit which is to be vnderstoode from the dust of this world from the dregges of synne from the coÌ„tamination and coinquination of humaine creatures for that consideration in deede is the verie fanne that seuereth and driueth away the chaffe from the corne For which cause we shall neuer reade of any holie man from the beginning of the worlde nether before Christ or after who vsed not much and familiarlie this moste blessed excercise of coÌ„sideration pondering And for the first three Patriarches it shal be sufficient to remember the custome of yonge Isaac recorded in Genesis VVhich was to goe foorth towardes night into the fieldes ad meditaÌ„dum that is to meditate consider and ponder vppon the workes and iudgementes and commaÌ„demÃ©tes of god And this he did being yet but a childe and vnmarryed far different from the custome of yong gÃ©tlemÃ© now a dayes who frequent the fieldes to follow their vanities And as litle Isaac could not haue this custome but from his father Abraham so no doubt but he taught the same to his sonne Iacob and Iacob againe to his posteritie And as for Moyses and his successor Iosue it may easelie be imagined how they vsed this excercise by the most earnest exhortations which they made therof to others in their speech and writinges The good kinges of Iuda also notwithstaÌ„ding their many great temporal affaires doe testifie of them selues coÌ„cerning this excercise as Dauid almost euery where that the commandementes of god were his daylie meditation not onlie by day and that tota die all the day per singuios dies euerie day in matutino in the morning septie in die seueÌ„ tymes a day But also he insinuateth his custome by night meditatus sum nocte cum corde meo I doe meditate by night in my harte vppon thy commaundementeso Lord signifying hereby both his watchfulnes by night when other men were a sleepe and the hartie care that he had of this exercise which we esteeme so litle Salomon also king Dauides sonne so long as he liued in the grace and fauour of god obserued this excercise of his father and exhorteth other men to haue continual and daylie cogitation in this affaire VVhich if hymself had continued still it is liklie he had neuer fallen from god by women as he did The good king Ezechias is reported to haue meditated like a doue that is in silence solitarines with hymself alone which is the true way of profitable meditation Esaye testifieth of his owne watching by night in this excercise and how he did the same with his spirite alone in the verie bowels of his harte Holy Iob maketh mention not onlie of his maner of considering but what also he coÌ„sidered what effect he found in hym self by the same First he considered as I said the wayes foot-stepes coÌ„mandemetes of god thÃ© his dreadful power to witt how no man was able to auerte or turne away his cogitation but that his sowle did what soeuer it pleased and by this sayeth he considerans eum timore sollicitor I am made sollicitous or watcheful with feare when I doe consider hym In which wordes he insinuateth two most excellent effectes of coÌ„sideratioÌ„ first the feare of god of which it is writen salutis the saurus timor Drnini the feare of God is the treasure of saluation and the second that by this feare he was made sollicitous watchfull and diligent in gods seruice of whiche the prophet Micheas saith thus I vvil tell the Ã² man vvhat is good and vvhat our Lord requireth at thie handes to witt to doe iudgement and loue mercie and to vvalke sollicitous and vvatchfull vvith thie God But Ã² thou holie and blessed man Iob did this excercise of consideration bring foorth in thee so greate feare and terror of god and so carefull watchfulnes for obseruing his coÌ„mandementes now I see well the cause why thou wrytest of thv self that thou dydste doubte and feare all thy workes and actions were they neuer so circumspect But what shall we say now a dayes most happie Sainte who do not doubt so much as our owne dissolute careles and inordinate actions who feele no terror of God at all nor doe vse anie one iote of watchfulnes in obseruing his commandementes trulie this proceedeth of nothing els but of inconsideration it proceedeth of lacke of knowledge both of god and of our selues For doubtelesse yf we knewe eyther of thes two thinges a-right as in deede neyther of them can be well vnderstoode without th other it could not be but that manie of vs would chaunge our wrong courses O merciful Lord what synful maÌ„in the world would lyue as he doth if he knew ether thee or hymself as he should doo I meane if he considered what thou arte what thou hast bene to other that lyued coÌ„tinued in synne as he doth Not without greate cause cried so often and earnestlie to the that holy Doctor of thy church for obteyninge of thes two poynctes at thie handes vt cognoscam te vt cognoscam me that I may know thee and that I may know my selfe saith he that is that

what eche tribe should attaine after his death by drawinge of lottes Againe the same Moyses forsawe and fortolde in publique hearing of all the people how in tymes to come longe after his death the Iewes should forsake God and for their synnes be cast into manie banishementes and finallie be forsaken and the Gentiles receaued in their roome as in deed it came to passe And whence trow you could he learne this but from God alone In the booke of Iosue there is a curse layed vpoÌ„ the place where Iericho stoode and vpon what soeuer person should goe about to rebuild the same to wit that in his eldest sonne he should lay the foundations and in his yongest sonne should he builde the gates therof which is to saye that before the foundations were layed and gates builded he should be punished with the death of all his children Which thing was fulfilled almost fiue hundred yeares after in one Hiel who presumed vnder wicked kinge Achab to rebuild Iericho againe and was terrified from the same by the suddaine death of Abiram and Segub his children as the booke of kinges reportech according to the vvorde of our Lord vvhich he had spoken in the hande of Iosue the fonne of Nun And since that tyme to this no man ether Iewe or GeÌ„tile hath taken vpon hym to raise againe the said Citie albeit the situation be most pleasant as by relation of Stories and Geographers appeareth In the third booke of kinges it is recorded that when Ieroboam had withdrawen ten tribes from th' obedience of Roboam kinge of Iuda to th' ende they might neuer haue occasion to revnite theÌ„ selues againe to Iuda by their goinge to sacrifice in Ierusalem as by the law they were appointed he builded for them a goodlie gorgeous highe Aulter in Bethel and there coÌ„manded them to doe their deuotions And when he was one day thero present hymself and offering his incense vpon the said Aulter and all the people lookinge on there came a man of God sayeth the scripture and stoode before the Aulter and cried out aloude and spake thes wordes O Aulter Aulter this sayeth our Lorde behold a childe shal be borne of the hovvse of Dauid vvhose name shal be Iosias and he shal sacrifice vpon thee thes idolatrous priestes that novv burne francomsense vpon the and he shal burne the bones of men vpon thee Thus spake that man of God in the presence and hearinge of all the people more then three hundred yeares before Iosias was borne and it was registred prosentelie according to the manner of that tyme which I haue noted before and with the same were registred also the miracles which happened about that fact as that the Aulter clefte in two vpoÌ„ the mans wordes and Ieroboam extendinge owt his hande to apprehend hym lost presentelie the vse and feeling therof vntill it was restored againe by the said holie mans prayers who notwithstanding for that he disobeyed Gods commandement in his returne and dyd eate with a prophet of Samar a which was forbidden hym he was slaine in his way homeward by a Lion and his bodie was brought backe againe buried in Bethel nigh the said Aulter amongest the sepulchers of those idolatrous preestes of that place but yet with a superscription vpon his tombe conteining his name and what had happened There passed three hundred yeares and Iosias was borne and came to reigne in Iuda And one daye coÌ„ming to Bethel to ouerthrow the Aulter and to destroye the sepulchers of those idolitrous priestes that had bene buried i that place wheÌ„ he began to breake their tombes he fownde by chance the sepulcher of the said man of God with the superscription vpon it By which superscription and by relation of the citizeÌ„s of Bethel when he perceaued that it was the sepalcher of hym that had fortolde his byrth his name and his doinges so manie hundred years before he was borne he lett the same stande vntouched as the fowerth booke of kinges doth declare Now consider whether among anie people in the world but onlie amonge the Iewes ther were euer anie such prophetie so certaine so particuler so longe fortolde before the tyme and so exactelie fulfilled But yet the holie scriptures are full of the lyke and tyme permitteth me onlie to touch some few of the principal Esay the prophet is wonderful in fortelling the mysteries and actes of the Messias his natiuitie his life and all the particulers that happened in his passioÌ„ In so much that S. Ierome sayeth he may seeme rather to write a storie of deedes past then a prophetie of euentes to come But yet among other thinges it is to be noted that he liuing in a peaceable and prosperous tyme in Iuda when the Iewes were in amitie and greate securitie with the BabyloniaÌ„s he forsawe and fortolde the destruction of Ierusalem by the said Babylonians and the greeuous captiuitie of Iewes vnder them as also the destruction of Babylon againe by Cyrus kinge of Persia whose expresse name and greatnes he published in writing almost two hundred yeares before he was borne saying in the person of God First to Ezechias king of Iuda that reioysed in the frindshippe he had with Babylon behold the dayes shall come vvhen all that thou and thye fathers haue layed up shall be caried avvay to Babylon and thy children shal be eunuches in the king of Babylons Palace And next to BabyloÌ„ he said the destruction of Babylon vvhich Esay the sonne of Amos savve c. houle crie for that the day of our Lorde is at hande c. And thirdlie to Cyrus not yet borne who was preordained to destroye the same and to restore the people from banishemeÌ„t to rebuild the temple in IerusaleÌ„ he sayeth thus I say to Cyrus thou art my shepheard and thou shalt fulfill all my vvill I say to Ierusalem thou shalt be builded againe I say to the temple thou shalt be founded again This sayeth our Lord to my amointed Cyrus I vvill goe before thee vvill humble the glorious people of the earthe in thy presence I vvill breake their brasen gates crushe in peeces their yron barres for my seruant Iacobs sake haue I called thee by thie Name and haue armed the vvher as thou knovvest not me Can anie thing be more clearlie or miraculouslie spoken in the world then to name a heathÃ© not yet borne that should conquerre so stronge a Monarchie as Babylon was at this tyme should builde againe the temple of Ierusalem which others of his owne religioÌ„ had destroyed before hym what cause what reason what lykeliehode could be of this yet Esay speaketh it so confidentelie as he sayeth that he savve it and he nameth two witnesses therof that is Vrias and Zacharias that were not borne in manie yeares after saying and I tooke vnto me tvvo faithful vvitnesses Vrias the prieste and Zacharias

finallie we may consider that Constantine was the first publique Christian Emperour and liued within 300. years after Christ wheÌ„ the recordes of the RomaÌ„s were yet whole to be seene He was a religious wise and graue Emperour and therfore would neuer haue bestowed so muche labour to confirme suche a thing at such a tyme to such an audieÌ„ce had not the matter bene of singuler importance And thus much of the second pointe touchinge prophetes among Gentiles There remaineth onlie a worde or two to be spokeÌ„ of the thirde which is of the confession of deuils and Oracles concerning Christs comminge especiallie wheÌ„ the tyme of his appearance drew neare and that they begaÌ„ to forefeele his power and vertue Wherin as I might alleage diuers examples recorded by the Gentiles them selues so for that I haue bene somewhat longe in the former pointes and shall haue occasion to saye more of this matter in an other place hereafter I will touche onlie here two oracles of Apollo concerninge this matter Th' one wherof was to a priest of his owne that demaunded hym of true religion and of God to whom he answered thus in greeke Ã´ thou unhappie priest vvhy doest thou aske me of God that is the father of all thinges and of this most renoumed kynges deare and onlie sonne and of the spirit that conteineth all c. Alas that spirit vvill inforce me shortelie to leaue this habitation and place of oracles Th' other oracle was to Augustus Gaesar euen about the verie tyme that Christ was redy to appeare in flesh For where as the said Emperour now drawinge into age would needes goe to Delphos and there learne of Apollo who should reigne after hym what should become of thinges wheÌ„ he was dead Apollo would not answere for a greate space notwithstanding Augustus had bene verie liberal in making the greate sacrifice called Hecatombe But in th' ende when th' Emperour began to iterate his sacrifice againe and to be instant for an answer Apollo as it were inforced vttered thes straunge wordes vnto hym An Hebrue childe that ruleth ouer the blessed Gods commaundeth me to leaue this habitation and oute of hand to gett me to hel But yet doe you'departe in silence from our Aulters Thus much was Apollo inforced to vtter of his owne miserie and of the coÌ„ming of th' Ebrue boye that should putt hym to banishment But yet the deceptful spirit to holde still his credire would not haue the matter reueiled to many Wherupon Augustus falling into a greate musinge with hym self what this answer might importe returned to Rome and builded there an Aulter in the Capitole with this latine inscription as Nicephorus affirmeth Ara primogeniti Dei Th' Aulter of Godes first begotten sonne Thus then haue I declared how that the coÌ„ming of Gods soÌ„ne into the world was for tolde both to Iewe and Gentile by all meanes that possiblie in reason might be deuised that is by propheties signes figures ceremonies tradition and by the confession of deuils them selues Nor onlie that his comming was fortold but also why and for what cause he was to come that is to be a Saueour of the world to die for sinne to ordeine a new law and more perfect common wealth How also he was to come to witt in mans fleshe in likenes of sinne in pouertie humilitie The tyme likewise of his appearance was foresignified together with the maner of his birth life actions death resurrection and ascensioÌ„ And finallie nothing can be more desired for the fore knowledge of anie one thing to come then was deliuered vttered coÌ„cerniÌ„g the Messias before Christ or Christians were talked of in the world Now theÌ„ remaineth it to consider examine whether thes particularities fortolde so loÌ„g agoe of the Messias to come doe agree in Iesus whom we acknowledge for the true Messias And this shall be the subiect argument of all the rest of our speeche in this chapter Hovv the former predictions vvere fulfilled in Iesus at his being vpon earth Sect. 2. ALbeit in the pointes before recited which are to be fulfilled in the Messias at his comming we haue some controuersie and disagreemeÌ„t with the Iewe as hath bene shewed yet our principal contention in them all is with the Gentile and heathen that beleeueth no scriptures For that in diuers of the fornamed articles the Iewe standeth with vs and for vs offereth his life in defence therof as farre foorth as if he were a ChristiaÌ„ In so much that the GeÌ„tile ofteÌ„ times is inforced to maruaile when he seeth a people so extremelie bent against an other as the Iewes are against ChristiaÌ„s and yet to stand so peremptorilie in defence of thos verie principles which are the proper causes of their disagreement But hereunto the Iew maketh answer that his disagreement from vs is in th' application of thos principles For that in no wise he will allowe that they were or may bee verified in Iesus And herein he standeth against vs much more obstinatelie then doth the Gentile For that the Gentile as soone as he commeth once to vnderstande and beleeue the propheties of scripture he maketh no doubt or difficultie in th' application thereof for that he seeth the same most euidentelie fulfilled in our Saueour Which is the cause that fewe or no Gentiles since Christs appearance haue come to be Iewes but that presentelie also they passed ouer to be Christians But the Iewe by no meanes wil be moued to yeeld albeit he haue neither scripture nor reason nor probabilitie for his defence Which among other thinges is a verie great argument to proue that Iesus was the true Messias in deed seing that among the markes of the true Messias set downe by Gods Prophetes this was one that he should be refused by the Iuishe Nation Herehence are those wordes of the Holie Ghost so longe before vttered The stone vvhich the builders refused is made the head stone of the corner this is donne by God and is maruailous in our eyes Hence is that great complainte of Esay touching th' incredulitie obstinacie of this people against their Messias at his comming which Moyses also longe before Esay expressed most effectuallie It maketh then not a litle for our cause gentle reader that the Iuishe Nation is so wilfullie bent against vs and that they refused Christ so peremptorilie at his being among them For whom so euer that Nation should receyue and acknowledge it were a great argument by scripture that he were not in deede the true Messias But yet to demonstrate ã€ˆâ—Šã€‰ worlde how litle shew of reason they haue in standing thus against their owne saluation and in refusing Iesus as they doe I will in as great breuitie as I may runne ouer the chief pointes that passed at his being vpon earth and therby examine by the testimonies of his greatest enimies whether the forsaid propheties and all other

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

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 ostentatioÌ„ of his own doings meaning notwithstaÌ„ding 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 writteÌ„ in Hebrue or Iewish tongue for that Iesus actions were dÃ³ne 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 froÌ„ 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 exornatioÌ„ 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 exaÌ„ple 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 iÌ„ his glorie Which later clause beiÌ„g 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 consentiÃ«s neci eius Saul was coÌ„senting 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 coÌ„teined 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 amoÌ„ge other

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 coÌ„trouersies 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 leÌ„gth wherof this place is not capable as also for that of purpose I doe auoide al dealing with matters of controuersie within the coÌ„passe 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 foundatioÌ„ 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 saluatioÌ„ as he doth leaue vs in this life without most sure certaine and cleare euidencie in this matter and consequeÌ„tly we must imagine that all our errours coÌ„mitted 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 coÌ„ming of Christ in signes and miracles as also the multitude of GeÌ„tiles that should imbrace his doctrine together with the ioye and exultation of their coÌ„uersion he forsheweth presentlie the woÌ„derful prouidence of God also in prouidinge for Christians so manifest a waye of directioÌ„ 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 euideÌ„t should the waye for trial therof be made Here hence it is that S. Paul pronounceth so peremptorilie of a conteÌ„tious 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 HereheÌ„ce 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 theÌ„ 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 emineÌ„t 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 maÌ„ 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 coÌ„tinuinge by succession vnto the worldes ende In which Church whosoeuer remaineth beleeueth al thinges that are taught therin caÌ„ 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 coÌ„passe 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 knoweÌ„ 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 meÌ„ to the visible Church that is placed on an hill it is to be noted that in the time froÌ„ 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 coÌ„tained 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 theÌ„ 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 vehemeÌ„cie 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 coÌ„mon 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 auncieÌ„t fathers doe interprete the same one who layiÌ„g 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 abaÌ„doning 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 fouÌ„ded 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 subuersioÌ„ 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 congregatioÌ„ 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 froÌ„ 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 amoÌ„g the Iewes making some coÌ„tention about their ceremonies as also did Simon Magus Nicolaus Cerinthus Ebion and Menander that were heretiques Against whoÌ„ besides the Apostles stoode iÌ„ defence of that which was published before their Disciples S. Martialis S. Dionisius Areopagita Ignatius Policarpus others In the secoÌ„d 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 froÌ„ 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 watchmeÌ„ 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 iudgmeÌ„t of the same caÌ„ 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 coÌ„cerning 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 preteÌ„ce 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 caÌ„ say with S. Augustine that he trulie followeth that vniuersal Church which had her beginninge by the enteringe in of NatioÌ„s 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 conteÌ„tion obedient as S. Paul describeth a true and good Catholique he that is humble i his owne coÌ„cept and aggreinge to humble thinges firme in faith not variable nor delighted vvith nevv doctrines he that can captiuate his vnderstandinge to the obedience of Christ which is to beleeue humblie such thinges as Christ by his church proposeth vnto him albeit his reason or sense should stande against the same And finallie he that can be content at Christes commandement to heare the Church in al thinges without doubt or exception and obey the Gouernours therof albeit in life they be Scribes and Pharises and consequentelie can say trulie sincerlie with the whole College of Christes Apostles together Creda sanctam Ecclesiam Catholicam I doe belieue the holie Catholique vniue sal Church and what soeuer that Church doth set furth teach holde or beleeue that man no doubt is in a most sure case for matters of his faith and can not possiblie walke awry therin but may thinke hym self a good Christian for this first pointe which is for matters of beliefe THERE FOLLOVVETH the second parte of Christian profession concerning life and manners which is a matter of so much more difficultie then the former by how many more wayes a man may be lead from vertuous life then from sincere faith Wherin ther can be no comparison at all seing the pathe of our beliefe is so manifest as hath beneshewed that no maÌ„ caÌ„ erre therin but of inexcusable wilfulnes Which wilfulnes in errour the holie fathers of Christes primatiue Church did alwayes referre to two principal and original causes that is to pride or ouerweening in our owne concepts and to malice against our superiours for not giuing vs contentation in things that we desire Of the first doe proceede the deuising of new opinions new glosing expounding and applying of Scriptures the calling of holy writ it self in question the contempt of auncient customes and traditions the preferring of our iudgments before al others either present or past the debasing of holie Fathers priests prelates Councels ordinances constitutions and al other thinges and proofes what so euer that stand not with our owne good liking and approbatioÌ„ Of the second fountaine are deriued other qualities conformable to that humour as are the denying of IurisdictioÌ„ and authoritie in our Superiours the contempt of Prelates th' exaggeration of the faults and defectes of our Gouernours th' impugnation of al Bishoplike dignitie or ecclesiastical eminentie and especially of the Sea Aposto lique wherunto appertainet the correction of such like offendours finally for satisfying this deuilishe and most pernicious veine of malice thos wicked reprobates doe incite and arme the people against their spiritual pastours they enkindle factions against Gods annointed substitutes they deuise a new Church a new forme of gouernment a new kingdome and ecclefiastical hierarchie vpon earth wherby to bring men in doubt and staggering what or whom to beleeue or wherunto to haue recourse in such difficulties as doe arise Thes two maladies I save of Pride and Malice haue bene the two causes of obstinate errour in al heretiques from the beginning as ful wel noted that holy and auncient martir S. Cyprian when he said so longe agoe Thes are the beginnings and original causes of heretiques and wicked schismatsques first to please and like wel of them selues and then being puffed vp with the swelling of pride to coÌ„temne their gouernours superiours Thus doe they abandone and forsake the church thus doe they erect a prophane Altar out of the church agaiÌ„st the church Thus doe they breake the peace and vnitie of Christ and doe rebell against Gods holie ordination Now then as thes are the causes either only or principal of erring iÌ„ our beleefe most facile and easie as we see to be discerned so of errour in life maners ther are many more occasions causes ofspringes and fountaines to be found That is to saye so many in number as we haue euil passions inordinate appetites wicked desires or vnlauful inclinations within our mynde euery one wherof is the cause oftentimes of disordered life and breach of Gods commandementes For which respect ther is much more set doune iÌ„ Scripture for exhortation to good life then to faith for that the errour herein is more ordinary and easie and more prouoked by our owne frailtie as also by the multitude of infinite temptations Wherfore we read that our Saueour Iesus in the verie beginning of his preaching straight after he was baptised had chosen vnto hym S. Peter and S. Andrew Iames and Iohn some other few Disciples weÌ„t vp to the mouÌ„taine ther made his first most excelleÌ„t famous and copious sermon recited by S. Mathew in three whole chapters wherin he talketh of nothing els but of vertuous life pouertie meekenes iustice puritie sorowe for sinne patience in suffering contempt of riches forgyuing of iniuries fasting prayer penance entring by the strait gate and finally of perfection holines and integritie of coÌ„uersation and of the exact fulfilling of euery iote of Gods lawe and commaundementes He assured his Disciples with greate asseueration that he came not to breake the law but to fulfil the same and consequentelie whosoeuer should breake the least of his commaundementes and should so teache men to doe that is should perseuer therein without repentance and so by his example drawe other men to doe the like should haue no place in the kingdome of heauen Againe he exhorted theÌ„ most earnestlie to be lightes and to shyne by good workes to all the world and that excepte their iustice did exceede the iustice of Scribes and pharises which was but ordinarie and external they could not be saued He told them plainlie they might not serue two masters in this life but either must forsake God or abandon Mammon He cried vnto them Attendite stand attent and consider well your state and condition and then againe seeke to enter by the straite gate And lastlie he concludeth that th' onlie trial of a good tree is the good fruite which it yeeldeth without which fruite let the tree be neuer so faire or pleasant to the eye yet is it to be cut downe burned that not euerie one who shal say or crie vnto hym Lord Lord at the last daye should be saued or enter into the kingdome of heauen but onlie such as did execute in

