became weake and sicke and sléepe till the iudgement of the Lord which thing Paule testifieth in the .xj. to the Corinthians to haue hapned most iustly in his time what haue we wicked generation a people loden with iniquitie a deceytfull séede the lost children deserued who haue forsaken the Lorde our God and prouoked the holye one of Israell trayterously reuolting from him The Nobles haue béene vnfaythfull and companions with théeues they gaue no iudgement with the orphane the widowes and poores cause hath had no place before them Euery one from the least to the greatest hath loued taking of giftes They haue gaped after filthie gaine and couetousnesse Ambicion and robbing of the poore haue had their swinge Charitie and liberalitie towardes the destitute haue waxen colde Euerye one hath néede to beware of his next neighbour No man can safely giue credite to his owne brother for fayth honestie and conscience haue béene banished Among the whole multitude of the flocke there hath scarcely béene found one plaine friend of the truth But euen as before the destruction of Ierusalem for that he desired to spare his people and the place of his habitation he sent his Messengers betymes in the morning which seased not to cal them backe saying Returne ye wandring children confesse your iniquitie and your starting a side will I heale againe Euen so did the Preachers of Gods worde before this sodaine chaunge of state neuer more often more earnestly more boldely and vehementlye crye out and preache repentaunce fearing the people from theyr sinnes But neuerthelesse wyth theyr threatning they haue not made our hearts to yéelde We haue not thought vpon turning to the Lord in all our heart with wéeping fasting and lamenting We haue not repented earnestly and in good fayth In acknowledging our faultes we haue not giuen the glorie to God but being past shame with a stiffe necke with vncircumcised hartes and eares haue abidden still in our smnes We haue not submitted our selues vnder the mightie hande of God nor disposing our mindes to vnderstande what his life is haue bewayled our owne miserable condition saying from the bottome of our heartes we haue sinned Lord we haue wickedly departed from thée we haue done vniustlye we haue committed iniquitie In thy wrath O Lorde remember thy mercie space vs Lorde spare thy thy people and let not thine inheritance be a reproch to the worlde c. Nay rather we haue followed the example of the Iewes which scorned the messengers of God mocked his Prophetes and derided their Sermons vntill such time as the wrath of God was kindled against his people and no remedie could be founde Likewise we haue most shamefully derided the worde of God haue dispised the Ministers of Christ and haue counted them as madde men their prophecies being the true Oracles of God as the successe and ende of them haue verified we haue wickedlye esteemed to be but vaine fables and lyes Iustly therfore are we scourged For the Lorde hath taken away his kingdome from vs and gyuen it to a people working their owne workes He hath taken from vs the cléere light and sent darkenesse among vs Hée hath taken the candlesticke from vs and appoynted a hunger of his worde But not pacified onely with this punishment he hath also threatned desolation of Cities distructions ouerthrowes wastings and ruynes vpon which ensue losse of goods committing of adultry defloration of daughters besides the miserable leadinges into captiuitie by barberous nations Ye and more gréeuous than al these he assigneth vnto such as be obstinate and vngodly contemners of his worde and doe omit charitie and other good workes aboue mentioned And if for all this they will not repent he pronownceth that it shal be worse to them in the day of iudgement than to Sodom and Gomorrha But the sincere louers of the truth when contrarie wise the stubberne and disobedient by Gods iust iudgement are blinded shall sée light in darckenesse and among déepe errors shall spye out the light of the worde which worde shall be their guyde and shall make the way plaine vnto them least the féete of the Sainctes stumble against the darke mountaines These men shining in good works before the blindnesse of mortall men shall by shewing the true worde of the Gospell shake off the darckenesse of errors and by warning exhorting and reproouing the workes of darkenesse shall bring backe the shéepe of Christ often straying from the right course pathway vnto that one blessed flocke of true Christians These men also that the Deuill if it be possible may suppresse he stretcheth out his threates and terrors of gréeuous persecution against them that the preaching of the Gospell eyther by ridding such out of the way or by their consent vnto an vntruth might vtterly be put to scilence But he finally preuayleth by his violent meanes Lyttle doth he aduantage by his cruell and blouddie assaults to ouerthrow Gods seruants and to vanquish the truth For the Church of God and christian religion haue euermore augmented thorowe persecution and by the verye same meanes that other things haue bene extinguished and brought to nothing they haue growne and increased Which thing Saint Augustine excellently well declareth in a certaine Epistle of his to Volusyan When tyrannous infidelitie sayth he speaking of the first famous professors and teachers of Christs religion rageth against them they wayte for things foreshewde they hope vppon promises they teach the commaundementes of a small number they are spread ouer the worlde they conuert the people with maruellous facilitie they increase amongst their enimies they waxe more and more with persecution through grieuous affliction they are caryed out to the endes of the earth By those which are most vnlearned most abiect and least of number they are brought to fame to renowme and are multiplyed The most excellent wyttes the trymmest eloquence the wonderfull cunning of wise eloquent and learned men of the worlde they doe bring vnder Christ and conuert to preache the way of godlynesse and saluation Through aduersitie and prosperitie which chaunce in the course of times they throughly exercise themselues both in pacience and temperaunce The worlde drawing nowe towardes an ende and declaring manifestly by the féeblenesse of things the last age of the same men doe wayte for eternall felicity in the heauenly habitation and with much greater confidence bycause the same is porficied of before Also amongst all other things the infidelitie of wicked nations stormes against the church of Christ but she through pacience and stedfast professing of faith amidst the crueltie of resistaunce hath the ouer hande Wherefore rightlye did one vtter that noble sentence boldelye and without feare he declared it that the bloud of Martires is the seede of Christes religion But now that wée haue largely inough set forth how and in what maner euery man ought to behaue hymselfe to finde out the truth in the troublesome time
