wrake A day and a night was I in the bottome of the sea oftentimes in iourneys in dangers of fluddes in dāgers of theeues in dangers of Iewes in dāgers of Gentiles in dangers of the citie in dāgers of wildernes in dangers of sea in dangers of false brethren in labour and trauaile in much watching in hungar and thirst in much fasting in cold and lack of clothes and besides al thes external thinges the matters that dailie doe depēd vpō me for my vniuersal care of al Churches By this we may see now whether Christs holy Apostles taught vs more by wordes then they shewed by their owne examples about the necessitie of suffering in this life Christ might haue prouided for them if he would at leastwise thinges necessarie to their bodies and not haue suffered them to come into thes great extremities of lacking clothes to their backes meate to their mouthes and houses to pat their heades in He that gaue thē authoritie to doe so manie other miracles might haue suffered them also to haue procured sufficient maintenance for their bodies which should be the first miracle that worldly men would worke if they had such authoritie Christ might haue saied to Peter when he sent him to take his tribut from out of the fishes mouth take so much more as wil suffice for your necessary expēces when you trauaile ouer foraine countries But he woulde not nor yet diminish the great afflictions which I haue shewed before though he loued them as dearely as euer he loued his owne soule Al which was done as S. Peter interpreteth to geue vs example what to folow what to looke for what to desire what to comsort our selues in amiddest the greatest of al our tribulatiōs Saint Paul vseth this as a principal consideration when he writeth thus to the Hebrewes vpon the recital of the sufferinges of other saintes before thē Wherfore we also brethren saieth he hauing so great a multitude of witnesses that haue suffered before vs let vs lay of al burdens of sinne hanging vpon vs and let vs runne by patience vnto the battaile offered vs fixing our eyes vpon the authour of our saith and fulfiller of the same IESVS who putting the ioyes of heauen before his eyes sustained patiētly the Crosse contemning the shame and confusion therof and therfore now sitteth at the right hand of the seate of God Thinke vpon him I say which sustained such a contradictiō against him self at the hādes of sinners be not wearie nether faint yee in courage For you haue not yet resisted against sinne vnto blood and you haue for gotten perhaps that comfortable saying which speaketh vnto you as vnto children My sonne doe not contemne the discipline of our Lord and be not vvearie vvhee thou art chastised of him For whom God loueth he chastiseth and he whippeth euery sonne whom he receaueth Perseuer therfore in the correctiō laied vpon you God offereth him self to you as to his children For what child is there whom the father correcteth not if you be out of correction wherof al his children are made partakers then are you bastardes not children Al correction for the present time when it is suffered seemeth vnpleasant and sorowful but yet after it bringeth foorth most quiet fruite of iustice vnto them that are exercised by it Wherfore strengthen vp your wearie handes and loosed knees make way to your feete c. That is take courage vnto you and goe forward valiantly vnder the Crosse laied vpon you This was the exhortation of this holy captaine vnto his countrie man souldiers of IESVS Christ the Iewes Saint Iames the brother of our Lord vseth an other exhortation in his Catholike epistle to al Catholikes not much different from this Be you therfore patient my brethren saith he vntil the cōming of our Lord. Beholde the husbandman expecteth for a time the fruite of the earth so pretious vnto him bearing patientlie vntil he may receaue the same in his season be you therfore patient and comfort your hartes for that the cōming of our Lord wil shortlie draw neere Be not sadde and complaine not one of an other Beholde the Iudge is euen at the gate Take the prophetes for an example of labour and patience who spake vnto vs in the name of God Beholde we account them blessed which haue suffered You haue heard of the sufferance of Iob and you haue seene Isa e that our Lord is merciful and ful of compassion I might here alleage many things more out of the scripture to this purpose for that the scripture is moste copious herein and in verie deed if it should al be melted and poured out it would yeld vs nothing els almost but touching the crosse and patient bearing of tribulatiō in this life But I must end for that this chapter groweth to long as the other did before And therfore I wil onelie for my conclusion set down the confession and most excellent exhortation of olde Mathathias in the time of the cruel persecution of Antiochus against the Iewes The storie is thus reported in the scripture At that time the officers of Antiochus said vnto Mathathias thou art a prince of greatest estate in this citie adorned with children and brethern come thou therfore first and doe the kinges commādement as other men haue done in Iuda and Ierusalem and thou and thy children shal be the kings freends and enriched with gold and siluer and many giftes frō him Wherto Mathathias answered with a loude voice if al nations should obey Antiochus to depart from the obedience of the lawes of their auncestours yet I my children and brethern wil folow the lawes of our fathers Let God be merciful vnto vs at his pleasure c. And the daies came of Mathathias his death and then he saied vnto his children Now is the time that pride is in her strength Now is the time of chastisemēt towardes vs the time of euersion indignation is come Now therfore ô Children be you zelous in the lawe of God yeld vp your liues for the testament of your fathers remember the workes of your auncestours what they haue done in their generations and so shal you receaue great glorie and eternal name Was not Abraham found faithful in time of temptation and it was reputed vnto him for iustice Ioseph in time of his distresse kept Gods commandementes and was made Lord ouer al Egypt Phinees our Father for his zeale towardes the lawe of God receaued the testament of an euerlasting presthode Iosue for that he fulfilled Gods word was made a captaine ouer al Israel Caleb for that he testified in the Church receaued an inheritance Dauid for his mercie obteined the seat of an eternal kingdome Elias for that he was zealous in zeale of the lawe was taken vp to heauen Ananias Azarias and Misael through their beleefe were deliuered from the flame of the fire Daniel for
his simplicitie was deliuered frō the mouth of lions And so doe you runne ouer by cogitation al generations and you shal see that al those that hope in God shal not be vanquished And doe you not seare the vvordes of a sinful man for his glorie is nothing els but dung and vvormes to daie he is great and exalted and to morovv he shal not be found for he shal returne vnto his earth againe and al his fond cogitations shal perishe Wherfore take courage vnto you my children and plaie the men in the lawe of God For ther in shal be your honour glorie Hitherto are the wordes of scripture which shal suffice for the end of this chapter THE FOVRTH AND GREATEST IMPEDIMENT THAT HINdereth resolution to witte The loue and respect vvhich men beare to the pleasures and vanities of this vvorld CHAPT IIII. AS the former impedimentes which now by Gods grace we haue remoued be in verie deed great staies to many mē from the resolutiō we talke of so this that presently we take in hand is not onely of it self a strong impediment and let but also a general cause as it were a commō ground to al other impedimentes that be or may be For if a man could touch the hidden pulse of al such as refuse or neglect or doe differre to make this resolution he should find the true cause origine therof to be the loue and respect which they beare vnto this world what soeuer other excuses they pretend besides The noble men of Iewrie pretended feare to be the cause why they could not resolue to coniesse Christ openly but S. Iohn that felt their-pulses and knew their disease vttereth the true cause to haue bene for that they loued the glory of men more then the glory of God Demas that for sooke S. Paul in his bandes euen a litle before his death pretended an other cause of his departure to Thellalonica but S. Paul saieth it was quia diligebat hoc seculū for that he loued this world So that this world is a general and vniuersal impediment and more largely dispersed in mens hartes thē outwardly appeareth for that it bringeth forth diuers other excuses therby to couer it self in the people wher it abideth This may be confirmed by that most excellent parable of our Sauiour Christ recorded by three Euangelistes concerning the three sortes of men which are to be damned and the three causes of their damnation wher of the third and last most general including as it were both the two former is the loue of this world For the first sorte of men ther mentioned are compared to a high waie wherin al seed of life that is sowen ether withereth presentlie or els is eaten