The fulnesse of fayth containeth in it three especiall things page 417. That which is meate to the flesh that is fayth to the soule 418 A conclusion of thys first part according to Saint Ierome 420 The second part of thys Chapter concerning lyfe and manners 422 Two causes of heresie according to the opinion of the holy Fathers of Christes primatiue Church page 422 The dooings of Precismatiques 423 The obseruation of S. Cyprian concerning the originall causes of heretiques 424. Many causes of euill lyfe â—odem The effect of Christes most excellent Sermon on the Mountaine page 425 A similitude touching fayth and workes 428 The summe of fayth and workes 429 What we promise in our Baptisme 435 The sixt Chapter Of the only impediment which is wont to let sinners froÌ„ resolution which is the mistrust diffidence in Gods mercy through the multitude and grieuousnes of theyr offences Despayre an ordinary temptation to the greatest greatest sinners page 439 The shypwrack of soules ouerloden with sin 440 The woful mysery of desperation 441 The thing wherein GOD most delighteth is mercy page 442 A meruailous example of Gods clemencie 444 An other example of Gods wonderfull mercie page 445 Iudgement and iustice to be vsed in true repentance page 446 The deuision of thys Chapter into foure especiall parts eodem The first part touching the loue that God beareth towards man 447 The first cause why God loueth vs for that he is our Creator and we are his own works 448 Euery man is giuen by nature to loue his own page 449 The confidence of Iob in that GOD made hym page 450 The assured hope Dauid had in that he was Gods workmanshyp page 451 The second reason of assurance of Gods loue for that he is our Father 452 What a Father GOD is 453 Christes most comfortable embassage 454 How greatly the respect of a Father mooueth GOD. page 455. The Fathers lyberall hart to the prodigalâ— sonne page 456 What the name of Father dooth import 457 The third argument of Gods loue the giuing of hys sonne for vs. page 458 The conclusion of thys poynt made by Saint Paule page 460 The second part how God expresseth hys loue towards sinners 461 Two rare poynts of clemencie in God 462 God that is offended seeketh attonement with vs. page 463 Gods wooing of Ierusalem page 464 A consideration vpon the former treatie of God with Ierusalem 466 Gods tender loue to Ierusalem when hee was to destroy it 467 A pittifull complaint vsed by God for the wilfulnesse of hys people 468 The wonderful proceeding of God with Ierusalem page 469 The obstinacie of the Iewish Nation 470 Epithetons gyuen by GOD to the people of Israell page 47 A wonderful poynt included in Gods promise to a sinner page â—ad What ioy there is made at a sinners conuersion page 472 The thyrd part what assuraunce God gyueth to them that repent 473 The promises of GOD to sinners that repent 474 Foure vniuersalities in Gods promises to sinners page 476. Three speciall poynts of great comforâ— 476 How God hath performed his promises to sinners that haue repented 477 Neuer sinner repented that was not pardoned page 478 The reiection of Caine and Esau 479. The infinite sinnes of the Iewish people and theyr infinite pardons receiued at Gods handes 479 The examples of Manasses and the Niniuites 480.481 A speech of God to be heedefully considered 483 Examples of mercies in the newe Testament 484. The wonderful clemency of Iesus our Sauiour page 485 Great and many causes of assured hope iâ— Christ 487 The fourth part being the application of all that hath beene sayd before 488 Saint Paules exhortation to confidence 489 An excellent discourse and exhortation of S. Chrisostome 490 The speech of the deuill to a soule loden with sinne 492 Saint Chrisostomes counsaile against the deuils temptations 492â— No tyme too late to repent 493. An exhortation and admoniâ—ion of Saint Augustine 494 A similitude of the body to expresse the misery of the soule by multiplying sinne 496 Godly mens words ought to moue vs greatly page 497 A notable discourse of S. Augustine touching our conuersion 498 Hell was not made for man but for the deuill 499 In thys lyâ—e repentance is auailable but not after page 500 FINIS The charitable proceeding of God by his Propheâ—s The danger of Inconsideration Esa. 5. The sensual life of the Ievvish gentrie Esa. 47. The daughter of Babilon forgetteth her end 4. Reg. 15. 17. The complaint of Ieremie for inconsideration Esay 5. The mistery of Inconsideration Iob. 4. Iob. 4. A collection to bee noted Lack of coÌ„sideration cause of eternall destruction Psalm 91. A point that fooles will not consider Dan. 10. A most terrible vision of Daniel wherein he saw Christ. Dan. 12. A secrete Dan. 12. VVilfull ignorance The cause of so much sin at this day Iob 15. Luke 19. Luke 19. Voluntarie inconsideration Iob. 21. Iob. 23. Prou. 28. Prou. 28. Deut. 6. and 11. Iosua 1. Psal. 118. Eccle 6. and 22. Ecclâ— 17. The first cause why men flee consideration Acts 24. Iosep. lib. 20. antiq cap. 5. The second cause why men flee coÌ„sideration Ierem. 7. Ierem. 8. The third cause of inconsideration Wisdom 15. Eccle 8. A comparison Iere. 30.23 In the end euill meâ— shall vnderstand whither they will or no. The example of the Babylonians Esay 21. VVe must stand vppon our watch Consideration the only doore to our watch Bern. lib. 1. de conâ—i The many commodities of consideration Effects of consideration How al vertues are stirred vp and quickned by considâ—ration Psal. 38. Psalm 76. The exercise of holy men touching consideration Gen. 24. The first three Patriarches Moses and Iosua Deut 6. and 11. Iosua 1. K. Dauid Psal. 38.62 118. Psal. 76. King Salomon Eccle. 6. King Ezechias Esay 58. Esay 26. The consideratioÌ„ that Iob vsed the fruites thereof Iob. 23. Tvvo effects of consideration Esay 32. Michae 6. A consideration vpon the doings of Iob. Iob. 9. August in lib. confes Knowledge and beliefe in grosse A similitude The importance of coÌ„sideration 1 Tim. 4. The conclusion of the Chapter The misery of the world Iere. 30. and 2â— Ephe. 5. Iere. 7. The effect of all the Chapter following Iohn 17. The way to know God in this lyfe Psalm 45. Luke 10. A common customes in Sciences to suppose principles An example in Chiualry In handy crafts In liberall Sciences Grounds to be graunted in Sciences In Logick In Morrall phylosophie In Naturall philosophie In the Mathematicks The Metaphisick In Diuinitie Heb. 11. Two principles in Diuinitie Psalm 4. The cause of thys Chapter If there be a God he is a iust rewarder * See Lactantius at large in his booke of the workmanship of the world The workes of y e world doe declare the workman Wisd. 3. Rom. 1. A similitude The heauens teach GOD. Iâ—b 28. The earth teacheth GOD. Iob 38. The Sea sheweth GOD. Arist. lib. de