lyfe for then and not otherwise are we true Christians if we fulfill in workes that wherof we haue made promisse in wordes that is in the daye of our baptisme we promissed to renounce the pompe of this world togyther with all the workes of iniquitie which promisse if we perfourme now after baptisme theÌ„ are we true ChristiaÌ„s and maye be ioyful And in an other place the same holie father addeth this For that diuers men are Christians in profession and faith onlie and not in life herehence it is said by the voice of truth it self Not euerie one that shall say to me Lord Lord shall enter into the kingdome of heauen And againe vvhie doe you call me Lord Lord and doe not perfourme the thinges that I tell you Herehence it is that God coÌ„plained of his olde people the Iewes saying this people ho noureth we vvith their lippes but their hart is sarre of from me And the Prophet Dauid of the same people they loued hym vvith their mouth and vvith their tongues they lyÃ¨d ã€ˆâ—Šã€‰ hym Wherfore lett no man trust that his faith may saue hym without good deedes seing that we know it is writen expresselie that faith vvithout vvorkes is dead and consequentelie can not be profitable or saue vs from damnation Hytherto S. Gregorie Which verie conclusion S. Chrysostome maketh with great vehemencie vpon consideration of that woesull chaunce and heauie iudgemet that happned vnto him who in the Ghospel was admitted to the feast of Christian faith and knowledge but for lacke of the ornament or garment of good life was most coÌ„tumeliouslie depriued of his expectatioÌ„ of whoÌ„ S. Chrysostoms wordes are thes He was iÌ„uited to the feast brought into the table but for that by his fowle garment he dishonored our Lord that had iÌ„uited hym heare how miserable and lamentable a punishemeÌ„t he suffered He was not onlie thrust from the table banquet but also bounde hand foote and cast into vtter darkenes wher ther is eternal weepinge and gnashing of teeth Wherfore lett vs not deare bretheren lett vs not I saye deceyue our selues and immagine that our faith will saue vs without good worckes For except we ioyne pure lyfe to our beleefe and in this heauenlie vocation of ours doe apparrel our selues with worthie garmentes of vertuous deedes wherby we may be admitted at the mariage daye in heauen nothing shall be able to deliuer vs from the damnation of this miserable man that wanted his weddinge weede Which thingt S. Paul well noteth when hauinge said vve haue an euerlasting hovvse in heauen not made by mans handes he addeth presentelie this exception sitamen vestiti non nudi inueniamur that is if we be founde at that daye well apparreled not naked Would God euerie Chistian desyrous of his saluation would ponder well this discourse and exhortation of S. Chrysostom And so with this alone to conclude our speech in this chapter without allegation of further matter or authorities which are infinite to this effect it may appeare by that which hath already bene set doune wherin the true profession of a Christian consisteth and therby eche man that is not partial or blinded in his owne affection as many are may take a vewe of his estate and condition and frame vnto him self a verie probable coniecture how he is like to speed at the last accompting daie that is what profite or doÌ„mage he may expect by his knowledge and profession of Christian religion For as to him that walketh vprightly in that vocation and perfourmeth effectually euerie waye his professed dutie there remaine both infinite and inestimable rewardes prepared so to him that strayeth a syde and swarueth from the right path of lyfe or faith prescribed vnto him there are no lesse paines and punishmeÌ„ts referued For which cause euery Christian that is careful of his saluation ought to fixe his eye verie seriouslie vpon them both and as in beleefe to shew him self constant firme humble obedient and in one worde Catholique so in life and conuersation to be honest iust pure innocent and holie And for that this second point concerning life and maners is of more difficultie as hath bene shewed then the other of beleefe wherof notwithstanding we haue also treated sufficiently in the former chapters the rest of this whole worke shal tende to the declaration of this later part I meane of good life therby to stirre vp and awake if so it may please the merciful goodnes of our blessed Saueour the slouthful hartes of Christians to the cogitatioÌ„ of their owne estate and make them more vigilant in this greate affaire wheron dependeth their endles woe or welfare ANNOTATION THE PRINT BEING come to this place M. Bunneys edition of this booke vvas deliuered to me out of vvhose infinite corruptions maymes and maÌ„glinges diuers thinges shal be noted hereafter in the margent OF THE TWO PRINCIPAL POINTES THAT DOE APPERTAINE TO A Christian life that is to saye To resist all synne and to excercise all kynde of vertue vvith the meanes and methode hovv to perfourme them both CHAPT VI. SVPPOSINGE that in the partes of this booke which ensue we are to deale only with suche as are instructed and settled in true Christian faith wherunto we haue proued before that vertuous life and good deeds are necessarily to be adioined it semeth conuenient in this place to treate of the pointes or priÌ„cipal partes belonging therunto Which partes are briefly prescribed by God hym self in the writinges of Dauid Esaie and other prophetes of the olde testament exhorting men to decline from vice and to embrace vertue But much more plainly by S. Peter S. Paul and other Apostles of the Euangelical law the first affirming that the fruite and effect of Christes death and passion was that vve being dead to sinne should liue to Iustice and the other adioining that the grace of God our saueour appeared to al men instructing vs to this ende that vve renouncing al vvickeanes should liue iustly and godly in this vvorld By which testimonies of holy write is made cleare and euideÌ„t that the whole dutie of a good Christian is reduced to thes two heades or principles to wit to the resistance of al euil and to th' exercise of al pretie and vertue In respect of the first wherof our life is called in holie scripture a warfare vpon earth and vertuous meÌ„ are termed souldiours for that as good souldiours doe lye in continual wayte to resist their ennemies so vigilant Christians doe carefully stand vpon their watche for resisting the suggestions and temptatioÌ„s of sinne In regarde of the second pointe we are named labourers husbandmen sowers marchaÌ„tes bankers stewards fermers and the like and our whole life is termed a marte and trafique for that as thes kinde of people doe atteÌ„d with diligeÌ„ce to their gaine and encrease of teÌ„poral riches in this life so ought we to applie

Apostle writeth he that yeeldeth to ã€ˆâ—Šã€‰ becÃ²meth the bondslaue of sinne And the holy spirite of God in an other place saieth the vvicked man is vvrapt in the bades or chaines of his ovvne vvickednes Which bandes and chaines are so nexed knit and strongly lincked together in a sensual man that being once entangled within the compasse therof he is drawen from lincke to lincke compassed about with so many foldes that he seldome can escape vntil he come to the ende therof which is fastened euen in hel it self This thing doe the holie Fathers of Gods Church expresse by this deduction to wit that in careles and negligent Christians SuggestioÌ„ which is the begining of this dauÌ„gerous and infernal chaine draweth after it cogitation cogitation draweth affection affection delectation delectation consent consent operation operation custome custome desperation of Gods mercie desperatioÌ„ bringeth in the defending of sinnes coÌ„mitted after which foloweth immediatelie both vauÌ„tinge bosting and glorying in wickednes which is the next inseparable lincke to damnation it self To thes miseries loe and inexplicable calamities is the world brought by not resisting the temptations of sinne but yeelding to euery vnlawful motion of our sensual appetites According as it was foretolde so long ago If thou permit thy soule to haue her concupiscences she vvill make thee a ioye and pray to thy enimies Oh ye children of Adam whye consider ye not this thinge Ã´ worldlinges Ã´ careles Christians whie forget ye this pointe so necessarie to be pondered is it possible that men should be so negligent in their owne apparent and irremediable daungers The world is come now to that desperate coÌ„dition described by Iob wherin men drinke vp sinne as beasts doe water that is without all difficultie scruple remorse of conscience feare of hell care doubt examination or cogitation We are now come to that obstinate coÌ„tempt foreprophetied by Daniel vvicked men vvil doe vvickedlie and vvill not vnderstande Nay the most parte of men are entered into that dreadful most horrible plight wherof the wisman said The vvicked and impious man vvhen he is come to the deapthe of vvickednes contemneth all But what are the wordes immediatlie ensuinge His ignominie shall follovv hym Which S. Paul expoundeth more plainlie in this maner VVhose ende shaibe death or destruction vvith confusion Wherfore he that is a good Christian in deede and desireth to enioye the fruite of that vocation lett hym beware of this perilous laberinthe and learne to resiste his fleshlie appetites betime Let hym crushe the head of the serpent at the first enterance of vnlawful suggestions as in the second parte of this directorie he shal more particule lie be instructed to doe In the meane ã€ˆâ—Šã€‰ this alredie spoken shal be sufficient to declare the greate importaÌ„ce weight and necessitie of this affaire and the manifolde mischiefes which ensue vnto the world for wante of watchefulnes and diligence in this warre AND THVS HAVING shewed how euil souldiars we are in resisting our enimie it remaineth to coÌ„sider how prudent marchaÌ„tes and labourers we are for encrease of our gaine and spiritual riches by the exercise negotiation and trafique of good workes About which point is to be obserued that man from his first fal in paradise was assigned to trauaile and take paines in this kinde of exercise and in no sort to be idle For so it is plainlie set doune in the booke of Genesis man vvas placed in paradise to labour And after that in diuers other places of the olde testainent the spirite of God exhorted men to be paineful industrious and diligently to til such land as God hath lent them for their gaine Which the prophet Osce interpreteth thus Seminate vobis Iustitiam enrich you selues by sowing iustice And the wise man more plainly vvhat soeuer thy haÌ„d can doe doe it instantly The reason of which exhortation is set doune by the same instrumeÌ„t of Gods spirite in an other place Anima operantium impinguabitur The soule of such as labour and take paine shal be fattened And againe Seminanti Institiam merces sidelis To hym that soweth iusticc or good deeds ther remaineth a faithful and sure reward In respect wherof in the description of a blessed and fortunate maÌ„ it was put for one principal qualitie by the prophete that he receyued not his soule in vaine but laboured and employed the same to his greatest benefite And this in the old testament But in the new wherin the most excellent merites of Christ doe yeeld inestimable dignitie to al good workes that are done in his name this precept of labouring hath much more place and is more seriouslie recommended for that by Christes spirite and aboundance of grace we are more enhabled to performe the same as may appeare by the wordes of God him self in Ezechiel wher foretelling the times of the Messias to come saieth At that day vvil I place my spirite in you and vvil bring to passe that you shal vvalke in my commaundements and shal labour and take paines Which labour is to be vnderstoode in performance of good workes according as S. Paul describeth the condition of Christian people when hecalleth theÌ„ an acceptable people clensed by Christes blood to be a folovver of good vvorkes And in an other place he defineth a good Christian to be the had vvorke of God created iÌ„ Christ to vvalke in good vvorkes And yet further Christ him self in the Ghospel declareth plainly what the state and condition of ChristiaÌ„s is in this life by the parable wherin he likeneth hym self to the riche banker who committed diuers summes of money to his seruantes with this charge Negotiamini dum venio Make ye your trafique and commoditie vntil I come and cal for an accompt By al which is most manifest that the life and vocation of a Christian in this world is to labour and make his gaine by the talentes that God hath lent him and to fructesie in al good vvorkes as S. Paul exhorteth vs. Hereby also doth appeare that the time of this our life is nothing els but a certaine season alotted vs wheri to sowe plant nothing els but a fayer or marte wherin to trafique negotiate make our exchaunge for the kingdome of heauen In which affaire and negotiation he that is diligent painful industrious is accompted a vvyse man euen by Gods owne mouth as on the contrary part the careles slouthful and negligent maÌ„ is called the childe of confusion voide of wit and subiect to al miserie contempt and beggarie Herehence are thos speeches of holie Scripture Manus sortium dominabitur The hande of him that laboureth with courage shal preuaile and be potent And againe Robusti habebunt diu tias The stout painful shal haue welth at wil. And yet further he that diligently tilleth his soile shal aduance to great hight

her wicked deedes shal beginne exceedingly to feare and tremble and would gladlie flie and leaue her deedes behinde her seekinge to entreate the Angels and to request but one hower space of delaye But that wil not be graunted and her euil workes crying out al together shal speake against her and save we wil not staye behinde or parte from the thou hast done vs and we are thy workes and therfore we wil follow the whether soeuer thou goest yea euen vnto the seate of iudgement This loe is the state of a sinners soule which partinge from his bodie with most horrible feare goeth onwardes to iudgemeÌ„t loden with sinnes and with infinite confusion Contrariwise the iust mans soule goeth out of his bodie with greate ioye and comforte the good Angels accompaininge her with exultation Wherefore brethren seinge these thinges are so doe you feare this terrible hower of death now to the ende you maye not feare when you come vnto it Foresee it now that then you maye be secure Thus farre S. Augustine And for that this holie father learned Doctour in Christes Church maketh mentioÌ„ in this place of good and euil Angels which are redie at the houre of death to receyue the soules of such as depart out of this life it shal not be from our purpose to note that oftentimes God doth permit the apparitions of Angels both good and euil as also of other saintes to some men lyinge on their death beddes for a tast ether of comforte or sorow touchinge that which shal ensue in the world to come And this is also one singuler priuiledge among other belonging to this passage And concerning the iust I haue shewed before an example out of S. Cyprian and S. Augustine touching one to whome Christ appeared at the hower of his death And S. Gregorie the greate hath diuers like narratioÌ„s to that purpose i the fourth booke of his dialogues As for example sake of one Vrsinus to whom the blessed Apostles S. Peter and S. Paule appeared But as concerning euil spirites and wicked Angels which shewed theÌ„ selues vnto diuers sinners at the houre of death and denounced vnto them their eternal damnation and horrible tormentes appointed in hel we haue manie and most terrible exaÌ„ples recorded in many graue auncieÌ„t writers As among other that recorded by S. Gregorie of one Chrisorius a greate riche man but as ful of sinne as of wealth to whome lying on his death-bed the infernal fiendes in most vglie maÌ„ner appeared shewing how now he was deliuered into their power and therfore would neuer depart from him vntil he dying left his soule vnto theÌ„ to be caried to eternal tormentes The like examples doth venerable Bede recount to haue happened in our countrie about his time And among other of a certaine wicked Courtier in great fauour with king Coenride to whom lying in the panges of death and being now a litle recouered both the good and euil Angels appeared visibly the one laying before him a verie smal booke of his good deedes the other a greate huge volume of his enormous crimes Which after they had caused him to reade by the permissioÌ„ of the good Angels they seazed vpoÌ„ him assignig also vnto him the certaine houre of his departure according as both him selfe confessed openlie to al that came to visit him and as by his horrible desperate death ensuinge at the very hower by them appointed he manifestlie confirmed The like storie recordeth he in the chapter folowing of one whom he knew him self and as both he S. Gregorie and S. Cyprian also doe note al these such other visions were permitted for our sake which doe yet liue and maye take commoditie by the same and not for their good that died whom they nothing at al auailed Which being so deare Christian brother that is this passage of death being so terrible so daungerous yet so ineuitable as it is seing so manie meÌ„ doe perish and are ouer whelmed daylie in passing ouer this perilous gulfe as both holie scriptures and auncient fathers doe testifie by examples recordes vnto vs what man of discretion would not learne to be wise by other mens dangers or what reasonable creature would not take heede looke aboute him being warned so manifestlie and apparantlie of his owne peril if thou be a Christian and doest belieue in deede the thinges which ChristiaÌ„ faith doth teach the theÌ„ doest thou know an I most certainlic belieue also that of what state age strength dignitie or condition so euer thou be now yet must hy self which now in health mirth doest real this point and thinkest the same litle appertainig vnto thee one of these daies and that perhaps very shortlie after the readinge hereof come to proue al these thinge in thine owne person that is thou must with sorow and griefe beenforced to thy bed and there after al straggliges with the dartes of death thou must yelde thy bodie which thou louest now so dearly to be the baite of wormes and thy soule to the trial of iustice for her doinges in this life IMAGINE THEN my friend eueÌ„ thou I saye which art so fresh and froelicke at this instant that the ten twentie or two yeres or perhaps two monethes or daies which thou hast yet to liue were now come to an ende and that thou were euen at this present stretched out vpon a bed wearied and worne with dolour and paine thy carnal frindes about the weepinge and howlinge and desiring thie goodes the phisitions departed with their fees as hauing gyuen the ouer and thou lyinge there alone mute and dumme in most pitiful agonie expecting from moment to momeÌ„t the last stroke of death to be gyuen vnto the. Tel me in this instaÌ„t what would al the pleasures and commodities of the whole earth auaile the what comfort or ease would it be vnto the now to haue bene of honour in this world to haue gathered wealth and purchassed much to haue borne office and enioyed the princes fauour to haue left thy children and kinred in aboundance to haue trodden donne thine enimies to haue stirred much and borne greate swaye in this life what pleasure I saye or benefite would it be to the to haue bene beautiful to haue bene gallant in apparel goodlie in personage glittering in golde would not al thes thinges rather afflict then profit thee at this instant No doubt but now thou shouldest wel see throughlie perceaue the vanitie of thes trifles thou shouldest proue true the saying of the wise man non proderuÌ„t diuitie in die vltionis riches wil profit nothing in the day of Gods reueÌ„ge That most excellent demaunde of holie Iob would oftentimes offer it self vnto thie remembraÌ„ce Quid ad cum pertinet de domo sua post se What hath a man to doe with his house familie or kinred after he is gone what good what comfort shal he take therby VVho vvil