vp by the birdes of the ayer which is as Christ expoundeth it by the deuils in such careles men as contemne what-soeuer is said vnto thē such are insidels heretikes and other like obstinate and contemptuous people The second sorte of damnable people are compared to rockie groundes in which for lacke of depe roote the seed that falleth continueth not and by this are signified light and vnconstant persons that now choppe in and now runne owt now are seruent and by and by keie-colde againe so in time of tēptation they are gone saith Christ. The third sorte are compared to a feild wherin the seed of life groweth vp but yet there are so many thornes about the same which one father expoundeth to be the cares troubles miseries and deceinable vanities of this life as the good corne is choked vp and bringeth soorth no fruite By which last wordes lie signifieth that whersoeuer the doctrine of Christ groweth vp yet bringeth not forth due fruite that is to saie whersoeuer his faith is planted receaued and professed as among Christians it is and yet bringeth not forth vertuous life holie conuersation good workes and due seruice of God corespōdent to this seed ther the principal cause is for that it is choked with the loue and care of this present world This is a parable of maruailous greate importance as may appeare both for that Christ after the recital therof cried out with a lowde voice He that hath eares to heare let him heare As also for that he expounded it him self in secrete onelie to his Disciples And principallie for that before the exposition therof he vsed such a solemne preface saying to you it is geuen to knovv the misteries if the kingdome of heauen but to others not for that they seing doe not see and hearing doe not heare nor vnder stand Wherby Christ signifieth that the vnderstanding of this parable among others is of singular importance for conceauing the true misteries of the kingdome of heauen and that many are blinde which seeme to see and many deafe and ignorant that seeme to heare and know for that they vnderstand not wel the misteries of this parable For which cause also his diuine wisdome maketh this conclusion before he beginne to expound the parable Happie are your eies that see and biessed are your eares that heare After which wordes he beginneth his exposition with this admonitiō Vos ergo audite parabolam Doe you therfore heare and vnderstand this parable And for that this parable doth containe and touch so much in deede as may or is needful to be saied for remouing of this greate and dangerous impediment of worldly loue I meane to staie my self onelie vpon the explication the ros in this place and wil declare the force and truth of certaine wordes here vttered by Christ of the world and worldlie pleasures And forsome order and methodes sake I wil drawal to these six pointes folowing First how and in what sense al this whole world and commodities therof are meere vanities in them selues and of no value as Christ here signifieth and consequentlie ought not to be an impedimēt to let vs from so great a matter as the kingdome of heauen and seruing of God is Secondlie how they are not onelie vanities and trifles but also Deceptions as the wordes of Christ are that is to say deceyte and fallaces not performing to vs in deede those litle trifles which they doe promise Thirdlie how they are spinae that is pricking thornes as our Saueour affirmeth albeit they seeme to worldly men to be most sweet and pleasant thinges Fourthlie how they are arumnae that is to saie miseries and afflictions Fiftlie quomodo suffocant how they strangle or choke their possessours according as the sonne of God in this parable auoucheth Sixthlie how we may vse them notwithstanding without these daungers euils and to our great comfort gaine and preferment The first point of the parable AND NOVV for the first albeit I might stande vpon many reasons and demonstrations yet doe I not see how breefly pithelie it may be better declared that al the pleasures and goodlie shewes of this world are mere vanities
by name from his mercie Oh that worldlie men would consider but this one point onelie they would not I think liue so voide of feare as they doe Can any man maruaile now why S. Paul crieth so carefully vnto vs nolite conformari huic saeculo cōforme not your selues to this world againe that we should renounce vtterly al secular desires Can any man maruaile why S. Iohn which was most priuie aboue al others to Christs holy meaning herein saieth to vs in such earnest sorte Nolite diligere mundum nequè ea quae in mundo sunt doe not loue the world nor any thing that is in the world If we may nether loue it nor so much as conforme our selues vnto it vnder so great paines as are before rehearsed of the enimitie of God and of our eternal damnation what shal become of thos mē that doe not onely cōforme them selues vnto it and to the vanities therof but also doe folowe it seeke after it rest in it and doe bestow al their labours and trauailes vpon it If you aske me the cause why Christ so hateth and abhorreth this world Saint Iohn telleth you Quia mundus totus in maligno positus est for that al the whole world is set on noughtines for that it hath a spirite contrarie to the spirite of Christ as hath bene shewed for that it teacheth pride vainglorie ambition enuie reuēge malice with pleasures of the flesh and al kinde of vanities And Christ on the contrarie side preacheth al humilitie meekenes perdoning of enemies abstinence chastitie sufferance mortification bearing the Crosse with cōtempt of al earthlie pleasures for the kingdome of heauen Christ hateth it for that it persecuteth the good aduanceth the euil for that it rooteth out vertue and planteth al vice And finalie for that it shutteth the doores against Christ when he knocketh and strangleth the hart that once it possesseth Wherfore to conclude this part seing this world is such a thing as it is so vaine so deceitful so troublesome so dangerous seing it is a professed enemie to Christ excommmunicated and damned to the pit of hel seing it is as one father saieth an arcke of trauaile a schole of vanities a marcket of deceite a laberinthe of errour seing it is nothing els but a barraine wildernes a stonie field a dirtie stie a tempestuous sea seing it is a groue ful of thornes a medowe ful of scorpions a flourishing garden without fruite a caue ful of poisoned and deadlie basiliskes seing it is finallie as I haue shewed a fountaine of miseries a riuer of teares a faigned fable a delectable frensie seing as Saint Austen saieth the ioy of this world hath nothing els but false delite true asperitie certaine sorowe vncertaine pleasure trauailsome labour fearful rest greeuous miserie vaine hope of felicitie seing it hath nothing in it as S. Chrisostome saith but teares shame repentāce reproche sadnes negligences labours terrours sicknes sinne and death it self seing the worlds repose is ful of anguish his securitie without foundation his feare without cause his trauailes without fruite his sorowe without profit his desires without successe his hope without rewarde his mirthe without continuance his miseries without remedies seing thes and a thousande euils more are in it no one good thing can be had from it who wil be deceiued with this visard or allured with this vanitie hereafter who wil be staied from the noble seruice of God by the loue of so fond a trifle as is this world And this to a reasonable man may be sufficiēt to declare the insufficiencie of this third impediment The. 6. point of this chapter BVT YET NOVV for satisfying my promisse in the beginuing of this chapter I haue to adde a word or two in this place how we may auoide the foresaid daungers of this world as also vse it vnto our gaine and commoditie And for the first to auoide the daungers seing there are so many snares and trappes as hath bene declared there is no other waie but onelie to vse the refuge of birdes in auoiding the dangerous snares of fowlers that is to mounte vp into the ayer and so to flie ouer them al. Frustra tacitur rete ante oculos pennatorum saith the wise man that is the net is laide in vaine before the eies of such as haue winges and can flie The spies of Hierico though many snares were laide for them by their enemies yet they escaped al for that they walked by hilles saieth the scripture Which place Origen expounding saieth that there is no waye to auoide the daungers of this world but to walke vpon hilles and to imitate Dauid that saied Leuaui oculos meos ad montes vnde ve 〈◊〉 auxiliū mihi I lifted vp mine eies vnto the hilles frō whence al mine aide and assistāce came for auoiding the snares of this world And then shal we saie with the same Dauid Anima nostra sieut passer erepta est de laqueo venantium Our soule is deliuered as a sparo we from the snare of the fowlers We must saie with S. Paul Our conuersation is in heauen and then shal we litle feare al thes deceites and daungers vpon earth For as the fouler hath no hope to catch the birde except he can allure her to pitch and to come doune by some meanes so hath the deuil no way to entangle vs but to say as he did to Christ mitte te deorsum throw thy self doune that is pitch doune vpon the baites which I haue laid eate and deuour them enamour thy self with them tie thine appetite vnto them and the like Which grosse and open temptation he that wil auoide by contemning the alluremēt of thes baites by flying ouer them by placing his loue and cogitations in the mountaines of heauenly ioyes eternitie he shal easily escape al daungers and perils King Dauid was past them al when he saied to God VVhat is there for me in heauen or vvhat doe I desire besides thee vpon earth my flesh and my harte haue fainted for desire of thee Thou art the God of my hart and my portion ô Lord for euer Saint Paul also was past ouer thes daungers when he saied that now he was crucified to the world and the world vnto him and that he esteemed al the wealth of this world as meere dung and that albeit he liued in flesh yet liued he not according to the flesh Which glorious example if wee would folow in contemning and despising the vanities of this world and fixing our mindes on the noble riches of Gods eternal kingdome to come the snares of the deuil would preuaile nothing at al against vs in this life Touching the second point how to vse the riches and commodities of this world to our aduantage Christ hath laied doune plainly the meanes Facite vobis amicos de Māmonainiquitatis Make vnto you freendes of