mirabilib Iob. 38. The thinges in man declare God Iamblicus de Mist. cap. 1. Acts. 17. Olde Atheists Laâ—rtius lib. 2. et 4. de vit Phylos Psalm 13. and 52. Rom. 1. Phil. 3. Lactant. lib. 3. institut Phylosophers Foure principall Sciences The Mathematick proueth not GOD. The first argument in Naturall phylosophy Arist. lib. 7. et 8. phy Primum mobile Plato lib. 10. de legib Arist. lib. 8 pysic cap. 5. An argument taken from the Clocke Arist. lib. de mundo A similitude The second argument of Naturall phylosophy Phylo lib. de opific. mund The third argument of Naturall philosophy * Vide Plutarch de placetis phylos Arist. lib. 8. phys et lib. de Gen. et corrup Arist. lib. de mund Et vide Ploti lib. de mundo The first argument in Metaphisicke A Maxime in Metaphisicke Arist. lib. 8. metapis capit 2. Howe all creatures are by participation of GOD. The second argument in Metaphisicke Multitude Plato in Parmen Primum mobile MICROCOSMOS The infinite things that proceede from the soule The third argument in Metaphisick Subordination A similitude The fourth argument in Metasick Prouidence * Lucrecius made diuers bookes against the workmanship of the world Galen lib. 5. de vsu part Lib. 3. de vsu. par A wonderfull speech of a Heathen Plotin lib. de proui The fift argument in Metaphisicke Immortalitie of the soule Plato lib. 10 de Republ. VVhen the desire of our soule shall be satisfied Themist in lib. de anima Plut. de placit phylos The meaning of olde Phylosophers touching Anima mundi Eccle. 12. The first argument of Morral phylosophy * Tertullian handleth thys poynt excellently in Apolog. Seneca lib. 1. de ira Suet. in Caligu The saying of Zeno touching the death of Atheists The reason why there can be but one God Lact. lib. 2. diui instit cap. 2. Deus et noâ— Dij Plato Epist. 13. ad Dyonisi Cyrillus lib. 2. cont Iuli. Plotin Ennea 1. lib. 8.1 2. et Eu. 6. lib. 4. capit 12.3.4 Porhy lib. 2. de abst et lib. de occa cap. 21. Procl in theolo Platon et lib. de anima et Daem 1.31.42.53 Socrates Apuleius Alegus et Laerti in vita Socratis Aristotle the Peripateticks Iustin. in Apolo Arist. lib. de mundo Theo. in metaph Alex. Aphrod lib. de prouiden Zeno the Stoickes Plut. de oracul defect de â—ranc de quest Plat. Seneca de vita beat de prouid in Epist. Epict. apud Arianum The Academickes * So in this tyme of varietie of Sects Arnob. cont gentes All old Philosophers acknowledged one GOD. * Vide apud Plutarch de placitis phylos Trismeg in Paemand et in Asclep The recollection of the first argument in Morral philosophy Trismeg in Paeman cap. 2 3 4 5 6 c. In Asclep 1.2.6 c. Cicero hys opinion of the multitude of Panyme gods how they were made The second argument of Morral philosophy Euery thing in thys world hath a naturall desire to his end The felicity of beastes Cic. lib. de sibonorum malorum The conteÌ„tion of Phylosophers about the felicity of man Aug. lib. 19. de ciuit cap. 1 The senteÌ„ce of Plato in Phaedon How nothing in this life can be our felicity How farre Morral phylosophy reacheth in determining mans felicitie Plato in Phaedon Plotin Enu 1. lib. 4. cap. 1 The third argument in Morral phylosophy touching reward punishment * See of this matter Socrates in Apolog Plato in Cratil et in Gorgia et in Phaed. et in lib. 10. de legibus Plutarch de Sera numinis vindicta others The people of Israell Gods partage Diuers thingâ— wher by the Iewes shew God Comfortable to heare the certainty of Scriptures declared Antiquitie * Iosephus lib. 10. con Appion handleth this at large * Eusebius assigneth them 570. in Chron. Euphemerus Missen in Genealo Deorum Ciâ—â— de natura Deorum Euseb. lib. 9. de praep Euang. cap. 2.3.4 Their manner of wryting conseruing How Scriptures were authorised The care of conseruation The estimation that the Iewes had of theyr Scriptures The sinceritie of the VVriters The liues deaths of the Prophets * See Epiphan de vitis Propheta A peculier consideration of Moses first writer in the Bible Euseb. lib. 9 et 10. de pre Euan. Ioseph lib. 1. de content Appio et li. 2. anti Exo. 3.4.8 The miraculous works of Moses Exo. 14. Exo. 16. Numb 11. Iosua 5. Psalm 77. Numb 16. Ioseph lib. 4. antiq cap. 2. 3. Numb 16. Deut. 11. Psalm 125. The plaine and sincere proceeding of Moses Num. 20. and 17. Deut. 31. Exod. 32. Gen. 49. Numb 12. Deut. 14. Numb 27. Deut. 3. Consent Foure considerations externall Considerations internall Their argument and ende Philosophers Historiographers Heathen Law-makers Deut. 6. Prophets Sooth-sayers Versifyers Poets Psalm 17. The vehement loue of Dauid Psalm 72. Prophane writers treat onelie of men Their style * See S. Augustine of this at large Lib. 12. de ciuit Dei Simplicitie Profunditie Gene. 1. The grauity and maiesty of speech in the Scriptures Deâ— 4.16 and 22. The force of the scriptures in mouing of affections Flauius Iosephus de antiq Iud. See S. Ierom lib. de scrip Eccle. Gene. 12. Iudg. 11. Two Miracles reported by Aristaeus Aristaeus libello de traÌ„slat Bibli apud Euseb. lib. 8. de praep Eâ—ang cap. 1 Theopompus Theodectes The Contents High doctrines The prophecies in Scriptures do declare theyr Authour Esay 42.23 Howe the Deuils and other creatures may fore-tell things to come The opinion of a Heathen touching the Prophecies of his gods Porphiry lib. de resp et Oraculorum Oenomaus de falsitate oracul et de artificibus maleficijs Deceitfull Oracles Euseb. Lib. 5. de praep Euan cap. 10 The circuÌ„stances of prophecies set down in the Scriptures Gene. 12.13.15.17.18 c. Gene. 15. Exod. 12. Gala. 3. * Porph. lib. 4. contra Christia Appion lib. 4 cont Iudâ— Gene. 49. Iosep. de antiqu lib. 14. Vnlikeli-hoods of this prophecie Exod. 2. Iosua 15. 1. Regu 1. and 8. 2. Reg. 9. * Dauid 1. Reg. 16. 3. Reg. 12â— 2. Chro. 11. The wonderful prouidence of God towards the house of Iuda Euseb. in Chron. Gâ—ne 48. Iosua 16. and 17. Eccle. 47. Esay 7.28 Ierem. 31. Ezech. 37. Hâ—sea 5. Gene. 49. Iosua 14. Exod. 12. Gala. 3. Acts 13. Numbâ— 34 35 36. Iosua 15.16.17 Deu 31 32 Deut 32 verse 21. Iosua 6. 3 Regu 16 3. Reg. 1â— 3. Reg. 13. Disobedience punished greeuously in Gods deerest 4. Reg. 23. Chap 23 Hieron in prol Galeatâ— 4 Reg 20 verse 17 Esay 5. 4. Reg. 20. Esay 13 Esay 24. Esay 25. * Thys he sayth for that Cyrus was an Infidel Esay 13 Esâ—y 8 verse 2. Ierem 26 verse 20 Zach 1 verse 1 Circumstances of certaine truth Ierem 37. Iere 38 Iere 39 4 Reg 24 25 Ierem 25 The yeeres fore-told of the captiuitie of Babilon Iere 24 and 29 1. Esdr. 1 2. 2 Esdr. 2.
