euer sorte or sect of people in the world professed reuerence honour or worshippe to God or to Gods or to any diuine power essence or Nature what soeuer were they Iewes heathens Gentiles ChristiaÌ„s Turkes Moores Heretiques or other they did alwayes call their said professioÌ„ by the name of their Religion In which sense also and signification of the worde I am to treate at this tyme of Christian religion that is of the substance forme maner and waye reueiled by Christ and his Apostles vnto vs of persourning our duetie and true seruice towardes God Which seruice is the first pointe necessarie to be resolued vpon by hym that seeketh his saluatioÌ„ as in the Chapter that goeth before hath bene declared And for obteyning this seruice true knowledge therof no meane vpoÌ„ earth is left vnto man but onlie by the light and instruction of Christian religion according to the protestation of S. Peter to the gouernours of the Iewes wheÌ„ he sayed Ther is no other name vnder beauen gyuen vnto men vvherby to be saued but only this of Christ and of his religion If you obiecte against me that in former tymes before Christes natiuitie as vnder the law of Moyses for two thousand years together there were many Sainctes that without Christian religion serued God vprightelie as the Prophetes and other holie people and before them againe in the law of Nature wheÌ„ nether ChristiaÌ„ nor Iuishe religion was yet heard of for more then other two thousand years there wanted not diuers that pleased God and serued hym trulie as Enoche Noe Iob Abraham Iacob and others I answer that albeit thes men expeciallie the former that liued vnder the law of nature had not so particuler expresse knowledge of Christe and his mysteries as we haue now for this was reserued to the tyme of grace as sainct Paule in diuers places at large declareth that is albeit they knew not expresselie how and in what maner Christ should be borne whether of a virgine or no or in what particuler sorte he should liue and die what sacramentes he should leaue what waye of publishing his ghospel he should appointe the like wherof not withstanding verie manie particulers were reueiled to the Iewes from tyme to tyme and the nearer they drew to the tyme of Christes appearance the more plaine reuelation was made of thes mysteries yet I say all and euerie one of thes holie Sainctes that liued from Adam vntill the comming of Christ had knowledge in general of Christian religion and did be lieue the same that is they belieued expresselie that there should come a Saueour and Redeemer of man-kinde to deliuer them from the bondage contracted by the sinne of Adam This was reueiled straight after their fall to our first parentes progenitours in Paradise to witt that by the vvomans seede our redemption should be made In respecte wherof it is said in the reuelations that Christ is the Lambe that hath bene slaine from the beginning of the worlde And S. Peter in the first general Councel holdeÌ„ by th' Apostles affirmeth that th' old auncieÌ„t fathers before Christes Natiuitie were saued by the grace of Christ as we are now which S. Paul confirmeth in diuers places And finallie the matter is so cleare in this behalfe that the whole schoole of diuines accordeth that the faith and religion of th' old fathers before Christes appearance was the verie same in substance that ours is now sauing onlie that it was more general obscure and confuse then ours is for that it was of thinges to come as ours is now of thinges past and present For example they beleeued a Redeemer to come and we beleeue that he is alredie come They said virgo concipiet a Virgine shall conceyue and we say virgo concepit a virgine hath conceyued They had sacrifices and caeremonies that presigured his coÌ„ming for the tyme ensuinge we haue sacrifice and sacramentes that represent his beinge for the tyme present They called their Redeemer th' expetatioÌ„ of Nations and we calle hym now the saluatioÌ„ of Nations And finallie there was no other difference betwene the old faith of good men from the begining ours but onlie in the circumstances of tyme. clearnes particularitie and of the maner of protesting the same by owtwarde signes and ceremonies For that in substance they beleeued the same Redeemer that we doe were saued by the same beliefe in his merites as we are For which cause Eusebiê° well noteth that as we are called now ChristiaÌ„s so they were called then Christi Psal. 104. that is annointed iÌ„ prefiguratioÌ„ of the true Christ in whom they belieued as the first head of all other anoynted and who was the cause and authour of their annoynting By this then it is most manifest that not onlie now to vs that be Christians but at all other tymes from the begining of the world to all other persons and people what so euer that desired to saue their soules it was necessarie to beleeue and loue Christ and to professe in harte his religion For which consideration I thought it not amisse in this place after the former groundes layed that their is a God and that man was created and placed here for his seruice to demonstrate and proue also this other principle that the onlie seruice of this God is by Christian religion Wherin albeit I doe not doubt but that I shall seeme to manie to take vpon me a superfluous labour in prouing a veritie which all men in Christendom doe confesse yet for the causes before alleaged in the second chapter which moued me in that place to proue there is a God that is to saye first for the comfort strengthe 2nd confirmation of suche as either froÌ„ th' enimie may receiue temptations or of them selues may desire to see a reason of their beleefe and secondlie for awakening stirring or stingig of others who ether of malice carelesnes or sensualitie are fallen in a slamber and haue lost the feeling and sense of their beleefe for manie such wante not in thes our miserable dayes it shall not be perhappes but to verie good purpose to laye together in this place with the greatest breuity that possiblie may be the most sure groundes and inuincible euidences which we haue for declaration and confirmation of this matter For albeit as th' Apostle S. Paul declareth the thinges which we belieue be not such in them selues as may be made appareÌ„t by reason or humane argumeÌ„tes for that our faith that is th' assent of our iudgemeÌ„t to the thinges propounded by God vnto vs must be voluntarie to th' ende it waye be meritorious yet such is the goodnes and most sweet proceeding of our merciful God towardes vs as he will not leaue hym self without suficient testimonie both inwarde and owtward as the same Apostle in another place doth testifie For that inwardlie he testifieth the truth of such
is we see the Iuishe people abandoned and afflicted aboue al Nations of the world dispersed in seruilitie throughout al corners of other Nations without dignitie or reputation without king prince or common wealth of them selues prohibited by al Princes both Christian other to make their sacrifices wher they inhabite depriued of al meanes to attaine to knowledge in good literature wherby daily they fal into more grosse ignorance and absurdities against common reason in their later doctrine then did the most barbarous infidels that euer were hauing lost al sense and feeling in spiritual affaires al knowledge and vnderstāding in celestial thinges for the life to come hauing among them no Prophet no graue teacher no man directed by Gods holy spirite and finally as men forlorne and filled with al kinde of miserie doe both by their inward and external calamities preach denounce testifie to the world that Iesus whom they Crucified was the only true Messias and Saucour of mankinde and that his blood as they required lieth heauilie vpon their generatiō for euer Wherfore to conclude this whole discourse and treatise of the proofes and euidences of our Christian religion seing that by so manifolde and inuincible demōstratiōs it hath bene declared laied before our eyes that Iesus is the only true Saucour and redeemer of the world and consequently that his seruice and religion is the only waye and meane to please almightie God and to attaine euerlasting happines ther remaineth now to consider that the same Iesus which by so many Prophets was promised to be a Saucour was also foretolde by the self same Prophetes that he should be a Iudge and examiner of al our actions Which later point no one Prophet that hath forshewed his cōming hath omitted seriously to inculcate vnto vs. No not the Sibyls them selues who in euery place where they describe the most gracious cōming of the Virgins sonne doe also annexe therunto his dreadful appearance at the day of iudgmēt especially in thos famous Acrosticke verses wherof there hath bene so much mention before the whole discours vpon the words Iesus Christ the sonne of God Saucour and Crosse containeth nothing els but a large and ample description of his most terrible cōming infire and flame and conflagration of the world at that dreadful daie to take accompt of all mēs wordes actions and cogitations To which description of thes Pagane Prophetes is consonāt the whole tenour and cōtext of the olde Bible foreshewing euery where the dreadful Maiestie terrour and seueritie of the Messias at that day The new Testament also which tendeth wholy to comfort and solace mankinde and hath the name of Euangile in respect of the ioyful newes which it brought to the world omitteth not to put vs continually in minde of this point And to that ende both Iesus him self amiddest al his sweet and comfortable speeches with his Disciples did admonishe them often of this last daie and his Apostles Euangelistes Disciples after him repeated iterated and vrged this important consideration in al their wordes and writinges Wherfore as by the name and cogitation of a Saueour we are greatly stirred vp to ioye alacritie confidence and consolation so by this admonishment of Gods Saints and of Iesus himself that he is to be our Iudge and seuere examiner of al the minutes and moments of our life we are to conceyue iust feare and dread of this his second comming And as by the whole former treatise we haue bene instructed that the only waie to saluatiō is by the profession of Iesus religion so by this accompt that shal be demanded at our handes at the last daie by the Authour and first institutour of this religion we are taught that onles we be true Christiās indeed and doe performe such duties as this law and religion prescribeth vnto vs so farre of shal we be from receyuing any benefite by the name as our iudgment shal be the more grieuous and our final calamitie more intollerable For which cause I would in sincere charitie exhorte euery man that by the former discourse hath receyued any light and is confirmed in his iudgment concerning the truth of Christian religion to employ his whole endeuours for the attainemēt of the fruite and benefite therof which is by being a true and real Christian for that Christ him self foresignified that many should take the name without commoditie of their profession And to the ende ech man may the better knowe or coniecture of him self whether he be in the right way or no and whether he perfourme in deede the dutie required of a true Christian I haue thought conuenient to adioyne this chapter next following of that matter and therin to declare the particuler pointes belonging to that profession Which being knowen it shall be easie for euerie one that is not ouer partial or wilfullie bent to deceaue hym self to discerne of his owne estate and of the course and waye that he holdeth Which is a highe pointe of wisdome for all men to doe while they haue tyme least at the later daye we hauing passed ouer our liues in the bare name onlie of Christianitie without the substance doe finde our selues in the number of thos most vnfortunate people who shall crye Lord Lord and receaue no comfort by that confession HOW A MAN MAY IVDGE OR DISCERNE OF HIM SELF VVHETHER HE BE a true Christian or not VVith a declaration of the tvvo partes belonging to that profession vvhiche are beleefe and lyse CHAPT V. AS IN humane learning and sciences of this worlde after declaratiō made of the vtilitie possibilitie certaintie conueniencie and other qualities cōmendations and proprieties therof the next point is to shew the meanes and way wherby to attaine the same so much more in this diuine heauenly doctrine of Christian religion which concerneth our soule and euerlasting saluation for that we haue shewed before not only the most vndoubted truth wherupon it standeth but also that the knowledge therof is so absolutelie necessary as there is no other name or profession vnder heauen wherby mankinde can be saued but only this of Iesus it foloweth by order of good consequence that we should treate in this place how a man may attaine the fruite of this doctrine that is to saye how he may come to be a good Christian or if alredy he professe that name how he may examine or make trial of him self whether he be so in deed or not Which examination to speake in briefe consisteth wholie in consideration of thes two pointes First whether he beleeue vnfainedly the total summe of documēts mysteries left by Iesus his disciples in the Catholique Church and secondlie whether he performe in sinceritie the rules and preceptes of life prescribed vnto Christians for direction of their actions So that on thes two points we are to bestowe our whole speeche in this chapter AND FOR THE FIRST how to examine
540. The 2. 3. partes of the same chap. how and by how many waies God expresseth his forsaid loue vnto vs and what assurance he geueth of pardon to such as repent from Pag. 540. vnto 560. Tuesday The 4. part of the same chap. containing exāples and instructions how to auoide temptations of desperation 560. The 1. part of the 2. chap. of the fallacie of suppused difficulties with the particuler helpes to ouercome the same Pag. 570. vnto 618. VVednesday The 2. part of the same chap. containing means and instructions for ouercomming of difficulties Pag. 618. vnto the end The first 2. pointes of the 3. chap. about Tribulatiō beginning Pag. 631. vnto 656. Thursday The second 2. pointes of the same chap. begīning Pag. 656 vnto the end of the cha The 1. point of the 4. chap. treating of the vanities of the world Pag. 688. vntil 720. Friday The other partes of the same chap. 720. vntil the ende The 5. chap. of examples of Resolution Saturday The sixt chap. against Presumption The 7. chap. of Delay Sonday The first part of the 8. chap. of Slothe vntil Pag. 861. The 2. and 3. partes of the same chap. treating of Negligence and hardnes of hart from Pag. 860. vntil the ende FINIS A TABLE OF THE PRINCIPAL MATTERS HANDLED in this booke A ACcompting day 349. Tvvo accompting daies or iudgements and the reasons therof 352. Angels appearing at the houre of death 434. Antichrist vvhat vvonderful slaughter he shal make at his comming 358. Apostles called by Iesvs 225. their miraculous doings 251. Archilaus Herodes sonne hovv he ended 275. Arist rus a Gentile vvhat testimony he giueth to our scriptures 79. Ascension of Christ proued 243. Atheists of old time 34. vvhat Zeno said of their deathes 〈◊〉 9. Tvvo causes of Atheisme in thes our daies 862. S. Augustins most notable conuersion 620. B S. Iohn Baptists behauiour to Christ and the vvhole story proued 118. Beautie hovv vaine a thing 706. Beginners in Gods seruice cheefly by God cherished 596. hovv they must behaue them selues 619. The better men they are to be aftervvards the greater cōflicts they haue at their conuersion 617. Benefits of God bestovved vpon vs 407. Bethleem appointed before for Christs Natiuitie 209. Bondage and slauery of vvicked men to their sensuality 607. Bookes of deuotion mere profitable then of controuersies praef 6. a. only vvriten by Catholiques 9 a. vvhy they can not be vvritē by Heretiques Ibid. 22. a. Buny hovv he hath set forth this booke of mine praef 10. b. vvhy he dedicateth the same to my L. of Yorke Ibid. 8. a His ignorāce 8. b. He maketh his aduersaries to speake like him self Ibid. 11. a. He inserteth parētheses Ibi. 11. b. He maketh marginal notes Ibid. 12. a. He thrusteth out Ib. 14. a. He mangleth Ib. 15. a. His foolish pacification Ibid. b. C Catholique vvhat it meaneth vvhy inuented 305. vvho is a good Catholique 308. Charitable deeds of our forfathers 343. Christ promised diuersly 141. promised as a spiritual and not a temporal K. 144. promised to be God and man 152. that he should change Moyses lavv 162. hovv he vvas fortold to Gentiles 169. false Christs diuers 203. Christs birth and infancy 207. Christs doctrine vvhat it vvas 220 his Passion and Resurrection 229. Christian Religiō proued pa. 131. It hath bene in substance from the beginning of the vvorld and none euer saued but by it 134. The definition of a good Christian. 338. Christian faith can not be obscure 300. Christian vvisdome vvherin it standeth 340. Christian vocation hovv perfect if it vvere fulfilled 344. Church of Christ hovv it encreased streight after he departed 246. Clemency and mercy hovv vvonderful in Christ. 558. Concupiscence and vvhat misery it bringeth men vnto by yeelding therunto 334. Consideration See the vvhole Chapter pag. 1. See inconsideration Consolation internal of Gods seruants 595. the force therof 593. Conuersion hovv it ought to be made 619. Item 628. VVhy it auaileth not ordinarily vvhen it is made at the last instant 835. The vvatche of Christians the dore vvherof is Consideration 13. D Death hovv terrible it vvil be See the vvhole 10. chap. 419. the causes of miserie to vvordly men in the same 413. the frequent premeditation of death most profitable 440. Delay of our conuersion from day to day hovv dangerous and hurtful See the vvhol 〈◊〉 chapt par 1. the cause vvhy the diuel persuadeth vs to delay 819. Dispaire of Gods mercie hovv greeuous a sinne and hovv to be auoided chap. 1. part 2. pag. 523. 524. 525. c. Hovv to resist al temptations of the diuel therunto pag. 561. 562. c. Difficulties vvhich are imagined in vertuous life remoued See al the 2. chapt 570. Doctrine of Christ vvhat it vvas 220. E The Ende for vvhich man vvas created cha 3. pa. 110. Enimies of Christ and Christians vvhat end they haue 274. Eternitie vvhat a thing it is and hovv to be esteemed 470. Euangelistes of Christes did vvrite most truly 258. F Fatherhood vvhat à thing it is by comparison of God tovvarde mankind 533. 534. c. Faith is easily discerned in Christian religion vvhich is the true 301 at large The vvaye to auoide al errour in beleefe 303. Faith vvithout vvorkes is not sufficiēt Feare of Godes iudgementes necessarie 398. lacke of feare proceedeth of infidelitie 406. the force of Feare 445. the praise of true Feare 810. tvvo kindes of Feare 813. Felicitie of man and beastes 54. G Gentiles hovv they had Christ fortold vnto them 169. vnto 184. Holy Ghost vvhat he did at his comming 247. Glorified bodies haue 7. priuileges 495. God is proued against Atheistes 25. God proued one by al sectos of Philosophers 51. Grace of God hovv strong and forcible 579. 580. c. H Hardnes of hart hovv dangerous an impediment 867. tvvo degrees thei of ibid. Heauen and the revvardes ther resorued see the vvhol 12. chapt Hovv the greatnes therof is found out 483. Heauen hovv it is bought 515. Heresies hovv they first rose and vvhy and hovv they are auoided 306. tvvo causes of Heresies vvith their effectes 311. Heretical practice in corrupting bookes prefat 9. b. Heretical pride Ib. 16. Herod Ascolonita or the elder vvhat he vvas hovv he rose and hovv he liued 189. hovv miserably he died 124. 8 274. Herod Antipas or the second his ende 124 175. Herod Agrippa hovv he died 125. 276. see the death of Herodias Ibid. Hel the names nature therof 456. The intollerable paines therof 459. Honour of the vvorld hovv vaine 701. Hope in the good bade hovv different 599. I Ievvishe nation hovv obstinate against Christian religion according as vvas foreprophetied 184. hovv they vvere chastened and destoyed 278. 279 c. Ignorance voluntarie hovv greeuous a thing pa 8. 9. Immortalitie of the soule proued therby also God being 47. Inconsideration soe chap 1.
