had taught them The gospell he preached was not after man neyther receiued he it of man but by reuelation from Iesus Christ. Hee brought them no fancies visions dreames interpretations of Scripture hatched in his owne braine but the pure and sincere doctrine receyued by reuelation from GOD hymselfe and faythfully deliuered vnto them without hacke or mayme as he receiued it Therefore S. Ierome vppon that place considering how all Hereticks haue iugled with the Scriptures froÌ„ tyme to tyme sayth That Marcion and Basilides and other Heretiques the contagious botches and plague sores of the church haue not the Gospell of God because they haue not the Spyrite of GOD without which that which is taught groweth to be mans Gospell Thys maketh that learned Father to resolue vpon the matter that it is a dangerous thing peruersly to expound the holy Scriptures for by thys meanes that is by wrong and peruerse interpretation that which is Gods Gospell is made mans Gospell et quod peius est and that which is worse sayth thys holy Father it is made the deuils Gospell For discerning therefore of thys kynde of most pernicious people and theyr deuilish dealing and least we should be carried away with euery winde of docdrine by the wilinesse of men GOD hath ordained in hys Church Apostles Doctors Prophets Pastors Interpreters whom he hath so guyded and gouerned froÌ„ time to time with hys holy Spyrit that they haue beene able by the Scriptures to represse and beate downe whatsoeuer errours and heresies haue been raysed vp by the enemies of Gods truth contrary to the analogie of fayth rule of charitie that is to say beside the true sence and meaning of the Canonicall Scripture When there rose vp certaine seditious fellowes among the Iewes in the Primatiue Church making som contention about theyr ceremonies as did Simon Magus Nichâ—lasâ— Cerinthus Ebion and Meandâ—r that were Heretiques They were refelled and conuinced out of the scriptures by the Apostles and their Schollers Martialis Dyonisius Areopagita Ignatius Policarpus and other who were no doubt directed and guided by the Spyrit of GOD. Afterwarde when Basilides Cerdon Marcion ValeÌ„tinus Tatianus Apelles Montanus and diuers other troubled the Church wyth monstrous heresie they were coÌ„futed by Iustinus Martyr Dionisius Bishop of Corinth Iraeneus Clemens Alexandrinus Tertullian their equales who in all theyr controuersies had recourse vnto the Scriptures and beeing instructed and ledde by the spyrite of trueth preuailed mightilie against theyr aduersaries And so downward froÌ„ age to age vnto our dayes whatsoeuer heresie or different opynion hath sprung vp contrary to the doctrine of Christ and hys Apostles it hath beene checked and controlled by the Watchmen spiritual Pastors and Gouernors of the Church who alledged alway the coÌ„sent of y e scriptures for decyding of al doubts and were most graciously guided by the Spyrite of GOD in all theyr actions And heereof it is that the worde of God is called the sword of the spirit because as it was giuen by inspiration at the first so beeing expounded by the direction of the same Spirite it is most liuely and mighty in operation sharper then any two edged sword and entering through euen to the deuiding a sunder of the soule and the Spyrit of the ioynts and the marrowe and it is a discerner of the thoughts and intents of the hart This is that spyriual sword wherwith our Sauior Christ preuailed against sathan the head Lord maister of all Heretiques who notwithstanding pretended scriptures for his deuillish purposes And the Apostle Paule beeing furnished with thys onely weapon dysputed against the peruerse and ouer-thwart Iewes which dwelt at Damascus and confounded them proouing by conference of Scriptures that thys was verie Christ. Now as it was expedient that the Gospels should be written that we learning the truth fooâ—th of them should not be deceyued by the lyes of herâ—sies so was it necessary that the same gospels shold be preached for the confirmation of fayth And heereof it is that the Apostle Saint Paule Rom. 10 sayth that fayth coÌ„meth by hearing the word of God because the word preached is the ordinary meanes to beget and increase faith in vs for the which cause also it is called the incorruptible seede whereby we are borne a newe and whereby the Church is sanctifyed vnto the Lord. Wherfore to conclude this point seeing that the holy Scriptures are that most infallible and secure way mentioned by Esay seeing they are the rule and leuell both of our faith and lyfe containing in them sufficient matter to confute errour confirme the truth able to make a man wise vnto saluation and perfectly instructed vnto euery good worke this ought to be the duty of y e faythful that I may vse the words of Basil to be thorowly perswaded in his mind that those things are true and effectuall which are vttered in the Scripture to reiect nothing thereof For if whatsoeuer is not of fayth be sinne as sayth the Apostle and if fayth commeth by hearing and hearing by the word of God without doubt when any thing is without the holy Scripture which cannot be of fayth it must needes bee sinne And therefore to speake as S. Augustine speaketh if any I will not say if wee but which S. Paule addeth if an Angel from heauen shal