THE Second part of the Booke of Christian exercise appertayning to Resolution OR A Christian directory guiding all men vnto their saluation VVritten by the former Author R. P. Psalme 27. ver 4. One thing haue I requested of the Lorde and that I vvill demaund still vvhich is to dvvell in his house all the dayes of my life to the ende I may knovve and doe his vvill AT LONDON Printed by Iohn Charlwood for Simon Waterson in S. Paules Church-yarde at Cheape-gate 1592. To the right Honourarable Sir Thomas Heneage Knight Chauncellour of the Dutchie of Lancaster vize Chamberlaine to her excellent Maiestie Treasurer of her royall Chamber and one of her Highnesse most honorable priuie Counsaile All happinesse in this life and in the life to come hartily wished BOth duety for honourable fauours receyued and intire affection the spurre that pricketh forward the verie harshest conceite hath imboldened mee to present this treatise to your honours viewe as a testimonie of good will to shunne the infamous title of ingratitude as also in some measure to expresse my poore yet vnfeyned zeale the boldnesse of the one I presume noble nature wil pardon the slender habilitie of the other I hope the same will accept I know howe far from your honorable thoughts sinister opinions are that might checke the young springing plants whose forwardnes promise greater mattters to ensue I know withall not onely your honorable care to cherish such endeuours but also your prouident and liberall bountie in supporting any towardly hope from falling Ouer faint harted might hee then bee thought that would dismay when doubt is so worthily remooued Then boldly yet as it becoÌ„meth me in duetie I reuerently deliuer your honour this simple gift referring the iudgement both of it and me to your wonted noble consideration And as your yeeres so pray I all blessings of heauen may encrease vppon you to the comfort of such as haue good cause to loue you TO THE CHRISTIAN READER Health CVrteous Reader not many yeres since a book vvas published Of Christian Exercise appertaining to Resolution vvritten by a Iesuit beyond the seas yet an Englishman named M. Robert Parsons vvhich Booke M. Edmund â—unney hauing diligently perused committed to the publique vievv of all indifferent iudgements as glad that so good matter proceeded from such infected people and that good might arise thereby to the benefit of others Since the manifestation of that Booke the first Author thereof named M. Robert Parsons hath enlarged the same Booke vvith a second part and nevv Additions vvherein hee hath concluded and finished his vvhole intent of the Resolution and that vpon speciall causes as himselfe sets dovvn in Preface in this maner Beeing admonished by the writings of diuers that since the publishing of my first Booke it hath been misliked in two principall points First that I speake so much of good works so little of faith SecoÌ„dly that I talked so largely of Gods iustice and so briefly of his mercie Beside conceiuing by the information of manie that diuers persons hauing a desire in themselues to reade the â—ormer booke but yet being weake fearful to be touched so neere in conscience as they imagined that Book did durst neuer intermedle therwith being informed there was nothing in the same wherewith to entertaine themselues but only such vehement matter of perswasion as would greatly trouble and afflict them For remedy of which inconueniencie I haue framed this second part of that work therein inserted diuers chapters and discourses of matters more plausible of themselues more indifferent wherewith the Reader may solace his minde at such times as he findeth the same not willing to feele the spur of more earnest motion to perfection Hereupon grevv the occasion of his framing his second book vvhich being perused by sundrie lerned men vvho haue thought it as vvorthy to bee seene as the first â—s novv gentle Reader presented to thy vievv read it indifferently and iudge thereof as thou findest occasion OF THE MANIFOLD PERILS THAT ENSVE to the VVorld by Inconsideration And how necessarie it is for eueriâ— man to enter into cogitation of his owne estate CHAP. I. THE Prophets and Saints of GOD vvho from time to time haue beene sent by his mercifull prouidence to aduertise vvarne sinners of their perilous estate condition for sin haue not onely foretold them of their vvickednes imminent dangers for the same but also haue reuealed the causes thereof vvhereby they might the easier prouide remedie for the inconueniences to come Such is the charitable proceeding of our most merciful Lord vvith the children of men And among other causes none is more generall or oftner alledged than the lack of consideration by vvhich as by a coÌ„mon snare and deceipt of our aduersarie most men fall into sin and are holden also perpetually in the same to their finall destruction and eternall perdition So Esay the Prophet speking of the carelesse Nobilitie and Gentrie of Iurie that gaue themselues to banquetting and disporte vvithout consideration of their duties tovvards God repeateth often the threate of woe against them and then putteth dovvne the cause in these vvords The Lute and Harpe and Timbrel Shalme good wine aboundeth in your banquets but the workes of God you respect not nor haue you consideration of his dooings And then insueth Therefore hath hell enlarged his soule and opened his mouth without all measure or limitation and the stout and high and glorious of thiâ— people shall descend into it Here are tvvo causes as you see and tvvo effects linked together of these Ievves damnation the one depending of the other For as good cheere and sensualitie brought these men to inconsideration of GODS vvorks proceedings tovvards sinners so inconsideration brought them to the mouth and pits brimme of hell I say that inconsideration of Gods vvorkes tovvards sinners brought them to this perrill for that it follovveth in the very same place And the Lord of hostes shall be exalted in iudgement and our holy God shall be sanctified in iustice as if he had saide that albeit you vvill not consider novv Gods iudgements and iustice amidst the heate pleasure of your feasting yet shall he by exercising the same vppon you heereafter bee knovvne exalted and sanctified thoroughout the vvorld The like discourse maketh God himselfe by the same prophet to the daughter of Babylon and by her to euerie sinfull sensuall soule figured by that name Come dovvne saith he sit in the dust thou daughter of Babylonâ— thou hast said I shalbe a Ladie for euer hast not put vpon thy heart y e things that thou shouldst nor hast thou had remembraunce of thy last ende c. Now therfore harken thou delicate daughter which dwellest so confidently there shal come vpon thee an euill whereof thou shalt not knowe the of-spring and a calamitie shall rush vppon thee from which thou shalt not bee able to
considering but vvhat also hee considered and what effect hee found in himselfe by the same First hee considered as I said the wayes foote-steps commaundements of God and then his dreadfull power to vvit howe no man vvas able to auert or turn away his cogitation but that his soule did vvhat it pleased by this saith he considerans eum timore sollicitor I am made sollicitous or vvatchfull vviâ—â— feare vvhen I consider him In which words he insinuateh two most excellent effects of consideratioÌ„ First the feare of God of which it is vvritten salutis thesaurus timor Domini the feare of God is the treasure of saluation the second y t by this feare hee vvas made sollicitous vvatchfull dilligent in Gods seruice of vvhich the Prophet Michaeas saith thus I wil tell thee O man what is good and what the Lord requireth at thy hands to vvit to doe iudgement loue mercie and to walke sollicitous and watchfull with thy God But thou ô holy and blessed man Iob did this exercise bring foorth in thee so great terror feare of God so carefull watchfulnes for obseruing his coÌ„maundements now I see vvell the cause vvhy thou vvritâ—st of thy self that thou diddest doubt and feare all thy vvorks actiâ—ns vvere they neuer so circumspect But what shal vve say now adaies most happy saint vvho do not doubt so much as our own dissolute carelesse and immoderate actions vvho feele no terror of God at al nor do vse any one â—ote of watchfulnes in obseruing his â—ommaundements tâ—uly this proceedeth of nothing els but of inconsideration it proceedeth of lacke of knowledge both of God and of our selues For doubtlesse if vve knevve either of these two things aright as indeede neither of them can be vvell vnderstoode vvithout the other it could not bee but that many of vs vvould change our vvrong courses O merciful Lord what sinful man in the vvorld would liue as he doth if he knevv either thee or himselfe as he should doe I meane if he considered vvhat thou art vvhat thou hast beene to other that haue lyued and continued in sinne as he dooth Not vvithout great cause cryed to often earnestly to thee that holy Doctor of thy church for obtaining of those tvvo points at thine hands vt cognoscam te vt cognoscam me that I may knovve thee and that I may knovve my selfe saith hee that is that I may consider and feele the true knovvledge heereof for many men doe knovve but vvith little commoditie VVe knovve and beleeue in grosse the misteries of our faith that there is a God vvhich revvardeth good euil that he is terrible in his counselâ— vpon the sons of men that there is a hell for sinners a heauen for good lyuers a most dreadful day of iudgement to come a streight account to be demaunded and the like All this we knowe and beleeue in generall as merchandise wrapped vp together in a bundle But for that wee vnfold not these things nor rest vpon them in particular for that wee let them not downe into our harts nor doe ruminate on them with leysure and attention for that wee chewe them not well in minde by deepe consideration nor doe digest them in heart by the heate of