by the inspiration of the same spirite doth regenerate quicken and renue teach rule gouerne sanctifie erect comfort and confirme vs in fayth helpeth our infirmitie maketh vs light and readie to all good workes Through which we crie with boldnesse Abba father which doth beare witnesse with our spirite that we be the sonnes of God and heyres with Christ Who béetng the earnest of our inheritaunce we are sealed to redemption of the possession purchased by him and being lightened in the ioyes of our minde we knowe what the hope is wherevnto we are called and hauing gotten the inheritaunce of the children we obtaine the riche glorie of his inheritaunce vppon the saints Wherefore seeing in all places the way to Christ is so large as he is present euerie where with his elect to their lyues ende and to the last consummation of the worlde we haue no néede eyther to include our selues in Monasteries or houses of Religion vnder a name of holinesse or to take long pilgrimages in hand for the quieting of our minde or to hide and kéepe our selues in secret wildernesse as the maner was of religious sort in olde time vnlesse like persecution of Christians should waxe hote againe as in those dayes it did But euery man abiding in that vocation whiche God hath called him vnto shall reache to the true ioye of the minde and attaine to the true solitarie contempt of the worlde purchasing to himselfe the testimonie of a good conscience if he put on Christ and laye holde of him in such sorte as he hath shewed himselfe in the scriptures and deuorsing from him all preposterous Iewish fashions he preferre the woorkes commaunded by God before mannes ceremonies and inuentions and to ende all at once if hée lyue and behaue himselfe as he ought both towardes GOD and his worde But of Christ and his worde of the maner of good liuing of the testimonie of a good conscience of the sense of eternall life and of the great comfort by learned men shall be spoken of more at large hereafter Now it is necessarie to declare the lets and impedimentes whereby the most part are so plucked from the true tranquillitie of the minde that a very fewe can attayne therevnto And first of all an excéeding number of people giuing ouer their true confidence in God depende vpon the goodes of fortune being once depriued of them they faynt in their mindes by and by and become sorowfull Moreouer others there be which stay themselues vpon the succour of great men and haue a light heart and indifferent mind so long as they are maintayned with reliefe from them But if the mainteyners themselues quaile they streightwayes runne downe hedlong and fall into most bitter mourning yea and further the greater sort themselues for a tyme vaunte and boast of their power and ryches but if they be excluded from theyr seate of honour and diseased of their flourishing fortune they streightway be at wars with themselues and spende all the rest of their life in sorrow and heauinesse All these being disappoynted of their expectation lye in miserie complayning of their crooked fortune and are woont to sing that doolefull verse The earth is full of sinfulnesse The sea is frayght with wretchednesse Some misfortune there happeneth alwayes in mans lyfe to interrupt and subuert our quietnesse vnlesse a man arme his minde to abide all misaduentures and prepare himselfe before hand to beare what soeuer shall happen vnto him Which common state and rule of life Euripides hath prettily set forth in these thrée verses following There is no worde so fearefull spoke nor fatall chaunce so glide Nor mischiefe wrested into man from wrath that tooke his seede But man by nature should put vp and paciently abide Wherfore Plato compared mans life to a Die whose best chaunce euery Dicer desireth to haue but yet howsoeuer it happeneth he must by arte remedie that which chaunceth to him otherwise than he desired For as the Bée gathereth most swéete hony out of the withered Tyme and out of other herbs of more vnpleasant iuice like so may we also out of euil and vnprofitable things picke out that which may turne to our profite and commoditie Euen as shipwracke to Zeno Citius and banishment to Diogenes gaue them occasion to studie Philosophie But let vs procéede to other perillous matters which be lettes of true tranquillitie of the minde There is seldome founde out any one that is content with his calling but thinks an other in happier case than himsefe When as the poore prefers the riche estate the rich the noble man the noble man the King and euery one hauing other states in admiration desires to be in the same case that they be in Hereof groweth so often chaunging of our trade of lyfe which séemes to bring a happie state with it when in déed they differ not much from sickmen which so often doe alter their purpose For euen as the sickeman cannot away wyth the sight of his wife blameth the Phisition is gréeued at his friende that comes to visite him and yet being gone is displeased againe at there going euen so is the wauering way and trade of life and the wandedring and inconstant mutabilitie of the minde which seldome doth ariue at the quiet and desired porte Wherefore euen as they which are quesie stomacked and are disquieted with vomiting doe leape from one ship to another that they maye finde some ease therby vntill they perceiue themselues nothing the better but to doe the same still that they did before carying their vomite as I may say still about with them where euer they go Euen so they which euer betwene whiles choose now one now an other trade of lyfe doe rather intangle themselues in cares and troubles than be discharged and rid therefrom For whilste they studie as it were to lande at next shallowes they are caryed ofttymes into a more huge déepe and as I may say into a bottomlesse poole What if we do not except out of this number the curious tellers of mens natiuities the Mathematricians and the Astronomers who after a sort doe drawe and call backe all things to a fatall lawe and suppose that mans life maners and successes are gouerned by the power of starres and in prognosticating of other mennes misfortunes cannot foresée their owne destruction With these men let vs ioyne the guessing Soothsaiers which by their deuination tell before of thinges to come Also the wicked inchaunters and detestable Nigromancers which rayse vp the soules of deade men or rather call vp Deuils of whome the Lorde doth plainly forbid to aske any question Such men putting confidence in their vnlawfull and abhominable practises and forsaking the true God being led with their owne horrible errors and ouerlong deceyued with lyes neuer remayne in a stayde and quiet minde And there be others which be so inflamed with the loue of themselues as they couet to