other so beholding daily the wounderful examples of godes infinite mercie towardes them that doe repent we may therby conceyue the seueritie of his Iustice towards such as he reserueth to punishment in the life to come and whom for that cause he calleth in holy writ Vasa furoris that is vessels of furie wheron to exercise the rage of his dreadful and most terrible indignation A third consideration to induce vs to the vnderstaÌ„ding of the greatnes of Gods punishmentes in general may be his maruailous patience and long suffering of sinners in this life As that for example he permitteth diuers meÌ„ from sinne to sinne from day to day from yeare to yeare froÌ„ age to age to liue continually in the contempt of his Maiestie and transgression of his commaundementes refusing al persuasions allurementes good inspirations or other meanes of grace and fauor that his merciful goodnes can deuise to offer for their amendment And what man in the world could suffer this or what mortal hart were able by inestimable sufferaÌ„ce for bearing in this life to shew such patience but now if al this should not be requited with seueritie of punishment in the worlde to come it might seeme to be against the law of iustice and equitie and so one arme in God to be longer then the other S. Paule toucheth this reason in his epistle to the Romans where he saith duest thou not knovv that the benignitie of God is vsed to bring thee to repentance and thou by thy bard and impenitent hart doest heape vp vengeace vnto thy self in the day of vvrath and appearance of Gods iust iudgementes vvhich shal restore to euerie maÌ„ according to his vvorkes In which sentence S. Paul vseth the phrase of heaping wrath or veÌ„geaÌ„ce to signifie therby that like as the couetous man doth laie vp money daily to make his heape encrease so the irrepentant sinner doth heape sinne vpon sinne and God on the contrary side heapeth vengeance to vengeance vntil his measure be ful to restore in the ende measure against measure as the prophet saith and to paye vs home according to the multitude of our ovvne abhominations This was the meaning of almightie God when he said to Abraham that the iniquities of the Amorrheans vvere not yet complet As also in the reuelations vnto S. Ionn Euangelist when he vsed this conclusion of that booke He that doth euil let him doe yet more euil and he that lieth in filth let him yet become more filthie for beholde I come quicklie and my revvard is vvith me to render to euerie man according to his deedes By which wordes God signifieth that his forbearance and tolleration with sinners in this life is an argument of his greater seueritie in the life to come which the prophet Dauid doth insinuate in like maner when talking of a careles sinner he saieth God shal deride him for that he seeth before hand that his daie vvil come Which daie no doubt is to be vnderstoode the daye of account and punishmeÌ„t after this life for so doth God more at large declare him self in another place in these wordes And thou sonne of man this saieth thy Lord God the end is come now I save the end is come vpon the. And I wil shew on the my furie and wil iudge the according to thy waies I wil laye against the al thine abominatioÌ„s myn eye shal not spare the nether wil I take anie mercie vpon the but I wil laie thine owae waies vpon the thou shalt know that I am the Lord. Behold affiction commeth on the end is come the end I saie is come it hath watched against the and beholde it is come destruction is now come vpon the the time is come the daie of slaughter is at hand Shortlie wil I power out my wrath vpon the and I wil fil my furic in the and I wil iadge the according to thy waies and I wil lay al thy wickednes vpoÌ„ the myn eye shal not pitie the nor wil I take any compassion vpon the but I wil lay thy waies vpon the and thy abhominations in the middest of the and thou shalt know that I am the Lord that striketh Hitherto is the speech of almightie God deliuered by the mouth of his holie Prophete SEING THEN we now vnderstand in general that the punishmentes of God in the life to come are most certaine to be greate and seuere to al such as fal into theÌ„ for which cause S. Paul affirmeth that it is a horrible thing to fal into the handes of the liuing God Let vs consider some what in particuler what maner of paines and punishmentes they shal be For better conceyuing wherof it is to be noted that there be two sortes of sinners in this worlde the one which die in the guilt of mortal sinne and in the disfauour and hatred of almightie God of whom it is said the portion of vvicked men shal be in the lake burning vvith fire and brimstone vvhich is called the second death The other which haue the guilt of their sinne pardoned by their repentance in this life but yet haue not made that temporal satisfaction to gods iustice nor are so thoroughlie purged in this world as they may passe to heauen without punishmeÌ„t and of these it is writen They shal suffer detrimeÌ„t but yet they shal be saued as by fire Vpon which wordes of S. Paul the holie father S. Austen writeth thus Because S. Paul sayeth that these meÌ„ shal be saued by fire therfore this fire is coÌ„temned But surely though they shal be saued by it yet is this fire more grieuous then whatsoeuer a man can suffer in this life albeit you know how greate and intollerable thinges men haue or maie suffer The same S. Augustine in an other place expoundeth yet further the words of the said Apostle i this maner They which haue donne thinges worthie of temporal punishment of whom the Apostle saieth they shal be saued by fire must passe through a firie riuer and most horrible shallowes of burning flames signified by the prophet when he saith and a fludd of fire vvent before him and looke how much matter there is in their sinnes so longe must they sticke in passing through how much the fault requireth so much shal the punishment of this fire reuenge And because the word of God doth compare the soule of a sinner to a pot of brasse saying put the pot emptie vpon the coles vntil al the rust be melted of therfore in this fire al idle speeches al filthie cogitations al light sinnes shal boile out and consume which by a shorte waie might haue bene seperated from the soule in this life by almes teares Hitherto S. Augustine And the same holie father in an other place hath these wordes If a sinner by his conuersion escape death and obtaine life yet for al that I can not promise him

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 maÌ„ 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 meÌ„ 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 senteÌ„ce of eternal damnation But because I esteeme that purgiÌ„g 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 damnatioÌ„ 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 maÌ„ 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 theÌ„ 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 importaÌ„ce for al ChristiaÌ„s 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

and to come the memorie with the remembraÌ„ce of pleasures past the vnderstanding with consideration of the felicitie lost and the miserie now come vpon them O poore Christian what wilt thou doe amiddest the multitude of so intollerable calamites It is a wounderful matter and able as one father sayeth to make a reasonable man goe out of his wittes to consider what God hath reueiled vnto vs in the scriptures touching the dreadful circumstances of this punishment and yet to see how litle the rechelesse meÌ„ of this world doe feare it For first touching the vniuersalitie varietie greatnesse of the paines not onely the reasons before alleaged but also diuerse other considerations in the scriptures doe declare the same As where it is sayed of the damned cruciabuntur die nocte they shal be tortured day and night And againe Date illi tormentum geue her torment speaking of Babilon in hel By which wordes of torture and torment may wel appeare that the paines in hel are exercised not for chastisment but for affliction onlie and torment of the patients And we see commonlie in this world that tortures and torments are so great violent and extreame as the wit of man can reach to deuise Imagin then good brother when God almightie shal bend his endeuour infinit endles wisdome to create torments as he hath done in hel what maner of tormeÌ„ts they are like to be If creating an elemeÌ„t here for our comfort I meane the fire he made the same so insufferable as it is in such sorte as a man wolde not holde his onelie hand therin one day for to gaine a kingdome what a fire think you hath he prouided for hel which is not created for comfort but onelie for torment of the parties Our fire hath a thousand differences from that and therfore is truelie said of the holy fathers to be but as a painted or fained fire in respect of that For first our fire was made to comfort as I haue said and that onlie to afflict and torment Our fire hath neede to be fedde coÌ„tinuallie with wood and fuel or els it goeth out that burneth eternallie without feeding and is vnquencheable for that as Esay saith the breath of Godes owne mouth doth blow feede and nourish the same Our fire giueth light which of it self is comfortable that admitteth none but hath his desolation of inexplicable darkenes Ours is out of his natural place and situation and consequentlie of lesse force then it would be ther for which cause also we see that it indeuoureth with al force to mounte vp and get from vs. But that of hel is in the natural and proper place wherin it was created and therfor hath al his ful strength and abideth perpetuallie Ours consumeth the foode that is cast into it and therby in short space dispatcheth the paines that afflicteth and tormenteth but consumeth not to th' ende the paines may be euerlasting Our fire is extinguished with water and the rage therof greatlie abated by the coldenesse of the ayer and other elemeÌ„tes about it that hath no such abatement or qualification at al but his absolut force remaining in al surie And finallie what a straunge and incredible kinde of fire that is may appeare in part by thes wordes of our Sauiour so often repeated in the Ghospel There shal be vveeping and gnashing of teeth For that weeping seemeth properlie to be referred to the effect of extreme burning in that fire seing the paines of scalding and burning doe enforce teares sooner then any other paines as appeareth in them who vpon the sodain doe put anie burning thing in their mouthes or doe vehementlie scald anie tender sensible part of their body And gnashing or chattering of teeth as euery man knoweth proceedeth principallie of great and extreme cold Imagine then my brother what a fire this may be which hath so contrarie extreme effects both of heate and cold O mightie Lord what a straunge God art thou how wonderful and terrible in al thy workes and inuentions how bountiful art thou to those that loue and serue the and how seuere and terrible to them which coÌ„temne thy commaundements Hast thou deuised away how they which lie burning in a like of fire and brimstone shal also be tormented with extreame colde what vnderstanding of man can conceyue how this may be but thy Iudgements Ã´ Lord are a depth without bottom therefore I leaue this to thy onelie prouideÌ„ce praising thee eternallie for the same But now besides these general paines common to al that be in that place the scripture signifieth also that there shal be particular and seueral torments peculiar both in qualitie quantitie to the sinnes and offences of ech offendour For to that ende sayeth the prophet Esay to God thou vvill iudge in measure against measure And God saieth of him self I vvil exercise Iudgement in vveight Iustice in measure And that is the meaning of al those threates of God to sinners where he sayeth that he wil paie them home according to their particular workes and according to the inueÌ„tions of their owne harts In this sense it is saied in the Apocalipse of BabyloÌ„ now throwen downe iuto the lake Looke hovv much she hath glorified herself and hath liued in dolites so much torment and affliction geue her Whereof the holy fathers haue gathered the varietie of tormeÌ„ts that shal be in that place As there be differences of sinnes so shal there be varietie of torments sayeth old Ephraem for the adulterour shal haue one kinde of torment the murderer an other the thiefe an other the drunkarde an other the liar an other And so he foloweth on shewing how the proude marshal be trodden vnder feet to recompence his pride the glutton shal suffer inestimable hungar the drunkarde extreme thirst the delitiouse mouth shal be filled vp with gaule and the delicate bodie seared with hote burning yrons This is the contemplation of this holie auncient father And trulie the holie Ghost signifieth such a thing when he sayeth in the scriptures of the wicked worldling His breade in his belly shal be turned into the gaul of serpeÌ„ts he shal be coÌ„strained to vomet out again the riches vvhich he hath deuoured God shal pul them forth of his belly he shal be coÌ„strained to sucke the gaules of cocatrices and the tongues of adders shal slea him he shal beare the smart of al that euer he hath done and yet shal he not be consumed but shal suffer according to the multitude of al his deuises By which wordes is plainlie shewed that wicked men shal receyue particular torments for their gluttonie for their delicate fare for extorsion the like Which torments shal be greater then any mortal tongue can expresse as may appeare by thes vehemeÌ„t and dreadful wordes which are here vsed to insinuate the same And yet further besides al this vniuersalitie particularitie rigour

greuousnes and horrour which hitherto hath bene declared to be in thes paines and tormentes the holie spirit of God reueileth vnto vs an other condition or qualitie no lesse terrible then the former which is the most seuere straitnes therof without al possibilitie of anie one iote of help aide ease intermission relaxation respiration or comfort This is signified by thos seuere wordes of our Saueour so often times repeated that the daned shal be cast into hel bounden hand and foote that is without al habilitie of resistance or strugling against their tormentes Also by that most dreadful shutting vp of the gate wherof our Saueour spake in such dolful maner when he said clausa est ianua the gate is shut vp and made fast for euer that is to say in hel the gate of al mercie of al pardon of al ease of al intermission of al comfort is shut vp foreuer and that both from heauen from earth from the creator and from al creatures in so much that no consolation is euermore to be hoped for as in the miseries of this life there is alwaies some but extreme desolation for al eternitie This straitnes is likewise most liuelie expressed in that dreadful parable of the riche glutton in hel who was driuen to that necessitie as he desired most pitifullie that Lazarus might dippe the top onlie of his fingar in water therwith to coole his toÌ„gue in the middest of that fire wherein he was tormeÌ„ted yet could not he obtain it A smal refreshing it semeth that it wold haue bene vnto him if he had obtained his request but yet to shew the straitnesse of the place it was denied vnto him O ye that liue in sinful welth of the world consider but this one example of Gods seueritie and be a fearde This man was in that russe iolitie a litle before as he wolde not gyue the verie crommes of his table to buy heauen and now wolde he gyue a thousand worldes if he had them for one drop of water to coole his tongue Good God what demaund could be lesse then this what request more humble He durst not aske to be deliuered theÌ„ce or to haue his torments diminished or to haue a great vessel of water wherwith to refresh his whole bodie but onely so much as would sticke on the top of Lazarus fingar to coole his tongue To what extreme need was this poore man now driuen what a strong imagination had he of the force of one drop of water to what pitiful chaunge was his tongue now come that was accustomed to be so daintelie bathed and diligentlie tended with al kindes of pleasant liquors O that one maÌ„ can not take example by an other Ã´ that Ooliba wil not learne to be wise by seing the punishmentes of her elder sister Oolla God reueiled the calamitie of the former inflicted for her wickednes therby to terrifie the latter from the like sinne but for that she profited nothing by that exaÌ„ple he saieth for so much as thou Ooliba hast walked in the waies of thie sister Oolla this saith God vnto the I wil lay the cup of thie sister vpoÌ„ the thou shalt drinke it as she did both in depthe and largenes thou shalt drinke it vp euen vnto the verie dregges Thus said the prophet of God then to Hierusalem that would not be warned by the punishemeÌ„tes of Samaria and thus saith the sonne of God now to al men that wil not be terrified by thes tormeÌ„tes of the damned Glutton and if al this be true as it must be except the wordes of our Saueour could be false then what wonderful people are we that seing our selues in danger of this intollerable miserie doe not seeke with more diligence to preuent the same In respect of these extremities strait dealings of God in denying al comfort consolation at this day holie scripture sayeth that men shal fal into rage furie and vtter impatience blasphening God cursing the day of their natiuitie with eating their own tongues for griefe and desiring the rockes and mountaines to come and fal on them therby to ende and finish their paines But now if we adde to al this the eternitie and euerlasting continuance of these torments we shal see that it encreaseth the matter beyond al hu nane cogitation For in this world there is no torment so great or affliction so violeÌ„t but that time either taketh away or diminisheth the same For either the tormentor or the tormented dieth or some other occasion happeneth wherby the extremitie of the tribulation is mitigated But here no such hope or coÌ„fort may be expected for that as holie writ affirmeth Cruciabuntur in saecula saeculoruÌ„ in stagne ardente igne sulphure They shal be tormented for euer and euer in a poole that burneth with fire brimstone As long as God is God so long must they burne therin Neither shal the tormentour or the tormented die but both must liue eternallie for the eternal miserie of him that suffereth O sayeth one holie father in a godlie meditation if a sinner damned in hel did know that he had to suffer those torments no more thousand yeres then there be sandes in the sea and grasse leaues on the grounde or no more thousand millioÌ„s of ages then there be creatures in heaueÌ„ hel and in earth he wold greatlie reioice for that he wolde comfort him self at the least wise with this cogitation that once yet the matter wold haue an ende But now saieth this good man this word Neuer breaketh his hart considering that after a hundred thousand millions of worldes if ther might be so many he hath as farre to his iournies end as he had at the first day of his entraÌ„ce into thos torments Consider good Christian what a length one houre wold seme vnto the if thou haddest but to hold thy hand in fire and brimstone onelie during the space thereof or to be stretched on a racke or other torture We finde by experieÌ„ce that if a man be grieuouslie sick though he be laid vpon a verie soft bed yet one night seemeth a long time vnto him He turneth and tosseth him self from side to side telling the clock and counting euerie houre as it passeth which seemeth to him a whole day And if a man should saye vnto him that he were to abide that pain but seuen yeres together he wold goe nigh to dispare for griefe Now if one night seeme so long and tediouse to him that lieth on a good soft bedd afflicted onelie with a litle ague what wil the lying in fire and brimstone doe wheÌ„ he shal know euidentlie that he shal neuer haue ende thereof O deare brother the satietie of continuance is lothsome euen in things that are not euil of them selues If thou shouldest be bound alwaies to eate one onelie meate albeit otherwise of it self it were not ingrate yet would it be displeasant vnto the