meditation they remaine with vs as a sword in his sâ—aberd doe help vs as little to good life for which they were reuealed as a preseruatiue in our pocket neuer applyed can helpe our health VVee beare the generall knowledge of these mysteries locked vp in our breastes as sealed bagges of treasure that be neuer tolde nor opened and consequently wee haue neither feeling sence nor motion thereby euen as a man may carry fire about him in a flint stone without heate and perfumes in a Pomander without smel except the one be beaten and the other chafed All standeth then good Reader in thys one poynt for direction of our selues in this life for reaping benefit by the misteries of our faith Religion that wee alot our selues time to meditate ponder and consider what these things doe teach vs. For as the sicke man that had most excellent remedies precious potions set before him could expect no profit or ease thereby if he only did looke vpon them or smelled them or tooke them in his mouth alone or should cast them forth of his stomacke agayne before they were setled or had time to worke their operation euen so is it in thys case of ours And therefore with great reason said S. Paul to Timothie after he had taught him a long lesson haec meditare meditate consider ponder vppon these thinges which I haue shewed you as if in other speeches hee had said all that hetherto I haue tolde you or written for your instruction and all that euer you haue heard or learned besides will auayle you nothing for youâ— saluation except you meditate and ponder vpon the same and doe sucke out the iuyce thereof by often consideration VVherfore to conclude this chapter my deere and vvelbeloued brother for that consideration is so precious and profitable so needeful and necessary a thing as hath been declared I thought it conuenient in thys first front entrance of my booke to place the mention and dilligent recommendation thereof as a thing most requisit for all that ensueth For without consideration neither thys that I haue saide already nor any thing els that shall or may bee sayde hereafter can yeeld thee profit as by lamentable experience we see dayly in the world where many millions of men passe ouer theyr whole age without taking profite of so many good Books so many preachings so many vertuous examples so many terrible châ—stisements of God vpon sinners which euery where they see before theyr face But yet for that they will not or haue not leysure or dare not or haue no grace to enter into consideration therof they passe ouer all as sick men do pylles diuerting as much as they may both their eyes cogitations from all such matters as are vngratefull to them Buâ— as good Ieremie sayth the time vvill come vvhen they shall bee enforced to see and know consider these things when perhaps it wil be too late to reape any comfort or consolatioÌ„ therby Wherfore deere brother that which perforce thou must doe in time to come and that perhaps to thy greater damnation I mean to enter into consideration of thine owne estate doe that nowe willingly to thy comfort consolation for preparing the way to thy saluatioÌ„ Preuent the day redeeme the time according to S. Paules wise counsell run not headlong with the world to perdition stay sometime as holy Ieremie admonisheth thee and say to thy selfe what doe I whether goe I what course hold I what shall be my ende Take some time from thy pleasures and froÌ„ the company of thy pleasant friends to doe thys
all eternitie albeit at last in his old age he confessed y e contrarie in his Booke to King Alexander This then being so that this world had a beginning it must needes follow also that it had an efficient Cause Now theÌ„ is the question who is that efficient Cause that made the world If you say that it made it selfe it is absurde for how could it haue power to make it selfe before it self was and before it had any being at all If you say that something within the world made the world that is that some one part of y e world made the whole this is more absurde for it is as if a man should say that the finger this before it was a finger or part of y e body did make the whole body Wherefore we must confesse by force of this argument that a greater and more excellent thing than is the whole world put together or than any part thereof made the world and was the Cause eâ—ficient of the frame that wee see and this can be nothing els but God that is aboue the world So that heereby we see how many waies the Naturall Phylosopher is fraught with arguments to proue there is a God and that by reason only without all light or assistance of fayth The Mâ—taphisique and his argument BVT the Metaphisique or Supernaturall Phylosopher among the Gentiles as he to whom it appertained most in speciall to handle these high and supernaturall affayres and many more arguments and demonstrations to proue and conuince the being of one God And first of all he saide that it could not stand with any possibility in his Science that Ens finitum a thing finite or closed within bounds or limits as this world and euery creature therin is could be but from some Maker or Creator For saith he the thing that in it selfe is not infinite hath his bounds limits and consequently there must bee some thing that assigned these bounds limits And seeing in this world ther is no creature so great which hath not bounds and limits we must of necessitie imagine some infinite supreame Creator or Maker that limited these creatures euen as we see that the Potter at his pleasure giueth boundes and limits to the pot that he frameth Thys argument the Metaphisicke confirmeth by a ruled principle in his Science That euery thing which is by participation must be reduced referred to some other thing that is not by participation but of it selfe And hee calleth a thing by participation which is not in the fullest or highest degree of perfection in his kind but may haue addition made vnto it As for exmple water or any thing els that is heated by fire is hote by participation and not of it selfe for that it may alwaies be hoter haue addition of heate made vnto it but fire is hote of it selfe and not by participation for that it hath heate in the highest degree and in that kinde can receyue no addition wherefore the heate of all other things which are hote by participation of fire are reduced concerning theyr heate to the heate of fire as to their originâ—ll Now then saith the Metaphisick we see by experience that all the creatures and parts of thys worlde are things by participation onely for that they are infinite in nature and haue limitatioâ—s in all theyr perfections and may receiue additions to the same consequently they must of necessitie be referred to some higher cause thâ—t is infinite in perfection consisteth of it selfe alone without participation from others thys is God who being absolute endlesse and without all limitation of perfection in himselfe deriueth from his own incomprehensible infinitnesse certaine limited natures and perfections to euery creature which perfections in creatures are nothing els but little particles participations of the bottomlesse sea of perfections in the Creator whereunto they are to be referred and reduced as the beame to the Sunne and the brooke to the Fountaine A second argument vseth the Metaphisicke grounded vpon certaine rules of vnitie wherof one principle is That euery multitude or distinction of things proceedeth from some vnitie as from his Fountaine This he sheweth by many examples of things in this world For we see by experience that y e diuers motions or mouing of the lower Spheres or bodies celestial do proceed of the mouing of one highest Sphere are to be referred to the same as to theyr Fountaine Many Riuers are reduced to one well or of-spring innumerable beames to one Sunue all the boughes of a tree to one stock In the body of Man which for his beauty and variety is called the little world the veynes which are without number haue all one beginning in the Lyuer the arters in the heart the sinnowes in the brain And that which is more the infinite actions of life sence and reason in man as generations corruptions nourishments disgestions alteration feeling smelling tasting seeing hearing mouing speaking thinking remembring discoursing and ten hundred thousand particular actions operations and motions besides which are exercised in mans body vnder these or other such names and appellations all these I say being infinite in number most admirable in order distinct in euery theyr office and operation doe receiue notwithstanding theyr beginning from one most simple vnitie and indiuisible substance called the soule which produceth gouerneth and directeth them al to so innumerable different and contrarie functions By this concludeth the Metaphysicke that as among the creatures we finde this most excellent order connexion of things vvhereby one bringeth forth many euery multitude is referred to his vnityâ— so much more in all reason must the whole frame of creatures contayned in the world wherein there are so many millions of multitudes with their vnities be referred to one most simple abstract vnity that gaue beginning to them all and this is God A third argument vseth the Metaphisick deriued from the subordinaâ—ioÌ„ of creatures in this world which â—ubordination is such so wonderâ—ull as we see no creature by nature serueth it selfe but another and altogether doe conspyre in seruing the common We see the heauens doe moue about coÌ„tinually without ceasing this not to serue theÌ„selues but inferiour creatures lesse excellent than theÌ„selues We see y e water moysteneth the ground the ayre cooleth openeth cherisheth the same the Sunne heateth and quickeneth it the Moone Starres poure foorth their influence the windes refresh it and all this not for themselues but for other The earth againe that receyueth these seruices vseth not the same for herselfe or for her owne coÌ„moditie but to bring forth grasse wherewith to feede Cattell they feede not for themselues but to giue nourishment vnto man Now then sayth the Metaphisick if a man that stood a farre off vpon â— Mountain shold see in a field vnder him a great huge and