preach eyther of Christ or of his church or of any other thing which pertaineth to faith or to the leading of our lyfe otherwise then we haue receiued in the holy scriptures of the Law and the Gospell let them bee accursed Now if forsaking al by-pathes of mens inuentions and traditions we wil search diligently in the scriptures wherein we thinke to haue eternall lyfe we shall see that they testifie of nothing so much as of the promises of God in Christ Iesus who as he is the ende of the law for righteousnes to euery one that beleeueth so doe they send vs directly and as it were lead vs by the hand like a carefull Schoole-maister vnto hym teaching vs to apprehend and lay hold on hym with the hand of fayth and to apply hym with hys gifts graces vnto our selues and our own saluation So that fayth is made the meanes and as it were the Conduit to conuay Christ himselfe his death buriall and resurrection and all the rest of his benefits vnto vs which the Apostle witnesseth Colos. 2.12 Yee are buried saith he with hym thorow Baptisme in whom ye are also raised vp together through the sayth of GOD effectually working who raised hym from the dead Whereof it ensueth that all the faythfull doe not only obtaine y e benefit of Christes death and buriall by theyr Baptisme whereby they die vnto sinne but also doe receiue and enioy the fruite effect of his resurrection by a liuely faith wherby they are quickned and raised vp vnto righteousnes in thys life
the true Messias doth sufficiently teach vs that we must not only belieue in his name doctrine but conforme our liues actions also to the prescript rule of his commaundements For albeit in Christian Religion faith be the first principall foundation whereupon all the rest is to be staied and grounded Yet as in other materiall buildings after the foundation is layde there remaineth the greatest labour time cost cunning and diligence to be bestowed vpoÌ„ the framing furnishing of other parts y t must ensue euen so in thys celestiall edifice or building of our soule hauing laid on the foundation and ground of true beleefe the rest of all our life time labor studies is to be imployed in the perfecting of our lyfe and actions and as it were in raysing vp the wals and other parts of our spiritual building by the exercise of all vertues dylligent obseruation of Gods coÌ„mandements without the which it will be to no more purpose for vs to brag of our knowledge in the scriptures or to say we haue fayth looke to be saued as wel as other men then it wil be to purpose to haue a foundation without a building vpon it or a stock or tree y t beareth no fruite Which thing S. Iames speaking of that historical and dead fayth wherby the wicked and the very deuils themselues belieue that there is one GOD expresseth most excellently in thys fit similitude As a bodie without a spirit is dead euen so saith he is fayth without workes Thys poynt of doctrine of vertuous life obseruing of Gods commandements not our sauior Christ alone in hys Sermon most earnestly vrged as hath beene sayde but hys fore-runner also S. Iohn the Baptist and his followers the holy Apostles whereof the one continually called vpoÌ„ the people to bring forth fruits meete for repentance the other in all theyr wryting no doubt in all theyr Sermons after matter of doctrine and fayth propounded do proceede to exhortation precepts of Christian lyfe In so much as S. Augustine other auncient Fathers are of opinion that the rest of the Apostles S. Peter S. Iames S. Iohn and S. Iude perceiuing the loosenes and security of the people in their times directed theyr writings eyther onely or principally to thys ende euen to perswade and enforce the necessitie of good life conuersation among Christians Yea and that Saint Paule himselfe when he concludeth that a man is iustified by fayth without the works of the Law doth not exclude the workes of charitie as effects and fruites of fayth which followe hym that is already iustified in the sight of God but hee excludeth them as causes of saluation which goe before him that is to be iustified Whereby it appeareth that saint Paul handling the causes of our iustification in the sight of God is not repugnant â—r contrary to S. Iames speaking oâ— the notes and signes whéreby we are iustified that is as the worde is taken els where declared or knowne to be iust or righteous before men The sum is that although good works are not the causes of our saluation yet they are the way as it were the path that leadeth thervnto because by them as by certayne marks we perceiue our selues to haue entered and to haue proceeded in the way of eternal life Yea they are the fruites and effects wherby we testifie and declare both vnto our selues and to others the truth of that fayth which we professe And therefore our Sauiour Christ willeth vs in y e gospel to let our light shine before men that they seeing our good works may take occasion therby to glorifie our heauenly Father And his holy Apostle Saint Iames byddeth those carnall and sensuall Christians that stoode so much vpon the onely name of faith to shew hym theyr fayth by their works that is they should declare testifie vnto men as I haue sayde the fayth which they professed by the fruites thereof To men I say 〈◊〉 cause men which iudge but by 