signes which haue bene frō the beginning to fortell vnto vs the true Meisias were fulfilled in hym and his actions or no. And for that the matters are manie and diuers that will come herein to be handled I will for order sake reduce all to fower considerations Wherof the first shal be touching the tyme foreprophetied of the comming of Meisias and whether the same agreed with Christes Natiuitie or no. The seconde shal be of diuers particulers that passed in Christes incarnation birth circumcision and other accidētes vntill the tyme that he began to preach The third shal be of his life conuersatiō miracles and doctrine The fowerth and last of his Passion death resurrection and Ascensiō In all which as I sayed before I will vse no one Authour or testimonie of our owne side for prouing anie thing that is in controuersie bytwene vs but all shall passe by trial either of their owne scriptures or of manifest force and consequence of reason or els by expresse recorde of our professed enimies FOR THE first then concerning the tyme which is the principal and head of all the rest it is to be noted that by consent of all writers both Pagan Iuishe Christian Iesus whom we beleeue and confesse to be true Christ was borne the 25. daye of December in th' ende of the 41. yeare of th' Emperour Augustus reigne which was 15. years before his reigne ended Also in the beginning of the 33. yeare of Herodes reigne in Iurie which was 4. yeares and more before his death And from the beginning of the world as some accompt 5199. And as other 4089. for that in this pointe betwene the Hebrues and Graecians there is a differēce of some litle more then a hundreth years concerninge their reconinge The state of the worlde at Iesus Natiuitie was this The three Monarchies of the Assyrians Persians and Graeciās were past ouer and ended the Romans were entered into the fowerth that was greater then anie of the rest according to the prophetie of Daniel 500 yeares before Octauius Caesar surnamed Augustus after fyue ciuil warres by hym self waged and after infinit broyles and bloodshed in the worlde reigned peaceablie alone for many yeares together in tokē of an vniuersal peace ouer all th' earth he caused the temple gates of IANVS to be shutt according to the custome of the Romans in such cases albeit this had happened but twise before from the buylding of Rome vnto that tyme. And the verie same daye that Christ was borne in Iurie Augustus commaūded in Rome as afterward was obserued that no man should call hym LORDE therby to signifie the free libertie rest ioye securitie wherin al mē were after so longe miseries which by continual warres the world had suffered By this we gather first that this tyme of Iesus birth agreed exactelie with the prophetie so longe before sett downe in Daniel who lyued in the first Monarchie that after his tyme there should be three Monarchies more and the last biggest of all at whose appearinge the Messias should come and build vp Gods kingdome throughout all the world Secondlie we see that fulfilled which Esay aboue a hundreth yeares before Daniel fortold that at the cōming of Christ people should sitt in the beautie in peace And againe there shal be no ende of peace And yet further he shall be Prince of peace And kinge Dauid longe before hym againe in his dayes there shal ryse iustice and abundance of peace Which thinge though especiallie it be to be vnderstoode of th' internal peace and tranquilitie of our myndes and soules yet considering that external peace also was necessarie for a tyme for the quiet plantinge publishinge of Christes Gospel and seinge that the same wās brought to passe most miraculouslie vpon the suddain when in reason men least might expect the same for th' infinite warres wherin the worlde a litle before had bene and by reason of the Roman Monarchie so freshelie established whiche in their begininges are wont to be troublesome this peace I saye can not be but a greate argument that this was the proper tyme of the Messias his comminge And this for the state of the world in general But now for the particuler state of Iurie at Iesus natiuitie thus it was according as Iosephus the Iew who was borne within fyue yeares after Christ his passion describeth the same One Herod a straunger whose father called Antipater came out of Idumaea was rysen to acquaintance and fauour with the Romans partelie by his said fathers meanes who was as Iosephus wordes are a vvell monicd man industrious and sactious and partelie also by his owne diligence and ambition being of hymself both wittie beautiful and of excellent rare qualities By which cōmendatiōs he came at length to marry the daughter of Hyrcanus kinge of Iurie that was descended liniallie of the house of Dauid and tribe of Iuda And by this mariage obteined of his father-in-law to be Gouernour of the prouince of Galilie vnder hym But Hyrcanus afterwardes fallinge into the handes of the Parthyians that caried hym into parthia Herod ranne away to Rome and there by the helpe and special fauour of Antonie that ruled in company together with Octauius he obteined to be created kinge of Iurie without all title or interest ī the world For that not onlie his said fatherinlaw Hyrcanus was yet a lyue in Parthia but also his yonger brother Aristobulus and three of his sonnes named Antigonus Alexander and Aristobulus and diuers other of the blood Royall in Iurie Herodthen hauing procured by thes meanes to be kinge of Iurie procured first to haue into his handes the forsaid kinge Hyrcanus and so put hym to death as also he brought to the same ende his yonger brother Aristobulus together with all his three sonnes He putt to death also his owne wife Mariamnes that was kinge Hyreanus daughter as also Alexandra her mother And soone after two of his owne sonnes by the said Mariamnes for that they were of the blood Royal of Iuda And a litle after that againe he put to death his third sonne named Antipater He caused to be slaine at one tyme 40. of the chiefest noble men of the tribe of Iuda And as Philo the Iewe writeth that liued at the same tyme with hym he putt to death all the Sanhedrin that is the seuentie and two Senatours of the tribe of Iuda that ruled the people He kylled the chief of the sect of Pharisies He burned the genealogies of all the kinges and princes of the house of Iuda and caused one Nicolaus Damascenus an Historiographer that was his seruant to draw out apetidegree for hym and his line as though he had descended from the auncient kinges of Iuda He translated the highe priesthode solde it to straungers And finallie he so rased dispersed and mangled the house of