return to God that gaue it vnto vs. And this may suffice for a taste of that which the Metaphisicke or Supernaturall Phylosopher can say for proofe that there is a God The Morrall Phylosopher THere remayneth yet a third part of humaine wisdome or phylosophie called Morrall whose reasons arguments for proofe of this veritie I haue of purpose referred to the last place for that they bee more plain and easie than the former and more siensible to the capacitie of euery simple and vnlearned Reader For first of all hee obserueth in the very natural inclination of man be his manners otherwise neuer so euill that there is a certain propention and disposition to confesse some GOD or Deitie as by example he prooueth in all Nations were they neuer so fierce or Barbarous yet alwayes confessed they some God by nature though no man did teach or instruct them therin The same is coÌ„firmed by the coÌ„mon vse of all Heathens in lifting vp theyr eyes and hands to heauen in any suddain distresse that commeth vppon them Which importeth that nature herself hath ingrafted this feeling that there is a God Yea further he alledgeth that by experience of all ages it hath been proued that Atheists theÌ„selues that is such men as in their health prosperitie for more liberty of sinfull life would striue against the beeing of any God when they came to die or fal into any great misery they of all other men would shew themselues most fearfull of this God as Seneca declareth and as Suetonius sheweth in the example of Caligulaâ— VVhich is a token that theyr conscience inforced them to beleeue a God-head Nay Zeno the Phylosopher vvas wont to say that it seemed to hym a substantiall proofe of this veritie to heare an Atheist at his dying dayâ— preach God froÌ„ a paire of gallowes or rather such place of misery whâ— he asked God nature forgiuenes than to heare all the Philosophers iâ— the worlde dispute the poynt for that at this instant of death and myserie it is lyke that such good fellowes doe speake in earnest and sobrietie of spirit who before in their wantonnes impugned God â—yther of vanitie ambition sensuallitie or dissimulation Now then when the Morral Phylosopher hath proued by this naturall inclination of man that there is a God which hath imprinted in vs such a feeling of himselfe as no conscience can deny him when it commeth to speak sincerely theÌ„ steppeth he a degree further and proueth that this God which is acknowledged can be but one for that if hee bee a God he must be infinite and if he be infinite he can haue no companion for that two infinite things cannot stand together without impeachment the one of the others infinitie Hee prooueth the same by the cuâ—tome of the most Gentiles who as Lactantius well noted in his tyme wheÌ„ they swore or cursed or praied or wished any thing hartily especiâ—lly in affliction that lighteneth the â—nderstanding theyr fashion was â—o say God and not the Gods And for the learneder sort of them howsoeuer they dissembled and applyed themselues outwardly to the error of the common people yet in earnest they neuer spake of more theÌ„ of one God as Plato signifieth of himselfe to Dionisius King of Sicilie in a certaine Letter wherein he gaue him a signe when hee spake in earnest and when in iest Hinc discis tu sâ—ribam ego serio nec ne cum serio ordior Epistolaâ— ab vno Deo cum secus a pluribus By this signe shall ye knowe whether I write in earnest or not For when I write in earnest I beginne my Letter with one God and when I write not in earnest I doe begin my Letter in the name of many Gods Iulian the Apostata in hys three most scornfull Bookes that he wrotâ— against vs Christians whom contemptuously he called Galilaeans endeuouring by all his meanes to aduance and set foorth the honour oâ— Paganisme alledgeth this Plato for a chiefe pyller and father thereof anâ— dareth preferre him with our Moses and yet you see what he testifieth of himselfe And that this waâ— his perpetuall opinion three of hiâ— most worthy Schollers I mean threâ— of the most learned that euer professed the Platonick sect Plotinus Porphyrius and Proclus all Heathens theÌ„selues doe testifie proue in dyuers parts of theyr workes assuring that both they and their master Plato neuer beleeued indeede but onely one God And as for Socrates that was Platos Master and pronounced by the Oracle of Apollo to bee the wisest man in all Greece the world knoweth that hee was put to death foriesting at the multitude of Gods among the Gentiles Aristotle thâ—t ensued after Plato began y e sect of Peripateticks was â— man so much giuen to the search of Nature as in many things he forgat the Author of Nature or at least â—ise he treated little very doubtâ—ully therof yet in his old age when â—ee came to write the Booke of the world to K. Alexander which Book Iustine the Martyr esteemed greatâ—â— and called it the Epitome of all â—ristotles true philosophy he resolâ—eth the matter more cleerely sayâ—â—g thus of God Hee is the Father of â—â—ds men he is the maker conserâ—â— all things that be in the world And â—ee addeth further in the selfe same place that the multitude of many Gods was inuented to expresse the power of this one God by the multitude of his ministers so that hee maketh all Gods to be seruants besides onely one VVhich sentence of theyr Master Theophrastus and Aphrodiseus two principal Peripatetickes doe confirme at large Zeno the cheefe and â—ather of the Stoicks was wont to say as Aristotle reporteth that either one God or no God Which opinion is auerred euery where by Plutarch and Seneca two most excellent writers great admirers of the Stoick seueritie And before them by Epictetus a man of singuler account in that sect whose words were esteemed Oracles Dicendum ante omnia vnum esse Deumâ— omnia regere omnibus prouidere Beforâ— all things saith he we must affirmâ— that there is one God and that thiâ— God gouerneth all and hath prouidence ouer all As for the Academiks who madâ— the fourth deuision or sect of Phyloâ—sophers it is sufficient which I hauâ— mencioned before that Socrate their founder was caused to dye foâ— his opinion in this matter albeit 〈◊〉 seem that such as insued in that sect whose profession was to dispute and doubt of euery thing came at length by their much iangling and disputing to beleeue and hold nothing Wherof Cicero himselfe may be an example who in his Bookes De natura Deorum followeth so farre the Academicall veine of doubtfull disputing to and fro about the nature of Gods as hee may seeme and so did he to dyuers Christians of the Primatiue Church to be very
to bee a King and the regiment scepter so established in his posteritie that albeit manie of his descendents offended God more greeuously then euer did Saul who was put out before And albeit ten Trybes at once brake from Iuda and neuer returned to obedience againe but conspired with the Gentiles and other enemies on euerie side to extinguish the said Kingdome and regiment of Iuda yet for the fulfilling of this prophecie the gouernment of Iuda held out â—â—ill for more then a thousand and two hundred yeeres together vntill Herods time as I haue alreadie said which is more then any one familie in the world besides can shew for hys nobilitie or continuance in gouernment The Prophecie for the greatnesse of Ephraim aboue Manasses THE same Iacob when he came to blesse his little Nephewes Manasses and Ephraim that were Iosephs Chyldren though himselfe were now dimme of sight could not well discerne them yet dyd he put his right hand vpon the head of the younger and his left hand vpon the elder and that of purpose as it prooued afterwarde For when Ioseph their Father misliked the placing of their Grand-fathers hands and would haue remoued the right hand from Ephraim and haue placed it vpon the heade of Manasses that was the elder Brother Iacob would not suffer him but answered I knâ—w my sonne I know that Manasses is the elder and hee shall be multiplied in many people but yet his younger brother shall bee greater then he Which afterwarde was fulfilled for that Ephraim was alwaies the greater and stronger Tribe and in fine became the head of the Kingdome of Israell or of the ten Trybes whereof there was no suspition or likelihood when Iacob spake this or when Moses recorded it And how then came Iacob to foresee this so many hundred yeeres before as also to foresee foretel the particuler places of his childreâ—s habitations in the land of Promise as Zabulon at the sea side Aser in the fertile pastures other the like that fel out by casting lotts after foure hundred yeeres and more Where-hence had he this I say to fore-tell what lots so long after should appoynt but onely from GOD who gouerned theyr lots The fore-sight of Moises THE like may be asked coÌ„cerning Moises who before his death in the Deserâ— deuided out the Land of Canaan to euery Trybe euen as though he had beene in possession thereof as afterward it fel out by â—â—â—ting of lots as in the booke of Iosua appeareth And coulde any humane wit or science think you fore see what each Tribe should attaine aâ—ter his death by drawing of lots Again the same Moises fore-saw and fore-told in publique hearing of al the people how in times to come long after his death the Iewes shold forsake GOD and for theyr sinnes be cast into many banishments and finally be forsaken and the Gentiles â—â—ceiued in their roome as indeede it came to passe And whence trowe you could he learne thys but from God alone The Prophecie for the perpetuall desolation of Iericho IN the booke of Iosua there is a curse layde vpon the place where Iericho stood vpon what-soeuer person should goe about to rebuild the same to wit That in his eldest sonne hee should lay the foundations