A CHRISTIAN DIRECTORIE GVIDING MEN TO THEIR SALVATION DIVIDED 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 Psal. 4. v. 3. Filij hominum vt quid diligitis vanitatem You children of men why loue you vanitie Luc. 1. v. 22. Porrò vnum est necessarium But one thing is necessarie ANNO. 1585. AVGVSTI 30. A TABLE OF THE CHAPTERS CONTEINED IN BOTH THE PARTES OF this booke Wherin such as haue bene newly added or much altered in this edition are noted with a starre in the margent In the first part are thes 12. OF the manifold perils inconueniēcies that doe it sue to the vvorld by inconsideration and hovv necessarie it is for euery man to enter into cogitatiō of his ovvn estate Chap. 1 pa. 1. That there is a God vvhich revvardeth good and euil against al Atheistes of old and of our time vvith the most inuincible proofes alleaged for the same both by Ievv and Gentile VVherin also is set dovvne the confirmation of al scriptures by euident demonstratiōs Chapt. 2. page 25. VVhy God created man and for vvhat end he planted him in this vvorld and of the obligation that man hath therby to attend to the affaire for vvhich he vvas sent hyther to vvit vnto the seruice of almightie God That this seruice required by God must be in Christian religion the particuler proofes and confirmations of vvhich religion are set dovvne both by that vvhich passed before Christes appearance vpon earth vvhile he vvas in this life and after his ascension into heauen Chap. 4. page 132. Hovv a man may iudge or discerne of himself vvhether he be a true Christian or not vvith a declaration of the tvvo partes belonging to that profession vvhich are beleefe and life Chap. 5 page 298. Of the tvvo principal pointes that doe appertaine to a Christian life that is to saie taresist al sinne and to excercise al kinde of vertue vvith the meanes and methode hovv to perfourme them both Chap. 6. page 323 Of the accompt vvhich Christians must yeld to God of the duties and offices before rehearsed As also the Maiestie seueritie terrour and other circumstances of that reconing day vvith tvvo seueral times appointed for that purpose Chap. 7. page 349. Of the nature of sinne and of the vnvvorthines of him that committeth the same for iustifyinge the seueritie of Gods iudgement set doune and declared in the chapter going before Chap. 8. page 378. An other consideration for the further iustifying of Goas 〈◊〉 〈◊〉 〈◊〉 station of our grieuous offence Taken from the iuestimable Maiestie of him vvhom vve offende of the innumerable benifices vvhich he hath bestovved Chap 9. page 400. Of vvhat opinion vve shal be concerning the matters aforsaid at the time of our diath as also vvhat our state shal be at that passage and hovv different our iudgement from that it is novv Chap. 10 page 419. Of the greate and seuere paines and punishmentes appointed by God for sinners after this life As also of tvvo kindes and sortes therof the one temporal for them that shal be saued th' other eternal for the damned Chap. 11. page 444. Of the most honorable excellent and munificent revvardes and paimentes ordained for such as trulie serue God and doe imploy their time in perfourmance of his most holie commandementes Chap. 12. page 479. In the second part are thes 8. Of the first impediment that is vvont to let sinners from resolution VVhich is the mistrust diffidence in Gods mercie through the multitude and grieuousnes of their offences Chap. 1. page 523. The second let of resolutiō vvhich is the suposed hardnes asperitie of vertuous life The fallacie vvherof is discouered and the manifold helpes declared that doe make the same most easie svveet pleasant Chap. 2 p. 570. The third impediment that stayeth diuers men from resolutiō in Gods seruice VVhich is the feare they conceaue of persecution afflictiō losse danger or tribulation Chap. 3 page 631. The fourth and greatest impediment that hindereth resolution to vvitte The loue and respect vvhich men beare to the pleasures and vanities of this vvorld Chap. 4. page 688. Examples of true resolution in the tvvo former pointes of suffering for Christ and contemning the vvorld Adioined for the better declaration confirmation of the tvvo chapters next going before Chap. 5. page 747 The fist impediment of resolution in the seruice of almightie God Proceeding of ouer much presumption in the mercie of our Sauiour vvithout remembrance of his iustice Chap. 6. page 793. The sixt thing that vseth to stay and hinder men from mature resolutiō VVhich is the deceitful hope and persuation to doe it better or vvith more ease aftervvard Chap. 7. p. 818 Of three other lettes and impedimentes that hinder men from resolution to vvit Slothfulnes careles negligence and hardnes of hart vtterly contemning al things vvith the cōclusion of this first booke Chap. 8. p. 852. THE PREFACE CONTAINING THE CAVSES AND REASONS OF this nevv edition as also a detection of the foule and false dealing of M. Edm. Buny Minister in his late edition of the former booke With certaine instructions very profitable to the reader WHEN of late I had taken in hand to finish and send vnto thee deare Christian reader th' other two bookes that were promised of this worke I meane thos two which should treate of the right entrance and faithful perseuerance in the seruice of almightie God I was moued by diuers frendes first of al to put againe in print in some better order then before the first booke appetteining to resolution Wherunto I was the more easie to be induced for that I perceaued many monethes before that al the first copies of the said former booke though not so wel done as iustely I might haue wished were vvholy dispersed and none remaining to be had Secondly it being now purposed that thes second and third bookes should passe forth in better print paper and character then the former did wherin by some errour as also by difficultie of the time greate defect was found it seemed meere and requisice that this first booke of which th' other two doe depēd should be made correlpondent vnto them in thes respectes also and for that consideration to be reprinted Wherunto when I had yelded I resolued in like manner to take the same first booke into my handes againe to bestow a short renew vpon that which alredy was done as wel to polish and fil
thinges as we beleeue by gyuing vs light and vnderstandinge with internal ioye and consolatiō in beleeuing them And owtwardle he gyueth testimonie to the same with so manie conueniences probabilites and argumentes of credibilitis as Diuines doe call them that albeit the verie pointe of that which is belieued remaine still with some obscuritie to th' ende there may be place for our will and merite yet are there so many circumstances of likelihodes to induce a man to the beliefe therof ' as in all reason it may seeme against reason to denie or mistrust them This shall easelie appeare by the treatise following of Christ and Christianitie and of the foundations of our religion which shal be confirmed by so manie pregnant reasons and most manifest circústáces of euidét probabilitie as I doubt not but the zelous Christiá shall take exceedig cófort therin esteeme hymself happie to haue a lotteī that faith religion wher he shall see and feele so much reason proofe and conueniencie to concurre and shew it self for his satisfaction And to this effect it shal be of no meane moment that I haue proued before the certaintie diuinitie and infallible truth of the Iewes scriptures or old testament which writinges we hauing receaued frō that Nation that doth as it were professe enimitie against vs the same being writen so many ages before the name of Christianitie was knowen in the world it can not bee but of singuler authoritie what so euer shal be alleaged out of those recordes for our purpose And therfore as before in prouing our first principle that there is a God we vsed onlie the testimonie of such witnesses as could not be partial so muche more in this confirmation of Christian religion shall we stande onlie ether vpon the confessions of such as are our enimies or vpon the recordes of others who must needes be indifferent in the cause for that they liued before ether cause or controuersie in Christianitie was knowen or called in question My whole purpose shal be then to make manifest in this chapter that Iesus Christ was the Saueour and Redeemer of mankind fore-promissed and expected from the beginning of the world that he was the sonne of God and God him self and consequentelie that what so euer he hath lefte vs in his doctrine and religion is true and sincere the onlie waie of Saluation vpon earth For clearer proof and declaration wherof I will reduce what soeuer I haue to saye herein vnto three principal heades or braunshes according to th' order of three distincte tymes wherin they fell out that is to saye in the first place shal be considered the thinges that passed before the natiuitie or incarnation of Christ. In the seconde the thinges dōne and verified from that tyme vnto his ascension which is the space of his aboode vpon earth And in the third place such euentes shal be cōsidered as ensued for cōfirmatiō of his deitie after his departure In declaration of which three general poinctes I hope by th' asistance of hym whose cause wee handle that so many cleare demonstrations shal be discouered as shall greatelie cōfirme thie faith gentle reader and remoue all occasions of temptations to infidelitie Hovv Christ vvas fortolde to Ievve Gētile Sect. 1. FIrst then for such thinges as passed before Christ appeared in fleshe and doe make for proofe of our Christian religion it is to be noted that they are of two sortes or at least-wise they are to be taken from two kindes of people that is partelie from the Iewes and partelie frō the Gentiles For seing that Christ was appointed from the beginning yea before the world was created as S. Paul affirmeth to worke the redemption both of Iewe and Gentile and to make them both one people in the seruice of his father herehēce it is that he was fortold and presignified to both thes Nations diuers forwarninges were left among them both for stirring them vp to expect his comminge as by the considerations following shall nost euidentelie appeare AND TO beginne with Iewes no man can denie but that throughout the whole bodie and course of their scriptures that is from the verie beginning to the last ending of their old testament they had promissed to thē a MESSIAS which is the same thing that we call CHRIST that is to saye a person annointed and sent from God to be a Saueour a Redeemer a Pacifier of Gods wrath a Mediatour betwene God and man a Satisfyer for the sinnes offences of the world a Restorer of our innocencie lost in Paradise a Master an Instructour a Lawgyuer and finally a spiritual and eternal king that should sitt rule and reigne in our hartes to conquer the power and tyrannie of Satan that ouer-came our first parentes and assaileth vs daylie This is euident by the first couenant of all that euer God did make with man whē he said to Adā our first father in Paradise In vvhat daye so euer thou shalt eate of the tree that is forbidden thou shalt die Which couenaunt being after broken on the parte of our said progenitour he receaued his iudgement but yet with a most benigne promisse of redemptiō for the tyme to come for thus God said to the deuil or serpent that had deceaued hym The seede of the vvoman shal crushe thy head thou shalt lye in vvayte to hurt his heele That is one shall proceede in tyme of the seede of the woman who shall cōquer death sinne that are thy weapons and shall not care for thy tēptatiōs but shall treade them vnder his feete this shal be Christ the Messias of the world Thus did not onlie the eldest Iewes and Rabbines vnderstād this place what so euer the latter haue dreamed that there Messias should be only a tēporal kīg but also the old Chaldie paraphrase named Thargum Hierosolymitanum expoūdeth it plainlie ī thes wordes applīed vnto the deuil that had deceaued Adam They haue a certaine and present remedie against the o deuil for that the tyme shall come vvhen they shall treate the dovvne vvith their heeles by the helpe of Messias vvhich shal be their kinge The same thing is confirmed by the verie same promise seuen tymes repeated and established vnto Abraham that liued verie neare two thousand yeares after Adam and againe to Isaac his sonne after hym In 〈◊〉 tuo benedicentur omnes gentes terrae All nations of the earth shal be blessed in thy seede Which had bene in deede but a verie small benediction to Abraham or to other Iewes after hym that neuer saw this Messias actuallie if he had bene onlie to be a temporal king And much lesse blessing had it bone to Gentiles and other nations if this Messias of the Iewes must haue bene a temporal and worldlie Monarche to destroye and subdue them to the seruitude of Iurie as fondlie thes later teachers of that nation doe
the consideratiō of this starre for that after the appearance therof he perceyued the power of his Godes decayed toke a iourney into Iury in company of other Astronomers to informe hym self further of the matter Wherunto Chalcidius a Platonike doth adde that the Chaldaean Astronomers did gather by contemplatiō of this Starre that some God discended from heauen to the benefit of mankinde And finally the Sibyls talking of the cōming of Christ affirmed plainly Rutilans cum sydus monstrabit a blasing Starre shall declare his comming Which prophetie Virgile the Poet hauing read in Augustus tyme and soone after hauing seene the same fulfilled applied it as I shewed before of al the rest to the flattering of Caesar and therfore he saieth in the place before alleaged Ecce Dionaei processit Caesaris astrum Beholde the Starre of Caesar descended of Venus hathe now appeared which Starre in deede was the Starre of Caesars Lord and Mayster AFTER fortie daies past ouer S. Luke reporteth how Iesus by his mother was presented in the temple of Ierusalem and there withall recounteth two straunge thinges that happened at the same time to witte that two graue and reuerend persons Simeō surnamed Iust and Anna the Prophetesse both of singuler sanctity amongst the Iewes cōmig into the Temple at the very time when Iesus was there in his mothers armes tooke notice of him and acknowledged him publiquely for the Messias and Saue our of the world Fortelling also by the spirit of prophetie diuers particuler thinges that were to ensue both to Christ and Christians and especially to his mother the blessed Virgin Which thinges being published at that time confirmed afterward by the euent doe well declare that this narration of S. Luke could not be forged as doe also the number of particuler circumstances set doune about the time place persones most notoriouslie knowen to al Lerusalem For as for Anna she had liued from her youth vntil four skore yeares of age in the temple therby was knowen to the most parte of Iurie And as for Simeon he was the scholler of the most famous HILLEL and cōdisciple to Ionathan maker of the 〈◊〉 paraphase of whō I spoke before and the Iewes Thalmud confesseth that by the death of thes two mē but especially of Simeon failled the spirit of the great Synagogue called Sanhedria which after the captiuity of Babylō vntil Herods time supplied in a sorte the spirit of prophetie that was expresly in Israel before the said captiuity OF CHRISTS flight into Egypt for feare of Herod S. Luke well noteth that it was prophetied by Osee longe before that God vvould call his sonne oute of Egypt And the prophet Esay describeth the same very particulerlie when he sayeth Behold our Lord Iehoua shall ascende vp or ride vpō a light cloude which was his flesh or humanitie and shal goe dovvne into Egypt and all th' idoles of Egypt shall shake at his presence Which later pointe Eusebius sheweth that it was fulfilled most euidentlie in the sight of all the worlde for that no Nation came to Christian religion with so greate celeritie or with so greate feruour as did th' Egyptians who threw downe their Idoles before any other heathen Nation And as they had bene the first in idolatrie to other countries so were they the first by Christes cōminge vnto them that afterwarde gaue example of true returne to their Creatour It followeth in Esay And I vvil gyue vp Egypt into the handes of cruel Lordes and a Potēt kinge shall take dominion ouer them Which was fulfilled aboute the verie time wherin Christ was to come For that then after manie spoiles and cruelties excercised vpon Egypt by the Roman Lordes and Princes Pompey Caesar Antonie and others in th' ende Cleopatra their Qiene that was the last of all the bloode and lyne of the Ptolomces was inforced to slea her selfe and so Augustus th' Emperour tooke possession of all Egypte and subiected it as a prouince to the Romans Empire But consider you how Esay concludeth the matter after all thes temporal afflictions threatened against Egypt and confesse that suche aduersitie is no signe of Gods disfauour to them who receaue it For thus sayeth God after all his cominations In that day there shal be an Aulter of Iehoua in the middest of Egypt they shall crie to God in their tribulation and he shal send them a SAVEOVR c. Blessing shal be in the middest of that lande to vvhome our Lord God of hostes hath gyuen his benediction saying Blessed is my people of Egypt And here we make an ende of our second consideration IN THE THIRD PLACE there cōmeth to be considered according to our former diuision the life conuersation doctrine and miracles of Iesus And first touching things done by hym after his cōminge out of Egypt whiche might be about the sixt or seuēth yeare of his age vntil his Baptisme by S. Iohn whiche was the 30. there is litle recorded either in Prophane or Ecclesiastical writers For that as S. Iustin S. Chrysostome S. Augustine and others doe write he bestowed that time in the common exercises and labours of mans life therby to shew hymself trueman and giue demonstration how much he detested idlenes OF S. Iohn Baptist all Hebrue writers of that time doe make mention with exceeding praise and admiration of his holines especially Iosephus that liued īmediately after Christs dayes sayeth hewas Vir optimus Iudaeos excitans ad virtutum studia A most excellent man stirring vp the Iewes to the exercise of vertue He addeth also that partly for feare of the great concourse of people which flocked vnto hym and partly by the sollicitation of Herodias cōcubine and brothers wife to Herode Antipas the great Herodes sonne for whos cause he had turned of his owne wife daughter of Areta king of the Arabians he was apprehended and imprisoned in the Castle of Acherun and therin soone after put to death Which murther Ioseph esteemed to be the cause of all the miserie whiche ensued afterward to Herode and his whole familie Of this man it was writen by Malachie the prophet Beholde I send my messenger or Angel before me and he shal prepare the vvay before my face and presently shal come to his Temple the RVLER vvhom you seeke and the MESSENGER OF THE TESTAMENT vvhich you desire Which prophetie was fulfilled most euidently when vpon the preaching of S. Iohn Christ came vnto hym and albeit S. Iohn had neuer sene hym before yet he acknowledged hym for the Messias in the presence of infinite people and his acknowledgment was confirmed by the visible descending of a doue voyce frō heauen in the sight and hearing of all the people present accordinge as three of our Euangelistes doe reporte Which they would neuer haue presumed to doe had not the matter bene most euident without al