enioye al the varietie of times that delite vs here al the beautie of creatures that allure vs here al the pleasures and ioyes that content vs here In this vision of God sayeth one doctor we shal know we shal loue we shal reioice we shal praise We shal know the verie secrets and iudgements of God which are a depth vvithout bottome As also the causes natures beginnings ofsprings and ends of al creatures We shal loue incomparablie both God for the infinite causes of loue that we see in him and our brethren and companions as much as our selues for that we shal see them as much loued of God as our selues for the same cause for which we are loued whereof ensueth that our ioye shal be without measure both for that we shal haue a particular ioye for euery thing we loue iÌ„ God which are infinit and also for that we shal reioice at the felicitie of euerie one of our brethren as much as at our owne and by that meanes we shal haue so many distinct felicities as we shal haue distinct companions in our felicitie which being without number it is no maruaile though Christ sayed goe into the ioye of thy Lord and not let thy Lordes ioye enter into thee for that no one hart created caÌ„ receaue the fulnes and greatnes of this ioye And hereof finallie it doth insue that we shal praise God without end or wearines with al our hart with al our strength with al our powers with al our partes according as the scripture sayeth Happie are they that liue in they house Ã´ Lord for they shal praise thee eternallie vvithout end Hitherto this learned doctor Of this most blessed visioÌ„ sight possession and fruitioÌ„ of almightie God wherunto in heauen th' elect are admitted the learned father S. Augustine writeth thus Our Saueour in the Gospel said vnto his Disciples Happie are the cleane of hart for they shal see God By which wordes we are let to vnderstand that ther is a sight and vision of God which is sufficient of it self to beatifie men and make them happie A visioÌ„ which nether eye hath seene in this world nor eare hath heard nor hart conceaued A vision deare brethreÌ„ that passeth al the beautie of earthlie things of gold of siluer of woodes of feeldes of sea of ayer of sunne of moone of starres of Angels for that al thes things haue their beautie from thence VVe shal see him face to face saieth his Apostle and vve shal knovv him as vve are knovven That is we shal know the power of the father we shal know the wisdome of the sonne we shal know the goodnes of the Holie Ghost we shal know the indiuisible nature of the most blessed Trinitie And this verie seing of the face of God is the ioye of Angels and of al other saints and celestial spirites in heauen This is the reward of life euerlasting this is the glorie of al blessed Cherubins their euerlasting pleasure their croune of honour their game and goal of felicitie their riche rest their beautiful quietnes their inward and outward consolation their diuine paradise their heauenlie Ierusalem their happines of life their fulnes of blisse their eternal triumphe their pretious peace of God which passeth al vnderstaÌ„ding This sight of God is the ful beatitude the total glorification of man and Angels to see and behold him I say that made both heauen and earth to see and behold him deare brother that made thee that redemed thee that glorified thee For in seeing him thou shalt know him in knowing him thou shalt loue him in louing him thou shalt possesse him in possessing him thou shalt praise him and in praising him thou shal spend thie whole eternitie For he is the inheritance of his people he is the possession of their felicitie he is the reward of their expectation I vvilbe thy great revvard saieth he to Abraham O Lord thou art great and therfore no marmile if thou be a great reward The sight of thee therfore is al our hiar al our reward al our ioye felicitie that we expect seing thou hast saied that this is life euerlasting to see knovv thee our true God Iesus Christ vvhom thou hast sent Thus vttered S. Augustine his feeling in thes affairs AND NOVV HAVING thus declared the two general partes of heaueÌ„lie felicitie the one appertainiÌ„g to our soule the other to our bodie it is not hard to esteeme what excesse of ioye both of theÌ„ ioined together shal worke vnto vs i vs at the most happie day of our glorificatioÌ„ Which the forsaid holie S. Augustine conceaued and expressed in thes most zelous and affectuous wordes O ioye aboue al ioyes passing al ioyes without which there is no ioye when shal I enter into thee when shal I enioye thee to see my God that dwelleth in thee O euerlasting kingdome Ã´ kingdome of al eternitie Ã´ light without end Ã´ peace of God that passeth al vnderstaÌ„ding wherin the soules of Saintes doe rest with thee Ã´ Lord and euerlasting ioye is vpon their heades and they doe possesse ioye and exultation and al paine and sorovv is fledde from them O how glorious a kingdome is thine Ã´ Lord wherin al Saintes doe raigne with the adorned vvith light as vvith pretious apparel and haue crovvnes of pretious stones vpon their heades O kingdome of euerlasting blisse where thou art present Ã´ Lord the hope of al Saintes and the diademe of their euerlasting glorie replenishing theÌ„ with ioy on euerie side by thy blessed sight O Lord in this kingdom of thine there is infinit Ioye and mirth without sadnesse health without sorow life without labour light without darknesse felicitie without abatement al goodnes without euil Here youth florisheth that neuer waxeth old life that knoweth no end beautie that neuer fadeth loue that neuer cooleth health that neuer diminisheth ioye that neuer coaseth Here sorow is neuer felt complaint is neuer heard matter of sadnesse is neuer seene nor euil successe is euer feared For that they possesse thee Ã² Lord which art the perfectioÌ„ and culme of their felicitie Hitherto blessed Augustine And now deare Christian brother if we that liue in thes dayes and doe read thes thiÌ„ges would enter in deed into thes considerations as this holie man other his like did no doubt but we should be more inflamed with the loue of this heauenlie felicitie prepared for vs then we are and consequentlie should striue more to gaine it then alas we doe And to the ende thou maiest conceaue some more feeling in the matter coÌ„sider but a litle withme what a ioiful day shal that be at thy house when hauing liued in the feare of God atchiued in his seruice the end of thy peregrination thou shalt come by the meanes of death to passe from miserie and labour co life of immortalitie and in

that passage when other men beginne to feare thou snalt lift vp thy head in hope according to thie Saueours wordes for that the time of thy saluation commeth on tel me I say what a day of ioy shal that be vnto thee wheÌ„ thy soule stepping furth of prison and conducted by the Angels to the tabernacle of heauen shal be receaued there with the honorable companies and troupes of that place with al those hierarchies of blessed spirites that are mentioned in scripture as Principalities Powers Vertues DominatioÌ„s Thrones Angels Archangels Cherubines and Seraphines with the holie Apostles and Disciples of Christ with Patriarches Prophets Martyrs Virgines Innocentes Confessors holie Bishopes Priestes and other Saints of God Al which as they did reioice at thy conuersion from sinne so shal they triumphe now at thy coronation and glorification What ioye and iubilie wil thy soule receaue at that day deare brother wheÌ„ she shal be presented by her good Angel in the presence of al thes princelie states before the seat and Maiestie of the blessed Trinitie with recital and declaration of al thy good woorkes donne trauailes sustained for the loue and seruice of almightie God when I say thos blessed spirites shal lay doune in that honorable consistorie al thy vertuous actes with their particularities al thy almes deedes al thy prayers al thy fastinges al thy innocencie of life al thy patience in bearing iniuries al thy constancie in aduersities al thy temperaÌ„ce in meates and drinkes al the vertues of thy whole life when al I say shal be recounted there al commeÌ„ded al rewarded shalt thou not see now the value and profite of vertuous liuing shalt thou not coÌ„fesse now from the bottom of thy hart that gaineful and honorable is the seruice of God shalt thou not now be most ioiful and blesse the hower ten thousand times wherein first thou resoluedst thy self to leaue the slauerie of this miserable world to serue onlie so bountiful a Lord shalt thou not think thy self now beholden most deeply to him or her that persuaded thee first to make this resolution yes verily But yet more then this when thou shalt look about thee and consider into what a porte and hauen of securitie thou art arriued and shalt cast backe thin eyes vpon the daungers which thou hast passed and wherein other men are yet in hazard thy cause of ioye shal greatlie be encreased For thou shalt see euidentlie now how infinite times thou were in peril to perish in that iourney if God had not held his special haÌ„d ouer thee Thou shalt now see the daungers wherin other men are the death and damnation wherinto many of thy friends and acquaintance haue fallen the eternal paines of hel incurred by sundry that vsed to laugh and be merie with thee in the world Al which shal augment the vnspeakable felicitie of this thy so fortunate a lot And now for thy self thou maist be secure thou art out of al daunger for euer and euer There is no more need now of feare of watch of labour or of care Thou maiest now lay doune al armoure as the children of Israel did when they came into the land of promisse for there is no more enemie to assaile thee there is no more wielie serpent to beguile thee al is peace al is rest al is ioye al is securitie Good S. Paul hath no more need now to fast to watch or to punish his bodie Good old Ierome may now cease to afflict him self both night and day for the conquering of his spiritual enemie Thy onelie exercise must be now to reioice and triumphe and to sing alleluya to the LaÌ„be which hath brought the to this felicitie and wil continue the therin for euerlasting eternitie O dear Christian and most louing brother what excessiue ioy and comfort wil it be at that day to see that holie LAMBE sitting in Maiestie vpon his seate of state If the tree wise men of the East came so farre of and so reioiced to see him lying in a MaÌ„ger what wil it be to see him now triumphing in his glorie If S. Iohn Baptist did leape at his approching towardes him in his mothers wombe what shal his presence doe in this his royal and eternal kingdome It passeth al other ioye and glorie that Saintes haue in heauen sayeth blessed S. Augustine to be admitted to the inestimable sight of Christ his face and to receaue the beames of glorie from the splendour of his Maiestie And if we were to suffer tormentes euerie day yea to tolerate the verie paines of hel for a time therby to gaine the sight of Christ in heauen to be ioined in glorie to the number of his saintes it were nothing in respect of the worthines of the reward O that we made such accompt of this matter as this holie and learned man did we woulde not liue as we doe nor loose the same for such vaine trifles as most men in the world doe loose it dailie But to goe forward yet some what further in this consideratioÌ„ Imagine deare brother besides al this that hitherto hath bene said what a ioye it shal be vnto thy soule at that daye to meet with al her godlie friendes in the kingdome of heauen with father with mother with brethern with sisters with wife with husband with maister with scholers with neigboures with familiers with kinred with acquaintance the welcomes the mirth the swete embracementes that shal be there the inestimable ioy whereof the holie ancient Martyr and most blessed father and doctor S. Cyprian expresseth in thes wordes Who is ther in peregrination abrod saith he that reioiceth not exceedinglie at the verie thought of his returne to his friendes and Contrie O deare brethren heauen is our Contrie the inhabitantes of that place are our friendes and kinsfolk why make we no more haste to salute and imbrace them In heauen an infinit multitude of our pareÌ„ts brethren children and acquaintance doe expect vs. What a ioy wil it be both to them and vs to meet and imbrace and solace our selues together how inestimable wil the delite of thos heauen lie kingdomes be and how extreme the felicitie wher eternitie of life shal be voide of al feare of death Thus farre S. Cyprian adding further a most vehement exhortation that we should make hast to the attaining of this meeting This then shal be a most high incomprehensible ioy but yet further adde to this the most triumphant exultation that dailie shal be in that place at the fresh arriual of new brethreÌ„ and sisters comming thither froÌ„ time to time with the spoiles of their enemies conquered vanquished in this world O what a coÌ„fortable sight wil it be to see thos seates of Angels fallen filled vp againe with men and women of flesh froÌ„ day to day to see the crownes of glorie set vpon their heades and that in al varietie

svveet and merciful is our Lord and his miserations aboue al the rest of his mast vvonderful vvorkes Who wil maruail if the same prophet made a vowe that his euerlastiÌ„g song should be of the mercies of this his Lord and maker But yet this thing is made much more apparant by that which his deuine Maiestie did afterwardes to the same people in the daies of Ieremie the prophet aboue an hundreth yeares after this treatie in the time of Esaie at what time God being resolued to destroie them and their citie for their obduration in their sinnes when the hower of execution drewe neare his bowels of mercie were so touched with commiseratioÌ„ towardes them as he called to Ieremie and commaunded him once againe to goe vp to the temple gate wher al the people did passe in and out and ther with a loude voice to crie as foloweth Heare yee the word of God Ã² al you of Iuda that doe passe in and out by thes gates thus sayeth the Lord of hostes the God of Israel yet doe you amend your waies and I wil dwel in this place with you c. And when this exhortation and blessed indeuour of almightie God could not moue or profit them any thing at al then his vnspeakable goodnes began with sharpe threates in this maner My furie and indignation is gathered together vpon this citie and vpon the inhabitantes and vpon the very beastes and cattel therof as also vpon the fruite and trees of this region The carcases of this people shal be foode to the birdes of the aire and to the beastes of the filde their enimies shal come cast forth of their sepulchers the bones of the kiÌ„ges and princes of Iuda the bones of their priestes prophetes and inhabitantes and shal drie them at the sunne and cast them out vnto the dunghil After al which loÌ„g and dreadful coÌ„mination he altereth his speech presentelie againe and saith with a very lamentable and pitiful voice And vvil not he that is fallen notvvithstanding al this rise vp againe VVil not be that is departed from me returne vnto me againe O vvhy doth my people runne from me so obstinatelie By which louing complaint and infinite other meanes of mercie that God vsed to that people when no amendment at al could be procured his diuine Maiestie was inforced to cal Nabuchodonosor king of Babilon before the walles of Hierusalem to destroy it But euen now also consider the bowels of his vnspeakable mercie For hoping that by this terrour they might perchance be stirred vp to conuersion he sent Ieremie the prophet to them againe with this embassage tel the inhabitantes of Hierusalem vvil ye not yet receaue discipline and obey my vvordes Wherat thos graceles people were so litle moued as they tooke Ieremie and cast him into prison for his message and therby exasperated most grieuoulie Gods further indignation against them Notwithstanding al which his incomprehensible clemencie would not thus abandon them but commanded holie Ieremie to write out al his threates and promisses in a booke together and to send the same vnto them forth of the prison wher he lay by his seruant Baruch to be read in their hearing and so he did Wherof wheÌ„ Ioacim the king had vnderstanding he commanded Baruch to be brought into his presence and ther to read the booke by the fier side as the Scripture noteth And wheÌ„ he had heard but three or foure pages therof he cut them out with a penne knif and threwe the whole booke into the fier and so consumed it At which obstinat and impious dealing albeit almightie God were extremely offended yet coÌ„manded he this same booke to be indited and writen againe in much more ample maner then before therby if it had bene possible to haue stirred vp gained that people vnto him But when this by no means in the world could be brought to passe then permitted his diuine Maiestie the whole citie to be destroied according to his former threate and that rebellious people to be lead away captiue in boÌ„dage to Babilon In which place and miserie notwithstanding their demerites his infinit mercie could not for sake them but sent his prophet Ezechiel as also Baruch vnto them with extreme complaint of their obduration and yet offring vnto theÌ„ mercie and pardon euen theÌ„ if they would repent And what more wonderful clemencie then this can possibly be imagined deare Christian brother May in reason any man euer now enter into doubt or despaire of Gods mercie how great and greeuous soeuer the burden of his sinnes be when he considereth this proceeding of his eternal Maiestie with the people of Israel for so many yeares and ages together whom him self calleth notwithstanding Gentem Apostatricem dura facie indomabili corde an apostatical nation of a shameles countenance and incorrigible disposition Can God deuise any more effectual and forcible means to erect animate a sinner confidently to returne vnto him then are thes And yet gentle reader for thy further confort and encouragement in this behalf I wil adioine one thing more which doth exceed and passe al reason and reache of humane imagination and this is that God promiseth to a sinner that faithfullie wil returne vnto him not only to forget and vtterly extinguishe al memorie of his former iniquities but also to make more ioy and triumphe at his conuersion and to loue and cherishe him more tenderlie at his returne then if he had neuer fallen or departed from his seruice This God him self signifieth by the Prophet Esay when he saith cal vnto Hierusalem speake vnto her hart that is comfortably for that her iniquitie is for giuen she hath receaued dubble at Gods handes for al her sinnes committed And more plainelie in an other place by the same Prophet the light of the moone shal be as the light of the sunne and the light of the sonne shal be as the light of seuen dayes seuen tymes put together vvhen God shal binde vp the vvoundes of his people heale their fores And to this purpose doe appertaine directelie thos most wonderful parables of our Saueour in the Ghospel concerning th' extraordinarie ioye and feasting that the careful woman made when she had founde againe her grote that was lost the good Shepherd when he brought backe the sheepe that was astray and the merciful father when he receaued home his sonne that before had abaÌ„doned him And to the same purpose doth it also appertaine that in the Prophet Dauid God glorieth especiallie in the seruice of thos people that before had not knowen him And this shal suffice for this seconde pointe to shew what wonderful meanes almightie God doth vse in setting forth his mercie for allurement of sinners vnto repentance AND SO HAVING declared what exceeding great loue and mercie God beareth towardes man and how effectuallie he expresseth the same by his

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

Humilitie in abasing our selues in the sight of God And so likewise al other vertues beloÌ„ging to a good Christian are stirred vp exercised confirmed strengthened and established in man by tribulation according to the saying of S. Peter God shal make perfect confirme and establish them vvhich haue suffered a little for his name FINALLY Gods meaning is by laying persecution and affliction vpon vs to make vs perfect Christians that is to say like vnto Christ our captaine whom the prophet calleth Virum dolorum scientem infirmitatem a man of sorowes and one that had tasted of al maner of infirmities therby to receaue the more glory at his returne to heauen and to make more glorious al thos that wil take his parte therin To speake in one word God wold make vs by tribulation to become crucified Christians which is the most honorable title that can be geuen vnto a creature in heauen or earthe Crucified I say and mortified to the vanities of this world to the flesh and to our owne concupiscence and carnal desires but quicke and ful of al liue lie spirit to vertue godlines and deuotion This is the heauenly meaning of our Soueraine Lord and God in sending vs persecution tribulation and affliction in respect whereof holy Iob douteth not to say Blessed is the man that is afflicted by God And Christ him self yet more expresselie Happie are they vvhich suffer persecution If they be happie and blessed therby then is the world no doubt greatlie a vvrie which so much abhorreth the sufficiance therof theÌ„ is almightie God but vnthankfully dealt with al by many of his childreÌ„ who repine at this happines bestowed vpon them where as indeed they should accept it with ioye and thankes-geuing For proofe and better declaratioÌ„ wherof I wil enter now into the third point of this chapter to examine what reasons and causes there be to induce vs to this ioifulnes contentation in tribulation The third part AND FIRST of al for proofe and declaration of this third part the reasons and causes before alleaged of almightie Gods merciful and fatherly meaning in sending vs affliction might be sufficient to comfort and content any Christian maÌ„ or woman who taketh delite in Godes holy prouidence towardes them For if God doe send affliction vnto vs for the encrease of our glorie in the life to come for drawing vs froÌ„ infectioÌ„ of the world for opening our eyes and curing our diseases and for preseruing our soules from sinne hereafter as hath bene shewed in the former part who can be iustly displeased therwith but such as are enemies vnto their owne eternal welfare We see that for the obtaining of bodilie health we are content not onely to admit many bitter and vnpleasant medicines but also if neede require to yeeld willingly some parte of our blood to be taken from vs. And how much more should we do this for the eternal health and saluation of our soules But now further if this medicine haue so many more commodities besides as haue bene declared if it serue here for the punishment of our sinnes due otherwise in an other place in farre greater quantitie and rigour of iustice if it make a trial of our estate and doe draw vs to God if it procure Godes loue towardes vs yeeld matter of ioy by our deliueraÌ„ce prouoke vs to thankfulnes embolden and strengthen vs in his seruice and finally if it furnish vs with al vertues and doe make vs like to Christ him self crucified then is there singular great cause why we should take comfort and consolatioÌ„ therein for that to come neare and to be like vnto our maister and Sauiour is the greatest dignitie and preemineÌ„ce that can be imagined Lastly if Gods eternal wisdom haue so ordained and appointed that this shal be the meares of his seruaÌ„tes saluatioÌ„ the badge and liuerie of his sonne the high way to heauen vnder the standard of his Crosse then ought we not to abhorre thes meanes not to refuse this liuerie not to flie this way but rather with good S. Peter and Iohn to esteeme it a great dignitie to be made worthie of the most blessed participation therof We see that to weare the colours of the prince is thoght aprerogatiue among courtiers in this world but to weare the robe or crowne it self were to great a dignitie for any inferiour subiect to receaue Yet Christ our Lord and king is content to imparte both the one th' other of his vnto vs. And how then ought we I pray you to accept therof And now as I haue said these reasons might be sufficient to comfort and make ioyful al those that are so happie as to be called to suffer affliction and tribulation for Christes cause But yet there want not some more particular considerations besides Wherof the first and most principal is that this matter of persecutioÌ„ and affliction commeth not by chance or casualtie or by any certaine general direction of starres and planetes vnto Christians but by the special prouidence and peculiar dispositioÌ„ of God as our Sauiour Christ sheweth at large in S. Matthews gospel that is to say this heauenlie medecine or potioÌ„ is made for vs by the very hand of almighty God Which Christ signifieth expresly when he saied to his disciples at it were in anger shal I not drinke the cuppe vvhich my Father hath geuen to me That is for as much as mine ownfather hath tempered a potion for me shal I not drinke it as who would saye it were too much ingratitude SecoÌ„dlie is to be noted that the verie same hand of God which tempered the cuppe for Christ who was his owne natural sonne hath done the same also for vs according to Christs saying You shal drink of my cuppe to wit of the same cuppe which my Father hath tempered for me Herof it foloweth that with what hart and loue almightie God tempered this cuppe vnto his owne most dearlie beloued sonne with the same he hath tempered it also to vs that is altogether for our good for his glorie Thirdlie is to be considered that this cuppe is teÌ„pered with such special care as Christ sayeth that what trouble or danger soeuer it may seeme to woorke as al purgations for a time doe yet shal not one heare of our head perish by the same Nay further is to be noted that which the prophet sayeth O Lord thou shalt geue vs to drinke in teares in measure That is the cuppe of teares and tribulation shal be so tempered in measure by our heauenlie phisition as no man shal haue aboue his strength The dose of Aloes and other bitter ingredients shal be qualified with manna and sufficient sweetnes of heaueÌ„lie consolation God is faithful saieth S. Paul and vvil not suffer you to be tempted aboue your abilitie This is a singular point of comfort and ought alwaies to be in our