and in his youngest Sonne should he build the gates thereof Which is to say that before the â—oundations were layd and the gates builded he shold be punisâ—â—â— with the death of al his chyldren Which thing was fulfilled almost fiue hundred yeeres after in one Hiel who presumed vnder wicked King Achab to rebuild Iericho againe and was terrified from the same by the suddaine death of Abiram and Segul his chyldren as the booke of Kings reporteth according to the words of the Lord which he had spoken in the hand of Iosua the Sonnâ— of Nun. And since that time to this no man eyther Iew or Gentile hath taken vpon him to rayse againe the said Citty albeit the situation be most pleasant as by relation of stories and Geographers appeareth The prophecie for the birth and acts of Iosâ—â—s THE thyrd booke of Kings maketh mention that when Ieroboam had with-drawne ten Trybes from the obedience of Roboam K. of Iuda to the end they might neuer haue occasion to reunite themselues again to Iuda by theyr going to sacrifice in Ierusalem as by the Law they were appointed he builded for theÌ„ a goodly gorgious high Altar in Bethel and there commanded them to doe theyr deuotions And wheÌ„ he was one day there present himselfe and offering hys incense vpon the sayd Altar and al the people looking on there came a man of God saith the scripture stood before the Altar and cried out â—loude and spake these wordes O â—ltar Altar this saith the Lord beâ—â—ld a child shall be borne of the house of Dauid whose name shall be Iosias and he shall sacrifice vpon thee these iâ—â—latrous Priestes that nowe burne â—â—â—ncumcense vppon thee and he shall â—â—â—ne the bones of men vpon thee Thus spake that man of God in the presence and hearing of all the people more theâ— three hundred yeeres before Iosias was borne and it was registred presently according to the manner of that time which I haue noted before with the same were registred also y e miracles which happened about that fact as that the Altar cleft in two vpon the mans words Ieroboam extending out his hand to apprehend him lost presently the vse and feeling therof vntill it was restored again by the sayd holy mans Prayers who notwithstanding for that he disobeied Gods commaundement in hys return and eate with a Prophet of Samaria which was forbidden him he was slaine in his way home-warde by a Lyon and his body was brought back again buried in Bethel nighâ— the saide Altar amongst the Sepulchers of those idolatrous Priestes of that place but yet with a superscription vpon hys Tombe contâ—yning his name and what had happened There passed three hundred yereâ— and Iosias was borne and came to raigne in Iuda one day comming to Bethel to ouerthrow the Altar to destroy the Sepulchers of those Idolatrous Priests that had been buried in y t place when he began to breake theyr Tombes he found by chaunce the Sepulcher of the sayd man of God with the superscription vpon it By which superscription and relation of the Cittizens of Bethel when he perceiued that it was the Tombe of him that had foretold hys byrth his name his doings so many hundred yeeres before he was borne he let the same stand vntouched as the fourth booke of Kings doth declare Nowe consider whether among any Nation in the worlde but onely among the Iewes there were euer any such prophecie so certaine so particuler so long fore-told before the tyme and so exactly fulfilled But yet the holy scriptures
are full of the lyke and time permitteth me onelie to touch some few of the principall The prophecie for the destruction of Ierusalem Babilon ESay the Prophet is wonderfull in fore-telling the misteries acts of the Messias his natiuitie his lyfe and all the particulers that happened in hys passion In so much that S. Ierom sayth he may seeme rather to write a story of deedes past then a Prophecie of euents to come But yet among other things it is to be noted that he lyuing in a peaceable and prosperous time in Iuda when the Iewes were in amitie and great securitie with the Babilonians hee fore-saw fore-told the destruction of Ierusalem by the sayd Babilonians and the grieuous captiuity of the Iewes vnder theÌ„ as also the destruction of Babilon again by Cyrus King of Persia whose expresse name and greatnes he published in wryting almost two hundred yeeres before he was borne saying in y e person of God First to Ezechias king of Iuda that reioyced in the friendshyp he had with Babilon Behold the dayes shall come when all that thou and thy Fathers haue layde vp shall be carried away to Babilon and thy chyldren shalâ— be Eunuches in the King of Babilons Pallace And next to Babilon he sayd The destruction of Babylon which Esay the sonne of Amos saw c. Howle and cry for that the day of the Lord is at hande c. The wonderfull prophecie for Cyrus King of Persia. THirdly vnto Cyrus not yet born who was preordained to destroy the same and to restore the people of Israell from banishment to rebuild the Temple in Ierusalem hee sayth thus I say to Cyrus thou art my shâ—epe-heard and thou shalt fulfill all my will I say to Ierusalem thou shalt be builded againe I say to the Temple thou shalt be founded againe This sayth the Lord to my annointed Cyrus I will goe before thee and will â—umble the glorious people of the earth in thy presence I will breake theyr brasen gates and crush in peces theyr yron barres for my seruant Iacobs sake haue I called thee by Name and haue armed thee whereas thou knowest not mee Can any thing be more cleerely or miraculously spoken in the world then to name a Heathen not yet borne that shold conquer so strong a Monarchie as Babilon was at thys time and should builde againe the Temple of Ierusalem which others of his owne Religion had destroyed before him What cause what reason whâ—t likeli-hoode could be of thys Yet Esay speaketh it so confidently as he sayth that he saw it and he nameth two witnesses thereof that is Vrias and Zacharias that were not borne in many yeâ—es after saying I tooke vnto me two faithfull witnesses Vrias the Priest and Zacharias the Sonne of Barachias Whereof the first was a Prophet in Ieremies time a hundred yeres after Esay and the second liued fourscore yeeres after that againe in the dayes of Dariâ—s as by the beginning of his prophecie appeareth and yet both as you see were dâ—stinctly named by Esay long tyme before And whereas thys Booke of Esay was pronounced openly to the people as other prophecies weâ—e and published into manie thousande hands before the captiuity of Babylon fell out and then carried also with the people and dyspersed in Chaldea other parts of the world there can be no possible suspition of forgery in thys matter for al that the world both saw it and read it many yeres before the thing came to passe yea when there was no likeli-hood of any such possibility to come The Prophecies and dooings of Ieremie in the siedge of Ierusalem THE same captiuitie destruction of Ierusalem by the Babylonians was prophecied by Ieremie a hundred yeeres after Esay a lyttle before the matter came to passe yea while the Babylonians were about the walles of Ierusalem besiedged the same for two yeres together Ieremie was within and tolde euery man that it was but in vaine to defend the Cittie for that GOD had nowe deliuered it And albeit he were accounted a Traytour for so saying especially when by an Armie of Egipt that came to the ayde of Ierusalem from Pharao the siedge of the Babylonians was raised for a certaine time yet Ieremy continued still in his asseueration said to Zedechias the King Thou shalt bee deliuered into the handes of the King of Babylon And to the people Hae dicit Dominus tradendo tradetur haec Ciuitas c. Thys sayth the Lorde thys Citty most certainly shal be deliuered into the hands of the Babylonians And so he continued notwithstanding he were put in prison and whipt and threatned daily to be hanged vntill indeed the Citty was taken and Zedechias eyes puld out hys chyldren slaine before his face al other things performed which Ieremie had prophecied fore-told them before And which was yet more meruailous Ieremy did not onely fore-tell the particulers of thys captiuitie but also the determinate time how long it should endure saying And all this Land of Iurie shall be into wildernes and astoniednesse and all this people shall serue the King of Babylon for three-score and tenne yeeres when three-score and tenne yeeres shall be complete I will visite vppon the King of Babilon vpon that Nation saith the Lord and I will lay the same into eterâ—all desolation But vppon Iudâ— will I cast my pleasant eyes and will bring them backâ— to this Land again c. In which prophecie is contained first the particuler tyme howe long thys captiuitie should endure Secondly the destruction of Babylon and of that Monarchie by the Persians And thirdly the returning home of the Iewes againe which three things to haue been afterward fulfilled not onely Esdras that liued at that tyme and was an actor in performance of the last but all other Heathen writers besides doe record and testifie And thys prophecie of Ieremie was so famous and certainly belieued amongst all the Iewes in the time of their captiuity as when the day of expiration drew neere Daniell writeth thus of himselfe In the first yeere of Darius I Daniell vnderstood in the scriptures the nuÌ„ber of the seauentie yeeres whereof God spake to Ieremie that they should be fulfilled touching the desolation of Ierusalem I turned my face to my Lord God and besought him in fasting sackcloth c. Neyther onely the Iewes vnderstoode and beleeued thys prophecie but euen Cyrus himselfe that was a Gentile gaue ful credite thervnto and theâ—eby was induced to restore the Iewes as appeareth both by hys own words and Proclamations sette downe by Esdras that executed the same and by hys deedes also in râ—storing home the Iewes rebuilding theyr Temple at his own great chaâ—ges as all Historiographers of the Heathen doe confesse I might heere alledge infinite other examples and make no end if I woulde followe