the truth of our beleefe it would be ouer tedious to lay doune euery particuler waie that might be assigned for discussion therof for that it would bring in the contention of al times aswel auncient as present about cōtrouersies in Christian faith which hath bene impugned from age to age by the seditious instruments of Christs infernal enemie And therfore as well in respecte of the lēgth wherof this place is not capable as also for that of purpose I doe auoide al dealing with matters of controuersie within the cōpasse of this worke I meane only at this time for the comfort of such as are alredy in the right waie and for some light to others who perhaps of simplicitie may walke awrie to let doune with as great breuitie as possibly may be some few general notes or obseruations for their better helpe in this behalfe In which great affaire of our faith and beleefe wherin consisteth as well the ground and foundatiō of our eternal welfare as also the fruite entire vtilitie of Christs comming into this world it is to be considered that God could not of his infinite wisdome forseeing al thigs and times to come nor euer would of his vnspeakable goodnes desiring our saluatiō as he doth leaue vs in this life without most sure certaine and cleare euidencie in this matter and consequētly we must imagine that all our errours cōmitted herein I meane in matters of faith and beleefe among Christians doe proceede rather of finne negligence wilfulnes or inconsideration in our selues then either of difficultie or doubtfulnes in the meanes left vnto vs for discerning the same or of the want of Gods holie assistance to that effect if we would with humilitie accept therof This Esay made plaine when he prophetied of this perspicuitie that is of this most excellent priuilege in Christian religion so many hundred yeares before Christ was borne For after that in diuers chapters he had declared the glorious cōming of Christ in signes and miracles as also the multitude of Gētiles that should imbrace his doctrine together with the ioye and exultation of their cōuersion he forsheweth presentlie the wōderful prouidence of God also in prouidinge for Christians so manifest a waye of directiō for their faith and religion as the most simple and vnlearned man in the world should not be able but of wilfulnes to goe astraye therin His wordes are thes directed to the Gentiles Take comfort and feare not beholde your God shall come and saue you Then shall the eyes of the blinde be opened and the eares of the deafe shal be restored c. And there shal be a path vvaye and it shal be called THE HOLIE WAYE it shal be vnto you so direct a vvay as fooles shall not be able to erre therin By which wordes we see that among other rare benefites that Christes people were to receaue by his comminge this should be one and not the least that after his holie doctrine once published and receyued it should not be easie for the weakest in capacitie or learning that might be whom Esay here noteth by the name of fooles to runne awrie in matters of their beliefe so plaine cleare euidēt should the waye for trial therof be made Here hence it is that S. Paul pronounceth so peremptorilie of a contētious and heretical man that he is damned by the testimenie of his ovvne iudgement or conscience for that he hath abandoned this common direct and publique waye which all men might see and hath deuised particuler pathes and turninges to hymself Herehēce it is that th' auncient fathers of Christe primatiue Church disputinge against the same kynde of people defended alwayes that their errour was of malice and wilful blindnes and not of ignorance applyinge thos wordes of prophetie vnto thē they that savve me rannc out from me That is saith S. Augustine they which sawe and beheld the Catholique Church of Christ which is the plaine waye denoted byEsay and the most eminēt mountaine described by Daniel as also by Esay hymself in an other place expounded by Christ in S. Mathewes Ghospel this Churche saith he wicked heretiques beholding for that no mā can auoide the sight therof but he that most obstinatelie will shut his eyes yet for hatred and malice doe they runne out of the same and doe raise vp heresies and schismes against th' vnitie therof Thus much saith this holie doctour by whose discourse we maye perceyue that the plaine and direct waye mentioned by Esay wherin no simple or ignorant man can erre is the general bodie of Christes visible Church vpon earth planted by his Apostles throughout al countries Nations and cōtinuinge by succession vnto the worldes ende In which Church whosoeuer remaineth beleeueth al thinges that are taught therin cā not possiblie fall into errour of faith For that this church or vniuersal bodie is guided by Christes spirit who is the heade therof and so no waies subiect or withi cōpasse of errour For which cause S. Paul nameth it the pillar and sirmament of truth And the same Church is so manifest and euident and shal be so to the worldes ende as the same learned Doctour and other his equals doe proue that it is more easie to fynde it out then it is to see the Sunne or Moone when it shy neth brightest or to beholde the greatest hill or mountaine in the world For as S. Augustines wordes are albeit particuler hilles in one countrie may be vnknowen in an other as Olympus in Greece may be vnknowen in Affrica and the mountaine Giddaba of Affrike may be vnknowen in Greece yet saith this holie father a mountaine that passeth throughout all Countries and filleth vp the whole world as Daniel prophetied Christes Church should doe can not be but apparent to the sight of al men and consequentlie must needes be knowē of al men but onlie of such as wilfullie doe shut their eyes from sight therof For declaration of which reason argument and discourse of Holy-Fathers being also the discourse of Christ hym self in the Ghospel when he remitteth mē to the visible Church that is placed on an hill it is to be noted that in the time frō Christes ascension vntil the 14. yeare of Neroes raigne who first of the Romane Emperours beganne open persecution against the proceedinges of Christians put to death S. Peter and S. Paul In this time I saie of tolleration vnder the Romane Empire which cōtained the space of 37. yeares Christes Apostles and Disciples had preached and planted one vniforme Ghospell thoroughout all the worlde as both by their actes and gestes recorded as also by the peculier testimonie of S. Paul to the Romanes may appeare Which thing being done most miraculoussie by the power and vertue of their Maister and Bishops pastours and other gouernours being ordained in euery Church and countrie for guiding and directing the same by
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 seruāt 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 parēt 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 exāple 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 opiniōs 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 mās 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
pa. 1. The danger therof 1. the cause therof sensualitie or vvilful obstinacie 2. 3. 4. c. vvhv men doe flye the same 9. 10. the commodities and effectes therof 14. 15. Ingratitude intolerable of men towardes God 4. 5. Iugement day see the vvhole 7. chap. 349. vvhy tvvo Iudgemantes are appointed 353. Iustice of God hovv terrible and seuere 799. L Labour appointed to man by God 336. most necessarie both in the old and nevv testament 337. Libertie and freedome of soule hovv singuler it is in good man 605. Life and conuersation of Christ vvhat it vvas 222. vvhat it ought to be in true Christians 320. at large Good life hath tvvo necessitie partes 324. Loue of God tovvardes mankinde hovv great it is hovv it may be seene 529. 530. c. at large soe also the causes and effectes therof ibid. The force of lone in good men tovvardes God 586. 587. c. M Magnanimitie and true Christian fortitude 673. Magi ther comming prophetied and the storie proued 212. hovv long they vvere in comming ibid. Maiestie of God hovv vvonderful 400. Mans final ende chap. 3. pag. 110. Martyrs of the primatiue Church hovv vvōderful 264. Mathematique only hath no proper means to proud God 35. Mercie of God infinite and aboue al sinnes vvhatsoeuer see the vvhole first chapt part 2. pag. 523. Miracles of Iesvs 223. Monastical life vvhy and vvhen it vvas begonne 339. old Monkes vvhat austeritie they vsed 331. Moral Philosophie hovv it proueth God 48. Moyses particulerly considered vvhat maner of man lre vvas 68. Moyses lavv vuperfect to be changed 163. N Natural Philosophie hovv it proueth God 36. Negligence hovv great an impedimēt to our conuersion 860. hovv it bringeth men to Atheisme 861. O Oracles of Gentile Godes hovv false and vncertaine It. vvhat they fortold of Christ before his natiuitie 181. vvhen and hovv the ceassed 268. P Passion of Christ proued 229. Peace of minde and conscience in the vertuous hovv great a matter 597. Philosophie proueth-God 35. sovver sectes of old Phllosophers confessing one God 51. Pilate hovv he died 277. Pleasures of this vvorld hovv vaine 715. Porphyrie a great enimie of Christians yet vvhat he confesseth of Christ 223. and againe 273. Presumption hovv dangerous and detestable to God see the 6. chapt part 2. pag 793. Principles to be supposed in al sciences vvithout proose 25. The prophesies of scripture hovv they proue the scripture to be of God pag. 81. vvhat manner of men our Prophetes vvere 68. 98. hovv diuels may prophetie 81. Proclamation that Christ made at his comming 250. the Proclamation or publication of the lavv of good life vvith hovv greate dread 350. Punishmentes after this life See the 11. chapt 444. Purgatorie proued vvith the greatnes of the paines therof 452. the feare that old Saintes had of the same 454. R Rabbins among the Jevves of tvvo sortes Cabalistes and Thalmudistes 157. Redemption vvhat a benefite 409. Religion vvhat it meaneth and signifieth 132. no man euer sayed but by Christian Religion from the beginning of the vvorld 134. Resisting of sinne hovv it ought to be 316. Resurrection of Christ proued 235. Revvard expected by the iust hovv great a consolation 613. Riches hovv vaine and perilous 711. The Roman Monarchie fortold 188. S Scepter of Iuda hovv it pphetied of vvhē it failed 191 Sciēces ech one proueth God 35. fovver principal Ib. Scriptures their certaintie proued by many arguments 62. 63. confirmed by Gēntiles 100. Sensualitie hovv dangerous 2. Sibyls vvhat they vvere and of their prophesies touching Christ at large 174. Sinne hovv it is to be resisted 326. sinne hath 3. degrees 327. of the nature of sinne sinners see the 8. cha 378. VVhy euery Sinne is so hateful to God deserueth infinite punishment 384. the losses that come by Sinne 390. Sloth hovv great an impediment to the true seruice of God 853 fovver euel effectes therof 854. The soules immortalitie proueth God 47. hovv many things the soule attendeth vnto at one time Spirits subdued by Christ Christians in the primatiue Church 267. Starre of the Kings forprophetied proued 213. T Temple of Hierusalem tvvise builded 192. 193. c. The prerogatiues of the 1. temple 195. of the 2. 196. Time hovv pretious vvhile it indureth 476. Tradition of learning among Ievves Gentiles from the beginning 171. The true scriptures knovven only by Tradition 273. Tribulatiō vvhat it vvorketh pag 631. good men must suffer 634. the causes hereof 641. VVhy it should be occeaued ioifully 656. VV VVickednes vvicked men hovv fullof miserie 611. VVisdome of Christians vvherin it consisteth 340. vvisdome of the vvorld 703. VVooing vvhich God vseth tovvardes a sinner 542. The vvorldes vvrong course 118. vvorldes vanitie miserie see al the 4. chap. part 2. pag. 688. VVorldlinges lament vvhen it is to late 120. VVorkes necessarie besides faith 314. the diligēce of old Christians in vvorking vvhile they had time 342. V Vaine glorie vvhat a vanitie 696. Vision of God maketh soules happie in heauen 499. Vocatiō vvhat a benefite 411. Y Yoke of Christs hovv svvet and easie 584. FINIS * 1. Of inconsideratiō * 2. That ther is a God * 3. Why mā was created * 4. Proofes of Christian religion * 5. Who is a true Christian * 6. Two partes of good life 7. Of the accompting daye 8. Of the nature of inne and inners 9. Maiestie and benefites 10. Of the day of our departure 11. Punishemētes after death 12. Of rewardes after this life * 1. Dispaire of Gods mercie 2. Against supposed difficulties 3. Feare of persecution 4. The loue of the world * 5. Exāples of true resolutiō 6. Against presumption 7. Against delay 8. Sloth Negligence obduration The reason of printing againe this first booke of Resolution Nevv additions The vvhole vvorke deuided into tvvo volumes 1. Speculatiue 2. Practive Tvvo editions of the booke of Resolution vvithout the authors knowledge M. Ed. Bany Of M. Bunies edition Fovver pointes of this preface In his preface to the reader The first occasion of setting soorth the booke of Resolution Bookes of deuotion more profitable to good life thē bookes of controuersies The description of deuotion 2. Timot. 2. Our fathers happie that builded and contended not about the foundation 1. Co. 3. Act. 10. Tvvo partes of Christian aiuinisie Speculation easier then practise The three bookes of this Christiā directorie vvith their argumentes A title giuen by M. Buny Heb. 13. An old trick of beretiques to abuse simple people vvith obscure places of scripture See Epiph. cont heres and 〈◊〉 Quod vult Deum 2. Pet. 3. My L. of yorkes armes The epistle dedicaterie In his Ep. dedicat My L. of yorkes mortificatiō and calling vpō others * His L. hostise of Doncaster Sir Robert Stapleton others The preface to the reader M Banies ignorance M. Bunies vanitie Ep. Dedicate Only Catholiques vvrite boo kes of deuotion bookes 1. Tim. 4. Tit. 3. Athanas.
effectes of slouth DROVSINES Pro. 19. Ephe. 5. Marc. 13. Mat. 24. 25. Prou. 6. 24. FEARE Pro. 19. Psa. 52. * Bun. here striketh out the first tvvo mēbers of fusting praying Pro. 21. Pusillanimitie Eccl. 22. 4. Lasines Pro. 26. Pro. 13. Pro. 19. MEANES to remoue Sloth See before Chap 2. Thess. 3. The labours of Sainctas Mat. 20. Ioh. 15. Lac. 13. Mat. 11. Eccl. 9. Prou. 10. Prou. 20. The conclusion C. 2. 3. pa. 11. 〈◊〉 Prou. 6. Coloss. 1. Rom. 12. Gala. 6. OF NEGligence the secōd part Epicurisme or life of Epicures Phil. 3. Rom. 16. Tit. 1. Eccl. 2. Of careles Atheistes Deu. 22. Apoc. 3. Luc. 6. Math. 12. Math. 6. Tvvo causes of Atheisme at this daie * This Bun. lesueth out 1. Ioh. 2. A comparison THE vvaie to cure careles men Deut. 6. Mat. 22. Luc. 10. Deut. 6. 11. Iohn I. Luc. 10. Antitheses betvvē true Christians and careles vvorldlinges 1. Iohn 2. Luc. 18. Ephe. 5. Luc. 21. Mat. 24. Mich. 6. Rom. 11. Rom. 12. Mat. 10. The dager of a careles man Mat. 13. The conclusion HARDNES of hart the 3. part Tvvo degrees of hardnes of hart Mat. 27. Exod. 6. 7. 8. Act. 26. 27. Persecutors A second degree of abduratiō Iob. 21. Psal. 57. Sap. 4. Zach 7. The hard harted Ievves Act. 7. Mat. 5. Luc. 11. 13. Iere. 5. Iere. 8. 〈◊〉 18. Godes crie vnto vs daily Iob. 21. Esa. 28. The description of 〈◊〉 hard 〈◊〉 Eza 48. Li. 1. de cōsid ad Erg. cap. 2. The explication of S. Barnards vvordes The danger of a hard hart Eccl. 23. Eccl. 3. Note Li. 1. de cōsid c. 2. Ezec. 36. Tvvo kindes of hartes in men vvith their properties Exo. 4. 7. 14. Au. q. 18. super exod ser. 88. de temp Ezec. 36. Heb. 6. The conclusion Heb. 6. Ephe. 4. 1. The. 5. Heb. 3. Psal. 94. 3. Re. 3. Esa. 66. VVhat hart God requireth in vs. Pag. 9. The other tvvo bookes promised Phil. 2. Th' effect of that vvhich hath bene said in this booke In the first part In the second part The necessuie of resolution Luc. 15. A notable saying of S. Ierome An exhortation Luc. 15. 1. Hermie lim pish and slouthful 2. Abhorring spiritual bookes 3. For them that doubt vvhether ther be a God 4. Doubters of Gods prouidence 5. Doubters of the souies īmortality 6. Doubters of the scriptures 7. Doubters is Christiā religion 8. Hovv to iudge vvhat opinion is true in Christian Religion 9. For careles ouer cōfident men 10. For vvorld by 〈◊〉 ambitious men 11. For mē delighted vvith commodities of this life 12. For them that seare not sinne 12. Cōtemners of the vvorld to come 14. For them that are desirous to knovv their ovvne estate 15. Against desperatiō 16. For them that are pusillanimous 17. For them that are in affliction 18. For tender delicate persons 19. For yong persons and others that doe delay 20. For al sortes states cōditions of people Mental prayer Tvvo sortes of meditations Rules to be obserued in meditation 1. Preparatiō 2. External humiliatiō 3. Petitiō before meditation 4. Lection Psal. 84. Ruminatiō 6. Prayer Psal. 38. Psal. 50. 6. Dan. 3. Luc. 1. The first sorte of argumentes for meditation Morning Euening Morning Euening Morning Euening Morning Euening Morning Euening Morning Euening Morning Euening Morning Euening Morning Euening Morning Euening Morning Euening Morning Euening Morning Euening Morning Euening Morning Euening Morning Euening Morning Euening Morning Euening Morning Euening Morning Euening Morning Euening Morning Euening Morning Euening Morning Euening
vp some thinges whetin before for want of leasure and time I could not geue to my self any reasonable conteatation as also to a dioine certaine new chapters which partly in mine owne concept and partly also vpon information of others I thought not vnmeet for the furnishing of this first argument and subiect of Resolution And standing determined vpon this as also comprehending in mind and cogitation the whole general corps of that which was to ensue in th' other two bookes I wel saw that I should not be able according to my first designement to compact the whole in one reasonable volume and therfore I resolued to deuide the same into two Waerof the first should conteine matter of discourse know edge speculation and confideration to moue vs to resolue the second should handle things appetteining to exercise vse and practise for putting in execution our good desires after resolution This being my cogitation and the matter now wel forward for the print I was enformed of two other editions come forth of my forsaid booke without my knowiedge the one by a Catholique as it seemeth who perceuing ai copies of the former print to be spēt for satisfying of them that desired the booke procured the same to be set forth againe albeit somewhat incorrected and very disordrely not hauing the consent or aduise of such as therin should haue geuen him best direction The second was published by one Edmund Bany minister at Bolton Percy as he writeth in the liberties of Yorke who with publicke licence vnder my Lord Archbishop of Yorke his protection set forth the same to the benefice of his brethren but yet so punished and plumed which he termeth purged as I could hardly by the face discerne it for mine when it came vnto my handes and I tooke no smale compassiō to see how pitifully the poore thing had bene handled Of this edition then of M. Buny letting passe th' other as a matter onely of a discretion without malice I haue to a laertise the reader some few things as wel for mine own discharge wherin I am charged by him as also for the readers admonishment not to thinke in deed that booke to be mine which in my name this preacher hath published And for vttering that which I haue to say in some kinde of order and conueniencie of methode I shal touch breefly in this preface thos principal pointes insuing First how this booke came foorth from me in the first edition Secondly how it was set foorth afterwardes by M. Edm. Buny Thirdly what he meaneth by his treatise annexed therunto tending as he saith to pacification Fourthly how the same booke commeth foorth at this present and how the discret reader may vse it to his best commoditie of the first edition TO shew how this booke came foorth at the first it shal be requisite perhaps to repeate breefly ī this place the things that I saied in my first preface induction which preface and induction M. Buny hath left out in his edition protesting That he durst not in conscience and in dutie tovvardes God commend the same in my vvordes vnto the reader And yet trulie was ther nothing in effect therin Gentle reader but that which here in this place shal be repeated First that the primatiue occasion inducing me to thinke vpon this worke was the sight of a booke intituled The excrcise of a Christian life writen in Italian by Doctor Loartes of the Societie of IESVS and translated some years since by a vertuous learned gentilman of our countrie Which booke for that I vnderstood of certaintie to haue profited many towardes pietie and deuotion I was moued to cause the same to be printed againe with certaine ample additions to the furnishing of some matters which that author had omitted deuiding my whole purpose into three seueral bookes wherof the first was to persuade mē vnto true resolution the secōd to instruct vs how rightely to beginne the third how a man may hould but and perseuer Secondly I shewed that being entred into the worke and hauing set downe an other order and method to my self then that treatise of D. Loartes did obserue and hauing begunao the first booke touching resolution whereof no part was handled in that other treatise I found by experience that I could not wel conioine th' one with th' other if I would satisfie either th' order or argument by me conceaued and therfore that I was inforced to resolue vpon a further labour then at the first I had intended and this was to draw out the whole three bookes my self not omitting any thing that was in the said exercise or other like good treatisses to this effect And al this to the end that our countriemen might haue some one sufficient directiō for matters of spirit and vertuous life among so many bookes of controuersies as haue bene writen are in writing daily Which bookes said I albeit in thes our troblesome and quarrelous times they be necessary for defence of our faith against so manie seditious innouations as now daily are attempted yet help they litle oftentimes to good life but rather doe fil the heades and hartes of men with a spirit of contradiction and contention which for the most part doe hinder deuotion which deuotion is nothing els but A quiet calme and peacable state of our soule induced 〈◊〉 a iotful promptnes and alacritis to the diligent execution of al things that doe or may apperteine to the honour and seruice of almightbe God For which cause the holie Apostle dehorted greatly his scholer Timothie from this contention and contradiction of wordes affirming clearly that it was profitable to nothing but to subuect the hearers I affirmed further that our forfathers were most happie in respect of vs who receauing with humilitie one vniforme faith without contention or contradiction from their mother the holie Catholique Church did attend onlie to build vpon that foundatiō good workes and vertuous life as holie scripture commandeth vs to doe wheras we spending now al our time in iangling about this first foundation of faith haue no leasure to build either gould or siluer theron as th' Apostle exhorteth vs but doe weary out our selues and our owne contentious spirits without commoditie dying with much labour and litle profit with great disquiet and smale reward For which cause I exhorted the discret reader of whatsoeuer religion and faith he were to moderate this heate and passion of contention and to enter into the careful studie and exercise of good deedes which are alwayes better among true Christians then wordes assuring him that this is the right way to obteine at Gods hāds the light of true beleefe if he were amisse Alleaging for example therof the most famous conuersion of Cornelius the Gentile whos vertuous life praiers and almouse deedes obteined at the hands of almightie God as S. Luke doth testifie that S.