that is if we can not reioyse at it in deede yet ought we to thincke it a matter in it self worthie of reioysing reprehending our selues for that we can not reach vnto it And if we caÌ„ not mount thus high nether as in deede we ought to doe yet in anie case to remeÌ„ber what in an other place he saieth patientia vobis necessaria est vt reportetis promissionem You must of necessitie haue patience if you wil receaue Gods promisse of euerlasting life SECONDLIE we ought to doe as the Apostles did when they were in the most terrible tempest of the sea Christ being with them but a sleepe that is we must goe and awake him we must crie vnto him with the prophet Exurge quare obdormis domine O Lord arise why doest thou sleepe in our miserie This wakening of Christ doth please him wonderfullie as before hath bene shewed but especialie if it be done with that assured confidence of true affectioned children wherwith S. Marke describeth the Apostles to haue awakened Christ. For their wordes were these Maister doth it not appertaine vnto the that vve perish here As who would saie are not we thy Disciples and seruantes art not thou our Lord and Maister is not the cause thine is not al our trust and hope in the how chaunceth it then that thou sleepest and sufferest vs to be thus tossed tombled as if we appertained nothing vnto the With this zele and affection praied holy Esaye when he sayed attend o Lord from heauen looke hither from the holie habitation of thy glorie where is thy zeale where is thy fortitude where is the multitude of thy merciful bowels Haue they shut theÌ„ selues vp now towards vs thow art our father Abraham hath not knowen vs Israel hath bene ignorant of vs thow art our Father Ã´ Lord turne thy self about for thy seruaÌ„res sake for loue of the tribe of thine inheritance Thus I say we must cal vpon God thus we must awake him when he seemeth to sleepe in our miseries with earnest with deuout with continual prayer alwaies hauing in our minde that most comfortable parable of Christ wherin he saieth that if we should come to our neighbours dore and knocke at midnight to borowe some bread when he were in bedde with his children and most loth to rise yet if wee perseuer in asking and beating at his dore stil though he were not our freend yet would he rise at length and geue vs our demaunde therby at least to be ridde of our crying And how much more wil God doe this saieth Christ who both loueth vs and tendreth our case most mercifullie But yet here is one thing to be noted in this matter and that is that Christ suffered the shippe almost to be couered with waues as th' Euangelist saieth before he wold awake therby to signifie that the measure of temptations is to be left onelie vnto him self It is sufficient for vs to rest vpon the Apostles wordess He is faithful and therfore he vvil not suffer vs to be tempted aboue our strength We may not examine or mistrust his doings we maye not inquire why he doth this or why he suffereth that or how long wil he permit the euils to raigne God is a great God in al his doings and when he sendeth tribulation he sendeth a great deale together to the ende he maye shew his great power in deliuering vs and recompence it after with greate measure of coÌ„fort His temptations often times doe goe very deepe therby to trie the verie hartes and reines of men He went farre with Elias when he caused him to flie into a mountaine and there most desirous of death to saye They haue killed al thy prophetes o Lord and I am left alone and novv they seek to kil me also He went farre with Dauid wheÌ„ he made him crie out why dost thou forget my pouertie and tribulation And in an other place againe I saied with my self in the excesse of my mind I am cast out from the face of thy eies Ã´ Lord. God went farre with the Aposties when he enforced one of them to writ we wil not haue you ignorant brethren of our tribulation in Asia wherein we were oppressed aboue al measure and aboue al strength in so much as it lothed vs to liue any longer But yet aboue al others he went furthest with his owne deare sonne when he coÌ„strained him to vtter thos pitiful and most lamentable wordes vpon the crosse My God my God vvhy hast thou for saken me Who can now complaine of any proofe or temptation what soeuer laid vpon him seing God would goe so farre with his owne deare and onely sonne HEROF then enseweth the third thing necessarie vnto vs in tribulation which is magnanimitie grounded vpon a strong and inuincible faith of Gods assistance and of our final deliuerance how long soeuer he delay the matter and how terrible soeuer the storme doe seeme for the time This God require that our haÌ„des as maye be seene by the example of the disciples who cried not vve perish before the waues had couered the ship as Saint Mathew writeth and yet Christ saied vnto them abi est sides vestra where is your faith S. Peter also was not a feard vntil he was almost vnder water as the same Euangelist recordeth and yet Christ reprehended him saying thou man of litle saith vvhy diddest thou doubte What then must we doe in this case deare brother surelie we must put on that magnanimous faith of valiant king Dauid who vpon the most assured trust he had of Gods assistance saied In deo meo transgrediar murum In the helpe of my God I wil goe through a wal Of which inuincible saith S. Paul was also when he saied Omnia possumineo qui me consortat I can doe al thinges in him that comforteth and strengtheneth me Nothing is vnpossible nothing is to harde for me by his assistance We must be as the scripture saieth quasi leo considens absque terrore Like a bolde and confident lion which is without terrour that is we must not be astonied at anie tempest atanie tribulation at anie aduersitie we must saye with the prophet Dauic experienced in thes matters I vvil not feare many thousandes of people that should enuironne or beseege me together If I should vvalke amiddest the shadovv of death I vvil not feare If vvhole armies should stand against me yet my hart should not tremble My hope is in God therfore I vvil not feare vvhat man can doe vnto me God is my helper and I vvil not feare vvhat stesh can doe vnto me God is my he per and protector and therfore I vvil despise and contemne mine enemies And an other prophet in like sense Behold God is my Sauiour and therfore vvil I deale considentlie and vvil not feare Thes were the speeches of holy prophetes of

Angels nor principalities nor powers nor things present nor things to come nor strength nor height nor depth nor any creature els shal be able to separate vs froÌ„ the loue of God which is in Iesus Christ our Lord. Finallie this was the resolution of al the holie Martyrs and Confessors and other seruantes of God wherby they haue withstood the temptations of the deuil the allurementes of flesh and bloode and al the persecutions of tirants exacting things vnlauful at their handes I wil alleage one example more out of holy scripture and that before the comming of Christ but yet nigh vnto the same and therfore no manuaile as the holy fathers doe note though it tooke some heate of Christian feruour and constancie towardes martyrdome The example is wounderful for that in mans sight it was but for a smal matter required at their haÌ„des by the tirantes commandement that is onelie to eate a peece of swines flesh for thus it is recorded in the scripture It hapened seuen brethren to be apprehended together in those dayes and to be broght with their mother to the tyrannous king Antiochus and there to be coÌ„pelled with tormentes of whipping and other instrumeÌ„tes to the eating of swines flesh against the law At what time one of theÌ„ which was the eldest said what doest thou seke or what wilt thou learne out of vs Ã´ king we are readie here rather to die then to breake the auncient lawes of our God Wherat the king being greatlie offended commanded the frying paÌ„nes and pottes of brasse to be made burning hote which being redie he caused this first mannes tongue to be cut of together with the toppes of his fingers and toes as also with the skinne of his head the mother and other brethern loking on after this he caused him to be fried vntil he was dead Which being done the second brother was brought to torment after his heare pluckt of from his head together with the skinne they asked him whether he wold yet eate swinnes flesh or no before he was put to the rest of his tormentes wherto he answered noe thervpon was after many tormentes slaine with the other Who being dead the third was taken in hand and being willed to put forth his tongue he held it forth quicklie together with bothe his handes to be cut of saying confidentlie I receaued both tongue and handes from heauen and novv I despise them bothe for the lavve of God for that I hope to receaue them al of him againe And after they had in this forte tormented and put to death six of the brethreÌ„ euerie one most coÌ„stantly protesting his faith and the ioye he had to die for Gods cause there remained onelie the yongest whome Antiochus being ashamed that he could peruert neuer a one of the former endeuoured by al meanes possible to draw from his purpose by promising and swearing that he should be a rich and happie man and one of his checi freÌ„des if he wold yeld But when the youth was nothing moued ther with Antiochus called to him the mother and exhorted her to saue her sonnes life by persuading him to yeld which she feigning to doe therby to haue libertie to speake to her sonne she made a most vehement exhortation to him in the hebrew tongue to slaÌ„d to it and to die for his conscience which speech being ended the youth cried owt with a loud voice and vttered this noble sentence worthie to be remembred Qucon suslinetis non obtempero praecepto regis sed praecepto legis Whom doe you staye for I doe not obey the commandement of the king but the commaÌ„dement of the law of God Wher vpon both he and his mother were presentlie after many and sundrie tormentes put to death This then is the constant and immouable resolution which a Christian man should haue in al aduersitie of this life Wher of S. Ambrose saieth thus Gratia praeparandus est animus exercenda mens stabilienda ad constantiam vt nullis perturbari ã€ˆâ—Šã€‰ possit terroribus vullis frangi mole sliis nullis suppliciis cedere Our minde is to be prepared with grace to be exercised and to be so established in constancie as it may not be troubled with anie terrours brokeÌ„ with any aduersities yeld to anie punishmentes or tormentes whatsoeuer IF YOV aske me here how a man may come to this former resolution I answere that S. Ambrose in the same place putteth two waies how to attaine the same the one is to remember the endles intolerable paines of hel if we haue it not or doe yeld against our own coÌ„science for feare the other is to think of the vnspeakable glorie of heauen if we perseuer constant Whereto I wil adde the thirde which with a noble hart may perhappes preuaile as much as either of theÌ„ both and that is to consider what others haue suffered before vs especiallie Christ him self and that onelie of mere Ioue and affection towardes vs. We see that in this world louing subiectos doe glorie of nothing more then of their daungers or hurtes taken in bataille for their prince though he neuer tooke blowe for them againe What theÌ„ would they doe if their prince had bene afflicted voluntarilie for them as Christ hath bene for vs But if this great example of Christ seeme vnto the to high to imitate looke vpon some of thy brethren before thee made of flesh and blood as thou art see what they haue suffered before they could enter into heauen and thinke not thy self hardlie dealt withal if thou be called to suffer a litle also Saint Paul writeth of al the Apostles together Euen vnto this houre we suffer hungar and thirst lacke of apparel we are beaten with mennes fistes we are'vagabondes not hauing where to staie we labour and worke with our owne handes we are cursed and we doe blesse we are persecuted and we take it patientlie we are blasphemed and we pray for them that blaspheme vs we are made as it were the verie out-castes and purgings of this world euen vnto this day That is though we be Apostles though we haue wrought so many miracles and conuerted so many millions of people yet euen vnto this day are we thus vsed And a litle after describing yet further their liues he saieth we shew our selues as the ministers of God in much patience in tribulations in necessities in distresses in beatinges in imprisonmentes in seditions in labours in watches in fastinges in chastitie in longanimitie in sweetnes of behauiour And of him self in particular he saieth In laboribus plurimis c. I am the minister of God in many labours in imprisonments more then the rest in beatinges aboue measure and oftentimes in death it self Fiue times haue I bene beaten of the Iewes and at euery time had fortie lashes lacking one three times haue I bene whipt with roddes once I was stoned three times haue I suffered ship

thurseday and friday next ensuing they cried Crucifige against him and preferred the life of Barrabas a wicked murderer before his Now my freend if they delt thus with the Saueour of the world which was a better man then euer thou wilt be and did more glorious miracles theÌ„ euer thou wilt doe to purchase name and honour with the people why doest thou so labour and beate thy self about this vanitie of vainglorie why doest thou cast thy trauailes into the wind of mens mouthes why doest thou put thy riches in the lippes of mutable men where euery flatterer may robbe the of them hast thou no better a chest to locke them vp in S. Paul was of an other mind when he said I esteeme litle to be iudged of you er of the day of man And he had reason surely For what careth he that runneth at the tilt if the ignorant people that stand by doe geue sentence against him so the Iudges geue it with him If the blind man in the way to Iericho had depended of the liking and approbation of the goers bie he had neuer receaued the benefit of his sight for that they disuaded him from running and crying so vehemently after Christ. It is a miserable thing for a man to be a windemil which grindeth not nor maketh meale but according as the blast endureth If the gale be strong he sourgeth about lustely but if the winde slake he relenteth presently So doe you praise the vainglorious man and ye make him runne if he feele not the gale blow he is out of hart He is like the Babilonians who with a litle sweete musike were made to adore any thing what soeuer The scripture saith most truely as siluer is tried in the fire by blovving to it so is a man tried in the mouth of him that praiseth For as siluer if it be good taketh no hurt therby but if it be euil it goeth al into sume so doth a vaine man by praise and commendation How many haue we seene puffed vp with mennes praises and almost put besides them selues for ioy thereof and yet afterward brought downe with a contrarie winde and driuen ful neare to desperation by coÌ„tempt How many doe we see dailie as the prophet did in his daies commended in their sinnes and blessed in their wickednes How many palpable intolerable flateries doe we heare both vsed and accepted dailie and no maÌ„ crieth with good king Dauid avvay vvith this oile and ointment of sinners let it not come vpon my head Is not al this vanitie Is it not madnes as the scripture calleth it The glorious Angels in heauen seeke no honour vnto themselues but al vnto God and thou poore worme of the earth desirest to be glorified The foure and twentie elders in the Apocalips tooke of their crounes and cast them at the seet of the lamb and thou wouldest plucke fortie froÌ„ the lamb to thy self is thou couldest O fond creature how truely saieth the prophet homo vanitati similis factus est a man is made like vnto vanitie that is like vnto his owne vanitie as light as the verie vanities them selues which he foloweth And yet the wise man more expressely In vanitate sua appenditur peccator the sinner is weighed in his vanitie that is by the vanitie which he foloweth is seene how light and vaine a sinful man is THE SECOND vanitie that belongeth to Ambition is desire of worldly honour dignitie and promotion And this is a great matter in the sight of a worldly man this is a Iewel of rare price worthie to be bought with any labour trauaile or peril what-soeuer The loue of ã€ˆâ—Šã€‰ letted the great meÌ„ that were Christians in Iewrie from confessing Christ openly The loue of this letted Pilat from deliuering IESVS according as in conscieÌ„ce he saw he was bound The loue of this letted Agrippa and Festus from making themselues Christians albeit they esteemed Paules doctrine to be true The loue of this letteth infinite men daily from embrasing the meanes of their saluation But alas thes men doe not see the vanitie hereof S. Paul saith not without iust cause Nolite esse pueri sensibus be you not ChildreÌ„ in vnderstanding It is the fashioÌ„ of Children to esteeme more of a painted bable then of a riche Iewel And such is the painted dignitie of this world gotten with much labour maintained with great expenses and lost with intolerable greef and sorow For better conceauing wherof ponder a litle with thy self gentle reader any state of dignitie that thou woldest desire and think how many haue had that before the. RemeÌ„ber how many mounted vp and how they descended downe againe imagine with thy self which was greater ether the ioy in getting or the sorow in leesing it Where are now al thos emperours thos kings thos princes prelats which reioised so much once at their owne aduancement where are they now I say who talketh or thinketh of them are they not forgotten and cast into their graues long agoe And doe not men boldely walke ouer their heads now whos faces might not be looked on without feare in their life what then haue their dignities done them good It is a wonderful thing to consider the vanitie of this worldly honour It is like a mans owne shadow which the more a man runneth after the more it flieth and when he flieth from it it foloweth him againe and the onely way to catche it is to fal downe to the ground vpoÌ„ it So we see that thos men which desired honour in this world are now forgotten thos which most fled from it and cast them selues lowest of al meÌ„ by humilitie are now most of al honoured honoured I say most euen by the world itself whos enemies they were while they liued For who is honoured more now who is more commended and remembred then S. Paul and his like which so much despised worldly honour in this life as he made lesse accompt therof then of coÌ„mon duÌ„ge Most vaine then is the pursute of this worldly honour which nether contenteth the minde nor easeth the pained body nor continueth with the possessour nor leaueth behind it any benefit or coÌ„tentation THE THIRD vanitie that beloÌ„geth to ambition or pride of life is nobilitie of flesh blood a great pearle in the eye of the world but in deed in it self and in the sight of God a meere trifle and vanitie Which holy Iob wel vnderstood wheÌ„n he wrote thes wordes I said vnto rottennesse thou art my father and vnto vvormes you are my mother and sisters He that wil behold the gentrie of his auncestours let him looke into their graues and see whether Iob saith truely or no. True nobilitie was neuer begonne but by vertue and therfore as it is a testimony of vertues in the predecessours so ought it to be a spurre to the same

in the successours And he which holdeth the name therof by desceÌ„t only without vertue is a meere monster in respect of his auncestours for that he breaketh the limites and nature of nobilitie Of which sort of men God saieth by one prophet They are made abominable euen as the things vvhich they loue their glorie is froÌ„ their natiuitie from the bellie and from their coÌ„ception It is a miserable vanitie to begge credit of dead men wher as we deserue none our selues to seek vp old titles of honour from our auncestours we being vtterlie vncapable therof by our own base maners and behauiour Christ clearlie confounded this vanitie when being descended him self of the greatest nobilitie and rase of kings that euer was in this world and besides that being also the sonne of God yet called he him self ordinarilie the sonne of man That is to say the sonne of the pore virgin MARIE for otherwise he was no sonne of man and further then this also called hi self a shepheard which in the world is a name of contempt He sought not vp this that old title of honour to furnish his stile withal as our meÌ„ doe Nether when he was to make a king first in Israel did he seeke owt the auncientest blood but tooke Saul of the basest tribe of Iewes and after him Dauid the poorest sheepheard of al his brethren And when he came into the world he soght not out the noblest men to make princes of the earth that is to make Apostles but tooke of the poorest simplest therby to coÌ„found as one of them saieth the folish vanitie of this world in making so great account of the preeminence of a litle flesh and blood in this life THE FOVRTH vanitie that belongeth to ambition or pride of life is worldlie wisdome wherof the Apostle saieth The vvisdom of this vvorld is folie vvith God If it be folie then great vanitie no dowbt to delite and bost so much in it as men doe It is a strange thing to see how contrarie the Iudgmentes of God are to the iudgmentes of men The people of Israel wold needes haue a king as before I haue said and they thought God would haue geuen them presentlie some great mightie prince to rule ouer them but he chose out a poore man that folowed asses vp down the countrie After that when God wold displace this man againe for his sinnes he sent Samuel to anoint one of Isay his sonnes and being come to the house I say brought forth his eldest sonne Eliab a lustie taule felow thinking him in deed most fitte to gouerne but God answered Respect not his countenance nor his taulnes of personage for I haue reiected him nor doe I iudge according to the countenance of man After that I say brought in his second sonne Abinadab and after him Samma and so the rest vntil he had shewed him seuen of his sonnes Al which being refused by Samuel they maruailed much and said there was no more left but onelie a litle read headed boye that kept the sheep called Dauid which Samuel caused to be sent for And as sone as he came in sight God said to Samuel this is the man that I haue chosen When the Messias was promised vnto the Iewes to be a king they imagined presentlie according to their worldlie wisdome that he should be some great prince and therfore they refused Christ that came in pouertie Iames and Iohn being yet but carnal seing the Samaritanes contemptuouslie to refuse Christes disciples sent to them and knowing what Christ was thought streight way that he must in reueÌ„ge haue called downe fire from heauen to consume them But Christ rebuked them saying you knovv not of vvhat spirit you are The Apostles preaching the crosse necessitie of suffering to the wise GeÌ„tiles and Philosophers were thought presentlie fooles for their labours Festus the Emperours lieutenant hearing Paul to speake so much of abandoning the world and folowing Christ said he was madde Finallie this is the fashion of al worldlie wise men to condemne the wisdome of Christ and of his Saints For so the holie scripture reporteth of their own confession being now in place of torment nos insensati vitam illorum aestimabanins insaniam we fond men esteemed the liues of Saintes as madnes Wherfore this is also great vanitie as I haue said to make such accoumpt of worldlie wisdome which is not onelie called folie but also madnes by holie scripture itself Who would not thinke but that the wise men of this world were the fittest to be chosen to doe Christ seruice in his Church Yet S. Paul saieth non multi sapientes secundum carnem God hath not chosen many wise men according to the flesh Who wold not think but that a worldly wise man might easilie also make a wise Christian yet S. Paul saith no except first he become a foole stultus fiat vt sit sapiens If any man seeme wise amongest you let him become a foole to the end he may be made wise Vaine then of no account is the wisdome of this world except it be subiect to the wisdome of God THE FIFTH vanitie belonginge to pride of life is corporal beautie wherof the wise man saith vaine is beautie and deceauable is the grace of a faire countenance Wherof also king Dauid vnderstode properlie when he said Turne avvaye my eies oÌ„ Lord that they beholde not vanitie This is a singular great vanitie dangerous and deceatful but yet greatlie esteemed of the children of men whose propertie is to loue vanitie as the prophet affirmeth and experieÌ„ce teacheth Beautie is coÌ„pared by holiemen to a painted snake which is faire without and ful of deadlie poison within If a man did coÌ„sider what infinite ruines and destructioÌ„s haue come by ouer light geuing credit therunto he wolde beware of it And if he remembred what foule drosse lieth vnder a faire skinne he wolde litle be in loue therwith saith one holy father God hath imparted certaine sparcles of beautie vnto his creatures therby to drawe vs to the consideration and loue of his owne beautie wherof the other is but a shadow euen as a man finding a litle issue of water maye seeke out the fountane therby or happening vpon a smal vaine of gold may therby come to the whole mine it self But we like babes delite our selues onelie with the faire couer of the book and neuer doe consider what is writen therin In al faire creatures that man doth beholde he ought to reade this lesson saith one father that if God could make a peece of earth so faire and louelie with imparting vnto it some litle sparke of his beautie how infinite faire is he himself and how worthie of al loue and admiration And how happie shal we be when we shal come to enioye his beautiful presence wherof now al creatures doe take their beautie If