had not some way beene assured of the truth Thirdly the innocent age of the blessed Virgine who was not past fourteene yeeres olde at that tyme as S. Augustine and other auncient Fathers doe prooue by manifest arguments All these things I say do make it improbable that she would inuent such a matter of herselfe And finally the strange prophecy which she vttered in her Canticle of Magnificat and which we see nowe fulfilled albeit at that tyme very vnlikely to wit That all generations should call her blessed These circumstances he that shal consider them cannot but see that the matter must needes be true And as for the kind and manner of hys natiuity most maniâ—est it is by scripture that the Messias was appointed to be borne of a Virgine for so sayth Esay plainlie Behold a virgine shal concâ—iue and bring foorth a Sonne And Esay appointeth thys to King Achaz for a wonderfull and strange signe from GOD which he could not haue doone in reason if the Hebrue word in y t place might haue signified a young woman onlie as some latter Rabbines will affirme for y t it is no signe or strange thing but very common and ordinary for young women to conceiue and bring forth children Wherfore the Septuâ—gent doe very well translate it in Greeke by the proper name of Virgine and so did also the elder Iewes vnderstand it as Rabbi Simeon well noteth And Rabbi Moses Hadarsan of singuler credite wyth the Iewes vpon these words of the Psalmes Truth shall bud foorth of the earth c. sayth thus heere Rabbi Ioden noteth that it is not sayd Truth shal be ingendered of the earth but Truth shall bud foorth To signifie thereby that the Messias who is meant by the worde Truth shal not be begotten as other men are in carnall copulation Thus farre Rabbi Moses who in another place that is vppon the twenty and fiue Chapter of Genesis alledgeth Rabbi Berachias to be of the same opinion and to prooue it out of the huÌ„dred nine Psalme and fourth verse The same is prooued also in the plain words of the Prophet Ieremie God hath created a newe thing vppon earth a woman shal inuiron or inclose a man That is she shall inclose him in her wombe and bring hym forth after a newe and strange maner without generation of man And finally Rabbi Hacadosch proueth by Cabala out of many places of Scripture not onely that the Mother of the Messias shalbe a Virgine but also that her name shall be Marie All the tenne Sibyls in like manner according as Betulius setteth out theyr Prophecies doe make speciall mention of the Mother of â—he Messias that she should be a most pure and holy Virgine so that thys matter was reuealed very cleerely both to Iewe and Gentile before it came to passe And Clemens Alexandrinus writeth that Simon Magus to the end he might not seeme inferiour to Iesus in thys poynt fayned that he was also borne of a Virgine as Iesus was That Bethleem where Christ was borne was the peculier plaâ—e preordained by God for the byrth of the Messias the Prophet Michaeas foretold plainly when he vttered dyuers ages before Christ was incarâ—ate these wordes And thou Bethleem Ephrata art but a little one in respect of thousands in Iuda and yet shall there come foorth of thee one that shall be the RVLER of Israell and his comming forth is from the beginning and from THE DAIES OF ETERNITIE By which words is plainly expressed that albeit Bethleem were but a lyttle poore Towne as indeede it was in comparison of many other in Iuda yet therein should be borne temporally that Gouernour of Israel whose diuine byrth was before the worldes foundation and from all eternitie And so doe interprete thys place both Ionathan Ben vziell the great Author of the Chaldie Paraphrase who dyed twenty-eyght yeeres before our Sauiour Christ was borne and also Rab. Selomoth and Hacadosch in theyr Commentaries vpon thys place of Michaeas The same thing fore-tolde Dauid of Ephrata or Bethleem for both names doe signifie one thing as appeareth by the former place of Michaeas and others when talking of the Messias beeing desirous to knowe where he should be borne sayth I will not goe into the tabernacle of my house nor into my bed nor will I giue mine eyes sleepe or rest to the temples of my head vntil I finde out the place that is appointed for my Lord the tabernacle or house for the God of Iacob And then the mysterie beeing reuealed vnto him he sayth presently Beholde wee haue heard of it nowe in Ephrata or Bethleem we haue founde it out in the fieldes of woode And to shewe how he reuerenced y e place for that cause he addeth immediatly Wee will adore in the place where his feete haue stoode Whereby he fore-prophecieth not onely the adoration vsed after in that place vnto Iesus by the Magi or three kings of the East but also of all other adoration vsed in the same place in the memorie of Iesus by other deuout Christians vntill thys day for which cause Origen sayth that the place of Bethleem was most famous and renowned in hys dayes For the Angels appearing to the Sheepe-heards in the nyght of the Natiuity there can be no more said but the credite honestie and simplicitie of them that reported it and likely it is they woulde neuer fayne a thing that might haue been refuted by testimony of the sheepheards themselues if it had been false Of the Name of IESVS giuen to hym in hys circumcision it was to be sâ—ene sette down in a booke that how soeuer it were not scripture yet was it extant in the worlde before Christ was borne I mean the second Booke of Esdras which hath these wordes in the person of GOD the Father Behold the time shall come when the signes shall appeare that I haue tolde c. And my son IESVS shal be reuealed with those who are with him And after those yeeres my sonne CHRIST shall die and the earth shall render those that sleepe therein Rabbi Hacadosâ—h also prooueth by arte Cabalist out of many places and textes of Scripture that the Messias name at his comming shall be IESVS And among other hee addeth this reason that as y e name of him who first brought the Iewes out of bondage into the Lande of Promise was Iesus or Iosue which is all one so must his name be Iesus that shall the seconde time delyuer them froÌ„ the bondage wherein they are and restore them to theyr olde and auncient possession of Iurie which is the chiefe benefit they expect by the Messias Finally it is not probable that the Virgine Mary should fayne thys name of herselfe for that among the Iewes there were many other names of more honour and estimation at that time as Abraham Isaack Iacob Moses and Dauid And therefore if
memory the thinges that are past and let vs iudge our selues heere together Tell mee if thou haue any thing wherby thou maist be iustified Thy first Parent was a sinner c. Wherat she being ashamed hauing nothing in the world to aunswer for her selfe almighty God coÌ„forteth her and knitteth vp y e whole matter in thys most kind and amiable sort Feare not for I will poure out my spirite vpon thee and vppon thy seede and my benediction shall be vppon thyne of-spring thy children shal bud vp and florish as willoes planted by the water side Thus sayth the Lorde and king of Israell the Lord of hostes that is thy redeemer I am the first and the last and besides me there is no other God Be mindfull of thys thou house of Iacob I haue dissolued and dissipated thy sinnes as a clowde is dissolued in the ayre be mindful of this and haue an assured confidence Thus far continueth the treaty betweene God and hys Citty of Ierusalem And now tell me deere christian brother whether it be possible for any hart or tongue in the worlde to conceiue or expresse more wayes or significations of most vehement good will burning affection then of Gods part in this treaty hath been declared What louer or enamoured person vpon earth what passionate hart could wooe more earnestly sâ—e more diligently sollicite more artificially complaine more pittifully expostulate more amiably confer more intrinsically remitte offences more readily offer benefites more aboundantly conclude more sweetly and gyue more pregnant testimonie of vnfained loue or more assured certaintie of eternall league amitie then doth almighty God vnto thys Nation that so greeuouslie had offended him who wil not coÌ„fesse now with the Prophet Dauid that sweet and mercifull is the Lord and his miserations spred ouer all the rest of his most wonderfull workes Who will meruaile if the same prophet made a vowe that hys euerlasting song shoulde be of the mercies of thys hys Lord and Maker But yet this thing is made much more apparant by that which hys diuine Maiestie dyd afterwardes to the same people in the dayes of Ieremie the Prophet aboue an hundred yeres after this treatie in the tyme of Esay at what time God beeing resolued to destroy them their Cittie for their obduration in their sins when the howre of execution drewe neere hys bowels of mercie were so touched with coÌ„miseration towaâ—ds them as he called to Ieremie coÌ„maunded hym once againe to goe vp to the Temple gate where all the people did passe in out and there with a loude voice to cry as followeth Heare ye the word of God ô al you of Iuda that doe passe in and out by these gates thus sayth the Lord of hostes the God of Israel yet doe you amende your waies and I wil dwel in this place with you c. And when this exhortation blessed endeuor of almighty God could not moue or profit them any thing at all then hys vnspeakeable goodnes beganne with sharpe threates in thys maner My furie and indignation is gathered together against this Citty vpon the inhabitants and vpon the very beastes Cattel therof as also vpon the fruite and Trees of thys Region The carkases of thys people shall be foode to the byrdes of the ayre and to the beastes of the field theyr enemies shall come and cast foorth of theyr Sepulchers the bones of the Kinges and Princes of Iuda the bones of theyr Priestes Prophets