of the Protestant magistrate towardes Catholiques in EnglaÌ„d wherwith he supposeth many are staied from comming vnto them but al with as great discretion and foundation as he hath done the former demanding of vs in very good earnest why we should stand so much vpon Limbus Patrum vpon Christes descending into hel vpoÌ„ real presence freedome of wil and merit of workes vpon traditions preestood and sacrifice vpon worshiping of Saintes and Images mariage of preestes inherent iustice and the fiue SacrameÌ„tes that we numbre more then they doe why I saie we should so relie and sticke vpon thes thinges as for their sakes not to ioyne with theÌ„ and be Protestantes wheras notwithstanding al thes thinges the ProtestaÌ„tes saith as he saith and ours is al one in substance and we al are members of one true Catholique and Apostolique Churche albeit some of vs be somewhat better members in that Church then others And this last point of the Church therby to allure vs the more he vrgeth very often and earnestly to wit that we are al members of one true Church reprehending greatly his fellow Ministers and brethren who vpon indiscrete Zeale as he saith vrged first this separation and did vvrite in not so sensed a maner as they ought to haue done adding further vve are to iustifie that of departing from the Church ther ought to be no question at al among vs. But what is the cause thinke you of this so greate and suddaine curtesie which now at length M. Buny against al custome of his brethren doth offer vnto vs you shal heare it vttered if you please in his owne wordes for by consâ—â—â—ing so far vvith them saieth he as to graunt that vve are not both of one Church vve bring our selues to needles trouble For that it is greate probabilitie vvith them that so vve make our selues aunsvverable for to finde out a seueral and distinct Church from them from vvhich vve descende vvhich hath continued from the Apostles age to this present els that needes vve must acknovvledge that our Church is sprung vp of late or at least since thers This is his confession which we hauing heard we neede not stande any longer in doubt wherfore he is become so kinde as at length to make vs al of one true Catholique and Apostolique Church with them whom hitherto they haue detested as the Sinagogue of Antechrist Why also M. Buny tooke in hande to write this treatise of pacification to wit for that in deede as he confessed before He novv perceaueth that men held vvith them rather for respect of state and ciuil commodities then of conscience and beleefe Which regarde of temporal commoditie in very truth Gentle reader is the only reason or baite that they can lay before vs at this time wherby to moue vs to come vnto their parte Which respect and motiue notwithstanding our Lord knoweth how bare and brickle a matter it is and how longe or litle while it may endure But this only thing set a side in al other respectes reasons allurementes motiues or considerations which heauen or earth can yeld wherby to stirre a Christian minde to embrace any religion they are al for vs and none for them as perhaps hereafter may be declared more largelie in some special treatisse which by occasion of this may be taken in hand In the meane space let this suffice for answere of so much as M. Buny hath writen in his pacification Of this present edition vvith certaine instructions to the Reader THER remaineth now then gentle reader for the ending of this preface to admonish the only in a worde or two what thou hast in this later edition more then in the former and how thou maist reape the commoditie that is intended and wished to the therin First the whole booke hath bene reuewed and both amplified and bettered in diuers pointes throughout al the chapters that doe remaine as before Secondly the title therof is altered as may appeare in the beginning for that the other booke of Christian exercise since the first edition therof hath bene set foorth a parte by it self Thirdly diuers treatises and chapters haue bene wholy altered especially in the first part wher vpon a purpose of greate breuitie which in the beginning was conceaued but afterwardes could not be held many things were shifted ouer and diuers discourses knit vp with more imperfection then in the second part therof Fourthly sundrie new chapters and treatises haue bene added in this edition And thes partly of mine own liking imagining that the matter might perhappes affect other men as much as it did me among which I may accompt the chapter of examples of true resolution and some other Partely also vpon aduertisement of good and reuerend Catholique preestes that liue in England who finding by their experience in dealing with mens soules as my self also did that this long time of schisme and sectes wherein they heare nothing but weangling and contradictions in matters of courtouersies their life in the meane space running at al libertie without discipline and loding their consciences with infinite burden of sinne hath wroght in mens mindes a certaine contempt and carles insensibilitie in thes affaires esteeming al things to stand vpon probabilitie only of dispute to and fro and so by litle and litle doth bring them also to thinke the same of Christian religion it self imagining that the Iewes Turkes Saracens and other enimies therof being worldly wise men may haue as greate reason perhaps to stande against the same as thes later learned men of oar owae time haue to staud in so many rankes and diuisions of sectes against the Catholique faith and as the old Philosophers pretended to haue against the being of one God him self Thes thinges I saie being so which is alwaies the effect of diuision and heresie thos vertuous and discrete men were of opinion that it should not be amisse in this second edition to adioyne two chapters of the certaintie of one God and of our Christian faith and religion Besides this I was admonished by the writinges of our aduersaries since the publishing of my first edition how they misliked two principal pointes in that booke First that I speake so much of good workes and so litle of faith secondly that I talked so largely of Godes iustice and so breefly of his mercie In both which pointes albeit an indifferent man might haue bene satisfied before and easilie perceaue that the aduersarie doth but picke quarels of calumniation yet to giue more ful contentement in this matter euen vnto our enemies I haue besides that which is spoken els wher and namely in the 2. and 4. chapters touching faith adioyned also a special chapter of the two seueral partes of Christian profession which are beleefe and life And for the second I haue framed a whole new chapter in the begiuning of the second part intituled against dispaire of Godes mercie Thos were
shall he that created them take mercie vpon them It is writen of fooles ventum seminabunt turbinem metent They shall sowe and cast their seede vpon the windes and shall receyue for their haruest nothing els but a storme or tēpest Wherby is signified that they shall not onlie cast away and leese their labours but also be punished and chastened for the same Consider thē I beseeche the my deare brother attētiueiie what thou wilt doe or saye when thie Lord shall come at the last daye and aske the an accompte of all thy labours actiōs and tyme spent in this life when he shall require a recōning of his talentes lent vnto the when he shall say as he said to the Farmour or Steward in the Gospel Redde rationem villicatiouis tuae gyue accompt of thie Stewardshippe and charge committed vnto the what wilt thou saye when he shall examine weigh trie thie doiges as golde is examined and tried in the fornace that is what ende they hade wherto they were applied to what glorie of God to what profite of thie soule what measure and weight and substance they beare Balsasar king of Babylon sitting at his banket merry vpon a tyme espyed suddainlie certaine fingares without a hande that wrote in the wall ouer right against his table thes three Hebrue wordes MANE THEKEL PHARES Which three wordes Daniel interpreted in thre sentences to Balsasar it his maner MANE God hath numbered thee Balsasar and thie kingdome THEKEL he hath weyghed thei the Goldsmiths balāce thou art founde to light PHARES for this cause hath he deuided thee from thie kingdome and hath gyuen the same to the Medes and Persians Oh that thes three golden and most siggnificant wordes ingrauen by th' angel vpon Balsasars wall were regestred vpō euerie dore and poste in Christiādome or rather imprinted in the harte of eche Christian especiallie the two first that importe the numbering and weighing of all our actions and that in the weightes and ballance of the Goldsmithe where euerie graine is espied that wanteth And if Balsasars actions that was a Gentile were to be examined in so nise and delicate a payre of balance for their triall if he had so seuere a sentence pronounced vpon hym that he should be deuided from life and kingdome as he was the same night followinge Quia inuentus est minus habens for that he was founde to haue lesse weight in hym then he should haue what shall we thinke of our selfes that are Christians of whom it is writē aboue all others I vvill search the sinnes of Ierusalem vvith a candle What shall we expect that haue not onlie lesse weight thē we should haue but no weight at all in the most of our actions what may such men I saye expecte but only that most terrible threat of diuision made vnto Balsasar or rather worse if worse may be that is to be deuided from God and his Angels from participation with our Saueour from cōmunion of Sainctes from hope of our inheritance from our portion celestial and life euerlastinge according to th' expresse declaration made hereof by Christ hym self in thes wordes to the negligent seruant The Lord of such a seruant shall com' at a daye vvhen he hopeth not and at an houre that he knovveth not and shal deuide hym ovvt and assigne his parte vvith hypocritos vvher shal be vveeping and gnashing of teeth Wherfore deare brother to conclude this chapter I can saye nothing more in this dangerous case wherin the world so runneth awrie but onlie exhorte thee as th' apostle doth not to conforme thy self to the common errour that leadeth to perdition Fall at length to some reconning and accompt with thy life and see where thou standest and whether thou goest If hytherto thou haue wandred and gone a straye be sory for the tyme lost but passe no further If hytherto thou haue not cōsidered the weightines of this affaire serue thy selfe of this admonition and remember that it is writen that a wise man profiteth by euerie occasion Esteeme thy resolution in this one pointe the chiefest menage that euer shall passe through thy handes in this world albeit thou were 2 Monarche and Ruler of ten worldes together And finallie I will ende with the verie same wordes wherwith the wise man concludeth his whole booke Deum time mandataeius obserua hoc est enim omnis homo Feare God and obserue his commaundements for this is euerie man That is in this doth all and euerie man consist his ende his beginning his life and cause of being that he feare God and directe his actions to th' obseruance of his commaundementes for that without this he is no man in effect seing that he looseth all benefite both of his name nature redemption and creation THAT THE SERVICE WHICH GOD REQVIRETH OF MAN IN this present life is religion VVith the particuler confirmations of Christian religion aboue all other in the vvorld CHAPT IIII. HAVINGE prouedī the former chapiters that there is a God which created man and that man in respecte hereof of other benefites receyued is bounde to honour and serue the same God the question may be made in this place what seruice this is that God requireth and wherin it doth consist Whereunto th' answere is brief and easie that it is Religiō which is a vertue that cōteyneth properlie the worshippe and seruice that we owe vnto God euen as Pietie is a vertue conteyning the dutie that children doe owe vnto their parentes and Obseruance an other vertue that comprehēdeth the regarde that schollers and seruantes beare vnto their masters In respect of which comparison and likenes betwene thes vertues God faith by a certaine Prophet The fonne honoureth his father the seruát his master if thē I be a father vvher is my honour if I be a Master vvher is my feare The actes of Religiō are diuers and different some internal as deuotion and prayer some other external as adoration worshippe sacrifice oblations vowes such like that are declarations and protestations of th' internal It extendeth it self also to stirre vp and putt in vre the actes and operations of other vertues for the seruice of God in which sense S. Iames nameth it Pare and unspotted religion to visite Orphanes VVidovves in their tribulation and to keepe our selues vndefiled from the vvickednes of this vvorld Finallie how so euer some heathens did vse this worde Religion to some other significations yet as S. Augustine well noteth th' vse therof among the faytheful hath alwayes bene to signifie therby the worshippe honour and seruice that is due vnto God so that if in one worde you will haue it declared what God requireth of man in this life it may be rightelie said that all standeth in this that he be Religious Hereof it proceeded that what so
doctrine monumeÌ„tes euen from the beginning albeit the lower they went the more corrupt they were and more obscured in diuine knowledge by their excercise iÌ„ idolat ie So wee know that the Romans had their learning from the Grecians the Graecians froÌ„ th' Egyptians th' Egyptians from the Chaldaeans who were the first people that receyued instruction in diuine matters from Adam Methusalem Noe others of those first and auncient fathers Now then it is to be considered that by consent of writers there were three famous men that liued together in those auncient times to witt Abraham who descending from HEBER was the father and beginner of the Iewes or Hebrues And wth hym Iob and one Zoroastres that were not of that linage of Heber but as we call them for distinctioÌ„s sake either heathens or Gentiles albeit that difference was not then in vre And of Iob we know by the testimonie of his booke that he was a most holie and vertuous maÌ„ Of Zoroastres we know onlie that he was greatelie learned and left monumeÌ„tes therof vnto his posteritie This Zoroastres liuing in Abrahams time might by accompt of scripture see or speake with Noe. For that Abraham was borne aboue three skore yeares before Noe disceassed And Noe was borne aboue fyue hundreth yeares before Methusalem dyed which Methusalem had lyued two hundred and fortie yeares with our first father Adam that had enioyed conuersatioÌ„ both with God Angels And therby no doubt could tell many highe and secrete mysteries especiallie touchinge Christ in whom all his hope for redemption of his posteritie did consist Which mysteries hidden knowledge it is not vnlike but that AbrahaÌ„ Iob Zoroastres and others who lyued at that tyme with them might recevue at the third hand by Noe and his children I meane Sem Cham and Iaphet who had lyued before the Fludde and had seene Methusalem which Methusalem lyued as I sayed so many yeares with Adam Herehence it is that in the writinges of Zoroastres which are yet exstant or recorded by other authours in his name there are founde verie many plaine speches of the sonne of God whom he calleth Secundam mentem the second mynde And muche more is it to be seene in the writinges of Hermes Trismegistus who lyued after in Egypt receyued his learninge from this Zoroastres that thes first heathen philosophers had manifest vnderstanding of this second person in Trinitie whom Hermes calleth the first begotten sonne of God his onlie sonne his deare eternal immutable incorruptible sonne vvho Sacred name is inessable thos are his wordes And after hym againe among the Graecians were Orphens Hesiedus others that vttered the like specches of the sonne of God as also did the Platonistes whose wordes and sentences were to longe to repeate in this place But he that will see them gathered together at large lett hym reade either Origen against Celsus the heathen or els S. Cyril in his first booke against Iulian th Apostata And this shall suffice for this first way wherby the Gentiles had vnderstanding of Christ. For the second thing which I mentioned it is to be vnderstoode that amonge the GeÌ„tiles there were certaine prophetisses or women prophetes called Sibyllae which in the greeke tongue as Lactantius gathereth maye signifie so much as either Councelours to God or Reutilours of Gods Councel And thes women being endued as it seemeth with a certaine spirit of prophetie did vtter from tyme to tyme though in such termes as most GeÌ„tiles vnderstoode them not most wonderful particularities of Christ to come agreiÌ„g as it were wholie with the prophetes of Israel or rather setting downe manie thinges in much more plaine and euident speeche then did th' other th' one of them beginning her greeke meerer in thes verie wordes knovv thie God vvhich is the sonne of God c. An other of theÌ„ maketh a whole discourse of Christ in greeke verses called Accrostichi for that the begiÌ„ning of euerie verse is by some letter appointed in order foorth of some one senteÌ„ce that runneth through the whole As for example the sentence that passed throughe the beginning of those verses whiche now we talke of was this Iesus Christ Sonne of God Saueour Crosse. And there were so manie verses in the whole discourse as there are letters in this senteÌ„ce The total argumeÌ„t beiÌ„g of the incarnatioÌ„ life death glorie and iudgement of the sonne of God And the last two verses of all the meeter are thes He that hath bene here described by our Accrossike verses is an immortale Saueour and a Kynge that must suffer for our sinnes And for that thes propheties of the Sibylls are of marueilous importaÌ„ce to coÌ„firme the veritie of our Christian religioÌ„ and are alleaged ofteÌ„ for that purpose by the most graue learnedst fathers of our primatiue churche as for example by Iustinê° the martyr in his apologie for Christians by Origen against Celsus by Arnobius and his scholler LactaÌ„tius against Gentiles by S. Cyril against Iulian th' apostata by S. Augustine in his Cittie of God by Eusebius and Constantine th' Emperour and others I will say somewhat in this place for th' authoritie and credite of thes verses least anie man perhappes might imagine as some Gentiles in olde tyme would seeme to doe that they were deuised or inuented by Christians And the most of my proofes shall be out of a learned oration writen in latine by the foresaid Emperour to a Councel of Prelates in his dayes wherein he indeuoureth to shew the vndoubted authoritie of thes Sibyll propheties which he esteemed so much after diligent search made for their credite and sinceritie as they seeme to haue bene a great cause of his constant zele and feruour in Christianitie First then he sheweth that thes predictioÌ„s of the Sibylles could not be deuised or seigned by Christians or made after the tyme of Christes natiuicie for that Marcus varro a wost learned RomaÌ„ who liued almost a hundrethe yeares before Christ maketh mention at large of thes Sibylles who in number he saith were ten and of their writinges countries ages as also of the writers or authours that before his tyme had left memorie of them And both he and Fenestella an other heathé doe affirme that the writinges of thes Sibilles were gathered by the Romans from al partes of the world wher they might be heard of and layed vp with diligence and great reuerence in the Capitole vnder the charge and custodie of the highe priestes and other Officers in such sorte as no man might see or reade them but onlie certaine Magistrates called the Fistine and muche lesie might any man come to falsifie or corrupt them Secondlie he sheweth that Sibylla Erythraea who made the former Acrostike verses of Christ restisicth of her self that she liued about 600. years after the fludde of Noe and her