wordes folowing VVee be to the men of Israel 〈◊〉 that they shal slea the Messias God shal send his sonne in mans fleshe to vvashe them and they shal murder hym Wherto agreeth Rabbi Hadarsan and others and doe proue further out of the forealleadged prophetie of Daniel Chap. 9. vers 27. that after Messias shal haue preached halfe seuen yeares he shal be slaine For that Daniel saith in halfe of seuen yeares the Hoste Sacrifice shal cease Vpon which wordes they comment thus three yeares and a halfe shal the presence of God in flesh crie and preach vpon the Mounte Oliuet and then shal he be slaine Which wordes the Iewes ordinarie commentarie vpon the Psalmes doth interpret to be meante of Christs preaching three years a halfe before his passion Which disagreeth verie litle or nothing from the accompte of vs Christians and of our Euangelistes And so we see by all that hitherto hath bene said that the verie particulers of Christes whole death and Passion were foretolde most plainlie both to Iewe and Gentile and acknowledged also by the auncient Doctours of the Iewish nation before th' effectuatiō therof came to passe And Sibylla addeth further two particuler miracles that should fall out in the said Passion of the Messias to witt that the veil of the Ievves Temple should breake in tvvo and that at middaye there should be darkenes for three houres ouer all the vvorld Which thing to haue bene fulfilled at the death of Iesus not onelie S. Mathew doth assure vs in his Gospell but also Eusebius affirmeth that he had reade the same worde for worde recorded in diuers heathē writers And amongest other he citeth one Phlegō an exacte Chronicler that reporteth the same in the 4. yeare of the 202. Olympias which agreeth iust with the 18. yeare of Tyberius reigne wherin our Saueour suffered And he goeth so nighe as to name the very houres of the daye which our Euangelistes doe AEsculus also an olde Astronomer doth confirme the same and prooueth moreouer by the situation and constitution of the Sunne and Moone at that tyme that no Eclipse could then be naturally Which thing in like manner Dionysius Areopagita did obserue in the verie daye of Christs Passion being at that tyme but 25. yeares olde and yet well studdied in Astronomie as hym self testifieth And finallie Lucianus a learned priest of Antioche was accustumed to prouoke the Gentiles to their owne comentaries and stories for recorde and testimony of those thinges Ther ensueth now for ending and confirmation of al that hath bene said and prooued before to adde a worde or two of Iesus Resurrection Which point as of al other it is of most importance so was it most exactly fortolde both to Iewe and Gentile and promised by Christ him self in al his speeches while he was vpon earth And among the Iewes it was assured by al the propheties before recited which do promisse so great aboundāce of glorye ioye and triumphe to Christes church after his passion Which neuer possibly could be fulfilled onles he had risen from dearh againe And therfore the said Resurrectiō was prefigured in Ionas together with the time of his abode in the Sepulcher It was also expressle forshewed by Dauid affirming that God vvould not permit his holy one to see corruption And after him againe more plainely by Osee he shal quicked vs againe after tvvo daies in the third day he shal raise vs and vve shal liue in his sight And to the Gentiles Sibyllaieft writen not farre from the same time he shal ende the necessitie of death by three daies sleepe and then returning from death to light againe he shal be the first that shal shevv the beginning of Resurrection to his chosen for that by conquering death he shal bring vs life Thus much was promissed by Prophets before Christs appearance And Iesus to comfort his Disciples and folowers reiterated this promisse againe of him self in many speeches albeit oftentimes his meaning was not perceaued Which promisse of returne from death if it had bene made for some long time to come as Mahomet promissed his Sarasins after 800. yeares to reuisite them againe albeit the performance were neuer meante yet might the salshode lurke in the length of time But Iesus assuring all men that he would rise againe within three daies it can not be imagined but that he sincerely purposed to performe his promisse for that otherwise the fraude must soone haue bene discouered Now then let vs cōsider what maner of performance Iesus made hereof And first the persōs most interessed in the matter as they whose total hope staye refuge and felicitie depended hereof I meane his appaled dismaied and afflicted disciples doe recount twelue sundrie apparitiōs which Iesus made vnto them in flesh after his resurrectiō The first was to Mary Magdalene aparte when she with Salome and other women went and remained with ointments about the Sepulcher The second was to all the forsaid women together as they returned homewards who also were permitted to embrase his feete The third was to Simon Peter alone The fourth to the two disciples in their iourney to Emaus The fifth was to all the Apostles and other disciples together whē the doores were shut The sixt was to the same company againe after eight daies when Thomas was with them at what time also he did both eate and drincke and suffred his bodie to be handled among them The seuenth was to S. Peter and S. Ihon with fiue other disciples when they were in fishing at what time also he vouchsafed to eate with them The eight was to eleuen disciples at one time vpon the mounte Thabor in Galiley The ninth was to more then fiue hundreth brethern at one time as S. Paule testifieth The tenth was to S. Iames as the same Apostle recordeth The eleuenth was to al his Apostles disciples friends together vpon the mount Oliuet by Ierusalem when in their presence he ascended vp to heauen The twelueth and last was after his Ascension vnto S. Paul as him self beareth witnes Al thes apparitions are recorded in Scripture as made by Iesus after his Resurrection to such as by his eternal wisdome were preordained to be witnesses of so glorious a spectacle To whom as S. Luke affirmeth he shevved him self aliue by many argumentes for the space of 40 dayes together and reasoned vvith them of the kingdome of his father And why any mā should mistrust the testimonie of thes men that sawe him conuersed with him eate with him touched him and heard him speake whos entire estate and welfare depēded wholy of the certaintie hereof I see no reason For what comfort had it bene or consolation to thes men to haue deuised of them selues thes former apparitions What encouragemēt might they haue takē in thos doleful times of
skore witnesses at the leaste in whose presence he ascended from the toppe of the mount Oliuet after 40 dayes space which he had spent with them frō the tyme of his resurrection He alleageth also the appearing of two Angels among all the people for testimonie therof He nameth the day and place when wher it happened He recompteth the verie wordes that Iesus spake at his Ascension He telleth the maner how he ascended and how a cloude came downe and receiued hym into it He declareth what the multitude did whether they went and in what place they remained after their departure thence And finallie he setteth downe so manie particulers as it had bene th' easiest matter in the world for his enimies to haue refuted his narration if all had not bene true Neither was ther any to receyue more dōmage by the falsehood therof then hym self and thos of his profession if the matter had bene feigned Wherfore to conclude at length this treatise of the Birth Life Doctrine Actiōs Death Resurrection and Ascenciō of Iesus seing nothing hath happened in the same which was not fortolde by the prophets of God nor any thing forshewed by the same prophetes concerninge the Messias whiche was not fulfilled most exactly within the compase and course of Iesus abode vpon earth we may most certainly assure our selues that as God can neither foretell an vntruth nor yelde testimonie to the same so can it not bee but that thes things which we haue shewed to haue bene so manifestly fore-prophesied and so euidently accomplished must needs a-certaine vs that Iesus was the true Messias Whiche thing shal vet more particulerly appeare by that which ensewed by his power and vertue after his Ascention which shal be the argumēt of the section that foloweth Hovv Iesus proued his Deitie after his departure to heauen Sect. 3. AS BY THE DEEDES AND Actions of Iesus while he was vpon earth compared with the predictions of Gods prophetes from time to time he hath bene declared in the former sections to be the true Messias and Sauiour of the world so in this that now we take in hand shal the same be shewed by such thinges as ensued after his Ascention and departure from this world Wherin his power and Deitie appeared more manifestly if it may be then in other his workes which he wrought in this life In which kinde albeit I might treate of many and almost infinite branches yet for order and breuities sake I meane only to take in consideration thes fewe that ensue Wherin not only the power of Iesus but also his loue his care his prouidence and most perfect accomplishment of all his promisses and finallie the iustificatiō of all his speeches prophesies and doctrines vpon earth haue bene declared And to reduce what is to be said herein to some order and methode it is to be noted that in the first place shal be considered the sustentation protection encrease and continuation of Iesus litle Church and kingdome that him self first planted and left vpon earth The second consideration shal be of his Apostles and their actions The third of his Euangelistes The fourth of his witnesses Martyres throughout the worlde The fifte shal treate of the kingdome of infernal powers beaten doune by his vertue The sixt of the punishment and inst reuenge that lighted vpon his enimies who most impugned his diuine person in this world The seuenth last shall declare the fulfilling of all such propheties and predictions as proceeded from his diuine mouth while he was conuersant vpon earth NOVV THEN for the first it is to be considered that at Iesus departure out of this world from the Moūt Olieut S. Luke reporteth that al the multitude of his folowers which there had beheld his Ascention into heauen returned backe together