thus who euer would haue beleeued me saith he if I had called riches thornes as Christ here doth seing thornes doe pricke and riches are so pleasant And yet truly are they called thornes for that with the prickes of their careful cogitations they teare and make bloodie the mindes of worldly meÌ„ By which words this holy father signifieth that euen as a mans naked body tossed tumbled amoÌ„g many thornes can not be but much rent and torne and made bloodie with the prickes therof so a worldly mans soule beaten with the cares and cogitations of this life can not but be vexed with restles pricking of the same and wounded also with many temptations of sinne which doe occurre This doth Salomon in the places before alleged signifie when he doth not onely cal the riches and pleasures of this world vanitie of vanities that is the greatest vanitie of al other vanities but also affliction of spirit geuing vs therby to vnderstand that where thes vanities are and the loue of them once entered there is no more the peace of God which passeth al vnderstanding there is no longer rest or quiet of mind but warre of desires vexation of thoughtes tribulation of feares pricking of cares vnquietnes of soule which is in deed a most miserable pitiful affliction of spirit And the reason here of is that as a clocke can neuer stand stil from running so long as the peazes doe haÌ„g therat so a worldly man hauing infinite cares cogitatioÌ„s and anxieties hanging vpoÌ„ his mind as peazes vpoÌ„ the clocke can neuer haue rest or repose day or night but is inforced to beat his braines when other men sleepe for the compassing of thos trifles wherwith he is incombred O how many riche meÌ„ in the world do feele to be true that I now say how many ambitious men doe proue it daily and yet wil not deliuer theÌ„ selues out of so miserable imbroilments Of al the plagues sent vnto Egypt that of the flies was one of the most troublesome and fastidious For they neuer suffered men to rest but the more they were beaten of the more they came vpon them So of al the miseries and vexations that God laieth vpon worldlinges this is not the least to be tormented with the cares of that thing which they esteeme their greatest felicitie and can not beat them of by any meanes they can deuise They rush vpon them in the morning as sone as they awake they accompany them in the day they forsake them not at night they folow them to bedde they let them from their sleepes they afflict theÌ„ in their dreames and finally they are thos importune and vnmerciful tyraÌ„ts which God threatneth to wicked men by Ieremie the prophet qui nocte ac die non dabiÌ„et requiem which shal geue no rest either by day or by night And the cause hereof which God alleageth in the same chapter is quia abstuli pacem meam a populo isto ã€ˆâ—Šã€‰ dominus misericordiam miserationes For that I haue takeÌ„ away my peace from this kind of people saith God I haue taken away my mercie and my commiserations A very heauie senteÌ„ce to al them that lie vnder the yoke and bondage of thos miserable vanities But yet the prophet Esay hath a much more terrible description of these mens estate They put their trust in thinges of nothing saith he and doe talke vanities They conceaue labour and bring foorth iniquitie They breake the egges of serpentes and vveaue the vvebbes of spiders He that shal eate of their egges shal die that vvhich is hatched theÌ„ce shal be a Cocatrice Their vvebbes shal not make cloth to couer them for that their vvorkes are vnprofitable the vvorke of iniquitie is in their bandes Thes are the wordes of the ê“phet Esay declaring vnto vs by most significaÌ„nt similitudes how daungerous thornes the riches and pleasures of this world are And first he saith they put their hope in thinges of nothing and doe talke vanities to signifie that he meaneth of the vanities and vaine men of this world who commonlie doe talke of the things which they loue best wherin they place their greatest affiance Secondlie he saith they conceaue labour and bring forth iniquitie alluding herin to the childbirth of women who first doe conceaue in their wombes and then after a great deale of trauaile doe bring forth their infant euen so worldlie men after a great time of trauaile and labour in vanities doe bring foorth no other fruite then sinne and iniquitie For that is the effect of these vanities as he speaketh in the same chapter crying out to such kind of men VVoe be vnto you vvhich doe dravv iniquitie in the ropes of vanitie But yet to expresse this matter more forciblie he vseth two other similitudes saying they breake the egges of serpentes doe vveake the vvebbes of spiders Signifying by the one they vanitie of thes worldly cares and by th other the daunger therof The spider we see taketh great paines and labour many daies together to weaue vnto her self a webbe and in the end when al is done coÌ„meth a puffe of winde or some other litle chaunce and breaketh al in peeces EueÌ„ as he in the gospel which had taken great trauaile and care in heaping riches together in plucking down his olde barnes and building vp of new and when he was come to saie to his soule Novv be merie that night his soule was takeÌ„ from him and al his labour lost Therfore Esaie saith in this place that the vvebbes of these vvcauers shal not make them clothe to couer them selues vvith al for that their vvorkes are vnprofitable Th' other comparison containeth matter of great daunger and feare For as the bird that fitteth vpon the egges of serpeÌ„tes by breaking and hatching them bringeth forth aperilous brood to her owne destructioÌ„ so thos that sit as it were on brood vpoÌ„ thes vanities of the world doe hatch at last their own destruction The reason wherof is as Esay saith for that the vvorke of iniquitie is in their handes stil harping vpon this string that a man can not loue and folow thes vanities or intangle him self with their ropes as his former phrase is but that he must in deede draw on much iniquitie therwith that is he must mingle much sinne and offence of God with the same Which effect of sinne because it killeth the soule that coÌ„senteth vnto it therfore Esay compareth it vnto the brood of serpentes that killeth the bird which bringeth them forth into the world And finallie Moyses vseth the like similitudes when he saith of vaine and wicked men Their vineyard is the vineyard of Sodomites their grape is the grape of gaule and their clusters of grapes are most bitter their vvine is the gaul of dragons and the poison of cocatrices vncurable By which dreadful and lothesome comparisons he would geue vs to vnderstand that the sweete

the riches of iniquitie The rich gloutton might haue escaped his tormentes haue made him self a happie man by helpe of worldly wealth if he had listed And so might many a thousand that now liue in Christianitie and wil goe to hel for the same cause that the glutton did Oh that men would take warning one by an other and be wise whiles they haue time S. Paul saieth Deceiue not your selues Looke vvhat a man sovveth and that shal he reape What a plentiful haruest then might riche men prouide to theÌ„ selues if they would hauing such store of seede by them and so much ground offered them daily to sow it in Why doe they not remember that sweet haruest-song Come ye blessed of my father enter into the kingdom prepared for you for I vvas hungrie and you fed me I vvas thirstie and you gaue me to drink I vvas naked and you appareled me Or if they doe not care for this why doe they not feare at least the blacke Sanctus that must be chaunted to them for the contrary Agite anne diuites plorate vlulantes in miserijs vistris quae aduenieÌ„t vobis goe now you riche men weepe and houle in your miseries that shal come vpoÌ„ you The holy father Iohn Damaseen reporteth a goodly parable of Barlaam the heremite to our purpose There was saieth he a certaine citie or common wealth which vsed to chuse to them selues a king from among the poorest sorte of people and to aduaunce him to great honour wealth and pleasures for a time But after a while when they were wearie of him there fashion was to rise against him and to dispoile him of al his felicitie yea of the verie clothes of his backe and so to banish him naked into an Iland of a farre countrie where bringing nothing with him he should liue in great miserie and be put to exceeding slauerie for euer Which practise one king at a certaine time considering by good aduise for al th' other though they knew that fashion yet through negligence pleasures of their present felicitie cared not for it tooke resolute order with him self how to preuent this miserie which was by this meanes He saued euery day great sommes of money from his superfluities and idle expences and so secretly made ouer before hand a great treasure vnto that iland wherunto he was in daunger daily to be sent And wheÌ„ the time came that in deed they deposed him from his kingdom and turned him away naked as they had done th' other before he went to the ilaÌ„d with ioy and confideÌ„ce where his treasure lay and was receiued there with exceeding great triumph and placed presently in greater glorie then euer he was before This parable teacheth as much as possibly may be said in this point For this citie or common wealth is this present world which aduaunceth to authoritie poore men that is such as come naked into this life and vpon the soudaine when they looke least for it doth pul them doune againe and turneth them of naked into their graues and so into an other world where bringing no treasure of good workes with them they are like to finde litle fauour but rather eternal miserie The wise king that preuented this calamitie is he which in time of wealth in this life according to the counsail of our Saueour Christ doth seeke to lay vp treasure in heauen by almes deedes and other good works against the day of his death when he must be banished hence naked as al the prices of that citie were At which time if their good deeds do folow them then as God pmiseth they shal be happie men and placed in much more glorie then euer this world was able to geue them But if they come without oile in their lampes then is there nothing for them to expect but nescio vos I know you not And when they are knowen Ite maledicti in ignem aeternum goe you accursed into fire euerlasting EXAMPLES OF TRVE RESOLVTION IN THE TVVO FORMER POINTES of suffering for Christ and contemning the vvorld Adioined for the better declaration and confirmation of the tvvo chapters next going before CHAPT V. FOR so much as the two precedent chapters of contemning the world and suffering for Christ are by their own natures and in mans natural sight and reason very dreadful and lothsome to flesh and bloud and to whatsoeuer depeÌ„deth therof in such sort as diuers persons who otherwise esteme theÌ„ selues no euil Christians doe take horrour and auersion euen at the very name and mention of such things persuading them selues that the necessitie of ChristiaÌ„ profession requireth not any resolution to so high a perfection I am moued in this place to adioine to the former treatises a breefe declaration of the practise and excercise of ancient Christians in thes two points wherby their opinions and censures may better be seire theÌ„ by their words and wherin ech other ChristiaÌ„ that liueth at this day may behold as in a table or glasse what behoueth him to doe when occasion is offered if he professe to serue vnder the same banner and doe expect his paye at the handes of the same king and maister that they did Many things haue bene said before coÌ„cerning thes two misteries of worldlie contempt and sufferance in tribulation And among other matters it hath bene declared that the very foundatioÌ„ of Christian Religion which is the holie crosse and Crucifix standeth builded principaly vpon thes two pillers It hath bene showed how Christ our Sauiour when he sent forth his Apostles and disciples as the first spiritual fathers and masters of the world instructed theÌ„ especially in thes two doctrines as most behooful and necessarie to the end which he preteÌ„deth And for that his diuine wisdome did easily foresee that deedes haue much more force to persuade then wordes he did set forth this doctrine most exactly in the example of his own life making the same a paterne of al worldly contempt and suffering for iustice as also did his said Apostles and disciples after him to the true and perfit imitation of their maister Thus much then hath bene treated before and many particulers haue bene declared as wel of the holie Apostles extreme suffering in al kindes and maners of affliction as also of their vtter dispising whatsoeuer was pretious or pleasant in this world for the perfect seruing of their Lord and maister No allurements of this world could intise them no dignities delight them no flatterie deceiue them no pleasure peruert them no labours weary them no difficultie stay them no terrour or tyrannie of mortal man could feare them from their course begonne as long as their soules remained within their bodies Some of them ended their liues by the sword some vpon the crosse others were stoned and throwne downe from highe pinacles others were scorched skinned aliue and al this for the perfect seruing of

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

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 wheÌ„ by force he had drawen Christians vnto the teÌ„ples of the Idols he would haue had it seeme that they came voluntarily wheÌ„ 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 opeÌ„ly notwithstanding that they neither had nor euer would doe so for any torment that could be laid vpon theÌ„ 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 conteineÌ„th 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 childreÌ„ a far more lothesome odious cruel and dangerous afflictioÌ„ 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 religioÌ„ 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 ã€ˆâ—Šã€‰ and consequently cruel proceeding not so much by force and tormentes a by rewardes honours flatteries ã€ˆâ—Šã€‰ and deceit By which meanes he ouerthrew more soules theÌ„ if he had proceeded altogether by violence The worthie father S. Gregorie Nazianzenus writeth two large ã€ˆâ—Šã€‰ 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 notwithstÃ¡nding 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 theÌ„ 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 NaziaÌ„zene But now after the death of wicked Iulian albeit some times good Emperors were sent by God yet indured they not long but the ArriaÌ„ heretiques came in gouernmeÌ„t 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 extaÌ„t 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 writÃ© 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

of Iewes whom we see dispersed ouer al the world at this daie in bondage both of bodie soule Which worke of Gods Iustice though it be most terrible yet was his mercie greater to theÌ„ as appeareth by Christs wordes if they had not reiected the same Thirdlie his mercie exceedeth his iustice euen towardes the damned them selues in that he vsed many meanes to saue them in this life by geuing them freewil and assisting the same with his grace to doe good by mouing theÌ„ inwardlie with infinite good inspirations by alluring theÌ„ outwardlie with exhortatioÌ„s promisses examples of others as also by sicknes aduersities and other gentle corrections By geuing them space to repent with occasions opportunities and excitations vnto the same By threatning theÌ„ eternal death if they repented not Al which thinges being effectes of mercie and goodnes towardes them they must needes confesse amiddest their greatest furie and tormentes that his iudgementes are true iustified in them selues and no waies to be coÌ„pared with the greatnes of his mercies By this then we see that to be true which the prophet saieth Misericordiam veritatem diligit dominus God loueth mercie and trueth And againe Mercie and trueth haue met together Iustice and peace haue kissed on an other We see the reason why the same prophet protesteth of him self I vvil sing vnto thee mercie and iudgement Ã´ Lord not mercie alone nor iudgement alone but mercie and iudgement together that is I wil not so presume of thy mercie as I wil not feare thy iudgement nor yet wil I so feare thy iudgement as I wil euer despaire of thy mercie The feare of Gods iudgement is alwaies to be ioined with our confidence in Gods mercie yea in verie Saintes them selues as Dauid saith But what feare that feare trulie which the scripture describeth wheÌ„ it saith the feare of our Lord expelleth sinne the feare of God hateth al euil He that feareth God neglecteth nothing he that feareth God wil turne and looke into his owne hart he that feareth God wil doe good woorkes They which feare God wil not be incredulous to that which he saith but wil keepe his waies and seeke out the things that are pleasant vnto him They wil prepare their hartes sanctifie their soules in his sight This is the description of the true feare of God set downe by holie scripture This is the description of that feare which is so much commended and commanded in euerie part and parcel of Gods worde Of that feare I saie which is called Fons vitae radix prudentiae corona plenitudo sapientiae gloria gloriatio beatum donum That is the fountaine of life the roote of prudence the crowne and fulnes of wisdome the glorie and gloriation of a Christian man a happie gift Of him that hath this feare the scripture saith happie is the man vvhich feareth our Lord for he vvil place his minde vpon his comman lementes And againe the man that feareth God shal be happie at the last end and shal be blessed at the day of his death Finally of such as haue this feare the scripture saith that God is their foundation God hath prepared great multitude of sweetnes for them God hath purchased them an inheritance God is as merciful to them as the father is merciful vnto his children And to conclude Voluntatem timentium se faciet God wil doe the wil of those that feare him with this feare This holie feare had good Iob when he said to God I feared al my vvorkes And he yealdeth the reason therof For that I knevve that tbovv sparest not him that offendeth thee This feare lacked the other of whoÌ„ the prophet saieth The sinner hath exasperated God by saying that God wil not take accompt of his doings in the multitude of wrath Thy iudgementes Ã² Lord are remoued from his sight And againe vvherfore hath the vvicked man stirred vp God against him self by saying God vvil not take account of my doings It is a great exasperation of God against vs to take the one halfe of Gods nature from him which is so make him merciful without iustice and to liue so as though God wold take no account of our life wheras he hath protested most earnestlie the contrarie saying that he is like a hard and couetous man which wil not be conteÌ„t to receiue his owne againe but also wil haue vsurie for the lone that he wil haue a straite reckoning of al his goodes lent vs that he wil haue fruite for al his labours bestowed vpon vs finallie that he wil haue account for euery word that we haue spoken Our Sauiour Christ in the three score and eight psalme which in sundrie places of the gospel he interpreteth to be writen of himself among other dreadful curses which he setteth down against the reprobate he hath these let their eyes be daseled in such sorte as they may not see povvre out thy vvrath my Father vpoÌ„ theÌ„ let the furie of thy vengeance take haÌ„d fast on theÌ„ Adde iniquity vpoÌ„ their miquitie let him not enter into thy iustice Let them be blotted out of the booke of life let them not be enrolled together vvith the iust Here loe we see that the greatest curse which God can laye vpon vs next before our blotting out of the booke of life is to suffer vs to be so blinded as to adde iniquitie vpon iniquitie and not to enter into coÌ„sideration of his iustice For which cause also this confident kinde of sinning vpon hope of Gods mercie is accounted by diuines for the first of the six greuous sinnes against the holie Ghost which our Sauiour in the gospel signifieth to be so hardlie pardoned vnto men by his Father And the reason why they cal this a sinne against the holie Ghost is for that it reiecteth wilfullie one of the principal meanes left by the holie Ghost to retire vs from sinne which is the feare and respect of Gods iustice vpon sinners Wherfore to conclude this matter of presumption me thinkes we may vse the same kinde of argumeÌ„t touching the feare of Gods iustice as S. Paul vseth to the Romanes of the feare of Gods ministers which are temporal princes Wouldest thou not feare the power of a temporal prince saith he doe wel then and thou shalt not onelie not feare but also receiue laude and praise therfore But if thou doe euil then feare for he beareth not the sword without a cause In like sort may we saye to those good felowes which make God so merciful as no man ought to feare his iustice Would ye not feare my brethreÌ„ the iustice of God in punishmeÌ„t liue vertuouslie then and you shal be as voide of feare as lions are saieth the wiseman For that perfect charitie expelleth feare But if you liue wickedlie then haue you cause to feare