and inhabitants and shal dry them at the sunne cast them out vnto the dunghil After al which long and dreadful commination he altereth his speech presently againe and sayth with a very lamentable pittifull voyce And will not he that is fallen notwithstanding all this rise vp againe Wil not he that is departed from me returne vnto mee againe O why doth my people runne from me so obstinatly By which louing complaint and infinite other meanes of mercy that God vsed to that people when no amendement at all could be procured hys diuine Maiestie was enforced to call Nabuchodonoser K. of Babilon before the wals of Ierusalem to destroy it But â—uen now also consider the bowels of hys vnspeakeable mercy For hoping that by thys terror they might perchance be styrred vp to conuersion hee sent Ieremie the Prophet to them againe with thys embassage Tell the inhabitants of Ierusalem will yee not yet receiue discipline and obey my words Whereat those gracelesse people were so lyttle moued as they tooke Ieremy and cast him into prison for his message and thereby exasperated most grieuously Gods further indignation against them Notwithstanding all which his incomprehensible clemencie woulde not thus abandon them but commanded holy Ieremie to write out all his threates and promises in a booke together and to sende the same vnto them forth of the pryson where hee lay by hys seruaunt Baruch to be read in theyr hearing so he dyd Wherof when Ioacim the king had vnderstanding hee commaunded Baruch to be brought into his presence and there to reade the Booke by the fire side as the scripture noteth And when hee had heard but three or foure pages thereof he cut them out with a penknife threw the whole booke into the fire so consumed it At which obstinate impious dealing albeit Almighty God were exceedingly offended yet commaunded he the same booke to be indited written again in much more ample manner then before thereby if it had beene possible to haue stirred vp and gayned that people vnto hym But when thys by no means in y e world could be brought to passe then permitted his diuine Maiestie the whole Cittie to be destroyed according to hys former threates and that rebellious people to be led away captiue in bondage to Babilon In which place and miserie notwithstanding theyr demerits hys infinite mercie could not forsake them but sent hys Prophet Ezechiell as also Baruch vnto them with extreame complaint of theyr obdurationâ— and yet offering vnto them mercy and pardon euen then if they would repent And what more wonderfull clemencie then thys can possibly bee imagined deere Christian brother May in reason any man euer nowe enter into doubt or dispaire of gods mercy how great and grieuous soeuer the burden of his sins be when he considereth thys proceeding of hys eternal Maiestie with the people of Israell for so many yeeres ages together whom hymselfe calleth notwithstanding Gentem Apostatricem dura facie indomabili corde an apostalicall Nation of a shamelesse countenance and incorrigible dysposition Can GOD deuise any more effectuall and forcible meanes to erect and animate a sinner confidently to return vnto him then are these And yet gentle reader for thy further comfort and encouragement in thys behalfe I wyll adioyne one thing more which doth exceede and passe all reason reach of humaine imagination and
vnto vs and as it were nayles driuen into the depth of our hearts meaning therby that we should be stirred vp and most vehemently moued when we heare such wise men as the holie Ghost there meaneth which in deed are only they y t haue the knowledge and true feare of God make such exhortations vnto vs and gyue vs such wholesome admonishments as these godly Fathers in thys great affaire haue done And how is it then deere brother that we are nothing styrred vp thereby nothing quickned nothing awaked Well I will conclude thys whole Chapter and treatise with another exhortation admonishment of S. Augustine for that besides the graue authoritie of the man which ought to moue vs much I thinke nothing can be spoken more excellently or more agreeing to our peculier purpose Thus then he sayth Almighty God doth neuer despise the repentance of any man if it be offered vnto him sincerely and simply nay he accepteth the same most willingly embraceth the penitent and endeuoureth to reduce hym to hys former state wherein he was before he fell And that which is yet more if a man be not able to fulfil the whole order of his satisfaction yet dooth not God refuse the least repentaunce that is though it be done in neuer so short a space Neyther doth he suffer the reward to perrish of any little coÌ„uersion And thys doth the Prophet Esay seeme to me to signifie when he saith in gods person to the people of Israel I haue contristed thee a little for thy sinnes I haue striken thee turned my face from thee thou hast been sad hast walked in sorrowe and I haue comforted thee againe These examples then of repentance deere bretheren we hauing before our eyes let vs not perseuere in wickednes nor despaire or reconcilliation but rather let vs say with a confident hart we wil turn home to our Father and present our selues vnto our God for truely my bretheren hee will neuer turne away from the man that turneth vnto hym Himselfe hath sayde y t he is a God which draweth neere vnto vs were it not that our sins doe make a seperation betwixt him vs. Let vs take away then the seperation and obstacle so nothing shal let our coniunction with him which he greatly desireth For to thys end did he create vs that he might bestowe vppon vs eternall blisse in the kingdom of heauen He did not make vs for hel but he made his kingdome for vs and hell for the deuill So hee sayth in the Gospell Come ye blessed of my father enioy the kingdome prepared for you from the beginning of the world And to the damned Depart from me ye accursed into euerlasting fire which is prepared for the deuill and his angels If then hell fire was prepared for the deuil and the kingdom of heauen for man from the beginning of the world it remaineth onely that we prouide not to loose our inheritance by persisting in sin So long as we are in thys lyfe howe manie of great soeuer our sinnes may be it is possible to wash them away by true and vnfained repentance but when we shall once depart froÌ„ this world albeit then wee doe repent as no doubt but we shal from the bottom of our harts yet shall it auaile vs nothing And albeit our teeth doe gnash our mouth cry out our eyes gush foorth in teares and our harts lament with innumerable coÌ„plaints and supplications yet shall no man heare vs no man assist vs nor so much as with the typ of hys finger giue vnto vs a drop of water to coole our tongue amidst her torments but we shal receiue that lamentable answer which the rich glutton receiued at the mouth of Abraham There is betweene vs and you a great distance so that none may passe from vs to you nor from you to vs. Hetherto lasteth S. Augustines exhortation And there-withal think I it good to conclude thys Treatise FINIS The end of the second and last Booke tending to Resolution A necessarie Table guiding the Reader to euerie Chapter in thys Booke as also to euery particuler argument handled in each Chapter The first Chapter Of the manifold perils that ensue to the worlde by inconsideration and how necessary it is for eueriâ— man to enter into cogitation of his owne estate The seuerall matters handled in this Chapter THE charitable proceeding of GOD by hys Prophets in fore-telling men of theyr wickednes and reuealing the cause thereof page 1 The daunger of inconsideration declared in two speciall causes eodem The complaint of the Prophet Ieremie for inconsideration page 4 The misterie and sealed secrete of inconsideration page 6 Lack of coÌ„sideration cause of eternal destruction a poynt that fooles will not consider 7 8â— Inconsideration the cause of so much sinne at this day page 10 Wilful malice obstinate corruption in the vanities of thys lyfe and idle negligence three speciall causes of inconsideration 12 13 14. How we must stand vpon our watch that consideration is the only doore to our watch wyth the many coÌ„modities effects thereof 17 18 That all vertues are stirred vp quickned by consideration page 19 Howe holy men exercised themselues in consideration namely the three first Patriarches Moses Iosua King Dauid king Salomon king Ezechias as also what fruite holy Iob gathered by consideration and two principal effects ensuing thereon page 20 21 22 The importance of consideration breefely described page 26 The second Chapter That there is a God which rewardeth good euil against al the Atheists of old and of our time With the proofes alledged for the same both by Iewe and Gentile The matters handled in this Chapter are deuided into foure Sections The first Section IF there be a God he is a iust rewarder 35 The workes of the world declare the workman page 36 Howe the myracles of heauen teach to know GOD. page 37 In what manner the earth teacheth vs there is a God page 38 Howe the Sea doth wonderfully shewe there is a GOD. 39 The parts of man in body and soule do amply declare God page 41 The second Section How the Heathen prooued there was a God by theyr Phylosophy 43 The three arguments of the naturall Phylosopher Ex motu ex fine and Ex causa efficiente 45 47.48 The foure argumeÌ„ts of the Metaphisiâ—k or supernatural philosopher The first ens finitum 49 The second that euery multitude or distiction of things proceedeth from some vnitie as from hys fountaine page 52 The thyrd subordination of Creatures in thys world page 53 The fourth prouidence in making the verie least creature in the world 55 The fiâ—t immortalitie of the soule of Man 59 And the meaning of olde Phylosophers touching Anima mundi 60 The three Arguments of the Morrall Phylosopher 1. How in the naturall inclination of Man there is a disposition to confesse some GOD or Deitie 61 The reason why there can be but