〈◊〉 outwarde appearance onely cannot know the goodnes of a Tree but by the good fruite which it yeeldeth they cannot discerne the inwarde fayth but by the outward workes But as for God that searcheth the secrets of the hart and raynes it needeth not that we should shewe him our fayth by our works nor may we looke for iustification at his hands by the best of them for theÌ„ might we haue wherof to boast but there is no boasting with God therfore no iustifying by works in hys sight Yet notwithstanding the Lord requireth good works at our hands to the end that hymselfe myght be glorified our needie bretheren relieued comforted others gained wonne by our example to the embracing of the same fayth and Religion which we professe our owne fayth exercised and strengthened our calling election made sure confirmed And it is very requisite y t the chyldren of God which are bought with so high a price as with the blood of Iesus shold glorify god both in soule body because they are redeemed both in soule body and not lyue vnto theÌ„selues but vnto him which dyed and rose againe for them This is the end of our election before the foundations of the worlde were layde as the Apostle testifieth Ephes 1 4 euen that we should be holie and blamelesse before hym in loue Thys is the ende of our creation as the same Apostle witnesseth Ephesians 2 10. Where he saith that we are Gods workmanshyp created in Christ Iesus vnto good workes wherein he hath ordayned that wee should walke This is the end of our redemption as old Zachary prophecied Luke 1 74 75 that beeing redeemed and deliuered from all our spirituall enemies and from eternall destruction wherunto we were subiect we should serue God without feare in holines and righteousnesse before hym all the daies of our lyfe Finally this is the ende of our vocation For God hath not called vs to vncleannesse but vnto holinesse and as he that hath called vs is holy so must we be holy in all maner of coÌ„uersation And it cannot be that they which are truely iustified that is to say made righteous by a liuely faith in Christ should not also in some measure be sanctified that is made holy by a faithfull lyfe in hym Let not men therfore deceiue theÌ„selues with the onely name shadow of faith without the nature and substaunce thereof Let them not promise vnto themselues euerlasting life because they knowe y e true God and whoÌ„ he hath sent Iesus Christ but let them remember how Christ hys Apostle whom he deerely loued expoundeth that saying when hee wryteth By thys we knowe GOD truly if we keepe his commaundements and whosoeuer sayth that â—e knoweth hym and yet keepeth not his commaundements is a lyar and the trueth is not in hym
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
ô Christian vse thys experience to thy commoditie vse it to thy instructioÌ„ vse it to thy forewarning That which they are now thou shalt be shortly and of all follies it is the greatest not to profite or flee from danger by the example of others The difference betweene a wiseman and a foole is this that the one prouideth for a mischiefe while time serueth and the other would doe when it is too-late If thou mightest feele now the state case wherin thy poore hart shall be at the last day for neglecting the thing that of all other it shoulde haue studied and thought vpon most thou wouldest take from thy meate and sleep and other necessaries to repaire that is past Hetherto hast thou time to reforme thy course of lyfe if thou be willing which is no small benefite if all were knowne For in this sence no doubt it is most true which the wise man sayth that better it is to be a liuing dog then a dead Lyon For that while the day time of thys life endureth all things amisse may easilie be amended But the dreadful nyght of death will ouer-take thee shortly and then shall there be no more space of â—eformation Oh that men would be wise and fore-see things to come sayth one Prophet The greatest wisedome in the world deere brother is to looke and attende to our saluation for as the scripture sayth most truely Hee is a wise man indeede that is wise to his owne soule And of this wisdom it is written in the very same Booke as spoken by herselfe In mee is the grace of all life and truth and in me is the hope of all lyfe and vertue In morrall actions and humaine wisedome we see that the first chiefest circumstaunce is to regard well and consider the end And how then doe we omit the same in this great affayre of the kingdome of heauen If our end be heauen what meane we so much to affect our selues to earth If our end be God why seeke we so greedily the worldly fauour of men If our end be the saluation eternitie of our soule why doe wee follow vanities and temporalities of thys lyfe Why spend yee your money and not in bread sayth GOD by the mouth of Esay Why bestow ye your labour on things that will not yeeld ye saturitie If our inheritance be that we should raigne as Kings why put we our selues in such slauery of creatures If our byrth allow vs to feede of bread in our Fathers house why delight we to eate huskes prouided for the swyne But alas we may say with the wise man in the Scripture Fascinatio nugacitatis obscurat bona The bewitching of worldly trifles doe obscure and hide vs from the things that are good