be striken and wounded But to leaue speaking of the subtiltie of Sathan the knowledge and remembraunce whereof should make vs the readier to resist I will recyte the other impediments which be a hinderaunce to the happie and quiet life What a heape of euilles in these oure dayes hath burst out and ouerthrowne in a multitude the true tranquillitie of theyr mindes And what a number hath the flood of vnprofitable thinges disquieted and turned from the peaceable state of their mind One wrestleth with the disease of incontinencie and preuayling but little striuing with the deafe doth waste his laboure to complaine of the straite lawe of single life and of mariage forbidden him Out of which fountaine vndiscretely the Prelates of Churches doe dissemble and make as though that excéeding great mischiefe did not issue and procéede when as God in verie déede not as a winker at such a matter but lyke a Iudge for an example and warning to all the worlde hath subuerted Monasteryes and houses of Religion making them euen with the ground An other doth superstition compell to haue an excéeding strayte conicience in violating any of the least of mans inuentions neglecting the commaundementes of the euerlasting God and dreading him rather as a cruell tiraunt than esteming him as a louing father and mercifull defender Whereof it comes that the feare of punishment fayneth a sacrifice and that such as be dead may be purged by the punishment of fire which fyre although not being perpetuall yet as they say terrible and that the sayde sacrifice coulde deliuer them from the place of tormentes and raise them vp to the felowship of Sainctes Diuersly also is the minde of many tossed to and fre and drawne hither thither into doubtfull cogitations bycause they cannot determine any thing for a certaine iudgement concerning the great controuersies of our fayth sprong vp in this our age which holdeth also a number of mindes in such suspence and boubt that whyther they shall flye for succor whose ayde they shall cleaue vnto and finally what is the best way to be done they are vtterly ignoraunt Manye also are turned from the Gospell partlye bycause of the multitude of herisies which for our sinnes are brought in and procured by false spirites and partlye by reason of the vyces which by mans owne intemperaunce and dissolute lyfe are crept in Such men being seduced from the right sense know not howe to discerne betwixt the worke of God and the worke of the Deuill nor with a discréete perseuerance to sée the difference how to choose and seuer the one from the other Also there are founde many who being disquieted wyth the often chaunge of Religion become in a maner voyde of beliefe that there is any God at all and as though he would not well defende their cause they yelde to all vngodlinesse scarcesly naye nor so much as scarcesly abstaine themselues from blasphemous wordes Yea and the weaker sorte whose iudgement is right are so greatly appalled when violent persecution is imminent that they quickly departe from Christ and stande more a fearde of them which kill the body than of him which hath power to iudge both the bodie soule to hell fire But of all the anguishes that do vere the soule and disturbe the minde from the right waye there can be none more greater than the anguish of conscience and the gréeuous remembrance of sinnes For there gnaweth the worme there the fire burneth to the vttermost there hell fire hath his beginning and also the wéeping and gnashing of teeth which our Sauiour in the Gospell pronounceth to be reserued for the wicked sorte Often we may chaunge our resting place take longe pilgrimages in hande passe ouer desert seas trauell manye countries both on foote and by horse conueyed maye we be and passe into the furthest partes of the worlde But our affections to lay away our selues to forsake the recorde of our conscience to forget and the sorowfull thinking of our wicked demeanor to abandon and cast from vs we are not able For the trouble of our conscience pricketh vs at home moueth vs being abrode accompanieth vs in the night iornyeth with vs dwelles in the countrye with vs and wheresoeuer we set our foote or to what place we go makes hir self such a mate and companion as will not be seperated from vs The fables do describe how Orestes was tormented and vexed with burning Torches of the furies in hell But the lyfe of man throughout is full of examples how euery man 's owne deceyt guile naughtinesse mischiefe presumption of his owne good witte and memorie is a heauie burden vnto him and how mans owne euill thoughtes and remorse of his owne conscience is such a terror vnto the wicked as they become beside themselues for the paine thereof These are the continuall and inwarde furies flames and fyrebrands to the vngracious and rebrobate which day and night craue punishment for them There is recited by Plutarke a storie worthie of remembraunce of one Bessus who killed his father and for a long space after hid and kept close himselfe so as the cryme being couertlye committed and no person priuie thereto he coulde neuer haue bene suspected and bewrayed vnlesse he had first accused himselfe But as this murtherer at a certaine time went to suppe among straungers he ryfelde downe with his speare a nest of Swallowes and throwing out the yong birdes trode and pashte them vnder his féete When the companye that stoode by being as reason was stirred to indignatiō to sée this thing demaunded what shoulde be the cause that might mooue him to doe so cruell an acte and to destroye the birdes so famillier and louing vnto man he aunswered haue they not this good while saith he borne false witnesse against me and with their cryes accused me of my fathers death They which were present wondering at the aunswere reported his wordes vnto the King and so the matter being throughly sifted out Bessus receyued the punishment which long before he had deserued Horrible feare as Salomon most truly iudged doth naughtie and wicked life bring with it makes the conscience to be as great a testimonie as if a thousande witnesses were present and the same being conuicted doth alwaies prognosticate and looke for mischiefe to ensue What feare and dreade are the consciences of naughtie persons stricken with through horrible dreames dreadfull sights monstrous signes and carefulnesse of the minde all which séeme to be brought vpon the wicked by Gods appointment for their euill demeanor What snares doe they tangle themselues in with what crosse and persecution doe they destroy their mindes being inwardlye troubled and afflicted Nero after he had killed his mother as Suetonius reporteth coulde neuer endure the grudge of his conscience for that wicked crime neyther immediatly vppon the déede done nor at any time after although hée were incoraged with consolations both of the souldiours Senate and people of Roome