into the Citie of Ierusalem and there remained in one house together cōtinuing in praier and expectatiō what should become of them The whole Citie was bent against them them selues were poore and simple people and diuers of them womē Lands or Reuenues they had not to mainteine them nor friends in Court to gyue them countenance against their enimies The name of Iesus was most odious and who soeuer did fauour him was accompted a Traitour ennemie to the state There wanted not perhaps among them who considering the great multitude would imagine with themselues what should become of them wher they should finde to maintaine sustaine them what should be the ende of that feeble congregation For abrode they durst not goe for feare of persecution continue long together they might not for want of necessaries Besides that euery houre they expected to be molested and drawē forth by Catchpoles Officiers And albeit in thes distresses the freshe memorie of Iesus and his sweet promisses made vnto them at his departure as also the delectable presence of his blessed mother and her often evhortations and encouragements vnto them did comfort them greately as wel may be supposed yet to him that by humane reason should ponder and weigh their present state and condition it could not chuse but seme hard and no waies durable But be hold vpō the sudaine when they had continued now ten daies together and might by al probabilitie finde them selues in very high degree of temporal distresses Iesus performed his promise of sending them a COMFORTER which was the Holy-Ghost By whos comming besides the internal ioye and incredible alacritie and exultation of minde they receyued also fortitude and audacitie to goe forth into the world They receyued the gift of tongues enabling them to conuerse and deale with al sortes of people They receyued wisdome and learning with most wonderfull illuminatiō in highest mysteries wherby to preach to teach and conuince their aduersaries They receyued the gift of prophetie to foretell thinges to come together with the power of Working Signes Miracles wherby the whole world remained astonished And for a taste or earnest-penie of that which should ensue concerning th' infinite encrease of that litle congregation they sawe three thousand of their aduersaries conuerted to them in one day by a sermon of S. Peter Which encrease went on so fast for the time that ensued that within fortie yeares after the Gentiles them selues cōfesse that the branches of this congregation were spread ouer al the world and beganne to put in feare the verie Emperours them selues Whereof not long after a man as learned as euer was any conuerted from paganisme to Christianitie beareth recorde in his defense to an Emperour and his officers who according to the nature of persecutours accōpted Christians for Traitours to his state and dignitie Which vulgar obiection this forsaid learned man refuteth in thes wordes If we were enemies to your estate you might well seeke new Cities Coūtries wherof to beare gouernment for that you should haue in your Empire more ennemies then Citizens We haue filled your Townes your
Cities your Prouinces your Ilādes your Castles your Forteresses your Tentes your Campes your Courtes your Pa laces your Senates and your market places Only we haue left your idolatrous temples vnto your selues al other places are ful of Christians If we were enemies what dangerous warres might we make against you albeit our number were farre lesse who esteeme so litle of our liues as to offer our selues daily to be slaine at your handes This then is your safetie in very deed not your persecuting of vs but that we are honest patient and obedient and that it is more lauful in Christian religion to be killed then to kill By which wordes of Tertulian in this first beginnings and infancie as it were of Christian religion for he liued in the second age after Christ we see how this litle flocke and kingedome of Iesus was increased not withstanding all the resistance and violence of the world against it Which appeareth by the same Tertulian to haue bene such was euen at that tyme when he wrote those wordes the fowerth persecution being then in most furie as all the malefectours of the world together had not so much rigour shewed against them as had the most innocent Christiā that liued for confeising onlie that name and religion This then declared must apparentelie that it could not proceede but of some diuine power and supernatural assistance that in so shorte a space amiddest the contradiction and opposition of so manie aduersaires amōge the whippes swordes and tortures of so greate potent and violent persecutours this poore simple and feeble cōgregatiō should pearse through and augment it self so strongelie Especiallie if we cōsider th' outwarde meanes of this increase wherein ther was nothing to allure or cōtent mans nature nothing gorgeous nothinge delectable nothinge to please or entertaine sensualitie We reade of an Emperour that takinge in hande to conquer the world made this Proclamation for winninge men vnto his partie Who soeuer will come and be my Seruaunt if he be a footeman I will make hym a horsman If he be a horsman I will make hym ryde with Coches If he be a Farmour I will make hym a Gentleman If he possesse a cotage I will gyue hym a village If he haue a village I will gyue hym a Cittie If he be Lorde of a Cittie I will make hym Prince of a regiō countrie And as for Gold I wil power it foorth vnto them by heapes weight and not by number This was Cyrus edict and proclamation to his followers very glorious as we see in pompe of wordes and ostentation of stile Let vs now compare the proclamation of Iesus whos entrance and preface was Paenitētiā agite doe ye penāce And then it followed In hoc mundo pressuram habebitis In this world you shall receyue affliction And then after againe they shal vvhippe and murder you And yet further you shal be hateful in the sight of all mē for my sake Thē is ther adioy ned he that loueth his life shal loose his soule After that ensweth he that vvil follovv me must beare his Crosse. And finallie the cōclusion is he that cōmeth to me and doth not hate his father his mother his vvife his children his brethrē his sisters as also his ovvne life he is not vvorthie to be my seruant This was the entertainment proposed by Iesus to such as would come and serue vnder his Banner with expresse protestatiō that hym self was sent into the world not to bring peace rest and ease to flesh and blood but rather to be the cause of sworde fire tribulation combat enmitie And yet with thes colde offers presented to the world by poore abiecte most contemptible officers and by this doctrine so Crosse and opposite to mans nature inclination and sensual appetite he gained more hartes vnto hym within the space of fortie yeares as hath bene said then euer did Monarche in the world possesse louing subiectes by what soeuer temporal alluremente they did or might propose Which argueth most euidently the omnipotent puissance of hym that contrary to mans reason could bring to passe so miraculous a conquest THER FOLOVVETH in order the cōsideration of Christs Apostles which in some respect may be said more straunge and wonderful then the former in that they being both rule and simple and vnletteredmen for the most parte of the baser sort should be chosen and assigned to so great a worke as was the conuersiō of all Countries and Natiōs and to stand in combat with the power learning and wisdome of all the world Neither only had they to contend and fight against their enemies but also to direct and gouerne and menage al thos who should be adioyned to their maisters kingdome To which charge they seemed so vnto warde and insufficient in al that time wherin they liued with him vpon earth as by their questions and demandes made vnto him 2 litle before his passion they might appeare to haue learned very litle in three whole years conuersation and instructiō and in very deed to be incapable of so high mysteries and functions Yet notwithstanding thes men who of them selues were so weake and impotent after strength and confirmation receyued by the descending of Gods holy spirit into them became so perfect able and most excellent men as they brought the whole world in admiration of them Not only by the most exquisite perfectiō of their doctrine wherin of a sudaine without studie they excelled and conuinced the greatest Philosophers then liuing but also and that especially by the rare and stupendious Miracles which they wrought in the sight of al men The contemplation wherof as S. Luke reporteth droue the beholders not only into great meruaile but also into feare and exceeding terrour And for example he recompteth the restoring of a lame mā at the Temple gate of Ierusalem which had bene a Criple for the space of fortie yeares or more and the miracle dōne and testefied in the presence and knowledge of all the Citie He recordeth also the dreadful death of Ananias and Saphira by the only speech and voice of S. Peter as īn like maner the healīg of infinite sicke people by the presence shadowe of the same Apostle He reporteth the most wonderful deliuerance of the said S. Peter out of the hands and prison of Herode by an Angel The varietie of lāguages which all th' Apostles spake The visible descending of the holy Ghost vpon al such on whom the said Apostles did but laie their handes The miraculous conuersiō of S. Paul by Christs appearing vnto him in the way when he went to persecute Of which miracle S. Paul protested in euery place afterward and once especiallie in open audience and iudgement before Agrippa the king and Festus Gouernour of Iurie Thes miracles and manie moe are recorded by S. Luke wherof some part were sene by