for God called not him self a iust iudge for nothing If the matter had bene so secure as many men by flatterie doe persuade themselues it is S. Peter would neuer haue said vnto Christians now baptized VValke you in scare during the time of this your earthely babitation Nor S. Paul to the same men VVorke your ovvne saluation in feare trembling But here perhappes some men wil aske me how then docth the same Apostle in an other place say That God hath not geuen vs the spirit of feare but of vertue loue and sobrietie to which I answere that our spirite is not a spirit of seruile feare that is to liue in feare onely for dreade of punishment without loue but it is a spirit of loue ioined with the feare of childreÌ„ wherby they feare to offend their father not onely in respect of his punishment but principally for his goodnes towardes them and benefites bestowed vpon them This S. Paul declareth plainly to the Romanes putting the differeÌ„ce betwene seruile feare and the feare of children you haue not receiued againe the spirit of seruitude saith he in feare but the spirit of adoption of children vvherby vve crie to God Abba father He saith here to the Romanes you haue not receiued againe the spirit of seruitude in feare because their former spirite being gentiles was onely in seruile feare for that they honoured and adored their Idoles not for any loue they bore vnto them being so infinit as they were and such not able leudnes reported of them I meane of Iupiter Mars Venus and the like but onely for feare of hurt from them if they did not serue adore and honour them S. Peter also in one sentence expoandeth al this matter For hauing said timorem corum ne timueritis feare not their feare meaning of the seruile feare of wicked men he addeth presentlie Dominum autem Christum sanctificate in cordibus vestris c. cum modestia timore conscientiam habentes bona That is doe you sanctifie our Lord IESVS Christ in your hartes hauing a good conscience with modestie and feare So that the spirit of seruile feare which is grounded onely vpon respect of punishment is forbidden vs but the louing feare of children is commaunded And yet also about this are there two things to be noted The first that albeit the spirite of seruile feare be forbiden vs especiallie wheÌ„ we are now entered into the seruice of God yet is it most profitable for sinners and for such as yet doe but beginne to serue God for that it moueth them to repeÌ„tance to looke about them for which cause it is called by the wiseman the beginning of vvisdome And therfore both Ionas to the Niniuites and S. Iohn Baptist to the Iewes and al the prophets to sinners haue vsed to stirre vp this feare by threatning the daungers and punishmentes which were imminent to them if they repented not But yet afterward when men are coÌ„uerted to God and doe goe forward in his seruice they change euery day this seruile feare into loue vntil they arriue at last vnto that state wher of S. Iohn saith that perfecti loue or charitie expelleth feare Wherupon S. Austen saieth that feare is the seruant sent before to prepare place in our hartes for his mistres which is charitie Who being once entered in and perfectly placed feare goeth out againe geueth place vnto the same But where this feare neuer entereth at al there is it impossible for charitie euer to come and dwel saieth this holy father The second thing to be noted is that albeit this feare of punishment be not in verie perfect men or at leastwise is lesse in them then in others as S. Iohn in the place before alleaged teacheth yet being ioined with loue reuerence as it ought to be it is most profitable and necessary for al common Christians whose life is not so perfect nor charitie so great as that they haue that perfection wherof S. Iohn speaketh This appeareth by that that our Sauiour Christ persuaded also this feare euen vnto his Apostles saying Feare you him vvhich after he hath slaine the bodie hath povver also to send both bodie and soule vnto hel fire this I saye vnto you feare him The same doth S. Paul to the Corinthians whoe were good Christians laying downe first the iustice of God therupoÌ„ persuading theÌ„ tÃ² feare Al vve saith he must be preseÌ„ted before the tribunal seat of Christ to receiue ech man his proper desertes according as he hath done good or euil in this life And for that vve knovve this vve doe persuade he feare of our Lord vnto men Nay that which is more S. Paul testifieth that notwithstanding al his fauours receiued froÌ„ God he retained yet him self this feare of Gods iustice as appeareth by those wordes of his I doe chastise my bodie and doe bring it into seruitude least perchance vvhen I haue preached to others I become a reprobate myself Now then my frend if S. Paul stoode in awe of the iustice of God notwithstaÌ„ding his Apostleshipp and that he was guiltie to him self of no one sinne or offence as he protesteth what oughtest thou to be whose conscience remaineth guiltie of so many misdeedes and wickednes This knovv you saieth S. Paul that no fornicatour vncleane person couetous man or the like can haue inheritaÌ„ce in the kingdome of Christ. And immediatly after as though this had not bene sufficient he addeth for preuenting the folie of-sinners which flatter theÌ„ selues Let no man deceiue you vvith vaine vvordes for the vvrath of God commeth for thes thinges vpon the children of vnbeleef Be not you therfore partakers of them As if he should say They that flatter you say Tush God is merciful and wil pardon easily al thes and like sinnes thes meÌ„ deceiue you saith S. Paul for that the wrath and vengeance of God lighteth vpon the children of vnbeleef for thes matters that is it lighteth vpon thos which wil not beleeue Gods iustice nor his threates against sinne but presuming of his mercie doe perseuere in the same vntil vpon the sodaine Gods wrath doe rush vpon them and then is it to late to amende Wherfore saieth he if you be wise be not partakers of their folie but amend your liues presently while you haue time And this admonition of S. Paul shal be sufficient to ende this chapter against al thos that refuse or deferre their resolution of amendement vpon vaine hope of Gods pardon or tolleration THE SIXT THING THAT VSETH TO STAY AND HINDER MEN FROM MAture resolution VVhich is the deceitful hope and persuation to doe it better or vvith more ease aftervvard CHAPT VII THE reasons and authorities which hitherto haue bene alleaged might seme I doubt not sufficient in the iudgement and censure of any reasonable man to proue the necessitie of the resolution wherof we

now dead fower daies and also buried which signifieth the fower degrees of a sinner the first in voluntarie delectation of sinne the second in consent the third in fulfilling it by worke the fowerth in continuance or custome therof wherin whosoeuer is once buried saieth this holy father he is hardlie raised to life againe without a great miracle of God and many teares of his owne part The reason hereof is that which the wiseman saieth Languor prolixior grauat medicum an old sickenes doeth trouble the phisition Breuem autem languorem praecidit medicus But the phisition cutteth of quicklie a new or fresh disease which hath endured but a litle time The verie bones of an old vvicked man shal be replenished vvith the vices of his youth saieth Iob and they shal sleepe vvith him in the dust vvhen he goeth to his grauc We reade that Moyses in part of punishment to the people that had sinned in adoring the golden calfe broke the same in peeces and made them drinke it So the vices wherein we delited during our youth are so dispersed by custome in our bodies and bones that when old age doth come on we canne not ridde them at our pleasure without great difficultie and paine What folie then is it to deferre our amendment vnto our old age when we shal haue more impedimentes and difficulties by a great deale then we haue now If it seeme harde to thee to doe penance now to fast to praie and to take vpon thee other afslictions which the Church prescribed to sinners at their conuersion how wilt thou doe it in thy old age wheÌ„ thy bodie shal haue more neede of cherishing then of punishment If thou find it vnpleasant to resist thy sinnes now and to roote them out after the continuance of two three or fower yeeres what wil it be after twentie yeres more adioined vnto them How madde a man wouldest thou esteeme him that trauailing on the waie and hauing great choise of lustie strong horses should let them al goe emptie and laie al his cariage vpon some one poore and leane beast that could skarse vphold him self and much lesse sustaine so great a burden cast vpon him And surelie no lesse vnreasonable is that man who passing ouer idlely the lustie daies and times of his lise reserueth al the labour trauaile vnto impotent and feble age But to let passe the folie of this deceit tel me good ChristiaÌ„ what ingratitude and iniustice is this towardes almightie God hauing receiued so many benefites from him alredie and expecting so great a paye as the kingdome of heaueÌ„ is for thy seruice to appoint out notwithstanding the least and last and worst part of thy life unto his seruice that wherof thou art most vncertaine whether it shal euer be or neuer or whether God wil accept it wheÌ„ it coÌ„meth or no He is accursed by the prophet which hauing whole and sounde cattel doth offer vnto God the lame or halting part therof How much more shalt thou be accursed who hauing so many daies of youth strength and vigour doest appoint vnto Gods seruice onelie thy limping old age In the law it was forbidden vnder a most seuere threate for any man to haue two measures in his house for his neighbour one greater to his frend and an other lesse for other men And yet thou art not ashamed to vse two measures of thy life most vnequal in preiudice of thy Lord and God wherby thou allotest to him a litle short maimed and vncertaine time of old age and vnto his enemie the world thou assignest the greatest the fairest the surest part therof O deare brother what reason is there why God should thus be vsed at thy handes what lawe iustice or equitie is this that after thou hast serued the world flesh and deuil al thy youth and best daies in the end to come and thrust thine old bones defiled and worne out with sinne into the dish of thy Creatour his enemies to haue the best and he the leauinges his enemies the wine and he the lies and dregges Doest thou not remember that he wil haue the fat and best part offered to him Doest thou not thinke of the punishment of thos who offered the worst part of their substance to God Folow the counsaile then of the holie Ghost if thou be wise which warneth thee in thes wordes Be mindeful of thy Creator in the daies of thy youth before the time of affliction come on before thos yeeres dravv neere of vvhich thou shalt saie they please me not How many hast thou sene cut of before thine eyes in the middest of their daies whiles they purposed in time to change their life How many haue come to old age it self and yet then haue felt lesse wil of amendement then before How many haue driuen of euen vnto the verie houre of death and then least of al haue remembred their owne estate but haue died as dum ne sensles beastes according to the saying of holie S. Gregorie The sinner hath also this affliction laied vpon him that vvhen he cometh to die he forgotteth him self vvhich in his life time did forget God O how many examples are there sene herof dailie how many worldlie men that haue liued in sensualitie how many great sinners that haue passed their life in wickednes doe end and die as if they weÌ„t into some place insensible where no account no reckening should be demanded They take such care in their testamentes for flesh and blood the commodities of this world as if they should liue stil or should haue their part of thes vanities when they are gone In trueth to speake as the matter is they die as is there were no immortalitie of the soule and that in verie deede is their inward persuasion But suppose now that al this were not so and that a man might as easilie commodiouslie yea and as surely also coÌ„uert him self in old age as in youth and that the matter were also acceptable enough to God yet tel me what great time is their lost in this delaie what great treasure of merit is there omitted which might haue bene gotten by labour in Gods seruice If whiles the captaine and other souldiers did enter into a rich citie to take the spoile one souldier should saie I wil staie come in the next daie after when al the spoile is gone would you not thinke him both a coward and also most vnwise So it is that Christ our Sauiour and al his good souldiers tooke the spoile of this life enriched them selues with the merites of their labours caried the same with them as billes of exchange to the bancke of heauen there receaue paie of eternal glorie for them And is it not great folie and peruersnes in vs to passe ouer this life without the gayning of any meritat al Now is the time of fight for

no loÌ„ger to leaue of sinne when sinne must leaue thee Al thes thinges are good and holie and to be done by him which is in that last state but yet they are of no such value as other wise they wold be by reason of this circumstaÌ„ce of time which I haue shewed Thes are the reasons whie the holie Fathers and doctors of Christ his Churh doe speake so dowtfullie of this last conuersion not for any want on Gods part but on theirs who are to doe that great acte I might here alleage great store of authorities for this purpose But one place of S. Austen shal serue for al. Thus then he writeth of this matter in a certaine homilie of his If a man haue done penance truelie and do die being absolued from the bondes wherwith he was tied seperated froÌ„ the bodie of Christ he goeth to reste But if a man in the extreme necessitie of his sickenesse doe desire to receiue penance and doe receiue it and doe passe hence recoÌ„ciled I confesse vnto you that we doo not denie him that which he demaundeth but yet we presume not that he goeth hence in good case I doe not presume I tel you plainely I doe not presume A faithful man that hath liued wel goeth awaie securelie He that dieth the same houre he was baptised goeth hence securelie He that is reconciled in his health and doeth penance and afterward lineth wel goeth hence securelie But he that is reconciled and doeth penance at the last end I am not secure that he goeth hence securely Where I am secure I doe tel you doe geue securitie And where I am not secure I may geue penance but I can geue no securitie But here perhappes some maÌ„ wil say to me good priest if you know not in what state a man goeth heace nor can geue securitie that he is saved to whom penance was assigned at his death teach vs I beseech you how we must liue after our conuersion and penaÌ„ce I say vnto you abstaine from dronkennes from coucupiscence of the flesh from theft from much babling from immoderate laughter froÌ„ idle wordes for which men are to geue account in the day of iudgement Loe how smal thinges I haue named in your sight But yet al thes are great matters and pestilent to thos which commit them Nay yet I tel you further a man must not onely abstaine from thes vices and the like after penance but also before when he is in health For if he driue it of to the last ende of his life he can not tel whether he shal be able to receiue penance and to confesse his sinnes to God and to the priest or no. Behold the cause why I said vnto you that a man should liue wel before penance and after penance better Marke wel what I saie and perhappes it shal be needful to expounde my meaniÌ„g more plainlie least any man mistake me What say I then that this man which repenteth at the end shal be damned I doe not say so What then Doe I saie he shal be saued no. What then doe I saie I say I know not I say I presume not I promise not I know not Wilt thou deliuer thy self forth of this doubt wilt thou escape this dangerous and vncertaine point doe penance theÌ„ whiles thou art whole For if thou doe penaÌ„ce while thou art in health and the last day chaunce to come vpon thee runne presentlie to be reconciled and so doing thou art safe And whie art thou safe for that thou diddest penance in that time wherin thou mightest haue sinned But if thou wilt doe penance then when thou canst sinne no longer thou leauest not sinne but sinne leaueth thee But you wil saie to me how knowest thou whether God wil forgeue a mans sinnes at the last houre or no You say wel I know it not For if I knewe that penance wold not profit a man at the last houre I would not geue it him Againe if I knewe that it wold deliuer him I wold not warne you I would not terrifie you as I doe Two thinges there are in this matter ether God pardoneth a man doing penaÌ„ce at the houre of death or he doeth not pardon him Which of thes two shal be I know not Wherfore if thou be wise take that which is certaine let goe the vncertaine Hitherto are S. AusteÌ„s wordes of the dowtful case of thos which doe penance at the last daie And here now wold I haue the careful Christian to coÌ„sider with me but this one comparison that I wil make If they that repent and doe such penance as they may at the last daie doe passe hence notwithstaÌ„ding in such dangerous doutfulnes as S. Augustine sheweth what shal we thinke of al such who lacke either time or abilitie or wil or place or meanes or grace to doe any penance at al at that houre what shal we say of al thos who are cut of before which die suddenlie which are stricken dumme or deafe or senseles or frantike as we see many are what shal we say of thos which are abaÌ„doned by God and left vnto vice euen vnto the last breath in their bodie I haue shewed before out of S. Paul that ordinarily sinners die according as they liue So that it is a priuilege for a wicked man to doe penance at his death And then if his penance when it is done be so doutful as S. Austen hath declared what a pitiful case are al other in I meane the more part which repeÌ„t not at al but die as they liued and are forsaken of almightie God in that extremitie according as he promiseth when he saieth For that I haue called you and you haue refused to come for that I haue held out my hande and none of you would vouchsafe to looke towardes me I wil laugh also at your destruction when anguish and calamitie commeth on you You shal cal vpon me and I wil not heare you shal rise betimes in the morning to see me but you shal not finde me It is both dreadful and lamentable which the prophet saith of such as deferre their conuersion from time to time Conuertentur ad vesperam famem patientur vt canes circuibuat ciuitatem They wil coÌ„uert them selues to God at the euening then shal they suffer hungar as dogges and shal runne about the citie The wordes that goe immediatly before and doe immediatly ensue after doe expresse more plainly the greatnes of this threate For before the verse is Attend o Lord to visit al nations take no mercie vpon al thos that vvorke iniquitie That is which worke iniquitie vnto the end without change for otherwise the wish were hard And immediatly after enseweth Thes men shal speake vvith their mouth and a svvord shal be in their lippes for vvho hath heard them and thou Ã´ Lord shalt skoffe at them That is to say thes men in

man be hard harted among you through the deceit of sinne The prophet Dauid also crieth hodie si vocem eius audicritis nolite obdurare corda vesira EueÌ„ this day if you heare the voice of God calling you to repentance see you harden not your hartes against him Al which earnest speeches vsed by Gods holie spirit doe geue vs to vnderstand how carefully we haue to flie this most pestileÌ„t infection of a hard hart which almightie God of his mercie geue vs grace to doe and indue vs with a tender hart towardes the ful obedience of his diuine Maiestie such a soft hart I say as the wise man desired when he said to God Da serun tuo cor docile Geue vnto me thy seruant Ã´ Lord a hart that is docible and tractable to be instructed such a hart as God him self describeth to be in al them whom he leueth saying ad quem respiciam nisi ad pauperculum contritum sorde timentem sermones meos To whom wil I haue regarde or shew my fauour but vnto the poore and humble of hart vnto the contrite spirit and to such as tremble at my speeches Beholde deare brother what a hart God requireth at thy haÌ„des A litle poore and humble hart for so much importeth the diminitiue Pauperculus Also a contrite hart for thy offences past and a hart that trembleth at euerie word that commeth to thee from God by his ministers How then wilt thou not feare at so many wordes and whole discourses as haue bene vsed before for awaking the for denouncing thy peril for stirring the to amendement How wilt thou not feare the threates and iudgementes of this great Lord for thy sinnes How wilt thou dare to proceede any further in his displeasure how wilt thou deferre this resolution any longer Surelie the least part of that which hath bene said might suffice to moue a tender hart an humble and contrite spirite to make a present resolution for the amendement of life But if al together can not moue thee to doe the same I can saie no more but that thou hast a verie hard hart in deed which I beseech our heauenlie father to soften for thy saluation with the pretious hoate blood of his onelie sonne our Sauiour who was content to shedde it for that effect vpon the Crosse. The Conclusion of the vvhole booke AND THVS NOVV hauing said so much as time permitted me concerning the first general point required at our haÌ„des for our saluation that is concerning resolution appointed by my diuision in the beginning to be the subiect or matter of this first booke I wil here make an end deferring for a time the performance of my purpose for the other two bookes vpon the causes and reasons set downe in the beginning nothing dowting but if almightie God shal vouchsafe to worke in any mans hart by meanes of this booke or otherwise this first point of resolution the most hard of al other then that he wil also geue meanes to perfite the saue worke begonne of him self and wil supplie by other waies the two pointes folowing that is to saie both a right beginning and a constant perseuerance wherunto my other two bookes promised are appointed Neither would it be hard for any man that were once in deed resolued to finde helpers and instructours inough besides the Holie Ghost which in this case wil alwaies be at hande to assist him in this holy enterprise albeit thes two other bookes of mine should neuer come foorth Ther want not at this daie our merciful Lord be glorified for it neither store of godly bookes nor yet of skilful men in our owne countrie that are wel able to guide a zealous spirite in the right way to vertue And yet as I haue promised before so meane I by Gods most holie helpe assistance to send thee gentle reader as my time and habilitie wil permit the other two bookes also especiallie if it shal please his diuine Maiestie to coÌ„forte me therunto with the gaine or good of any one soule by this which is alreadie done that is to say if I shal vnderstand conceiue or hope that any one soule so dearlie purchased by the pretious blood of the sonne of God shal be moued to resolution by any thing that is here said or shal be reclamed from the bondage of sinne and restored to the seruice of our maker redemer which is the onely ende of my writing as his deuine Maiestie best knoweth And truly deare Christian brother albeit I must confesse that much more might be said for this point of resolutioÌ„ then is here touched by me or then any man can wel vtter in any competent kind of booke or volume yet am I of opinion that ether thes reasons here alleaged are sufficient or els nothing wil suffice for the conquering of our obstinacie beating doune of our rebellious disobedience in this point Here thou maiest see and read the principal argumentes inducing thee to the seruice of God and detestation of vice Here thou maiest behold especially in this second edition which is much larger then the former first that of necessitie thou must confesse there is a God that made thee and al the rest the ende and cause whie he created thee which was to serue him the only true way of which seruice to be by fulfulling Christs holy commandemeÌ„tes then what things are required at thy handes in particular the account that wil be demanded of thee the iustice and seueritie of God therin his goodnes towardes thee his watchfulnes ouer thee his desire to winne thee his reward if thou doe wel his infinit punishment if thou doe euil his calles his baites his allurementes to saue thee And on the contrarie part here are discouered vnto thee the vanities and deceites of thos impedimentes hinderaÌ„ces or excuses which any way might let stay or discourage thy resolution the faigned difficulties of vertuous life are remoued the conceiued feares of Gods seruice are taken away the alluring flatteries of worldlie vanities are opened the foolish presumption vpon Gods mercie the danger of delay the dissimulation of Sloth the desperate peril of careles and stony hartes are declared What then wilt thou desire more to moue thee What other arguments wilt thou expect to draw the from vice and wickednes more then thes If al this stirre the not what wil moue thee gentle reader If when thou hast read this thou lay doune the booke againe and walke on in thy careles life as quietlie as before what hope I beseech thee may there be conceiued of thy saluation Wilt thou goe to heauen liuing as thou doest it is impossible As soone thou maiest driue God out of heauen as get thither thy self by this kind of life What then wilt thou forgoe heauen and yet escape hel also this is lesse possible whatsoeuer the Atheistes of this world doe persuade thee Wilt thou perhappes deferre