and behoueful for our soules ô most daungerous enchauntment But what shal thys excuse vs no truely for the same Spyrite of GOD hath left recorded Populus non intelligens vapulabit The people that vnderstandeth not shall be beaten for it And another Prophet to the same effect pronounceth This people is not wise and therfore he that made them shall not pardon them neyther shal he that created them take mercie of them It is written of fooles Ventum seminabunt et turbinem metent They shall sowe and cast their seede vppon the windes and shall receiue for theyr haruest noâ—hing els but a storme or tempest Whereby is signified that they shall not onelie cast away and leese theyr labours but also be punished for the same Consider then I beseech thee my deere brother attentiuely what thou wilt doe or say when thy Lord shal come at the last day aske thee an account of al thy labors actions time spent in thys life wheÌ„ he shall require a reckoning of his talents lent vnto thee when he shal say as he said to the Farmour or Steward in the Gospel Redde rationem villicationis tuae giue account of thy stewardship and charge committed vnto thee What wilt thou say when he shal examine weigh and try thy doings as gold is examined tryed in the fornace that is what end they had wherto they were applyed to what glory of God to what profit of thy soule what measure weight and substance they beare Baltasar King of Babilon sitting at his banquet merry vppon a time espied suddainly certain fingers with out a hand that wrote on the wall right ouer-against hys Table these three Hebrewe wordes MANE THEKEL PHARES Which words Daniell interpreted in three sentences vnto the King in thys maner Mane God hath numbred thee Baltasar and thy kingdom Thekell he hath weighed thee in y e Goldsmithes ballance and thou art found too-light Phares for this cause hath he deuided thee from thy kingdome and hath giuen the same to the Medes and Persians Oh that these three most golden and most significant words engrauen by the Angell vppon Baltasars wal were registred vpon euery doore and post in Christendome or rather imprinted in the hart of each Christian especially the two first that import the numbring and weighing of all our actions and that in the weights and ballance of the Goldsmyth where euery graine is espied that wanteth And if Baltasars actions that was a Gentile were to be examined in so nyse and delicate a payre of Ballance for theyr trial and if hee had so seuere a sentence pronounced vpon him that he should be deuided from life kingdome as he was the same night folowing Quia inuentus est minus habens for that hee was founde to haue lesse weight in him then he shold haue what shall we thinke of our selues that are Christians of whom it is written aboue al others I will search the sinnes of Ierusalem with a candle What shal we expect that haue not onely lesse weight then we shoulde haue but no weight at all in the most of our actions what may such men I say expect but onelie that most terrible threat of diuisioÌ„ made to Baltasar or rather worse if worse may be that is to be deuided from God and hys Angels from participation of God our Sauior from communion of Saints from hope of our inheritance from our portion celestial lyfe euerlasting according to the expresse declaration made heereof by Christ himselfe in these words to the negligent seruant The Lorde of such a seruant shal come at a day when he hopeth not at an houre that he knoweth not and shall deuide him out and assigne his part with hypocrites where shall be weeping and gnashing of teeth Wherfore deere brother to conclude this chapter I can say nothing more in this dangerous case wherin the world so runneth awry but onelie exhort thee as the Apostle doth not to conforme thy selfe to the coÌ„mon errour that leadeth to perdition Fal at length to some reckoning and account with thy selfe and see where thou standest
she wold haue feigned anie it is like she would haue taken one of them as soone as this which had not been the name of any great Patriarch There followeth the comming of the three Magi or wisemen froÌ„ the East of whom Cyprians wordes are these It is an old tradition of the Church that the Magi of the East were Kings or rather little Lords of particuler places Which is to be vnderstoode such little Kings as Iosua slew thirty in one battaile And it is to be noted that S. Matthew maketh mention of the comming of these Kinges to Ierusalem as of a knowne publique matter whereof all Ierusalem and Iurie were able to beare him witnesse For he talketh of theyr often comming to Ierusalem and of the inquiâ—y for the new borne King of their speech conference had with Herod as also of Herods consultation with y e Scribes and Pharisies about the place of the Messias birth And finally he sheweth the most pittiful murder that ensued of almost infinite infants in all the circuite of Bethleem for thys matter Which could not be a thing vnknown to all Iurie much lesse fained by the holy Euangelist Saint Mathew for that he shoulde haue giuen his aduersaries the greatest aduantage in the world if he had begun his Gospell with so notorious and open an vntruth which might haue been refuted by infinite persons that were yet aliue Epiphanius is of opinion that the three Kinges