them selues their successours to the worlds end this I say being once brought to passe and the litle stone that was cut out of a hill without handes being now made a huge mountaine that had spreed it self ouer the whole face of the earth according to Daniels prophetie thē thos holy and sage Apostles for preuenting of al new doctrines and false errours that might afterwardes arise as by reuelation from Iesus they vnderstood there should doe many most earnestly exhorted and with al possible vehemēcie called vpon the people to stand fast in the documents and traditions then receaued to holde firmly the faith and doctrine already deliuered as a Depositum and treasure committed to be safely kept vntil the last daie And aboue all other thinges they most diligently forewarned them to beware newfangled teachers whom they called Herctiques who should breake from the vnitie of this vniuersal bodie already made and knit together and should deuise new gloses exposition and interpretations of Scripture bring in new senses doctrines opinions diuisions to the renting of Gods Church and Citie now builded and to the perdition of infinite soules For discerning of which kinde of most pernicious people as S. Austen and other holie fathers doe note for more perfecte distinction betwene them and true Christians the said Apostles inuented the name Catholique and set doune in their cōmon Creede that clause or article I beleeue the Holie Catholike Church By whiche word Catholike that signifieth vniuersal they gaue to vnderstand to al posteritie that whatsoeuer doctrine or opinion should be raised afterward among Christians disagreeing from the general consent doctrine and tradition of the vniuersal Church was to be reputed as errour heresie and vtterly to be reiected And that the only Anckor staie and securitie of a Christian mans my nde in matters of beleefe for his saluation was to be a Catholike that is as all aunciēt fathers doe interprete the same one who layīg aside al particuler opinions and imaginations both of hym self and others doth subiect his iudgment to the determination of Christes vniuersal visible and knowen Church vpon earth embrasing whatsoeuer that beleeueth and abādoning whatsoeuer that reiecteth And this is that plaine direct sure and infallible waye among Christians whereof we spake out of Esaie and other prophetes and Saintes of God before wherin no man can erre though neuer so simple but only of wilful and obstinate malice which is declared in this maner followinge The Ghospel of Christ being once preached and receyued vniformely ouer al the world and Churches of Christianitie erected throughout all Countries Prouinces and Nations in the Apostles time as hath bene said it is to be considered that this vniuersal church bodie or kingdome so gathered foūded established was to continue visibly not for one or two ages but vnto the worlds ende For so it was foreshewed and promissed most perspicuouslie by Daniel when he foretelling the soure great Monarchies that after him should ensue adioineth thes euident wordes of the church and kingdome of Christ In the daies of thes kingdomes shal God raise vp a Celestial kingdome vvhich shal indure for euer vvithout subuersiō that kingdome shal not be deliuered ouer to any other people By which last wordes as also by diuers promisses of Christ hym self in the Ghospel we are acertained that the very same visible congregatiō Church bodie common weale gouernment and kingdome which was established by the Apostles in their time should endure and continue by succession of folowers vnto the worlds ende neither should it passe ouer or be deliuered to any other people that is no new teachers or later doctrines dissenting from the first should euer finallie preuaile against it Which prophetie to haue bene fulfilled frō that day vnto this is made euident and most apparant by the recordes of al ages wherin albeit diuers errours and heresies haue sprong vp and made great blustering and disturbance for a time yet haue they bene repressed and beate doune againe by the same Church and her visible pillars in the ende For examples sake in the first age there rose vp certaine seditious fellowes amōg the Iewes making some cōtention about their ceremonies as also did Simon Magus Nicolaus Cerinthus Ebion and Menander that were heretiques Against whō besides the Apostles stoode ī defence of that which was published before their Disciples S. Martialis S. Dionisius Areopagita Ignatius Policarpus others In the secōd age rose vp Basilides Cerdon Marcion Valentinus Tacianus Apelles Montanus and diuers others against whom stoode in the battaile Iustinus Martyr Dionisius bishop of Corinth Irenaeus Clemens Alexandrinus Tertulian and their equals And so douneward frō age to age vnto our daies whatsoeuer heresie or different opinion hath bene raised contrary to the general consent of this vniuersal bodie it hath bene checked and controlled by the watchmē pastours chief gouernours of this bodie and finally hath bene condemned and anathematized by their general assemblies consent and councelles gathered from time to time as occasions serued in al partes of the world Wherby it is most manifest that he who relieth vpon this general consent of Christes Church in earth and adhereth to nothing against the iudgmēt of the same cā not possibly erre in matters of beleefe but walketh in that sure secure and infallible path wherin Esaye sayeth that a very foole can not goe amisse Wherfore to conclude this first parte of our present speech cōcerning the trial of our faith and beleefe he that is a true Catholique and holdeth hym self within th' obedience of this general and vniuersal Church which hath descended by succession from Christ and his Apostles that is as olde Vincentius said eleuen hundred years agoe in his most excellent treatise against innouations of heretiques he that Ioueth the Churche and bodie of Iesus Christ so much as he preferreth nothinge in the world before the Catholique and vniuersal doctrine therof not any priuat mans authoritie loue wit or eloquence not reasons of nature or pretēce of scriptures against that which before hym was beleeued by all men he that followeth vniuersalitie antiquitie and consent in his beleefe and standeth firmelie to that faith which hath bene held from time to time in al places in al seasons by al or the most parte of Bishopes Priestes and Doctours in Christianitie he that cā say with S. Augustine that he trulie followeth that vniuersal Church which had her beginninge by the enteringe in of Natiōs got authoritie by miracles was increased by charitie and established by continuance which hath her succession of bishopes from the Chaire of Peter vntil our time that Church whiche is knowen in the worlde by the name of Catholique not onlie to her friendes but also among her enimies for that euen heretiques in common speech doe terme her so hauinge no other meanes to distinguishe them-selues and their followers from
her but by calling them reformers Illuminates vnspotted bretheren and such other names that are different from Catholiques He that protesteth with S. Ierom that he doth abhorre all sectes and names of particuler men as Marcionistes Montanistes Valentinians and the like he that doth confesse sincerlie with blessed Cyprian that one priest for the time is to be obeyed by gods ordinance as iudge in Christes roome by the vniuersal brotherhode of al Christianitie he that is modest quiete sober voide of contētion obedient as S. Paul describeth a true and good Catholique he that is humble i his owne cōcept and aggreinge to humble thinges firme in faith not variable nor delighted vvith nevv doctrines he that can captiuate his vnderstandinge to the obedience of Christ which is to beleeue humblie such thinges as Christ by his church proposeth vnto him albeit his reason or sense should stande against the same And finallie he that can be content at Christes commandement to heare the Church in al thinges without doubt or exception and obey the Gouernours therof albeit in life they be Scribes and Pharises and consequentelie can say trulie sincerlie with the whole College of Christes Apostles together Creda sanctam Ecclesiam Catholicam I doe belieue the holie Catholique vniue sal Church and what soeuer that Church doth set furth teach holde or beleeue that man no doubt is in a most sure case for matters of his faith and can not possiblie walke awry therin but may thinke hym self a good Christian for this first pointe which is for matters of beliefe THERE FOLLOVVETH the second parte of Christian