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
him self and the rest most euident to all the worlde as dōne in publique before infinite witnesses Neither is it possible they could be forged for that as in the like I haue noted before it had bene most easye to haue refelled them and therby to haue discredited the whole proceedings of Christian religion in thos first beginnings As for example if the miracle of Peters deliuery forth of the handes and prison of Herod Agrippa had any way bene to be touched with falsehood how many would ther haue bene of Herodes Officiers Courtiars seruantes or friends that for defence of their Princes honour so deeply tainted by this narratiō of S. Luke published not lōg after the thig was dōne how many I say would haue offred them selues to refuce and disgrace the writer therof hauing so pregnant meanes by publike recorde to doe the same So againe wheras the same Luke reporteth of his owne knowledge that in a Citie of Macedonie named Philippi S. Paul Silas after many miracles dōne were whipped and put in prison with a diligēt guarde in the lowest prison of al their feete locked fast in stockes of tymber and that at midnight when Paul and Silas beganne to pray the whole prison was shaken and all the dores throwen open as also the gyues not only of thos two but of al the other prisoners vpon a sudaine burst in sunder that therupon not only the Iayler cast him self at the feete of Paul but the Magistrates also who the daie before had caused them to be whipt came and asked them pardon and entreated them to depart from their Citie This storie I say if it had bene false ther needed no more for consutatiō therof but only to haue examined the whole Citie of Philippi which could haue testified the contrary And yet amongst so many aduersaries eager impugners of Christian religiō as Gods enemie stirred vp in the primatiue Church of all sortes and sectes of people no one euer appeared that durst attempt to take in hand the particuler improouing of thes or the like miracles but rather confessing the factes sought alwayes to discredite them by other sinister calumniations namely and commonlie that they were wrought by the deceits and sleights of art magike Thus said the Iewes of the miracles of Iesus and so said Iulian th' Apostata of the wonderful straunge thinges done by S. Peter and S. Paul affirming them to haue bene the most expert in Magike of any that euer liued and that Christ wrote a special booke of that profession and dedicated the same to Peter and Paul wher as notwithstanding it is most euident that Paul was a persecutour diuers yeares after Christ departed One Hierocles also wrote a booke wherin he feigneth Appolonius Tyanaeus to haue done the like miracles by Magicke which Christ and his Apostles did by diuine power And finally it is a general opinion that both Nero and Iulian gaue them selues so extremely to the studie of that vaine science as no men euer did the like vpon emulation onely of the miracles done in Rome by Peter and Paul when Nero liued and by other Saintes disciples in the time of Iulian. But what was the ende Plinie that was a Pagane writeth thus of Nero that as no man euer laboured more then he in that science so no man euer left a more certaine testimonie of the maruailous exceeding vanitie therof The like in effect writeth Zosimus of Iulian albeit him self a malitious heathen And if it were not writen yet their seueral extraordinarie calamities and most miserable deathes which by al their Magike they could not forsee doth sufficiently testifie the same vnto vs especially the last words of Iulian Vicisti Galilae vicisti Thou hast woune ô Galilaean thou hast gotten the victorie Acknowleging therby as well the truth of Christs miracles and of his folowers as also the vanitie follie and madnes of his owne endeuours Thus then went foreward Christs Apostles and preached him euery wher throughout the world Domino cooperate sermonem confirmante sequentibus signis that is as S. Marke affirmeth Our Lord Iesus working with them confirming their preaching by signes miracles In respect of which benigne assistance of Iesus in their actions S. Luke saieth further they dealt most confidently in our Lord his vvord of grace giuing testimonie to their doinges and shevving forth signes and most prodigious vvonders hy their handes No pers cution no terrour no threats of enemies no difficultie or daunger that might occurre could staie them from their course of setting foorth Christs name and glorie And they were so assured of the truth by the inward illuminations which they had and by this certaine testimonie of Gods fauour and assistance in doing miracles as one of thē writeth thus That vvhich vve haue eard vvhich vve haue sene vvith our eyes vvhich vve haue beheld vvhich our handes haue handled of the vvorde of lise that vve doe testesie and announce vnto you And an other who had bene a greeuous persecutour and was cōuerted without conference with any Christian in the world said of Iesus Christ that vvas dead and resen againe that 〈◊〉 〈◊〉 bulatiō nor distresse nor sainine nor beggarie nor dāger nor persecutiō nor dint of svvorde could daunt him from the seruice of 〈◊〉 a maister And in another place he saith that he esteemed all thing of this world wherin a man might glorie to be as 〈◊〉 dunge and detrimentes in respect of the eminent knowledge that is his worde of his Lord Iesus Christ. In which verie name he tooke so exceedig great delight as in a few Epistels which he left writē he is obserued to haue vsed this sentence Dominus noster Iesus Christus aboue two hundred tymes Neither endured this in thes Apostles for a time onlie but all their liues which as they spent with alacritie in the seruice of Iesus so inthe ende they gaue vp the same most cherefully to what soeuer death presented it self for cōformation sealing of their former doctrine neuerso ful of cōfidence courage and consolatiō as at that houre nor euer so boldly denouncing their Maister or talking so ioyfully of rewardes Crounes c Kigdomes as at the verie last instant and vpshot of their wordly combat This thé declareth most manifestly that the actions of thes men proceeded not of humane spirit nor could be perfourmed by the power of má But by the diuine force and supernatural assistance of their Lord and God whom they confessed AND THVS MVCHE in brauitie of Christs Apostles Ther ensue his Euangelistes that is such men as haue lefte vnto vs writen his birth life doctrine death Wherin is to be noted that lesus being God tooke a different way from the custome of man in deliuering vnto vs his lawes and preceptes For that men who haue bene law-makers vnto the worlde knew no surer way
a thing at that time not probable in reason for that the Romanes permitted the exercise of al kindes of religions And that notwithstanding in all thes pressures and intollerable afflictie is his faithfull followers should not shrincke but holde out and daily encrease in zeale fortitude and number and finallie should atchiue the victorie and conquest of al the world a thīg much more vnlikly at that daye so farre passing al humane probabilitie as no capacitie reason or cōcept of man might reach or attaine the foresight therof And with this wil we cōclude our third and last part of the general diuision set doune in the beginning concerning the groundes and proofes of Christian religion The Conclusion Sect. 4. BY AL that hytherto hath bene saide we haue declared and made manifest vnto the gentle reader three thinges of great importance First that from the beginning and creation of the worlde ther hath bene promised in all times and ages a Messias or Saueour of mankinde in whom and by whom al Nations should be blessed as also that the particuler time maner and circumstance of his cōming together with the qualitie of his person purpose doctrine life death resurrection and Ascension were in like maner by the prophets of God most euidently forshewed Secōdly that the very same particulers and special points that were dessigned and set doune by the said Prophets were also fulfilled most exactly with their circumstances in the person and actions of Iesus our Saueour Thirdly that besides the accomplishment of all the for said propheties there were giuen by Iesus many signes manifestatiōs and most infallible arguments of his Deitie and omnipotēt puissance after his Ascention or departure from al humane and corporal conuersation in this world By al which waies meanes arguments and proofes by ten thousand more which to the tongue or penne of man are inexplicable the Christian minde remaineth setled and most firmely grounded in the vndoubted belief of his religion hauing besides al other thinges euidēces certainties and internal comfortes and assurances which are infinite thes eight demonstratiue reasons and persuasions which ensue for his more ample and aboundant satisfaction therin First that it was impossible that so many thinges should be foretold so precisely with so many particularities in so many ages by so different persons al of sanctitie with so great concorde consent and vnitie and that so long before hand but by the spirite of God alone that only hath foreknowlege of future euents Secondly that it could not possibly be that so many thinges so difficult and strange with al their particularities and circumstances should be so exactly and preciselie fulfilled but in him alone of whom they were truly meant Thirdly that it can no waies be imagined that God would euer haue concurred with Iesus doinges or assisted hym aboue all course of nature with so aboundant miracles as the Gentiles doe confesse that he wrought yf he had bene a Seducer or taken vpon hym to set foorth a false doctrine Fourthly if Iesus had intended to deceaue and seduce the world he would neuer haue proposed a doctrine so difficult and repugnant to al sensualitie but rather would haue taught things pleasant and grateful to mans voluptuous delight as Mahomet did after him Nether could the nature of mā haue euer so affectuously embrased such austeritie without the assistance of some diuine and supernatural power Fistly for that Iesus being poorely borne and vnlettred as by his aduersaries confessiō doth appeare and that in such an age and tyme when all worldly learning was in most florishing estate he could neuer possibly but by diuine power haue attained to such most exquisite knowlege in all kinde of learning as to be able to decide all the doubtes and controuersies of Philosophers before him as he did laving doune more plainly distinctly perspicuously the pithe of all humane and diuine learning within the compasse of three yeares teaching and that to auditours of so great simplicitie then did al the Sages of the world vntil that 〈◊〉 in so much that euen then the most vnlearned Christian of that time could say more in certaintie of truth concerning the knowledge of God the Creation of the world th' ende of man the reward of vertue the punishment of vice th' immortalitie and rest of our soule after this life and in other such highe poinctes and mysteries of true philosophie then could the most famous and learned of al the Gentiles that had for so many ages before beaten their braines in contention about the same Sixtlie if Iesus had not meant plainly and sincerely in al his doinges according as he professed he would neuer haue takē so seuere a course of life to himself neither would he haue refused al temporal dignities and aduancemēts as he did he would neuer haue chosen to die so opprobriously in the sight of al men nor made election of Apostles and Disciples so poore and contemptible in the world nor if he had would euer worldly men haue folowed him in so great multitudes with so great seruour zeale constancy and perseuerāce vnto death Seuenthly we see that the first beginners and founders of Christian religion left by Iesus were a multitude of simple and vnskilful persons vnapt to deceyue or deuise any thing of them selues They beganne against al probabilitie of mans reason they went forward against the streame and strength of al the world they continued and encreased aboue humane possibilitie they perseuered in tormētes and afflictions insufferable they wrought miracles aboue the reache and compasse of mans habilitie they ouerthrew Idolatrie that then possessed the world and confounded al powers infernal by the only name and vertue of their maister They saw the propheties of Iesus fulfilled and al his diuine speeches and predictions come to passe They sawe the punishmēt of their enimies and chief imnugners to fal vpon them in their dayes They sawe euery daie whole Prouinces Countries and kingdomes conuerted to their faith And finally the whole Romane Empire and world besides to subiect it self to the lawe obediēce and Ghospel of their maister Lastly among all other reasons and argumentes this may be one most manifest vnto vs that wheras by many testimonies and expresse propheties of the olde Testament it is affirmed that the people of Israel should abandone persecute and put to death the true Messias at his comming as before hath bene shewed and for that facte should it self be abandoned of God and brought to ruine and dispersion ouer al the world wherin according to the wordes of Osee they shal sitt for a long time vvithout king vvithout prince vvithout sacrifice vvithout Altar vvithout Ephode or images and after this againe shal returne and seeke their God in the last daies we see in this age the verie same particularities fulfilled in that Nation and so to haue continued now for thes fiftiene hundreth yeares that
deedes the wil and commaundementes of his father in this life For want wherof he assureth them that manie at that daye who had not onlie belieued but also donne miracles in his name should be denied reiected and abandonned by hym Which longe lesson of vertuous life being the first that euer our Saueour gaue in publique to his Disciples then newlie gathered together as S. Mathew noteth hauing treated verie litle of pointes of faith before but onlie in general by some miracles and preachinge hauinge shewed hymself to be the true Messias doth sufficientlie teache vs that it is not enoughe to beleeue in Iesus and to make professiō of his name and doctrine except we conforme our lyues and actions accordinge to the prescript of his commaundmentes For albeit in Christian religion faith be the first and principal foundation whervpon all the rest is to be stayed and grounded yet as in other material buildinges after the foundation is layed ther remaineth the greatest labour time cost cunning and diligence to be bestowed vpon the framinge and furnishinge of other partes that must insue euen so in this celestial edifice or buildinge of our soule hauing layed once the foundation and grounde of true beliefe which a Christian oftentimes dispacheth in the space of one weekes learninge the rest of al our life time labour and studies is to be employed in the perfecting of our life and actions and as it were in raising vp the walles other partes of our spiritual buil ding by the exercise of al vertues and diligent obseruation of Gods commaundements Without the which our faith is to no more purpose or profite then is a foundation without a building vpon it or a stocke or tree that beareth no fruite Which thinge S. Iames expresseth most excellentelie in this fit similitude Euen as a bodie vvithout spirite is dead so is saith vvithout vvorkes Which necessary point of vertuous life and obseruing Gods commandements for that certaine carnal and sensual Christiās in the primatiue Church euen yet whiles the Apostles thē selues were aline would in no wise vnderstande aright but for pleasing their owne appetites deuised vpon certaine darke and hard speeches of S. Paul that only faith was sufficient to saue them S. Austine and other auncient fathers were of opinion that not only thes last wordes of S. Iames the whole discourse which he maketh of this matter in that chapter but also both his and all other Apostles writinges set forth and published after S. Pauls epistles were prin cipally to represse this most absurde and pernicious errour For declaratiō wherof I wil allege only thes words of S. Augustine folowing expresly writē in a booke for this purpose intituled of faith good workes Thus then he beginneth For that this wicked opinion of only faith was sprong vp in the Apostles time by ill vnderstāding of S. Paul al the other Apostolical epistles which ensue of S. Peter S. Iohn S. Iames and S. Iude were directed principally to this ende to proue with al vehemencie that faith without good workes is nothing worth Euen as in deed S. Paul him self did not define euery maner of faith wherby we beleeue in God but only meaneth that profitable euangelical faith which hath workes annexed proceeding of charitie And as for that faith which is without workes and yet seemeth to thes men to be sufficient for their saluation he protesteth that it is so vnprofitable as he doubteth not to save of hym self If I should haue all faith in such sort is I vvere able to moue mountaines yet had not charitie I vvere nothing By which charitie no doubt good life is meant for that as in an other place it is said Charitie is the fulfilling of al the lavv Wherfore S. Peter most euidently in his secōd epistle hauing exhorted men to holines of life and maners sheweth that certaine wicked persons tooke occasion by some obscure sentēces of S. Paul to promisse them selues securitie of saluatiō by only faith Which hard sentences S. Peter affirmeth that thes miserable mē peruerted to their owne destruction as they did also other holiescriptures seing that S. Paul was of the verie same opinion that the other Apostles were concerning life euerlasting to be obtained by none but by such onlie as ioined vertuous life with their beliefe But S. Iames of al other is most vehement against al such as thinke that faith can suffice to saluation without good workes in so much as he compareth them to the deuils thē selues saying Doest thou belieue that there is one God thou doestvvel the deuils also doe belieue the same and tremble What could be spokē more truly briefly and vehemently then this seing in the Ghospel we read that the deuils made the same confession of Christes deitie that did S. Peter and yet Christ commended the one and reprehended the other c. Wherfore let not simple mindes be deceyued thincke that they knowe God if they confesse hym with a dead faith that is with a faith voide of good works as deuils doe for that they read perhappes in scripture thes wordes of Christ this is life euerlasting that men knovve thee the true God and Iesus Christ vvhom thou hast sent Lett them not I saye be deceyued with this but lett them remēber how Christes Apostle expoundeth that saying when he writeth By this vve knovve God trulie is vve keepe his Commaundementes and vvho soeuer sayeth that he knovveth hym and yet keepeth not his Commaundementes he is a liar and the truth is not in hym Thus farre S. Augustine declareth this veritie out of the scriptures and he addeth further in an other place the testimonie of S. Paul for comprobation hereof who admonished the people of Corinthus in thes wordes Deceyue not your selues nether fornicatours nor adulterours nor theeues nor couetous persons nor backbiters nor drunckards shal obtaine the kingdome of God Which S. Augustin proueth that S. Paul in truth could neuer haue auouched if the Corinthians by onlie faith might haue escaped damnation The very same discourse maketh S. Gregorie the great out of holie write vpon this pointe For hauinge considered thos most confortable wordes of Christ to S. Thomas blessed are they vvho haue not seene and yet haue beleeued he annexeth as followeth Perhaps here euerie Christian will saye within hym self I doe belieue and therfore I am blessed shal be saued Wherin he saith truth if his life be answerable to his beleefe For that a true faith doth not contradicte in maners the thiges which it professeth in wordes For which cause it was said of certaine false Christians by S. Paul that they confessed God in vvordes but denied hym in deedes and by S. Iohn that vvho soeuer saith he knovveth God and keepeth not his commaundements is a lyar Which being so we must examine the truth of our faith by consideration of our