the matter and thinke of it herafter I haue tolde thee my opinion hereof before Thou shalt neuer haue more abilitie to doe it then now and perhappes neuer halfe so much If thou refuse it now I may greatlie feare that thou wilt be refused hereafter thy self There is no waic then so good deare brother as to doe it presentlie whiles it is offered Breake from that tyrant which detaineth thee in seruitude shake of his chaines cut in sunder his bandes runne violentlie to Christ which standeth redie to embrace thee with his armes open on the Crosse. Make ioyful al the Angels and court of heauen with thy conucrsion strike once the stroke with God againe make a manlie resolution saie with that old couragious souldier of IESVS Christ Sainct Ierome If my father stoode vveeping on his knees before me and my mother hanging on my necke behinde me and al my brethren sisters cvilaren and kinssolkes hovviing on euery syde to retaine me in sinful life vvith them I vvould sting of my mother to the ground dispise al my kinred runne ouer my father and tread him vndermy seete therby tarunne to Christ vvhen he calleth me Oh that we had such hartes dcare Christian brother as this seruaÌ„t of God had such courage such manhood such seruent loue to our Maister Who would lie one daie drowned in sinne who would liue one daie in such slauerie as we doe who would eate swaddes with the prodigal sonne among swine seing he may returne home and be so honorablie receiued and entertained by his owne father haue so good cheere and banqueting and heare so great melodie ioye and triumphe for his returne I saye no more herein deare brother then thou art assured of by the word and promise of Godes owne mouth from which can proceede nether falshood nor deceit Returne then I beseeche thee laie handfast on his promise who wil not faile thee runne to him now he calleth whiles thou hast time and esteeme not al this world worth a strawe in respect of this one acte For so shalt thou be a most happie and thrise happie man and shalt blesse hereafter the houre and moment that cuer thou madest this fortunate resolution And I for my part I trust shal not be voide of some portion of thy good happe and felicitie At least wise I doubt not but thy holie conuersion shal treat for me with our common father who is the God of mercies for remission of my manifolde sinnes and that I may serue and honour him together with thee al the daies of my life which ought to be both our petitions and therfore in both our names I beseeche his diuine Maiestie to graunt it vnto vs for his deare sonne our Lordes sake IESVS Christ. Amen The end of this first booke treating of resolution A BREEFE METHODE HOVV TO VSE THE FORMER treatises chapters and considerations to diuers purposes according to the diuers qualitie of the person time state place or neede vvhen they are to be vsed An Annotation IT is to be remembred that al thes pointes and parcels of the booke which are here assigned for euery one to-applie to him self the same may be accommodated and practised by ech man towardes his frind or by the pareÌ„t towardes his child or by the master towardes his seruant or scholer and especially by the Confessour towardes his penitent persuading assigning or commanding him to reade such parcels of this booke as he thinketh may doe him most profite for his soule in the state wherin he standeth Of diuers states conditions and qualities of men IF a man either in him self or others doe feele his soule lumpish and heauie and vnwilling to heare or thinke of spiritual affaires let him reade the first chapt part 1. of inconsideration As also the last of al the booke touching Slouth and Negligence page 852. Let him examine also the cause of this vnwillingnes in him self according to the three causes ther set downe page 9. c. especially if he find in him self any horrour against reading of spiritual bookes as many doe He that should any way be tempted in faith hath many things in this booke for his confirmation and first if he be troubled with plaine Atheisme doe doubt whether ther be a God or no let him reade the whole 2. chapter page 25. If he confesse God but yet doe doubt of Gods particuler and infallible prouidence in desposing al matters of this world let him reade the fowerth argument of the Metaphisique page 44. If he doubt about the immortalitie of the soule let him consider the fift argument of the Metaphisique page 46. He that hath any suggestion against the infallible truth of the holy scriptures or any part therof let him reade the whole third section of the 2. chapter page 61. He that should haue any doubt or scruple about any thing in Christian religion let him reade the whole 4. chapter page 132. As for exaÌ„ple if he should doubt whether Christ were fore promissed to be God man wherof page 132. or whether he should haue authoritie to change Moyses law wherof page 162. or the like He that should be resolued of the truth of Christian religion in general but yet among so many sectes and diuers opinioÌ„s which are holden therin should doubt which to take or how to iudge of the certaintie therof let him read the first part of the 5. chapter treating of right faith page 298. also the whole fift chapter part 2. of the examples of true resolution page 747. If a man find him self or other careles confident nothing fearing the seueritie of Gods iustice let him read the 7. chapter page 349. of the accompting day Also the 11. chapter page 444. of punishmentes prepared after death Also the 6. chapter page 793. of presumption He that feeleth him self inclined to follow worldly designes and courses of ambition and thinketh that he may so doe yet come to heauen also let him reade the 3. chapter page 110. of maÌ„s final ende Also the third fourth fifth pointes of the 4. chapter concerning the world page 683. If a man feele him self desirous of the pleasures prefermentes and commodities of this world or els afflicted for that he hath them not let him reade the whole fourth chapt page 683. of the vvorld And in particuler if he loue honour see 700. If estimation of wisdome see 703. if beautie see 706. if braue apparel see 708. if riches see 711. c. He that findeth him self or others easy to fal into sinne and not greatly abhorring or fearful therof let him reade the 8. ch par 1. pag 378. of the nature of sinne sinners Also the first part of the 6. chapter page 326. of resisting sinne Also the 9. chapter page 400. of Gods Maiestie and benefites When a mar should feele him self to make smal accompt of the ioyes of

eternitie 8. Darckenes in hel Mat. 8. 22 9. The derisioÌ„ that shall e vsed tovvards the damned Psal. 36. OF the paines OF damage Esa. 26. The vvorme of conscience Mar. 9. Esa. 66. Eccle. 7. Iudit 6. The cogitationis of the daÌ„ned The time of eternal vveeping Sap. 5. The passing coÌ„moditie of the preset time Luc. 16. Greate negligence ouer sight The conclusion God the best Paimaister Mat. 10. Matc. 9. Gen. 22. Liberal pai meÌ„t for litle paines 2. Reg. 7. Psal. 88. Mat. 20. Apoc. 22. * In the secoÌ„d part 2. chap. of this booke Luc. 14. THE. 1. part OF the revvard in general Mat. 25. 2. Tim. 4. 2. Pet. 1. Luc. 14. 1. Cor. 2. Esa. 64. Apoc. 2. Hovv the greatnes of heaueÌ„lie ioy is found out Apoc. 2. 3. Mat. 16. Lue. 10. Apo 21. 22. The discription of paradise vsed by S. Iohn Heb. 1. Math. 13. The magnificencie of God expressed diuerslie 1. By the creatioÌ„ of Angels * See S. Thom. part 1. q. 50. art 3. Dionis de caelesti Hier. c. ã€ˆâ—Šã€‰ Dan. 7. Psal. 102. 2. By the creation of the vvorld for man Mark this collection Hest. 1. 3. By the promisse of a banquet Esa. 25. Luc. 12. 4. By the plea sures coÌ„modities of this life Apoc. 19. August soliloq c. 2. Apcc. 19. Psal. 30. By the honour that God hath vsed to his seruantes in this life 1. Reg. 2. Psal. 138. Luc. 12. Mat. 19. Luc. 22. 1. Cor. 6. Mat. 10. Gen. 12. 14. 20. Abraham Exo. 5. 6. 7. 8. Moyses Iosue Iosu. 10. Esa. 38. Helias 3. Reg. 17 Elizeus 4. Re. 5. 4. Re. 13. Th' Apostles Act. 5. Act. 19. Act. 5. Ioh. 18. 2. Tim. 4. Apo. 4. 6. By the 3. places vvherto a man is appointed Mark the collection THE. 2. part OF THE tvvo partes of felicitie in heauen First of the soule SecoÌ„d of the bodie 1. Cor. 15. Sap. 9. Ephe. 4. * See S. Tho. 3. par q. 82. in supple In l. de simi c. 48. 49. Seuen priuileges of the glorified bodies 1. Beautie Mat. 13. 2. Agilitie Mat. 22. 3. Strength Cap. 52. 4. Penetrabilitie Ioh. 20. 5. Health 6. Pleasure Ansel. c. 5v vbi sup Psal. 35. 7. Perpetuitie Sap. 5. * Al thes thinges Bun. either reiectath or maÌ„gleth perhap pes as not appertainiÌ„g to the bodies of ProtestaÌ„tes The 2. part of felicitie called essen tial pertaining to the faule Aug. lib. de trin c. 13. Ioh. 17. 1. Cor. 13. Hovv the visioÌ„ of God shal make men happie God to the saued shal be al in al. Mug. lib. 4. de anima ca. 15. Psal. 13. Knoledge Loue. The greatnes of ioye in heauen Mat. 25. Psal. 83. The speech of S. Augustine touching the vision of God Tract 4. in ep Ioau cap. 36. foliloq Mat. 5. 1. Cor. 3. 1. Cor. 13. Psal. 4. Gen. 15. Ioh. 17. THE. 3. part OF circumstances increasing the ioyes of heauen S. Augustines apprehensioÌ„ of the ioyes of heauen Phil. 4. Esa. 51. Esa. 35. Psal. 103. Psal. 20. 1. Of the ioiful mutatioÌ„ as a iust maÌ„s death Luc. 21. Ephe. 1. Colos. 1. 1. The. 1. Esa. 6. Luc. 15. 2. The ioye of securitie Iosu. 21. 22. Gen. 3. Sap. 17. 1. Cor. 9. Iero. cp 22. ad Eusto Apo. 19. 3. The seing of Christ in glorified flesh Mat. 2. Inc. 1. Serm. 37. de sanctis 4. Meetinge vvith our frindes in heauen The saving of S. CypriaÌ„ l. de mortalit iu sine * Bun. reiecteth here this beleefe of S. CypriaÌ„ touching Knovvledge in heaueÌ„ of fathers mothers c. But euerie man of reason can put a difference betvvene a Cyprian and a Buney 5. The dailie arriual of nevv brethreÌ„ to heauen 2. Tit. 4. Apo. 2. 3. 4. Lib. de mor tal A similitude expres sing the sud den ioy of the iust after their de parture The value of heauen and th' account that old Sainctes made there of Heb. 12. Mat. 13. Philip. 3. Icrom in catalogo Ser. 31. de sanctis 1. Cor. 1. 2. 3. Psal 4. WHERunto a Christian is borne by Baptisme Gal. 3. 4. Ephe. 1. 5. Colos. 3. Tit. 3. Rom. 8. Iacob 2. Heb. 1. 9. 1. Pet. 1. 3 2. Pet. 3. Apoc. 1. Mat. 19. Luc. 22. 1. Cor. 6. Apo. 1. 4. Luc. 12. Math. 11. * Note that Bun. thrusteth out as vvel thes vvordes of Christ as thos that insuc of S. Au gustin and therby shevveth that he spareth th' EuaÌ„gelist no more then ancieÌ„t fathers vvhen he mistiketh their vvritinges Serm. 37. de sanctis The buying of heauen Apoc. 3. Exo. 5. Icre 2. Apo. 21. The folie of seeking vvorldlie vanities Luc. 6. Luc. 12. Math. 26. 1. Cor. 2. Ep. lad A similitude 1. Cor. 2. 2. Co. 12. The coÌ„clusion vvith th' application of al that hath bene said 1. Cor. 6. Phil. 3. 2. Tim. 2. 1. Ti. 6. Heb. 12. Mat. 7. 19 25. Rom. 8. Mat. 11. Apo. 14. 20. Psal. 14. Math. 7. 19. Ioh. 14. Luc. 14. The final end of al that hath bene said An exhortation A saying to be remembred Th' effect of the first part The subtilitie of the diuel The effect of this secoÌ„d part Dispaire an ordinarie temptations to the greatest sinners Caini Gen. 4. Iudas Mat. 27. The ship vvrak of soules ouerloded vvith sinnes Prou. 18. Iere. 3. Mich. ã€ˆâ—Šã€‰ The miserie of desperation Osee 11. Iere. 2. Ephe. 4. The thing vvherin God most deliteth is mercie A desperat resolution Pere 18. A maruelous exaÌ„ple of Gods cleinencie An other example of Godes vvoÌ„derful mercie Eze. 33. * Iudgment and iustice to be vsed in true repentance that is iudgment vpon our selues and iustice tovvardes others Fovver partes of this chapter THE. 1. part TOVCHING the loue that God beareth tovvardes man Iob. 7. Sap. 11. 1. The first cause vvhie God loueth vs for that he is our Creator vve are his ovvne vvorkes Ezec. 18. Euerie man giueÌ„ to loue his ovvne Psal. ã€ˆâ—Šã€‰ Esa. Iob. 1. The confideÌ„ce of Iob in that God had made him Th' assured hope Dauid had in that he vvas Gods vvork manship Psal. 102. The second reason of assurance of Gods loue for that he is our Father Mat. 5. 6. 8. c. Math. 6. VVhat a father God is Gal. 4. Esa. 63. Christes coÌ„fortable em bassage Ioan. 20. Hovv greatlie the respect of a father moueth God Iere. 31. Iere. 31. Luc. 1. vo 16. ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ the preal sonne 2. Cor. 1. Ber. ser. 5. de natal Psal. 35. VVhat the name of Fa ther doth import Esa. 49. The. 3. argument of Gods loue the geeuing in 's sonne for vs. Ioh. 3. 1. Ioa. 4. Christ vvas geuen for loue Rom. 5. Ephe. 2. The coÌ„clusion of this point made by S. Paul Tit. 3. Rom. 5. THE. 2. part Hovv God expresseth his loue tovvardes sinners Cap. 11. Cap. 12. Tvvo rare pointes of ã€ˆâ—Šã€‰ in God Esa. 30. Tertul. in Apol. ca. 2. God that is offended seeketh attonment vvith vs. Gods vvooing

O most dreadful separation what would Alexander Caesar Pompeie and other such potentates of the earth giue at that daie to haue but the lowest roome amoÌ„g them of the right hand They I saie who had al the roome of this world at their pleasure al dignities vnder their owne commandrie would now make more accompt of the meanest place and corner among Gods elect then of al the pompe and brauerie of ten thousand worldes if they were to liue againe their cogitatioÌ„s at this daie being farre different from that they were vpon earth and their iudgmeÌ„ts wholy contrary But alas ther is no time of alteration or amendment now They must stand to that which is past and according to their former demeanours they must receyue their doome They haue a Iudge present whose power they can not auoide whos wisdome they can not deceyue whos equitie they can not bowe whos seueritie they can not mollefie whos indignation they can not appease whos determination they can not alter and from whose sentence they can not possiblie appeale O my deare and louing brother no tongue of man beleeue me can expresse what a singuler treasure a good conscieÌ„ce wil be at this daie when thou shalt see al the Princes and Monarches of this world stand ther naked trembling appalled being vtterly destitute of an answere to the whole multitude of their most secret sinnes displaied openly before their faces An vnspottel conscience I say at this instant shal be a greater consolation then al the dignities or pleasures of a thousand worldes For wealth wil not help the iudge wil take no giftes our owne submission wil not be admitted intreatie of frieÌ„des wil not preuaile intercession of Angels and other Saintes shal haue no place for that their glorie shal be at this daie as the prophete saieth to binde kings in fetters noble princes in yron manacles to execute vpon them the iudgement prescribed Alas what wil al thos delicate and daintie people doe at this instaÌ„t who liue now in ease and pleasures and can take no paine in the seruice of God nor abide to heare the naming of this daye what shift I saie wil they finde out iÌ„ thos extremities whether wil they tur ne theÌ„ whos help wil they craue They shal see al things crie vengeance round about theÌ„ al things yeeld them cause of feare and horrour but nothing any one sparcle of hope or consolation Aboue them they shal beholde their Iudge offended with their wickednes beneath them hel open and the cruel fornace redie boiling to recevue them to torment On the right haÌ„d shal be their sinnes accusing them on the left haÌ„d the Diuels redie to execute Gods eternal senteÌ„ce vpon them Within them shal lye their conscience gnawing without them al damned soules bewailing on euery side the whole world burning O merciful Iesus which art to behold this ruful spectacle what a passage shal this be what wil the wretched sinner doe saie or thincke when he shal be enuironed with thes inexplicable miseries how wil his hart susteine thes anguishes what waie wil he take To goe backe is impossible to goe foreward is intollerable to stand ther stil is not permitted what then shal he doe but as thou O Lord with thy sacred mouth hast foretold that he shal drie and wither vp for verie feare seeke death and death shal flie from him crie and beseech the hilles and mountaines to fal doune and couer him and they refusing to doe him that releefe or afford him so great a comfort he shal stand ther as a most desperate forlorne and miserable catise vntil he receyue that dreadful and irreuocable senteÌ„ce of thine Goe yee accur sed into euerlasting fire THIS SHALBE THE LAST act and conclusioÌ„ of this woful tragedie For so it is recorded by the Iudge him self Then shal the sonne of man saie to thos on his right hand Come yee blessed of my father and possesse the kingdome which is prepared for you from the beginning of the world I was hungrie and you gaue me to eate I was a strauÌ„ger and you gaue me harbour I was naked and you clothed me I was sicke and you visited me I was in prison and you came to comfort me And to them on his left hand he shal saie Depart from me yee accursed into euerlasting fire prepared for the Deuil and his Angels for I was hungrie and you fedde me not I was a straunger and you harboured me not I was naked and you clothed me not I was sicke and in prison and you visited me not Then shal they saie vnto him O Lord when haue we sene the hungrie thirstie or a straunger or naked or sicke or in prison and did not minister vnto the And he shal answere I tel you for that you haue not done thes thinges to one of thes lesser your brethern you haue not done them to me And then thes wicked shal goe into eternal punishment and the iust into life euerlasting Hitherto are the wordes of Christ him self In which may be noted first that in recounting the causes of thes miserable mens damnation our Saueour alleageth not lacke of beleef or that they were not faithful wherof the reason may be that which him self vttereth in an other place of Infidels saying he that beleeueth not is alredy iudged And S. Paul of an heretique that he is condemned by his ovvne proper iudgmeÌ„t Secondly he obiecteth against them not any actual enormous sinnes wherof per haps maie be assigned for a reason which S. Iohn doth insinuate and signifie that such kinde of manifest deadlie sinners are now euidently appertaining to the dominion of Satan Wherfore Christ vrgeth only agaiÌ„st thes reprobates certaine omissions of good workes and charitable deeds commended vnto vs by the rule of ChristiaÌ„ perfectioÌ„ And for thes he pronounceth against them his most dreadful sentence of euerlasting damnation Which sentence being once passed the Iudges mouth and recevued in the eares of al that infinite assemblie ther present imagine thou my soule what an vniuersal shoute and outcrie will therupon straight ensue the saued reioysing and singing eternal praises in the glorie of their Saueour the damned bewailing blaspheming and cursing the daie of their natiuitie the Angels commending and extolling the equitie of that iudgment against which the parties that are conuicted shal not be able to finde any lest exceptioÌ„ CoÌ„sider the intollerable vpbrading of thos most insolent infernal spirites against the miserable condemned soules that are deliuered to their praie with how bitter scoffes and tantes wil they traile them to their torments with what intollerable insultation wil they execute the sentence of God against them Consider the eternal separation that now must be made of Fathers and children of mothers and daughters friendes and companions the one to glorie the other to miserie without any hope euer to heare or see

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

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