profession concerning life and manners which is a matter of so much more difficultie then the former by how many more wayes a man may be lead from vertuous life then from sincere faith Wherin ther can be no comparison at all seing the pathe of our beliefe is so manifest as hath beneshewed that no mā cā erre therin but of inexcusable wilfulnes Which wilfulnes in errour the holie fathers of Christes primatiue Church did alwayes referre to two principal and original causes that is to pride or ouerweening in our owne concepts and to malice against our superiours for not giuing vs contentation in things that we desire Of the first doe proceede the deuising of new opinions new glosing expounding and applying of Scriptures the calling of holy writ it self in question the contempt of auncient customes and traditions the preferring of our iudgments before al others either present or past the debasing of holie Fathers priests prelates Councels ordinances constitutions and al other thinges and proofes what so euer that stand not with our owne good liking and approbatiō Of the second fountaine are deriued other qualities conformable to that humour as are the denying of Iurisdictiō and authoritie in our Superiours the contempt of Prelates th' exaggeration of the faults and defectes of our Gouernours th' impugnation of al Bishoplike dignitie or ecclesiastical eminentie and especially of the Sea Aposto lique wherunto appertainet the correction of such like offendours finally for satisfying this deuilishe and most pernicious veine of malice thos wicked reprobates doe incite and arme the people against their spiritual pastours they enkindle factions against Gods annointed substitutes they deuise a new Church a new forme of gouernment a new kingdome and ecclefiastical hierarchie vpon earth wherby to bring men in doubt and staggering what or whom to beleeue or wherunto to haue recourse in such difficulties as doe arise Thes two maladies I save of Pride and Malice haue bene the two causes of obstinate errour in al heretiques from the beginning as ful wel noted that holy and auncient martir S. Cyprian when he said so longe agoe Thes are the beginnings and original causes of heretiques and wicked schismatsques first to please and like wel of them selues and then being puffed vp with the swelling of pride to cōtemne their gouernours superiours Thus doe they abandone and forsake the church thus doe they erect a prophane Altar out of the church agaīst the church Thus doe they breake the peace and vnitie of Christ and doe rebell against Gods holie ordination Now then as thes are the causes either only or principal of erring ī our beleefe most facile and easie as we see to be discerned so of errour in life maners ther are many more occasions causes ofspringes and fountaines to be found That is to saye so many in number as we haue euil passions inordinate appetites wicked desires or vnlauful inclinations within our mynde euery one wherof is the cause oftentimes of disordered life and breach of Gods commandementes For which respect ther is much more set doune ī Scripture for exhortation to good life then to faith for that the errour herein is more ordinary and easie and more prouoked by our owne frailtie as also by the multitude of infinite temptations Wherfore we read that our Saueour Iesus in the verie beginning of his preaching straight after he was baptised had chosen vnto hym S. Peter and S. Andrew Iames and Iohn some other few Disciples wēt vp to the moūtaine ther made his first most excellēt famous and copious sermon recited by S. Mathew in three whole chapters wherin he talketh of nothing els but of vertuous life pouertie meekenes iustice puritie sorowe for sinne patience in suffering contempt of riches forgyuing of iniuries fasting prayer penance entring by the strait gate and finally of perfection holines and integritie of cōuersation and of the exact fulfilling of euery iote of Gods lawe and commaundementes He assured his Disciples with greate asseueration that he came not to breake the law but to fulfil the same and consequentelie whosoeuer should breake the least of his commaundementes and should so teache men to doe that is should perseuer therein without repentance and so by his example drawe other men to doe the like should haue no place in the kingdome of heauen Againe he exhorted thē most earnestlie to be lightes and to shyne by good workes to all the world and that excepte their iustice did exceede the iustice of Scribes and pharises which was but ordinarie and external they could not be saued He told them plainlie they might not serue two masters in this life but either must forsake God or abandon Mammon He cried vnto them Attendite stand attent and consider well your state and condition and then againe seeke to enter by the straite gate And lastlie he concludeth that th' onlie trial of a good tree is the good fruite which it yeeldeth without which fruite let the tree be neuer so faire or pleasant to the eye yet is it to be cut downe burned that not euerie one who shal say or crie vnto hym Lord Lord at the last daye should be saued or enter into the kingdome of heauen but onlie such as did execute in
liberal pay for so litle paines king Dauid discoursing with him self on a certaine time how his owne palace being richly builded of Cedar timber the arke of his Lord and maken was lodged only vnder a poore tēt resolued with him self to erect a house and temple for the same Which onelie cogitation God tooke in so good parte as he sent Nathan the prophet vnto him presentlie to refuse the thing but yet to tel him that for so much as he had determined such a matter God wold build a house or rather a kingdome to him and his posteritie which should last for euer and from which he wold neuer take away his mercie what sinnes or offences so cue they committed Which liberal promisse we see now fulfilled in the Church of Christ descended originally from that noble family What should I labour to heape together moe examples to this effect Christ him self gyueth a general note hereof when he calleth the workemen and payeth to ech man his wages so duelie as also when he sayeth of him self behold I come quicklie and my revvard is vvith me By which places it is euident that God suffereth no labour in his seruice to be lost or vnpayed And albeit as hereafter in place conuenient more amply shal be shewed he payeth also and that abundantlie in this life present yet as by these two texts appeareth he deferreth his chiefe paye vnto his comming in the end of the day that is after this life in the resurrection of the iust as him self saieth in an other place OF THIS PAIMENT then reserued for gods seruants in the life to come we are now to consider what maner a thing it is and whether it be worth so much labour and trauail as the seruice of God requireth And first of al if we beleeue the holie scripture calling it a kingdome a heauenlie kingdome an eternal kingdome a most blessed kingdome we must nedes confesse it to be a maruailous great reward seing that in this world hardlie can there be found so bountiful a Monarch as wil bestowe a kingdome vpon his seruant in recompēse of his seruice and if he would and were able to performe the same yet would it be nether heauenly nor eternal nor blessed kingdome such as this is which God hath promised vnto his seruants Secondlie if we credit that which S. Paul saieth of this reward that nether eye hath seene nor eare beard nor hart of man conceyued how great a matter it is thē must we yet admit a greater opiniō thereof For that we haue sene many wounderful things in our dayes we haue heard more wounderful we may conceyue most wounderful and almost infinit How then shal we come to vnderstand the greatnesse and value of this reward surelie no tongue created either of man or Angel can expresse the same no imagination conceyue no vnderstanding comprehend it Christ him self hath said nemo scit nisi qui accipit No man knoweth it but he that enioyeth it And therfore he calleth it hidden manna in the same place Notwithstanding as it is reported of a learned Geometrician who finding the length of Hercules foote vpon the hil Olimpus drew out his whole bodie by the proportion of that one part so we by some things set doune in holy scripture and by some other circumstances agreing therunto may frame a coniecture of the matter though it be farre vnequal and inferiour to the thing it self I haue before declared how this reward in holy writ is called a heauenly euerlasting most blessed kingdome By which wordes is signified that al shal be kinges and most happie kinges that shal be found worthie of this reward To like effect is it called in other places a crovvn of glorie a throne of Maiest c a paradise or place of pleasure a life euerlasting S. Iohn the Euangelist being in his banishment by special priuilege made priuie to some knowlege and feeling thereof aswel for his owne comfort as for ours taketh in hād to describe it by comparison of a citie affirming that the whole bodie therof was of pure gold inuironed with a great and high wal of the pretiouse stone called Iaspis This wal had also twelue foundations made of