sayth In a great house are not onely vessels of golde and siluer but also of wood and earth if any man therefore pourge himselfe from all these he shall be a vessell sanctified to honour They which dwell in kinges houses wherein armour is layde are so well fortified as neyther théeues nor housebreakers nor any other wicked rowte dare set vpon that house Euen so wheresoeuer the spirituall bookes remaine from thence is all the Deuils force expelled and into those inhabitaunts is entered a great comfort If we offende in any thing forbidden vs the verie sight of those bookes strykes our consciences frayes vs from sinne and makes vs to abandon our euill purpose And if we persist in holinesse therein we become more firme and stedfast through them and by laying holde vpon the Gospell we settle our minde leading it away from worldly businesse and thereby diligently clense our life being voide of godlinesse The Philosophers Rhetricians and Ethnicke wryters desiring to be had in admiration did but shadow in a certaine darke sense the secrete thinges of their wisdome But the Apostles and Prophetes as vniuersall teachers of the worlde haue put things in wryting so plainly and manifestlye as by reading onely they may be learned Who hearing that happie are the méeke the mercifull and so forth with the rest will desire any scholemayster to interprete the same But if in thinges which be more secrete thou shalt not perhappes find an instructor and wilt bestow the more earnest studie therein God séeing thy diligence and not despising thy care and vigilancie no doubt will open the thing to thée which thou séekest for Remember the Eunuke in the .viij. of the Actes who by reading obtayned a guide God which knewe the readie inclination of his minde imbraced his indeuour and sent him by and by an expounder A great defence agaynst sin is the reading of the scriptures but a great daungerous ruyne and a déepe dungeon of blindnesse is want of knowledge of the scriptures and to knowe nothing of Gods lawe is a great lacke of saluation For that is it which hath bredde heresies brought in filthie life and turned all vpsydowne For it cannot be that often and héedefull reading should bring no fruit with it This excellent exhortation of S. Chrysostome who for his godly eloquence obtayned the surname of golden mouthed did blessed Gregorie and saint Augustine imitate and follow who aptly conueniently plainly and excellently well doe set forth with due prayse the most heauenly worde of the Scriptures That minde saye they is an enimie to this doctrine of ours which either in going astray knoweth not the same to be wholsome or else being sicke doth lothe medicine For the verie phrase of speach which the scriptures vseth hath the way to nurse hir little ones abroade and to preserue them in priuate and also how to occupie their mindes with admiration of high misteries It is a Riuer as I may terme it euen and déepe wherein both the Olyphant may swim and the Lambe may walke and it conteyneth things both plaine and euident It talketh like a familiar friend to the heart both of the learned and vnlearned It lyeth hid in misteries It settes not forth it selfe wyth haughtie communication and therevnto the slacke and vnlearned minde as poore to the riche dare not approche But it inuiteth all men with an humble speach Not onely It féedeth them with apparaunt and knowne truth but also It exerciseth them in secrete veritie setting that abroad to the worlde which it hath in secrete store But least those things which be plaine should be contemned those secrete things againe are desired being desired are after a sort renued and being renued are swéetely signified what they be By the Scriptures both wittes which be euil are wholsomly amended which be small are cherifed and which be great are reioyced For the worde of God knoweth fayth when it first groweth when it comes to rype yeares when it is brought to full perfection and when it draweth to olde age againe it nourisheth the same with gentle and wholsome foode Other things haue not so much relation to their age tyme and place The studie hereof nourisheth our tender age and infourmes vs in all godlinesse It brideleth and kéepeth in our lassiuious youth delighteth our age indueth vs with the swéete hope of immortalitie and incourageth vs to be of a ioyfull minde to the vttermost ende of our life It instructeth vs when we be in prosperitie feares and restraynes vs from pride and presumption giues vs comfort and succour in time of aduersitie delightes vs at home and kéepes vs in our duetie abroade It calles to our remembraunce the shortnesse of life and that death approcheth euery houre It telles vs of the iudgement of God and how there is a hell a pit of darknesse a fire that shall neuer be extinguished And besides these It sheweth vs of an innumerable sort of Gods benifits as of the crosse of Christ of the holy ghost abiding in vs of the aungels appoynted by God for our safegarde and of the ioyes of the kingdome of heauen Whereby we ought at all times to be reuoked from our wickednesse and to be stirred vp to do euery thing which is good and righteous Last of all we eate the flesh of the Lord and drink his bloud not all only in the holy misteries but also by reading of the scriptures whereby we are delighted and refreshed with inost swéete taste of eternall life and with an vnspeakeable ioye Here nowe it commeth verye well to minde to consider how the christian conscience may be quieted in these daungerous times wherein not without néede by reason of those errors which haue crept in they deale in questions which concerne the high misteries of Christian religiou And to one man this way and to an other that waye and to euery man his owne way apperes best Many cry out saying aske councell of the Church That cannot erre for it is gouerned by the holy ghost If thou be disquieted in thy minde heare hir voyce imbrace hir iudgement and it will shake of all scruple of thy conscience But if a man should fréely and sincerely demaund of me what I thought best to be done herein I would councell him first of all whiche I déeme to be the right and wyser way and more agraeable to the Scriptures that in such a daungerous tyme he chiefly followe the councell of the deuine Prophete Esay who crieth out that they rather should haue recourse to the law and to the witnesse For if they shall not speake agréeable vnto thys worde there shall no morning light appéers to them but béeing all inuironed wyth darkenesse they shall fall at once be hardned and perish with hunger The holy prophete well remembred the commaundement that God in the xtj of Deutronomie gaue the children of Israell you shall not euerye one of you doe that which séemeth right in your owne eyes
and Prophets and finally that the gentiles and whosoeuer else in the vniuersall world which through beléefe obtayned saluation did here This worde as it was reuealed to the fathers so the will of God makes it knowne vnto vs by expresse declaration in Bookes Wherevnto if we giue no credit neyther will we beléeue if one shall ryse againe from the deade With this worde is the Church of God made and ordayned and the same is buylded vpon the rocke Christ who is the foundation and precious stone therof For take away the scriptures of the Church and thou shalt also take the Churche quite awaye For euen as the Church did neyther founde nor make anye certaine or vndoubted scripture but receyued it in olde time with great reuerence being erected before by the holy ghost the author therof and deriued from Christ and his Apostles by perpetuall succession into all Churches and after she had receyued the same allowed it which being allowed circumspectly kept it for the instructing of euerye age so did she specially take care that nothing vnder the name of Scripture which dyd beare no certaine signe of scripture should be