lyfe for then and not otherwise are we true Christians if we fulfill in workes that wherof we haue made promisse in wordes that is in the daye of our baptisme we promissed to renounce the pompe of this world togyther with all the workes of iniquitie which promisse if we perfourme now after baptisme thē are we true Christiās and maye be ioyful And in an other place the same holie father addeth this For that diuers men are Christians in profession and faith onlie and not in life herehence it is said by the voice of truth it self Not euerie one that shall say to me Lord Lord shall enter into the kingdome of heauen And againe vvhie doe you call me Lord Lord and doe not perfourme the thinges that I tell you Herehence it is that God cōplained of his olde people the Iewes saying this people ho noureth we vvith their lippes but their hart is sarre of from me And the Prophet Dauid of the same people they loued hym vvith their mouth and vvith their tongues they lyèd 〈◊〉 hym Wherfore lett no man trust that his faith may saue hym without good deedes seing that we know it is writen expresselie that faith vvithout vvorkes is dead and consequentelie can not be profitable or saue vs from damnation Hytherto S. Gregorie Which verie conclusion S. Chrysostome maketh with great vehemencie vpon consideration of that woesull chaunce and heauie iudgemet that happned vnto him who in the Ghospel was admitted to the feast of Christian faith and knowledge but for lacke of the ornament or garment of good life was most cōtumeliouslie depriued of his expectatiō of whō S. Chrysostoms wordes are thes He was īuited to the feast brought into the table but for that by his fowle garment he dishonored our Lord that had īuited hym heare how miserable and lamentable a punishemēt he suffered He was not onlie thrust from the table banquet but also bounde hand foote and cast into vtter darkenes wher ther is eternal weepinge and gnashing of teeth Wherfore lett vs not deare bretheren lett vs not I saye deceyue our selues and immagine that our faith will saue vs without good worckes For except we ioyne pure lyfe to our beleefe and in this heauenlie vocation of ours doe apparrel our selues with worthie garmentes of vertuous deedes wherby we may be admitted at the mariage daye in heauen nothing shall be able to deliuer vs from the damnation of this miserable man that wanted his weddinge weede Which thingt S. Paul well noteth when hauinge said vve haue an euerlasting hovvse in heauen not made by mans handes he addeth presentelie this exception sitamen vestiti non nudi inueniamur that is if we be founde at that daye well apparreled not naked Would God euerie Chistian desyrous of his saluation would ponder well this discourse and exhortation of S. Chrysostom And so with this alone to conclude our speech in this chapter without allegation of further matter or authorities which are infinite to this effect it may appeare by that which hath already bene set doune wherin the true profession of a Christian consisteth and therby eche man that is not partial or blinded in his owne affection as many are may take a vewe of his estate and condition and frame vnto him self a verie probable coniecture how he is like to speed at the last accompting daie that is what profite or dōmage he may expect by his knowledge and profession of Christian religion For as to him that walketh vprightly in that vocation and perfourmeth effectually euerie waye his professed dutie there remaine both infinite and inestimable rewardes prepared so to him that strayeth a syde and swarueth from the right path of lyfe or faith prescribed vnto him there are no lesse paines and punishmēts referued For which cause euery Christian that is careful of his saluation ought to fixe his eye verie seriouslie vpon them both and as in beleefe to shew him self constant firme humble obedient and in one worde Catholique so in life and conuersation to be honest iust pure innocent and holie And for that this second point concerning life and maners is of more difficultie as hath bene shewed then the other of beleefe wherof notwithstanding we haue also treated sufficiently in the former chapters the rest of this whole worke shal tende to the declaration of this later part I meane of good life therby to stirre vp and awake if so it may please the merciful goodnes of our blessed Saueour the slouthful hartes of Christians to the cogitatiō of their owne estate and make them more vigilant in this greate affaire wheron dependeth their endles woe or welfare ANNOTATION THE PRINT BEING come to this place M. Bunneys edition of this booke vvas deliuered to me out of vvhose infinite corruptions maymes and māglinges diuers thinges shal be noted hereafter in the margent OF THE TWO PRINCIPAL POINTES THAT DOE APPERTAINE TO A Christian life that is to saye To resist all synne and to excercise all kynde of vertue vvith the meanes and methode hovv to perfourme them both CHAPT VI. SVPPOSINGE that in the partes of this booke which ensue we are to deale only with suche as are instructed and settled in true Christian faith wherunto we haue proued before that vertuous life and good deeds are necessarily to be adioined it semeth conuenient in this place to treate of the pointes or prīcipal partes belonging therunto Which partes are briefly prescribed by God hym self in the writinges of Dauid Esaie and other prophetes of the olde testament exhorting men to decline from vice and to embrace vertue But much more plainly by S. Peter S. Paul and other Apostles of the Euangelical law the first affirming that the fruite and effect of Christes death and passion was that vve being dead to sinne should liue to Iustice and the other adioining that the grace of God our saueour appeared to al men instructing vs to this ende that vve renouncing al vvickeanes should liue iustly and godly in this vvorld By which testimonies of holy write is made cleare and euidēt that the whole dutie of a good Christian is reduced to thes two heades or principles to wit to the resistance of al euil and to th' exercise of al pretie and vertue In respect of the first wherof our life is called in holie scripture a warfare vpon earth and vertuous mē are termed souldiours for that as good souldiours doe lye in continual wayte to resist their ennemies so vigilant Christians doe carefully stand vpon their watche for resisting the suggestions and temptatiōs of sinne In regarde of the second pointe we are named labourers husbandmen sowers marchātes bankers stewards fermers and the like and our whole life is termed a marte and trafique for that as thes kinde of people doe attēd with diligēce to their gaine and encrease of tēporal riches in this life so ought we to applie
good workes which his hand or hart may possibly performe Which kinde of life if it were exactly fulfilled in such sort as it was prescribed by Christ the authour of our profession most euident it is that the common weale of Christianitie should be a most heauenly blessed and Angelical estate vpon earth wherin no fraude no deceipt no malice no contention no wickednes iniustice or violence should raigue and consequētly either few or no tēporal lawes should be necessarie for punishment of the same For that by the only lawe of religion and conscience al would be simplicitie al puritie al truth and honestie concorde loue and charitie one towardes the other euē as we read that it fel out in the first daies and ages of Christian religion when this lawe of conscience was yet obserued But now for that the world hath abandoned commonlie in euery place thes two principal partes of Christian dutie I meane the resistance of synne and performance of good workes the most part of Christians are become more sensual and dissolute in maners and life then euer were the more ciuile part of Gentiles and Infideles which is a most intollerable and supreme dishonour to our Saueour that gaue his life for reducing vs to a better conuersatiō For which cause in al reason right and equitie the punishment of such vnworthie Christians must needs be farre greater at the later daie then of the verse Paganes who had not that light and assistance for their direction according to that speech of Christ to certaine ingrateful Townes places wherin he had preached woe be to thee Corozain woe be to the Bethsaida for that if the like thinges had bene done in Tyrus and Sidon which are heathen Cities that haue bene done in the they would haue repented therfore I tel you that it shal be easier for them in the daie of iudgement then for you Which point would God that men now adayes would attentiuely consider Secondly it may appeare by thes and other thinges before set doune what a maruelous different life the good and euil doe passe in this world and consequently how different a lot they are to receyue in the next from hym that rewardeth eche man as S. Paul saieth according to his actions either good or euil For first the vertuous Christiā doth not only abstaine from committing sinne especially that which diuines cal mortal which eche man by Gods assistance may eschewe but also by cōtinual resisting fightīg against the same he encreaseth daily and hourely his merite for the Crowne of heauē But the careles man by yeelding consent of hart to euery leude concupiscence that offereth it self doth not only not gaine any merite at al but heapeth vp sinne vpō sinne without ende or number Againe the careful man besides auoiding sinne the gaine which he gathereth by fighting in that combat performeth also infinite good workes at lest wise in hart and desire which is accepted by God for deedes wher further habilitie faileth But the lose Christiā neither in hart or deed doth any good at al but in place therof committeth infinite euils so that as the one employeth his whole mīde hart wordes and handes with al the forces and other habilities that God hath lent him to the doing of good and resisting of euil so the other bendeth al his powers both of bodie minde and fortune to the seruice of vanities the world and of his owne flesh and to the encrease of Christes enimies kingdome And hereby as the former encreaseth hourely in merite before God wherunto by his holie promisse belongeth encrease of grace in this life and of glorie in the life to come so the later cōtinually by all his thoughts wordes deeds and endeuours doth multiplie in stane frō time to time wherunto of Gods iustice doe appertaine both vengeance and damnation with the tormente of hel And in this contrarie course they passe ouer their liues for twentie thirtie fortie more or fewer yeares and so come to die eche man with his cōtrarie accompt which being such as I haue said can it be maruailous to any man liuinge if ther be so great diuersitie in their pavementes euerlastinge conditions for the world to come seing their dealinges recōninges were so opposite and vnequal in this life present Learne then my deare brother if thou be wise by thes and like considerations to awaken thy self while thou hast tyme. If thou finde by examination of the two forsaid partes of Christian dutie that hyterto thou hast walked avvrye hast not perfourmed the life required in that vocation thanke God for this so great a benefite as is the reuciling of thy daunger while yet ther is tyme and place to make amendes Many no doubt are this day in tormentes and shal be euerlastinglie who passed ouer their liues without euer thinking of thes affairs and if they had receyued so special fauour as thou doest now in hauing thes matters so particulerlie layed before the perhappes they had escaped thos eternal calamities wherin now they are fallen without possibilitie of redresse Vse then Gods mercie to thy gayne deare Christian and not to thy greater and more intollerable damnation Cast not awaye wilfullie that most precious Inel thy soule which Christ hath bought so dearlie and which he desireth so vehementelie to saue enriche with grace euer lasting glorie if thou wouldest yeeld the same into his handes and be content to direct thy life according to his most hoiie and sweet commaundementes OF THE ACCOMPT WHICH CHRISTIANS MVST YEELD TO GOD of the duties and offices before rehearsed As also the Maiestie seueritie terrour and other circumstances of that reconinge day vvith tvvo seueral times appointed for that purpose CHAPT VII AS IN euerie office and charge committed to a seruant in this life it is a principall point of wisdome to consider and beare in minde what accōpt reckonig shal be demaunded therof by him who placed him in that roome as also what nature and disposition his master is of in taking his audite that is whether exact or remisse facile or rigorous milde or sterne and whether he haue power to punishe at his pleasure if he finde hym faultie euen so it behoueth a careful Christian man in the charge of his life and dutie before mentioned and declared verie diligently to waighe and ponder with him self what maner of reckoning his Lord and Saueour wil require at his handes and in what termes either of rigour or lenitie facilitie or seueritie he will proceed with hym in that accompt or audite Which thing a prudēt man may easelie conceyue by consideration of thes two points which ensue First if he waighe the manner order and circumstances wherby his charge that is the lawe and rule of his conuersation was published and proclaymed by God vnto the world Which thing is set forth at large in the booke of Exodus wher is described with
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 thē 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 adueniēt vobis goe now you riche men weepe and houle in your miseries that shal come vpō 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 whē 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 ilād with ioy and confidēce 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 depēdeth therof in such sort as diuers persons who otherwise esteme thē 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 Christiā 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 thē by their words and wherin ech other Christiā 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 cōcerning thes two misteries of worldlie contempt and sufferance in tribulation And among other matters it hath bene declared that the very foundatiō 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 thē especially in thes two doctrines as most behooful and necessarie to the end which he pretēdeth 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