twelue distinct pretious stones which he there nameth also twelue gates made of twelue riche stones called Margarits and euerie gate was an entire Margarit The stretes of the citie were paued with gold interlayed also with pearls and pretious stones The light of the citie was the clearenesse splēdour of Christ him self sitting in the middest thereof from whose seat proceded a riuer of water as cleare as cristal to refresh the citie and on both sides of the bankes there grew the tree of life geuing out continual and perpetual fruit There was no night in that citie nor any defiled thing entered thereinto but they which are within shal raigne sayeth he for euer and euer By this description of the mostriche and pretious things that this world hath S. Iohn wold geue vs to vnderstand the infinite finite value glorie Maiestie of this felicitie prepared for vs in heauen though as I haue noted before it being the princelie inheritance of our Saue our Christ the kingdome of his father the eternal habitation of the holie Trinitie prepared before al worldes to set out the glorie and to expresse the power of him that hath no end or measure ether in power or glorie we may verie wel thinke with S. Paul that nether tongue can declare it nor hart imagine it When God shal take vpon him to doe a thing for the vttermost declaration in a certain sorte of his power wisdome and eternal Maiestie imagine you what a thing it wil be It pleased him some time to make certaine creatures to serue him in his presence and to be witnesses of his glorie and thereupon with a word he created the Angels both for number and perfection of nature so strange and wonderful as the cogitation therof astonieth our vnderstanding For as for their number they were almost infinite passing the number of al the creatures of this inferiour world as diuers learned men and some ancient fathers are of opinion albeit Daniel according to the custome of holy writ doe put a certain number for an vncertaine when he sayeth of Angels a thousand thousands did minister vnto him that is vnto God and ten thousand times a hundreed thousand did stand about him to assist And for their perfection of nature it is such being as the scripture saieth celostial spirits and like burning fire as they farre surpasse al inferiour creatures in natural knowledge power beautie and al other excellēcies which i one Angel are more for perfectiō of nature not respectig grace then in al other creatures of the world put together What an infinit Maiestie thē doeth this argue in the Creator After this when many of these Angels were now fallen it pleased
purpose but yet calmelie without any troublesome cunctation according to his nature and maners wherby he differed alwayes greatlie from me in the better parte After this we went in together to my mother we tel her the whole matter she reioyseth we recite vnto her the whole order of the thing she exulteth triumpheth and blesseth thee ô Lorde which art more strong and liberal than we can aske or vnderstand for that she sawe now much more graunted to her from thee touching me than she was wont to aske with her pittiful lamentable sighes For thou haddest so cōuerted me now to thee that I nether sought for wyfe nor any other hope at al of this world lyuing and abiding in that rule of fayeth in which thou diddest reueale me vnto her so many yeres before And thus thou diddest turne her sorow now into more abundāt solace than she could wish and into muche more deare chast ioye then shee could require by my children her nephues if I had taken wife O Lorde I am thy seruant I am now thy seruant and childe of thy handmay de thou hast broken my chaines and I wil sacrifice to thee therfore a sacrifice of praise Let my harte and tongue praise the and let my bones say to thee O Lorde vvhoe is like vnto thee Let them saye it ô Lord and doe thou answere I beseeche thee and saye to my soule I am thy saluation Hitherto are S. Augustines own wordes Now then deare Christian brother in the miraculous example of this famous mans conuersion there be diuers things to be noted bothe for our comfort and also for our instruction First is to be marked the great conflict he had with his ghostely enemie before he could get out of his possession and dominion which was so much the more no dowt for that he was to be so greate a pillar afterward in Gods Church And we see that his fellow Alipius found not so great resistance for that the enemie sawe there was much lesse in him to hurt his kingdome than in S. Augustine which ought greatlie to animate and comfort them that feele great resistance and strong temptations against their vocation assuring them selues that this is a signe of more grace and fauour if they manfullie goe through So was S. Paul called as we read most violentlie being striken down to the grounde made blinde by Christ before his conuersion for that he was a chosen vessel to beare Christes name vnto the Gentiles Secondly is to be noted in the same example that although this man had most strong passions before his conuersion that in the greatest and most incurable diseases which cōmonlie afflict worldlie men as in ambition couetousnes and sinnes of the flesh according as him self before cōfesseth which maladies possessed him so stronglie in deede as he thought it vnpossible before his conuersion euer to subdue and conquer the same yet afterwarde he proued the contrarie by the help of Gods omnipotent grace Thirdlie also is to be considered that he had not onelie the victorie ouer these his passions afterward but also found great sweetness in the way of vertuous life For a litle after his conuersion he writeth thus I could not be satisfied ô Lord in those dayes with the maruailous sweetnes which thougauest me O how much did I weepe in thy himnes canticles being vehementlie stirred vp with the voyces of thy Church singing most sweetlie Those voyces did runne into my eares thy trueth did melt into my hart thēce did boyle out an affection of pietie and made teares to runne from me and I was in most happie state with them Fourthlie is to be remembred for our instruction and imitation the behauiour of this holy man about his vocation First in searching trying out the same by his repaire to S. Ambrose to Simplicianus others by reading of good bookes frequenting of good companie and the like which thou oughtest also good reader to doe whē thou feelest thy self inwardlie moued and not to lye dead as manie are wont resisting openlie the holie Ghost with al his good motions not so much as once to geue eare to the knocking of Christ at the dore of their consciences Moreouer S. Austen as we see refused not the meanes to know his vocation but prayed wept and often retired him self alone from companie to talke with God in that matter Which many of vs wil neuer doe but rather doe detest and flie al meanes that maye bring vs into those cogitations of our conuersion Finallie S. Austen after he had once seene clearlie the wil and pleasure of God made no more staye of the matter but bracke of stronglie from al the world and vanities therof gaue ouer his rhetorike lecture at Millan left al hope of promotion in the court and betooke him self to serue almightie God through lie and therfore no maruaile if he receaued so great consolation and aduauncement from God afterward as to be so worthie a member in his holy Church Which example is to be folowed of al them that desire perfectiō so farforth as ech mans condition state of life permitteth And here by this occasion I may not let passe to aduertise thee good reader also by S. Austens exāple to forewarne thee that who soeuer meaneth to make this resolution throughlie must vse some violence to him self at the beginning For as a fire if you rushe in vpon it with force is easilie put-out but if you deale softlie putting in one hand after an other you may rather hurt your self then extinguish the same so is it with our passions who require manhode and courage for a time at the beginning Which who soeuer shal vse together with the other meanes set doune in the second booke of this treatise he shal most certainlie finde that thing to be easie which now he thinketh heauie and that most sweete which now he esteemeth so vnsauorie For proofe wherof as also for conclusion of this chapter I wil alleage a shorte discourse out of S. Barnard who after his fashion proueth the same most fitlie by an authoritie alleaged out of the holy scriptures His wordes are thes Christ sayeth vnto vs take my yoke vpon you and you shal find rest This is a maruelous noueltie but that it cometh from him vvhich maketh al things nevv He that taketh vp a yoke findeth rest he that leaueth al findeth a hundred times so much He knew wel this I meane that man according to the hart of God which sayed in his psalme Doth the seate of iniquitie cleaue to thee ô Lord vvhich feignest a labour in thy commandement is not this a feigned labour deare brothren in a commandement I meane a light burden a sweet yoke an annointed crosse So in old time he saied to Abraham take thy sonne Isaac vvhom thou louest and offer him to me in sacrifice
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