allowed in it ye that if an Aungell in heauen shoulde preach any other Gospell condemned him accursed This one holye catholicke and apostolicke Church that is which is gouerned by the scripture of the Apostles and Prophetes doth seuer after the example of Paule and set apart those things whereof It hath no commaundement by God from the excellent preceptes of Christ making a great difference betwéene them to the intent it may will the things which be of Christ to remaine vnuiolate and suffer nothing contrarie therevnto to be admitted But those matters which be of the churches owne constitution although they be sounde and the spirite being author of thē are set forth amongst vs yet It leaueth them at such libertie as testifiyng in plaine termes that it woulde none to cast anye doubtes in those things whereof they haue no expresse commaundement from god Whatsoeuer things It findeth in the holy Scripture which containe the lawe of the Lorde and doctrine of fayth perfected and throughly finished aboue the rest wythout any sticking It commendes allowes receyues and estéemes and also reuerenceth all things therein without choyse and election shunning al that may be the crime of new deuise that most vainely might be layde to hir charge In assuring hir iudgement It accounteth none more wyser than Christ more holy than the Apostles nor more auncient than the Primatiue Church And next after these It placeth the monumentes of such as teach thinges concerning the religion of Christ and innocencie of lyfe but alloweth nothing without iudgement and without dilygent examination thereof with the law of god Wherevpon It compelled Augustine hir most seruiceable childe to set forth this confession folowing I confesse to thy charitie saith he that I haue learned to attribute this feare reuerence onely to those bookes of the holy scriptures which are now called Canonicall so as I stedfastly beléeue that none of the Authors of them haue erred in wryting And if I shall finde any thing in those bookes which may séeme cōtrary vnto the truth I will make no doubt but that eyther the booke is faultie or that the interpreter hath not followed the matter as it is spoken or else that I my selfe vnderstand not the same Other Authors also I réede in such sort as howe great a porte soeuer they beare of holinesse and learning I may not therefore thinke them true bicause such was their opinion but for that they coulde eyther by those Canonicall bookes or else by good probable reason perswade me in a thing that swarueth not from the truth Wherefore if we make the scripture subiecte to the iudgement of men we therewithall disanull the doctrine of most holye men For it is not the worde of God but the worde of men that is gouerned after the opinion of men But this is that holye sacred treasure of the Church this is that excellent consolation of faith that high and stedfast knowledge of life that the Scripture being planted not by men nor in the hande of men but by God in the hande of God through his sonne Iesus authorised by the holye Ghost was deliuered to the Church and by the same Church published and set forth to the instruction of all posterities Wherefore such as be members of the church doe not attribute to themselues any authoritie against their heade Iesus Christ but being subiects to their heade as méeke shéepe giue eare to no other voyce then to their owne pastor to whome they owe their faith conscience and subiection and the same as the voyce of Christ doe acknowledge here and follow from whence soeuer it be vttered and whatsoeuer thing it commaundeth that is righteous and iust to be done For by iudging of holsome doctrine they know also the contrarie making a difference betwéene them that it which is sounde right and lawfull may be allowde according to the saying Proue all take the best and things contrarie and straunge therevnto maye be reiected and disprooued The iudgement wherewith we discerne approue instruct and reproue must be supported with knowledge Knowledge springeth chiefly by exercise of the spirite of fayth in the worde of god Whereby with a sensible vnderstanding we sincerely accorde those places togither which appeare contrarie to a likenesse and resemblance in themselues according to the proportion of our fayth We way the beginning with that which followeth and by diligent comparing euerie thing in it selfe we indeuour to attaine to that knowledge of the Lordes meaning For this cause Paule mooueth Timothe that he continually exercise himselfe in reading exhortation and teaching These things sayth he exercise in these remaine that thy profiting maye be knowne in all things Hereby we finde out the difference betwéene the spirite of truth and the spirite of error that whereas the spirite of Christ searcheth and séeketh for nothing but the glory of God ioined with the care and safetie of our neighbor contrariwise the other being set on and inflamed with the loue of it selfe with ambicion couetousnesse pride reuenge tyranny the immoderate loue of things priuate defileth polluteth and corrupteth all thinges so wresteth and turneth the scripture from the sense and meaning thereof as it can by a counterfeyte way séeme to defende and maintaine the verye same thing which it doth repugne and stande agaynst By this reading and exercise the traditions of the godly which of right we call the holy séede being taught may both cause a man to take héede to himselfe and by reclayming of himselfe may conuince errors which Christ prophecied should be so great and aboundant before his latter cōming that he doubted whether the son of man at his comming should find fayth vpon the earth shewed before that the verse elect if it were possible should be deceyued by them
wyth suche as sporte dallye and tryfell in waightye matters and for boast of their learning wit and eloquence make disputation hereof amidst their vaine pleasures The boundes also how farre we must intreate of ought to be considered so farre must we determine to go as the capacitie of our witte will serue and no farther than the hearers shall be able to beare away For as a boystous noyse or hedious sounde greeueth the héering ouer aboundaunce of meate noyeth the stomack gréeuous burthens the bearer continuall rayne the earth and ouermuch of anye thing is noysome and hurtfull so doe difficult questions quickly ouercharge weake and meane wittes I doe not discourage any from reading of Scriptures which thing I thinke as necessarie for the safetie of the soule as breath for the lyfe of the bodie but I reuoke them from disputation not from that which is godly but from the immoderate and intempestine maner thereof We may not sing the Lords song in a straunge lande that is to say not euerie where and where it is not lawfull to be done To much Hony cloyeth the stomake The winter flower commeth out of season It besemeth not a woman to weare the garment of a man nor yet a man a womans garment .. Mourning cannot beséeme the place of mariage nor mirth the time of funerall If in euerye thing that which chieflye pertaineth vnto it best becommeth the same how much more then