was many yeares and by him made bishope of the Church of Smyrna and for that his fight and martyrdome for Christian religion ensued not longe after the death of Ignatius it shal not be amisse to speake of him also in this place The storie is set downe at large by Eusebius and others out of an Epistle writen by the Christians of the Church of Smyrna which were al present at the whole tragedie of his death the summe wherof is this that wheras at a certaine day by the commandement of the Emperour Antonius incredible and innumerable tormēts were vsed against Christiās in the citie of Smyrna diuers did beare the same out with inuincible courage to the singuler comfort of their brethren and to the great admiration of their enemies albeit one Quintus that was newly come out of Phrygia and had rashlie offered him self to the tortours before he was sought for fel shamefully the same day denied his profession Polycarpus then while thes thinges were in doing remained secretly in a house therby with other christians whether euery thing was brought to him by the brethren as soone as they were done and at length newes came that Polycarpus himself was sought for Wherat he nothing moued answered with a quiet mind and countenance that he was ready meaning in deede to expect the officers ther vntil they came for him But the christians that were present with him inforced him whether he would or no to retire him self vnto a litle village not far of where he made his abode for certaine daies whiles he was sought for in the citie During which time he did nothing els saith the storie but pray day and night and that especially for the peace and vnitie of the Church for that heresies now pubblicly begon to swarme He had a vision also which he tould vnto thos that were ther present with him signifying that he must goe to Christ by fier At length the purseuants that had sought him al about the citie came by Gods permission vnto the village where he was and therupon he sted by night vnto another whether they followed him also And ther finding two children in the street enforced the one of them by beating to discouer the house wherin he laie Comming therfore into the house and vnderstanding that he was in a chamber aboue sent for him to come downe and albeit the messenger fauouring Polycarpus shewed him a way how to escape by an other house yet he refused the same saing we haue fled inough let Gods wil be done And so comming downe with a mery countenance bid them hartely welcome and commanded the meate left in the house to be set before them beseeching them only to giue him one houres space wherin to pray vnto his Lord before he departed Which they willingly granted being much moued with his gray haires and fatherly countenance as allo cast into admiratiō with the feruour of his praiers that he made ther by him self whiles they were eating Which being ended they tooke him forthe placing him vpon an Asse and so led him towardes the citie of Smyrna very early in the morning vpon the great saboth day hauing aduertised the Magistrates before of their comming who for that cause were gathered together with al the people in the market place And to make the matter more solemne they sent forth one Herode that was prouost of the peace to mete him and fetch him in He therfore comming forth with great pompe in his coche met with Polycarpus first saluted him with great honour and reuerence causing him to come downe from the asse and to sit with him in his coche there began to flatter him saing You are a graue and wise man haue respect vnto your self what great matter man is it to say Lord Caesar or to make a sacrifice But Polycarpus held his peace and when the other went forward to vse many wordes to that purpose Polycarpus answered Syr in fine I am not to folow your counsel At which wordes he taking great disdaine thrust him headlong out of his coche and that with such violēce as he wounded pitifullie his legge in going forth But the old man making no accompt therof followed merily the soldiars that lead him And when he came to the place wher the iudges were he entred in with a mery countenance and much the more for that at the very instant when he entred ther was a cleare and lowd voice heard from heauen saying beos good corage Polycarpe bebaue thy self valiantly When he came before the high magistrate named Procōsul first ther was an insinite crie geuen out by the people against him Which being appeased the Proconsul asked him whether he were Polycarpus to which he answered yea Then said the Proconsul haue regarde vnto thy oldage Father repent desire that wicked mē may be destroied Wherat Polycarpe turned him self vnto the multitude and lifting vp his handes to heauen with a deepe sigh said ô Lord destroy or take awaie the wicked Then said the Proconsul sweare also by Caesars fortune and defie Christ. Wherto Polycarp answered I haue serued Christ now fourescore years and more and he neuer yet did me any hurt but much good and how thē can I defie my Lord king that hytherto hath so mercifully dealt with me Then vrged the Procōsul againe that he shoulde sweare by Caesars fortune Wherto th' other replied if thou name Caesars good fortune so often for oftentations sake know thou that I am a Christian which hath 〈◊〉 to doe with fortune and if thou 〈◊〉 〈◊〉 what Christian 〈◊〉 appoint a day and I wil teache the. 〈◊〉 this people quoth the Proconsul to be content with that No said Policarpe I 〈◊〉 them not worthie to be dealt withal in such a matter but to the as to a Magistrate our profession teacheth vs to haue respect and reuerence After this there passed diuers other speaches betwene them the one threatening tormentes beastes fier and sword and th' other shewing al desire and readines to susteine the same The people cried out continually that he might be torne with wild beastes But that was denied for that the beastes were wearied out vpon other martyrs before Thē cried they that he might be burned aline which Policarp hearing and remembring the vision which he had seene in the village before his apprehension fel downe of his knees and praied and soone after rising againe turned him to the people and said be ve content for you shal haue your desire for it is determined that I shal be burned aliue and a litle after the Proconsul gaue sentence for his burning When he was brought vnto the fier he put of his own apparel saith the storie but when he came to his showes he had some difficultie therin for lake of vse being neuer permitted by Christians to doe that office to him self before euery one thinking it a felicitie to be
Church did leaue vnto them from the Apostles time They saw wel and were so tould by the Apostles them selues that ther was no other certaine waie to vnderstand and hold the truth first planted but to stick to this tradition for vnderstanding of scriptures which should passe from hand to hand from bishope to bishope frō doctor to doctour from Councel to Councel frō Church to Church from age to age vntil the worldes end and without this they saw by experience of thos first heresies that euery heretique would make his part as good as the catholique Church from time to time by interpreting the scriptures after his owne deuise To the end thē that Christes Catholique people might stād together firmly in vnitie of faith and arme them selues iointly to the contempt of this world suffering for their master thes holy men did so carefully crie vpon them hauing heard at the Apostles own mouthes as it may be supposed how detestable a thing heresie was ī the sight of God and whersoeuer it entred that ther was no more hope of any vertue or other good thing to saluation For which cause it is recorded in like maner that diuers of thes first martyrs being brought foorth to die in the company of certaine heretiques that offered to die also for defence of Christian religion they refused to goe forth or die in their company affirming thē in truth to be enimies to IESVS Christ howsoever otherwise they made profession to die for him This be spoken by the way concerning thes notable mens zeale in detestation of schisme and heresie and of new expositiōs of holy scripture against the tradition of antiquitie which no man can thinke to be from our purpose if he consider the times wherin we liue and how litle this tradition is now regarded by many in respect of their own new deuises and fresh inuentions But now it foloweth in the forsaid storie of Eusebius that S. Irenaeus in processe of smal time came also to make his combat for the confession of his maister in the citie of Liōs in France wher after infinit torments and afflictiōs that he suffered he ended his life the xxviij day of Iune vnder th' Emperour Seuerus But before this he was sent into Asia to the Christians there from the Christians in France that liued in persecution and in the way he had letters also to the bishop of Rome Eleutherius in his own commēdation Which letters doe wel declare what a reuerend opinion the martyrs of God had of him And th' other letters that he carried into Asia doe set foorth the maruailous trial that our Sauiour vsed at that time vpon his seruantes wherof for our instruction as also for our comfort in aduersities that fal vnto vs I haue thought good to recite some part also in this place The letters beginne thus The seruantes of IESVS Christ that dwel at Lions and Vienna in France send peace in our Lord IESVS vnto their brethern in Asia and Phrigia who haue the same faith and hope of redemption c. The greatnes of our afflictions which grow vpon vs in this place and the multitude of torments that we suffer neither can we nor any man els by writing expresse And then they shew first how they were forbid by publique edict to enter into any common house boothe or market place or to come abrod out of their own dores Secōdly frō their owne houses they were fetcht out by officers led to the market place and in the way reuiled and spit on by the people beaten with stones and other weapons which ech mā had in his hand their apparel pulled from their backes and this before iudgement was geuen against thē while yet they expected the comming of the President to determine their cause Who whē he came demaunding no other question of them but only whether they were christiās or no commaunded al maner of torments to be exercised vpon thē And for that a noble yong gentilman named Vetius began to speake a word or two in their behalf he was also condemned among the rest as aduocate of the christians Thirdly they shew that al their frindes acquaintance and kindred among the Gentils at that time forsooke them Their owne seruants for feare of tormēts came in and accused them most falsly of eating of mans flesh and that which greeued them most of al ten of their companie vpon the first sight of torments abiured Christ openly And yet al this notwithstāding they declare that Christ their Sauiour forsooke thē not in thos extremities but cōforted thē aboue al measure by the noble cōfessiōs and cōbates of diuers others wherof they recite very strang examples namely of one Sanctus a deacon who for al the torments the enemies could vse vpon him from morning vnto night could not be inforced to answere the President to no one question that he demanded but onely by those two latin wordes Christianus sum I am a Christian. Thes two wordes saith the storie serued for answere to whatsoeuer he was asked either touching him self or others The like they write of one Blandina a noble woman which wearied out al her tormentours and therfore in a rage towardes the end of the day they tied her to a great beame and hanged her vp in the aire Which beame for that it represented the forme of a Crosse as shee hanged vpon it did comfort both her and al other Christians infinitly They declare besides that their holy old bishope named Pothenus in whose place Irenaeus succeded after being four score and ten yeares old and not able so much as to stād on his feete was caried to the place by the hands of souldiours and there ended his life with incredible fortitude And of the foresaid Blandina they write that being put downe from the beame againe she was beaten with whippes rent with yron hookes set vpon a burning frying pan and after that wrapt in a net and cast amōg wilde bulles In al which torments she kept a mery countenance thanking God most hartelie for this benefit and for that shee had sene her owne children die constantly in the same place for the same cause before her They report also of one Attalus a man of great name authoritie in that cittie who being drawē forth of his house was first lead about the place of spectacle with a table borne before him wherin was writen in great latine letters This is Attalus the Christian and afterward he was abused by the people in al kinde of most extreme villanous maner but yet because of his calling the president durst procede no further against him vntil he had writē to Rome to the Emperour and receaued answer which soone after was had he in the meane space being kept in prison wher he did singuler much good then vpō the solemne day of the publike faires that were in Lions he was brought forth againe and first
who was chaffe Many lost their soules saith he in this combat many got them eternal crounes The edict was executed with al rigour and fury throughout al Prouinces at once and diuers were the issues of such as came into trial But the infinit glorie of such as conquered surpassed far the infamie of such as fel. And the ennemy in the end being vtterly confounded would gladly haue seemed to haue brought that to passe which he neither did nor could For whē by force he had drawen Christians vnto the tēples of the Idols he would haue had it seeme that they came voluntarily whē men would not sacrifice he was desirous at least-wise that they should permit him to say publish that they had sacrificed others being beaten doune with clubbes vpon their knees were reported to haue kneeled of their owne wils for adoring the Godes wherof some cried opēly notwithstanding that they neither had nor euer would doe so for any torment that could be laid vpon thē But the more resolute sorte they were dealt with in al most cruel and barbarous maner without measure reason or order Wherof you may reade both many and strange examples in the eight and ninth bookes of Eusebius who wrote the things as he saw them passe and when our Sauiour permitted al thes extremities to fal vpon his Church then was the time neerest that he had determined to beautifie her in earth with greatest peace rest riches and glorie euen as he did immediatly after by conuerting Constantine to be so zelous a Christian. AND HERE NOVV doth end the storie of Eusebius which conteinēth the conflictes of the first three hundred yeares after Christes departure But the ecclesiastical writers that doe ensue after him ech man in his age doe declare that after the times of Constantine the Catholique Church inioyed not longe her temporal peace but had her exercise from time to time albeit in an other sorte then before that is to saie not by Pagans but by such as some times had bene her owne childrē a far more lothesome odious cruel and dangerous afflictiō then the former For as soone as Constantine was deade and had left the Romane Empire diuided vnto his sonnes one of them which gouerned al the east being corrupted by his wife became an Arrian By whom and other Princes infected afterward with the same heresies the Church of God susteined incredible distresses for many yeares together And then againe after al the children of Costantine were dead one Iulian that had bene brought vp in Christian religiō came to haue the whole Empire to him self and falling from Christ became an Apostata of whom Ruffinus that liued at the same time writeth thus He was a more conning persecutour then the 〈◊〉 and consequently cruel proceeding not so much by force and tormentes a by rewardes honours flatteries 〈◊〉 and deceit By which meanes he ouerthrew more soules thē if he had proceeded altogether by violence The worthie father S. Gregorie Nazianzenus writeth two large 〈◊〉 this mans doings and sheweth that in his youth both he S. Basile were acquainted with Iulian in the grammer schole At what time he saith they wel fore saw great signes of wickednes in him notwithstánding at that time he seemed verie deuout and for deuotions sake though he were a great Prince he would needes take vpon him the office of lectorship in the Catholique Church and besides that saith S. Gregorie began to build Churches also to christian Martyrs But when he came to be Emperour he washed of his baptisme with bloud and profaned his hands of purpose saith S. Gregorie wher with before he had touched the most pure vnbloudy sacrifice of the aulter by vvhich vve are made partakers of the passion and diuinitie of our Saueour After this he made an edict for the spoiling and profaning saith this Sainct of al Church-stuffe mony sacred ornaments and holy vestements that were to be had for defiling of aulters for deshonoring preestes deacons and Virgins but principally for breaking downe of Martyrs sepulchres and for the distroying their Churches In respect wherof this holy father writeth vnto him thus Thou persecutour after Herod thou traitour after Iudas thou murderer of Christ after Pilat thou ennemy of God after the Iewes dost thou not reuerence those holie sacricrifices slaine for Christ Doest thou not feare those noble champions Iohn Peter Paul and others that past thorough fier sword beastes tyrantes and what other cruelties so euer might be denounced against them with a mery hart Doest thou not feare thē to whom now are assigned so great honours and to whom festiual daies are ordeined vpon earth by whom deuils ar driuen away and disseafes are cured and whose onely bodies ar able to doe the same miracles now which their holy soules did when they were vpon earth Their bodies I say when they are handled by vs honoured yea the only apparitions and predictions the onely dropes of bloud of thes bodies doe as great miracles as the bodies them selues Thes bodies therfore doest thou not worship c Thus far S. Gregorie Naziāzene But now after the death of wicked Iulian albeit some times good Emperors were sent by God yet indured they not long but the Arriā heretiques came in gouernmēt againe so did beare the swaie for diuers ages after afflicting persecuting most extremely the Catholiks as may appeare by al the ecclesiastical writers that are extāt of that time And for a better coniecture what was done and suffered in the whole world abrod I would wish thee gentle reader but to vew that which remaineth writé of one parte only and that for the space of few years I meane of the persecution of the Arrian Vandals in Africa which began not long before S. Augustins death and indured diuers years after and is recorded in three seueral bookes by the holy man Victor bishope of Vtica that was one of the sufferers The storie is strange and most worthie the reading for that it hath very many things which set foorth the perfect forme of times that haue insued since and yet doe indure Possidius that liued with S. Augustin after writ the storie of his life reporteth in the same that when the holy man saw but the beginninges of this persecution he was wonderfully afflicted with compassion in his minde For saieth he he saw now alredy Catholique Churches destitute of their priestes sacred Virgins and others that liued continent to be dissipated and cast out the Hymnes and praises of God to haue ceased in most Churches the buildings of Churches burned the solemne seruice due vnto almightie God to be no more vsed in their proper places the diuine sacrifices and sacramentes either not to be sought for any longer or els that ther were not easily found priestes to minister the same vnto such as sought them Hitherto are the wordes of