doth it so in the vse of the Scriptures We must not runne a heade as if we were wild Coltes which can neyther suffer the bridle nor away with their Rider We must not declyne on this side least we returne to Egipt nor on the other side least we be caryed into Babilon but euer loue to be reading and alwayes exercising the lawe of God both night and day at morning euening and noonetide from bedde to rysing againe while we be in the way and in all our businesse Oftentimes among godly men after the example of the two disciples going to Emaus continually must we be talking with Iesus both by the way and in euerie place euermore glorifying God. Furthermore the euiles which by reason of sinne are brought into the worlde ought neyther to quaile our minde nor yet fray vs from constantnesse that thereby we shoulde the lesse firmelye repose our selues in the knowne truth And let vs resolue within our selues that the same is the heauenly doctrine which the sonne of God taught the Apostles Euangelistes and Prophetes by inspiration of the holy ghost comprehended in writing and which the church of Christ hath faithfully kept Who after she had so gréeuously bidden that hir Pastors were sléepers and that preaching was intermitted and so long lay hid at the last when the same reuiued againe she acknowlegde it and receiude it with longing and as it were with imbrasing armes It is no new and strange thing that the word of God and true religion shoulde be counted the cause of miseries misfortunes calamities tumultes commotions and of priuate and publike distructions The people which were in Egipt being giuen to Idolatrie in their aunswere which they made to Ieremie alleaged that the misery and scarcenesse which they were in was bycause they had seased to burne incense to the Quéene of heauen and to offer Sacrifice vnto hir for that they had turned to the true God euen their owne God. Achab complayned that the kingdome of Israell was troubled about Helias The lande coulde not abide the wordes nor beare the sayings of Amos. The preaching of Amos was cause of all their disquietnesse Paule with the Authors of his turmoyle disturbe the whole worlde It comes to passe also oftentimes that the true preacher of the Gospell togither with the truth it selfe of the Gospell is made the very outcast and cursse of the worlde In the olde tyme when Christes religion first grue vp all euilles were so whole imputed therevnto that it became a common prouerbe among the Romaines Doth there lack raine the Christians are cause thereof Verily the Ethnickes in times past transferred the common misfortunes which chaunce in mans lyfe to the enuie of Christians and iudged them to be cause of all publike distruction and discommodities of the people Which most fonde opinion both Cyprian in a fewe wordes to Demetrian doth reprehende and Tertulian in these few lines insuing discribeth If Tiber saith hée runne ouer the walles if Nylus doth not ouerflowe the féeldes if the heauens stande still if the earth mooue if pestilence and famine come vpon men they crye out by and by away with the Christians to the Lions with them Yea those also which were learned and brought vp in liberal sciences to the intent they might make the ignorant more cruel towards the Christians dissembled their knowledge affirmed to the people that the distructions miseries whereby it was expedient that by spaces appointed both of times places mankind shoulde be tormented happened by meanes of the christian name and bycause the same was sprede abrode with so wonderful fame and renowme to the defaceing of their Gods. Wherevpon that wicked Porphirius coniectured that the worshipping of Christ was cause of the plague that so long reigned in his time and for that Aesculapius and the rest of their Goddes which should haue succoured them were neglected Wherefore it is no maruell if the very same thing happen to the heauenlye doctrine in these dayes since now it reuiueth againe which chaunced in the olde time euen when the same first sprong and increaste Besides this also the multitude of heresies that by cruell spirites are raysed vp here and there ought nothing at all to seduce vs from the right fayth nor so much preuaile as they should make vs refuse to heare the voyce of Christ spred abroade in euery place by the true preachers of the Gospell and to suffer our selues willingly to be blinded with errors For it is no maruell as after the appearing of the Sunne so many stinging flies and venimed wormes ensue the same if at the preaching of the Gospell a number of monstruous follyes and damnable errors accompanie the same When as among the good séede that the sonne of man shall sowe the enuious man which is the Deuill will mingle cockle And euen in the Apostles tyme these errors appeared no lesse hurtfull than now in our age Iohn the Euangelist by Saint Ieromes opinion at the request of the Bishoppes of Asia last of all wrote his Gospell agaynst Cerinthus of whom came the Cerinthians which sayd that the world was made by Aungels and agaynst other heretykes but especially agaynst the sect of the Hebionites who affirmed that christ was not before Mary Wherevpon he was compelled to set forth his diuine natiuitie He testifieth also of the Nicholaitans who allowed the copulation of women What a traueyle susteyned Saint Paule agaynst those of Corinthe which denyed the resurrection of the
let vs by staying vpon Gods promises cast our minde beyond all griefe and vexation vpon the euerlasting good thinges and by laying the one against the other transferre those heauie troubles which presently molest vs to the rewarde of immortalitie and euerlasting ioyes to come Let vs fully resolue with our selues that there is neyther fortune nor chaunce but that all things be most righteously gouerned by the prouidence of God almightie and that what displeasure and miserie soeuer doth happen in mans life happeneth for the best to them which haue respect to godlynesse and loue God from the bottome of their hart and hauing a feruent zeale towards him doe desire him earnestlye doe choose him for their Protector and defender in all their affaires doe call vpon him onely doe flie to his mercie onely and doe repose their trust on him as their onely and alone succour So we putting our trust in the frée goodnesse mercy and clemencie of almightie God shall be replenished with excellent comfort and being kindled with loue of the true eternall good things shal be brought with a full and perfite course to that most desired quietnesse of minde Where we being filled with the spirite be it in prosperity or aduersitie let vs speake vnto our selues in Psalmes and Hymnes and spirituall songs singing and making melodie in our hartes with thanks giuing alwayes to the Lorde for all thinges in the name of our Lorde Iesus Christ which is one and the same both yesterday and to day for euermore To God the Father also who is king of Kings and Lorde of Lordes who onelye hath immortalitie and dwelleth in the light that no man can attaine who largelye plentifully and aboundantly will participate with his elect people the thing which here onely in the heartes of Saintes is begonne euen the rest of eternall life which we so greatly long for through his beloued sonne in whome he hath made vs deare vnto him To him be dominion vertue power glorie honor and prayse euerlastinglye worlde without end Amen FINIS The Philosophers traÌ„quillity Democritus The iourney of Apollonius The wonderfull thirst that Cleanthes had after wisedome The tranquillitie of ciuill Gouernors The insaciable ambition of Alexander Gainmongers tranquillitie Spoken ironice or in mocking wise Ouid. Esay 5. The tranquillitie of voluptuons men The modestie of the author Voluptuous men haue no part with tranquility of minde The voluptuousnesse of Xerxes Iob. 21. Luke 6. Luke 16. True tranquillitie with getting of ryches hath no societie Horace 2. Tim. 6 Math. 16. Psal. 48. Heb. 13. Iob. 1 Luke 12. Crates threw his substaunce into the sea Psal. 38. Psal. 61. Gredinesse of honour hath no part with true tranquilitie of the minde Lucan in his second booke Seneca Horace Seneca in Thyeste What true tranquillitye of the minde is and the coÌ„mendation thereof Prayse of Philosophie Psalme 18. True tranquillitie is scuered from Philosophie and is transserred to Christ Aristotle A notable saying of Plato TraÌ„quillity trantierred to Christ Ephe. 1. The lettes of true traÌ„quillitie Mens Ioue bent vpon casuall goodes The confidence wee haue in meÌ„ The trust men haue in their own power and riches Euripides MiscoÌ„tent with our owne state and wondering at other mens Wicked and vnlawfull Artes. Deute 18. Desire of excelling others Heape of troubles Our life a continuall warfare The craftie wylinesse of Sathan The grieuous euils of our time The worme of the conscience What a murder Bessus committed Alexander deliuered to be worshipped as God. Sylla and Antiochus dyed wyth the disease of lyce Denying of Christ by othe Psal. 124. They lyuing in maruellous dispaire after they had forsaken the Gospell at length killed themselues Loke Gribalde in english That Christ is the true tranquillitie of the minde Math. 11. Esay 61. Luke 4. Esay 53. 2. Cor. 1. The memorie of the misterie of our redeÌ„ptioÌ„ is chiefly celebrated in the precept of the Eucharist The benefites which ensue the right receyuing destributing of the sacrament of the Eucharist Psal. 110. The apt similitude of Cyrillus Purgatory Cyprian in his treatise against De metrianus S. Ambrose Comfort taken by the worde of God. Luke 11. Psal. 119. Psal. 1. Deut. 28 Leuit. 26. 2. Tim. 3. Rom. 15. Chrisosteme in the thirde sermon of Lazarus 2. Tim. 2. Gregorie in an Epistle to bishop Lean. Augustine in the third Epistle to Voluscanus Saint Hieroms opinion Drigin in a certayne Homely How the conscience may be quieted in time of contention about Religion Iohn 5. Actes 17. Chrysostomes prophecie of this oure age vpon the. 24. of of Mathew Antichrist in the church Rom. 1. Psal. 6. No refuge but to the scriptures Myracles chieflye wrought among false Christians S. Hierom vpon Nahum Mark 14. That the people themselues in the ende of the worlde shall seeke for the scriptures Luke 16. The word of greater aucthoritie than the Church The Church hir office Galat. 1. August in an Epistle to Hierom. Only the canonicall Authors can not erre Exercise of the spirite of fayth in the word of god 1. Tim. 4. The differeÌ„ce betwene spirites Often and feruent prayer Indeuor to helpe others Earnest indeuor of amendement Reuerence and humilitie towards Goddes worde An excellent comparison betweene the virginitie and humilitie How nedefull is charitie to the scripture A pretie similitude of Gregorie Nazianzen in the first booke of diuinitie 2. Timo. 2. Euils imputed to Gods worde must not discourage vs from louing and defending the same Iere. 44. 3. King. 18. Amos. 4. 1. Cor. 4. A pretye quip of Tertuliau August in his seconde booke de ciuitate dei The multitude of heresies reigning abrode must not disswade vs from reading of scriptures Apoc. 2. 1. Cor. 1â— Dissolute life and other euils not to be imputed to the worde of God. The supersticious sort more feruent in their Religion than the true worshippers in theirs Euiles imputed to man himselfe to Sathan and to the worlde The true Preachers without blame Act. 10. Augustine in a certaine Homily Our departing from Goddes worde The laste yeare of K. Edwarde Why Gods worde was taken from vs. The prophecie of Latimer and others In steede of Gods worde Idolatrie Goddes thretnings The Church of God and christian religion augmentes with persecution August to Volusianê° A noble sentence Who be excluded from a quiet minde To whome Christ is become the true tranquillitie of the minde 1. Thessa. 4. Hebrues 12. Of concupiscence How the conscience that is troubled with inwarde concupiscence may be quieted Howe to suppresse concupiscence Idienesse the feeder of lustes Mariage the shoeteanker of concupiscence 1 Cor. 7. Last of Hebrues Corrupt life of Church-men Ephe. 4. Gene. 6. Gone 19. Leuit. 8. Num. 25. Iud. 30. Sensuall lustes the cause of translating kingdomes Promise in baptisme A prettie saying 1. Pet. 2. Rom. 12. 1. Tymotb 1. The meanes of true quietnesse Of eternell life hauing beginning in this life August of the feele of eternal life Why the holy elect do so vehemently desire to leaue this earthly habitation Rom. 7. Philip. 1. Rom. 8. 2. Collos 5. The felicitye of the Saintes in life to come Psal. 35. Apoc. 7. The rewarde of the iust Psal. 83. True tranquillitie of the mind resteth in the sure confideÌ„ce in christ in the testimonie of a good conscience and in the liuely hope of eternall life Iustifying by fayth S. Barnard Of true traÌ„quillitie of minde in time of afflictions 2. Colos 4. Deut. 29. Psal. 119. Why God doth suffer his elect to be tormented by the wicked Rom. 7. The elect not free from sin but rather prone to euil Psal. 77. The chiefe causes why God sende affliction to the iust The first cause Why God sheweth himself angry with his elect The second cause The thirde cause Publike calamuies the voyce of the lawe The fourth cause The difference of induring trouble betwene good men and euill Iere. 10. Augustine in his booke de peccatoruÌ„ meritis The fife cause The sixâ—… cause Tranquillity two wayes to the godly The seuenth cause Gene. 22. Iob. 1. Deut. 13. The eight cause Why the godly are brought to extreeme perill Psal. 21. Psal. 21. The ninth cause That there is no fortune but all thing be rightly gouerned by the omnipotent power of God. 1. Kin. 2. Math. 10. Esay 46. Esay 31. Euilles turnde to our benefit Cyprian Tranquilitie in all sicknesse and diseases No murmuring in aduersitie Mycheas the last chapter Danyel 9. Hebr. 72. Rom. 8. We see by examples whom God loueth he also chastiseth Heb. 12. â— Tim. 2. 1. Pet. 2. Dan. 6.14 Psal. 26. Psal. 32. Psal. 32. Exod. 4. Psal. 61. The Saints of most quiet minde in aduersitie Actes 16 2. Cor. 11. Wisd 5. Esay 8. The stedfast ioy of Martyrs at their death 2. Macha 7. The effecient cause of the Saints traÌ„quillitie in affliction Death an aduauntage to the elect Hatred of the worlde the rewarde of vertue Banished for the gospell of christ Math. 10. Psal. 146. How God prouideth for the yong Rauens Esay 30. Foure causes whye god suffers the wicked so long to florishe Rom. 2. Luke 16. Mat. 6. Psal. 16. A repetition of that whiche went before In the time of Qucene Mary