Possidius But S. Victor comming to declare the said persecution more in particuler sheweth that albeit they were cruel against al Catholiques in general yet saith he praecipuè in ecclesijs basilicisque caemiterijs monasterijs sceleratijss saeuiebant They principally did excercise their wicked crueltie vpon Churches oratories church-yards and Monasteries And then he goeth forward shewing their further cruelties and outrages in abusing preestes and monkes and in spoiling alters of which he saith in particuler de pallis altaris proh nesas camisias sibi femoralia faciebant Of the corporesses and other clothes of the aulter sie on the villanie they made them selues shirtes and briches Further he addeth that they gathering diuers sacred Virgins together against al shame would behold and handle the priuie partes of their bodies whom afterward for that they would not be leud with them they tormented with fire and threw into riuers with stones tied to their feet saying vnto them tel vs how doe your bishops and clergie men vse to lie with you besides al this he saith that they prohibited Catholiques Missas agere vel tractare to haue Masse or to talke therof they forbide them also to burie Christians solemly with lightes tapers and torches and finally they forbid them al excercise of their Catholique Christian religion And for that in thes things they were not obeied as they desired but were resisted openly and manfully by them that had spirit corage from God to doe it therfore did they rage and fome aboue al measure and did excercise more extremitie in al despiteful and villanous kind of cruelties then did the Pagan persecutours either before or after NOVV THEN to make here our staie and to passe no further in this discourse thou seest deare brother in this descent of Gods Church for fiue hūdred years together after Christs departure how ordinarie a thing it was to our Saue our to send persecution vnto his dearest seruants for their trial and merit In which matter notwithstanding is diligently to be considered first the greatenes and sharpnesse of this trial to the end we be not desmaied when the like more or lesse doe fal vnto our lot Secondly how pittiful and miserable the fal of diuers were in this trial to the losse of their soules and eternal desolation Thirdly how the causes of this their fal were either pride and temeritie wherby they tempted God or els the loue of this present world wherby they were allured to forsake their Lord and master Fourthly how glorious the victorie was of thos that were resolute and how euerlasting their reward both in this world in the world to come Besides this it shal not be amisse for thee to consider and that for thy particuler comfort if thou be a Catholique how careful thes holy Martyrs were that suffered in the primatiue Church to keepe them selues within the vnitie of Catholique faith doctrine deliuered vniuersally by tradition in al Churches frō age to age to the end their sufferinges and labour might reccaue their merit How diligēt also they were in aduertising others of this important pointe assuring them that without this their trauailes could be of no profit or auaile And as it is most euident and certaine that al thes blessed martyrs Sainctes which before I haue named together with their brethren did cōtinue by successiō for fiue hundred years together in the common knowen faith of Christēdome called at that time Catholique and did defend the same both by wordes writing and suffering against al apostaces heretiques schismatiques or other newfangled enemies whatsoeuer So is it as euidēt apparēt to the world that the same vniuersal general church faith and doctrine which thes men left haue continued euer since vntil this daie and shal doe to the worlds ende fighting and striuing against al new vpstart enemies of the same traditiō of Christian religion which thes mē so carefully commended vnto vs. By al which as also by the maner of persecution that was then and by the thinges them selues that were suffered at heretiques hādes in thes old times euerie Catl olique man that by Gods special grace is made worthie to suffer the like in thes our daies maie take singuler comfort and great instruction therin considering nubem illam testium propositam as S. Paul calleth it that is the great multitude and cloude of examples and witnesses that haue gone before vs to instruct and animate vs in this battaile And the holy Apostle vseth the word cloude to allude by a metaphore vnto that cloude which out Sauiour sent to the people of Israel to direct their iourney in the deserte insinuating hereby that thes excellent examples of holy Martyrs and Confessours which I haue named before to haue suffered so valiantely in the primatiue church ought to be vnto vs a most certaine direction both for corage cōstancie wisdome alacretie and resolution in this spiritual fight assuring our selues that we following their steppes in fighting for the like cause against the like enemies with like fortitude and humilitie and in like patience and longanimantie as they did we shal not want the like grace like comfort like assistance like merit and reward at our merciful Sauiours hand as they receaued THE FIFT IMPEDIMENT OF RESOLVTION IN THE SERVICE OF ALmightie God Proceeding of ouer much presumption in the mercie of our Sauiour vvithout remembrance of his iustice CHAPT VI. AS many men for their excuse against the resolutiō which we persuade doe serue them selues with the reasons that before we haue confuted So is ther an other forte of people that taketh a more shorte way to dispatch their handes of al that can be said to moue thē by seare quite contrary to them whom in the first chapter of this second part I answered this way is to lay the whole matter of their stay vpon the backe and shoulders of our Sauiour Christ himself and to answere what soeuer you can say against them with this onely sentence God is merciful Of thes men our Saue our seemeth to complaine greeuously by the prophet when he saieth Supra dor sum meū fabricauerunt peceatores prolongauerunt iniquitatem Sinners haue built vpon my backe they haue prolonged their iniquitie By which wordes he signifieth that prolonging of our iniquities in hope of Gods mercie is to build our sinnes on his back and shoulders But what foloweth wil God beare this iniurie no verelie for the next wordes ensuing are Dominus iustus cōcidet ceruices peccatorum God is iust and he wil cut in sunder the neckes of sinners Here loe are two cooling cardes for the two warme imaginations before recited For meane you Syr to prolong your iniquitie for that God is merciful remember then also that he is iust saieth the prophet Are ye gotten vp vpon the backe of almightie God to make your nest of sinne there take heed for he wil fetch
Dan. 8. The fortelling of great Alexander Ioseph l. 1. de antiq Iudaic. 〈◊〉 VVhat maner of persons our prophetes vvere Ptolo. in l. de fructu Moses Narbon in lib. Abubacher 〈◊〉 Roger. Baco l. de sex sciēt experimentalib Amos 1. Exod. 15. Iudic. 5. 1. Reg. 2. Luc. 1. c 2. Act. 21. THE. 8. proofe of scripturs Approbatiō of heathen vvriters I. The creation of the vvorlde Gen. 1. 2. 2. The slud of Noe. Gen. 6 7. 8. Iosep. lib. 1. antiq Iudaie Euseb. li. 9. de prap Euāg ca. 4. 3. The longe life of the first fathers Gen. 5. 10. 11. 4. The Toure of Babylon Gen. 11. Enseb. li. 9. de praepar cap 4. Marke this reason 5. Of Abraham Gen. 11. 12. 13. 14. c. Alex. Polyhist lib. de Iudaica historia Melo li. de fraudibus Iudaeorum Artaban in Iudaeorumhist Gal. de simplic pausan in Eliae Solin in Poli. hist. Tacit. li. vlt. hist. 6. Of Isaac Iacob Iob Ioseph c. Gen. 15. 16. 17. 18. c. Aristaeus li de Iob. 7. Of Moyses Exo. 2. 3. 4. 5. c. The discription of Moyses person out of heathen vvriters 8. The storie of Iosue the Iudges and the kinges Iosep. lib. 8. de antiq cap. 2. The treasures hiddē in the sepulcher of Dauid Ioseph l. 13 de antiq cap. 16. * The same thing attempted Herode in his time as Iosephus saith l. 18. antiq 9. The things that ensued after Salomons dayes Iere. 37. 4. Reg. 4 Os Senacherib Esa. 31. 33. 36. 4. Reg. 9. Hero l. 2. Dan. 16. Ioseph l. 1. de Antiq. Iudaica No excuse of the ignorance of God The errour of the olde Philosophers Rom. 1. 2. Rom. 1. Rom. 1. v. 28. Rom. 1. E v. 32. A general sentēce pronounced by S. Paul Rom. I. V. 18. Th' application to our selues Rom. 1. v. 20. Luc. 12. A necessarie Consideration Prou. 16. Man made to serue God Iob. 11. Sap. 15. Pro. 15. Eccle. 11. 12. Mat. 12. Accompt to be rēdered Psal. 9. 43 141. Profitable 〈◊〉 and considerations Gen. 14 Deut. Luc. 1. The. 1. consequence upon due consideration of our ende The 2. consequēce Hovv eche 〈◊〉 may take a scāteling of his estate A right course Philip. 2. A vvrong and dangerous course The reason vvhie so fevv are saued Mat. 7. 20 22. Lut. 13. Iacob 4. Mat. 19. Marc. 10. Luc. 19. A perfect example of a good conuersion Mat. 19. Marc. 10. The vvrōg course of the vvorld A Cōparison expressing theranitie of our occupatiōs Math. 16. Psal. 4. Hiere 2. A Comparison 8. Cor. 9. Sap. 5. The complainte of vvorldlīgs in th' ende of their life The fondé iudgemēt off the vvorld Sap. 5. Psal. 10 Gal 6. A comparyson expressing our gryese in th' ende for our running a vvronge course The miserie of a soule that hath gone avvrie at the last day Sap. 5. Alexāders death Iul. Caesar death Tvvo rare examples Ioseph l. 14 15. 18 de antiq Iudaica de bell Iud. l. 2 * For enuie onlie of Agrippa his fortune Herodias did ruine her self and her husband as Ioseph saith l. 18. antiq cap. 8. 9. 15. Her husband vvas Herod An tipas that slevv S. Iohn Baptiste and vvas sonne to Herode the first Luc. 3. Mat. 14. Herodes death Iosep. l. 15. antiq * This Herod vvas called Ascolonita slevv th' infantes in Bethlem Matth 2. The death of Agrippa Iosep. l. 19. cap. 7. * S. Luke saith he vvas stroké by Gods Angel Act. 12. And cōsider hovv Ioseph'agreeth vvith that Narration Euseb. l. 2. hist. cap. 9. Sincere and profitable counsaile Eccle. 4. Ioh. 9. Deut. 32. Eccle. 37. Eccle. 24. Great follie and errous Esa. 55. Ephe. 1. 1. Thes. 2. 2. Pet. 1. Luc. 15. Sap 4. Errour in cur course of life is not pardoned Ose. 4. Esa. 28. A profitable forevvarning Math. 25. Luc. 16. A rare chance that happened to Balsasar K. of Babylon Dan. 5. If God examine straitlie th' actiōs of infidells much more of Christiās is they be careles Dan. 5. Sopho. 1. A dreadful diuision Math. 24. The cōclusion Rom. 12. Pro. 5. Eccle. 12. Of religion See S. Tho. 2. 22. quest 81. 82. 83. Pietie Obseruāce Malac. 1. The actis and operations of Religion Iacob 1. August lib. 10. de ciuit cap. 1. Hovv much it importeth to be religions The necessitie of Chri stiā religiō Act. 4. Hovv men vvere saued in olde time vvithout Christiā religiō Gal. 3. 4 Ephes. 3. Colos. 1. See S. Angust li. 19. cont Fanst. cap. 14. All olde Sainctes beleeued in Christ and vvere saued by Irym Gen. 3. v. 15. Apoc. 13. Act. 15. v. 11. Rom. 5. Ephe. 8. * Reade S. Thom in 1. 2. qu est 103. art 4. August l. 18. de ciu c. 47. ep 49. 157. tract 45. in Ioh. Cle. Alex. lib. 6. strom Hieron in cap. 3. ad Gal. The differences betvvene our beleefe and th' old fathers Esay 7. Gen. 49. * 〈…〉 The causes of this Chapter Heb. 11. Act. 14. The diuers testimonies from God of the thinges that vve belieue The vndoubted vvitnesses to be alleageà in this chapter The drifte of this chapter The principal heades The Ievve and Gētile Ephes. 1. 1. Tim. 2. Tit. 1. 1. Pet. 1. Esa. 2. 11. 19. Icrem 9. 12. 16. THE. 1. consideration THE Messias promissed 1. The first couenant to Adam Gen. 2. Gen. 3. * Rabbi Mose Ben maimon in hunc locū Tharg Hie. ros in Gen. 3. To Abraham and Isaac Gen. 12. 18. 22. 3. Jacobs prophetie of Christ. Gen. 49. Tharg Hie ros Onkelos in hunc locū The Messias must be a spiritual not a temporal king The tradition of the Ievves in Misdrasch Thehilim See the titles of thes psalmes 41. 44 45. 46. 47 48. 82. 84 86. 87. 5. Moyses prophetie of Christ. Deut. 13. Deut. 34 6. Dauids propheties of Christ. Psal. 88. 2. Reg. 7. 1. Para. 22 Psal. Reg. 5. 1. Para. 22 3. Reg. 12 Psal. 2. 45. 47. 67. 72. Psal. y 1. 7. Ieremies prophetie touching Christ. Ierem. 23 33. 8. Ezechiels prophetie of Christ. Ezec. 34. Christ is called Dauid Thalm. tract Sanh ca. helec The propheties of Esay touchīg Christ. Esa. 2. Mich. 4. Esay 4. v. 2. Esa. 9. v. 6. Esa. 11. v. 1. Psal. 71. Ecclc. 45. VVōnderful properties of Christ. Math. 1. Luc. 3. Act. 13. Rom. 15. Other properties of Christ. Esa. 25. v. 8. Esa. 35. v. 5. Esa. 42. v. 2. Esa. 49. v. 6. Act. 13. 47. The commission of Christ. 10. The prophetie of Daniel touchinge Christ. Dan. 9. v. 23. The Butt of all scripture THE. 2. Consideration THAT Christe should be God and man The custome of Heretikes That Christ must bee both God and man Gen. 3. r. 15. The. 1. proofe Esa. 4. v. 2. Esa. 9. Psal. 71. Psal. 109. Esa. 53. Psal. 96. Heb. 1. Psal. 110. Math. 2. Marc. 12. Luc. 20. * Iehoua in Hebrne
state of Christs first Church The Comminge of the Holie Ghost and vvhat comfortes he brought vvith him Act. 2. Sueton. in vita Nero. Corn. Tac. l. 5. 〈◊〉 Tertuliā in Apolog. ad gentes The vvonderfull quicke increase of Christes Church In praesae Apolog. Th' īcrease of Christiās against nature Plutarch in Apoth Prisc. regum The proclamation of Cyrus Monarche of Media Iesus proclamation Math. 3. Ioh. 16. Math. 10. Luc. 9. Luc. 1. Math. 〈◊〉 THE. 2. Consideration OF Christs Apostes Act 2. Th' apostles Miracles Act. 3. Act. 5. 1. Cor. 15. 2. Cor. 12. Act. 9. 22. 26. The Miracls reported of th' Apostles could not be feigred Act. 16. None euer durst impugne the Miracles of our Apostles but by calumniation Mat. 12. Apud Ciryl li. 1. cōt Iulia. Aug. lib. de vera Relig. Euseb. lib. cōt Hiero. Plin. lib. 30. Nat. hist. cap. 1. Zosimus in cit Iulia. Niceph lib. 10. cap. 35. histo The successe of th' Apostles Marc. 16. Act. 14. Th' 〈◊〉 of the 〈◊〉 1. Ioh 1. S. Paul Rom. 8. Phil. 3. The ioyful andinze of th' Apostles 2. Tim. 4. 〈◊〉 Thes. 2. THE. 3. Consideration OF th' Euāgelistes Iesus lest nothing vvriten by hym seif Ezec. 1. The different qualities circumstances of the 4. Euāgelists * See Armacan l. 9. de quaest Circumstāces of truth in our Euāgelistes The publishing of our Ghospelles Hieron in catalog Script Eccles. The maner of style in our Euāgelistes Mat. 21. Marc. 2. Iohn 7. Luc. 19. Marc. 15. Iohn 10. 11. 20. Marc. 10. A special point to be obserued in our Euangelistes Mat. 10. Narc 14. Act. 15. Act. 7. No doubt but that vve haue the true vvritinges of our Euāgelistes Fuseb li. 5. hist. cap. 15. THE. 4. Consideration OF Martyrs Machab. li. 2. Mat. 5. Math. 10. Thre points to be cōsidered in our Martyrs * See the narratiō of Philaeas by shope in Affrica touching this pointe alleaged by Eusebius l. 8. hist. cap. 11. 12. The singu ler alacri tie of Chri stians in their suffe ringes Tertul. in apolog c. 1. Iesus assistance to his Martyrs THE. 5. Consideration THE subiection of spirites Soplo 2. Of the miraculous ceasinge of Oracles at Chrisis appearinge Iuuen. Saty. 6. Lucan Strab li. 9. Geograph 169 Plutar. de defectu Oracul Tvvo insufficient causes 1. Ioh. 3. Mat. 10. Tertul. in Apolog. ad gentes A most cōfident offer made by Tertulian The vvonderfull authoritie of Christians ouer spirits Lact. lib. 2. diuin Instit c. 16. Euse. l. 5. de prap Euā Sozom. l. 3. hist. ca. 18. Lucian in Alex. Porph. li. 1. cōt Christ. apud Euse. li. 5. c. 1. de prae Euāg A maruelous consession of Porphyrie A pretie storie of Plutarche Plutar. de defectu Oracul THE. 6. Consideration THE punishmēt of enimies 1. Herod Ascolonita Ioseph l. 17 antiq c. 10. lib. 1. de bel Iudai ca. 21. 2. Archilam Ioseph l. 17 antiq c. 15. l. 2. de bel Iuda c. 6. 3. Herod Antipas Ioseph l. 18 antiq c. 9. l. 2. de bel c. 8 Niceph. l. 1. cap. 20. 4. Herodias daughter 5 Herode Agrippa Act. 12. Ioseph 1. 19. antiq c. 7. Lib. 18. c. 7. The stocke of Herode soone extinguished The punishmēt of Romanes 5. Pilate 〈◊〉 lib. 7. hist. Euseb l. 2. c. 7. hist. Tertul. in Apolog. 6. Calligula 7. Nero. 8. Manie Emperous that died miserablic Euagrius Scolast l. 3. hist. ca. 41. 9. The chastisment of Hierusalem and of the Iuishe people Ioseph lib. 19. antiq li. 2. 3. de bel Iudai Philo in Flacco l. 2. de leg Cornel. Tac. lib. 12. Hovve Christ his death vvas punished vvith like circūstances vpon the Ievves Ioseph li. 5. de bel c. 8. Cap. 27. Lib. 5. 2e bel c. 28. A marueilous prouidēce of God for deliuering the Christians that vvere in Ierusalē at the tyme of the destruction Lib. 4. diuin Inst. ca. 21. Euseb. li. 3. hist. cap. 5. Niceph. c. 3. The Iuishe miseries after the destruction of Hierusalem Ioseph li. 7. de bel c. 20 21. The final desolatiō of the Iuishe Nation Oros. lib. 7. cap. 13. Ariston pel laeus in hist. Euseb. lib. 4. cap. 8. Niccph lib. 3. c. 24. * Th' Emperours name vvas Aclius Adrianus Mat. 25. THE. 7. Consideration THE fulfilling of Iesus propheties Mat. 23. Luc. 21. Luc. 19. Iesus speeches of Ierusalem Luc. 21. The circūstance of the time vvhen Iesus spake his vvordes and vvhen they vvere vvriten Luc. 19. Luc. 23. Phleg. Thralli lib. annal The testimonie of a beathē for the fulfilling of Christs propheties Orig. lib. 2. cūt Celsum sub initiū Other propheties of Iesus fulfilled to his Disciples Propheties fulfilled in the sight of Gentiles The summe of the sormer three Sections Eight reasons 1. The propheties 2. The fulfillinge 3. Gods assistance 4. Iesus doctrine 5. Iesus maner of teachinge 6. Iesus life and maner of proceedinge 7. The beginners first publishers of Christian religion 8. The present state of Ievves Osee 3. The cōclusion of the Chapter vvith an admonishement Iesus shal be also a Iudge Apud Euse. lib. 4 in vit Const. in si 1. Reg. 2. Psal. 95. Esa. 2. 13. 26. 27. 30 Iere. 30. Dan. 7. Sopho. 1. Malac. 4. Mat. 12. 13. 16. 24. 25. Mar. 13. Luc. 17. Rom. 2. 14. 1. Cor. 15. 2. Cor. 5. 1. Thess. 4. 5. 2. Thess. 1 1. Tit. 2. 2. Pet. 3. Heb. 9. Iud. 14. Apoc. 1. An illatiō vpon the premisses vvith an exhortatiō Act. 4. Th' effect of this chapter Tvvo pointes THE. 1. parte cōcerning beleefe The matters of faith and beleefe easie amōg Christians Esay 35. * The direct holie vvay of the Catholique Church Tit. 〈◊〉 * See S. August tract 1. in epist. Iohan. li. de vn Eccl. cont Petilian ca. 14. Psal. 30. Concion 2. in Psal. 30. Dan. 2. Esa. 2. Math. 5. The vvay of auoiding errour in beliefe 1. Tim. 3. Aug. tract in epist. Iohā Chri hom 4. de verb. Isai. vidi Dn̄m Dan. 2. A declaration of the fathers argument Mat. 5. 18 20. Rom. 1. Dan. 2. 1. Cor. 16. Galat. 5. 2. Thess. 2. 1. Tim. 6. 20. 2. Tim. 1. Mat. 7. Rom. 16. 2. Tim. 2. 3. Tit. 3. 2. Thess. 3 2. Ioa. 7. Apoc. 2. Aug. 〈◊〉 vera 〈◊〉 The first inuentiō of the name Catholike * See S. Hie 〈◊〉 cont Laciferian Vincen. liri l. cōt heres Aug. 〈◊〉 cp Man VVhy he that leaneth to the Church can not be deceiued Dan. 2. Math. 16. 〈◊〉 28. No Heresie euer 〈◊〉 again the Churche A secure vvaye Esa. 52. The cōclusion of the first parte Vincent lirin li cont heres Aug. cont epist. Manachaei cap. 4. lib. de vera relig cap. 7. Marke this reason of S. Austen Hieron Dialog cont Luciferian Cyprian epist. 50. ad Cornel. epis Rom. Gal. 5. Phil. 1. Tit. 3. Rom. 12. Ephes. 4. Heb. 13. 2. Cor. 10. Mat. 18. Mat. 23. * Ambros. ep 81. ad Syricium Hieron ad