of controuersie concerning our fayth and haue intreated of euerie thing in order as matters necessarie for our purpose did fall out There resteth that by all wayes and meanes we can we searche more dilygentlye and when the place serueth better for the purpose to trye out vppon whome Christ is woont to bestowe that excellent peace which he promosed at his departing hence to giue to his Apostles and wyth them to leaue it Shall all persons enioye this peace shall euery one possesse thys so high a benefite I woulde all Christians woulde so wholye dedicate themselues to Christ and so dyligently obserue the rule prescrybed to them by him their onely maister that they might aspire to that most plesaunt ioye of a quyet minde But the way to this so firme a peace is cut off from an infinite multytude through their owne default who starting from the purenesse and integritie of lyfe are defiled in their sinnes and serue their owne lustes Farre from thys are they kept which laying aside the feare of God set great store by themselues which walke in this world according to the tyme according to the spirite that workes in peruerse children and according to their owne concupiscence and which studie not wyth all indeuour and resistaunce to purge the olde leauen but doe whatsoeuer pleaseth the fleshe and their owne fansies To be short all such as are excluded there from as wittingly and wyllingly repugnaunt to the Table of the ten commaundements with all pronenesse of minde rushe hedlong into all mischiefe naughtinesse A great way also are they seuered from thys peace to recken euery sinne more perticularly which be whoremongers adoulterers delicate persons théeues couetous folke drunkardes raylers extorcyoners vniust and wicked men mankyllers lyers periurers enuyers whisperers backbyters spightfull highe minded and glorious men and al vncleane persons which obstinatelye contynue in their sinnes and boldly followe whatsoeuer is enimy vnto the wholsome doctrine of the Euangelist and vnto the glory of the blessed god For those men cannot but tremble in their mindes and quake with inwarde dreade when they vnderstande the wrath and vengeaunce of God towardes them when they perceyue before hande that they shall haue him to be a Iudge and reuenger of their naughtinesse And all those which be prophaners of his temple and runne hedlong into vice the Lorde will destroy and iudge except they repent For he will punishe them with a seconde death casting them into the lake burning with fyre and brimstone and condemning them to euerlasting paine For they obtayned not the spirite of promise eyther by reason of their vnbeliefe pride and wantonnesse eyther for that they were apparelled with no workes of righteousnesse nor practised the worde of God as they ought to haue done but lyued after their owne wayes or rather after the maner of Dogs in gyuing themselues to vncleanesse ryot and other vices And bicause they walked on still after the maner of men in their owne concupiscenses not agréeable to reason therefore hath the Lorde whyle they yet liue called them deade the Apostle named them fleshely and beastlye the Prophete termed them cattell and brute beasts common experience counted them no better than cattell voyde of reason and finally the lawe it selfe hath iudged them vncleane persons Therefore they only are taught by Christ and finde rest vnto their soules which detest sinne and turne to their God by fayth especiallye with the desire of their heart which crucifie the flesh with hir lustes and kill the déedes of the same by the spirite and being deade to sinne liue to righteousnesse and innocencie The which being buried togither with Christ liue againe with him and studie to walke in newenesse of life They which after a sort worke violence to theyr owne nature to take away dominion of sinne in them and they also which reposing their trust in God endeuour to liue in the fleshe as if they were not in the fleshe that the old man being shaken of they may dayly put on the new and the Image that in Adam was lost they may recouer again by renuing the same more more in there mynde euery day They only ascend to that blessed kingdome wherein is ioy and peace in the holy ghost which perceiue the loue of God towardes them and imbrace the same from the bottome of their heart with thankesgiuing helping their poore brethren as farre as their habilitie wil stretch both with their trauell councell and substance They also which spare no labour to serue in their vocation but hauing taken a function in hande do passe through the same to the glorie of god They which couet not riches which compasse not honors nor hunt after pleasures but with a stayde mynde dispise all humaine and earthly things and fixe the same vpon the high and celestiall treasure And they moreouer which in wishing for the Lordes comming doe rather lyke the same should come than dread and abhorre it Such persons as thus renounce all impietie and bestowe the course of this lyfe in godlinesse righteousnesse holinesse and sobrietie of verye right are called men both pure spirituall and liuing to God bicause they haue the spirit of the father which maketh man pure exalteth him to the life of god Whose quietnesse what is it the can impaire when they perceiue féele the louing kindnesse of God so great towards them as he doth not onely of his fatherly affection appoynt them among the number of hys children giues them plentie of his spirite and as the Apostle sayth richely endueth them styrres vp new desires in their harts and such as are correspondent to the will of God inflames vs to loue God and to haue charitie towards our neighbour driues vs to prayse God continually to confesse our sinnes to aduaunce the Gospell to call for helpe to render thankes to haue true and stedfast confidence in God mooues vs moreouer to all dueties of godlinesse to pacience in aduersitie to sobrietie in aboundaunce to dexteritie towardes our neighbor to diligence in our calling to meeknesse in behauiour to the indeuour of peace and concorde to vertues méete for a Christian to liue friendly to the life of man and profitably to the Church of Christ to the reposing of our sure and stedfast saluation in Christ But he also beholdeth vs with hys fatherly countenaunce kéepeth vs carefully as it were the apple of his eie and brings vs to that glorious kingdome where wée being ridde from the burthen of necessitie and turmoyles of this lyfe all the blessed shall inioy the continuall beholding of their god Vnto which blessednesse let no man thinke he shall attaine which vnder the cloke of fayned holinesse and colourable chastitie of life shal for a time bleare mens eyes and hyde his secret filthinesse wyth craftie and hypocriticall dissimulations vnlesse he shall inwardly also before God appeare such a one as he outwardly professeth and shall in déede liue continently temperately soberly