arriued in Ierusalem two yeeres after Christes Natiuitie for that Herod slewe all the infants of that age But other holde more probablie that the starre appeared vnto them two yeeres before Christes natiuity so that they came to Bethleem the thirteenth day after Christes byrth according as the Church doth celebrate the Epiphanie Saint Basile thinketh that they were learned men and myght by theyr learning and Arte Magicke wherein those Countrimen at that tyme were very skilful vnderstande and feele that the power of theyr Heathen Gods was greatly diminished and broken They might also be stirred vp with that coÌ„mon brute and generall prophecie spred ouer all the East in those dayes as both Suâ—tonius and Iosephus do recorde That out of Iurie should come an vniuersall King ouer all the worlde By these meanes I say and by the prophecie of Balaam lest among them from Mosâ—s time for he was a Gentile whereby was signified that a starre should rise and declare a great and mighty King in Israell they might be induced at the sight of this starre to take so long a iourney as they dyd towards Iurie Thys starre as I haue sayd was fore-told by Balaam a Heathen prophet aboue one thousand and fiue hundred yeeres before it appeared And after Balaam againe it was prophecied by Dauid that Kings of Arabia Saba and other Easterne Countries should come and adore Christ and offer both golde and other gyfts vnto him The murder also of those infants of Bethleem was presignified by Ieremie in the weeping of Rachell for the slaughter oâ— her children which Rachel was buried in Bethleem and for that cause those Infants were called her chylâ—dreÌ„ albeit she were dead aboue twâ— thousande yeeres before they were slaine and aboue one thousand and fiue hundred yeeres before Ieremie wrote thys prophecie Amongst which infants Herode also for more assuraunce slewe an infant of his own For that as Phylo noteth he was discended by hys Mothers side of the lyne of Iuda Which crueltie comming to Augustus eares he sayd as Macrobius reporteth that he had rather bee Herods swine then hys sonne for that he being a Iewe was forbidden by his religion to kil his swine though not ashamed to kill his sonne The same starre wherof we spake is mentioned by dyuers Heathen Wryters as by Plinie vnder the name of a Comete for so they termed all extraordinary starres which appeared in the latter end of Augustus dayes were far different from all other that euer appeared And therefore contrary to the nature of those kind of starres it was adiudged by the whole Colledge of Soothsaiers to pretend vniuersall good vnto the earth and for that cause had an Image of mettall erected to it in Rome and as Plinies wordes are Is Cometa vnus tota orbe colitur that onely Comete is worshypped thorow out the whole world Origine also writeth of one Chaeremon a Stoike that was much moued with the consideration of thys Starre and for that after the appearance therof he perceiued the power of hys Gods decayed tooke a iourney into Iurie in companie of other Astronomers to informe himselfe further of the matter Wherunto Chalcidius a Platonicke doth ad that the Chaldaean Astronomers did gather by conteÌ„plation of this star that some God discended from heauen to the benefit of mankind And finally the Sibyls talking of the coÌ„ming of Christ affirmed plainlie Rutilans eum Sydus monstrabit a blazing starre shal declare his comming Which prophecie Virgil the Poet hauing read in Augustus tyme and soone hauing seene y e same fulfilled applyed it as I haue shewed before of all the rest to the flattering of Caesar and therfore he sayth in the place before alledged Ecce Dionaei processit Caesaris astrum Behold the star of Caesar descended of Venus hath now appeared Which starre indeede was the starre of Caesars Lord and Maister After fortie daies past ouer Saint Luke reporteth how Iesus by hys Mother was presented in the Temple of Ierusalem and therewithall recounteth two strange thinges thâ—t hâ—ppened at the same time to wit that two graue and reuerende persons Simeon surnamed Iust and Anna the Prophetesse both of singuler sanctitie amongst the Iewes comming into the Temple at the same time when Iesus was there in hys Mothers armes tooke notice of hym and acknowledged him publiquely for the Messias and Sauiour of the world Fore-telling also by the Spyrite of prophecie dyuers particuler things y t were to ensue both to Christ and Christians especially to hys Mother the blessed Virgine Which things being published at that time and confirmed afterwards by the euent doe well declare that thys narration of S. Luke could not be forged as doe also the number of particuler circumstaunces sette downe about the tyme place and persons most notoriously knowne to all Ierusalem For as for Anna she had lyued from her youth vntill four-score yeeres of age in the Temple and thereby was knowne to the most part of Iurie And as for Simeon he was the Scholler of the most famous Hillel condisciple to Ionathan maker of the Chaldie Paraphrase of whom I spake before and the Iewes Thalmud conâ—esseth that by the death of these two men especially of Simeon fayled the spyrite of the great Sinagogue called Sanhedrin which after the captiuitie of Babilon vntill Herods tyme supplied in a sort the spirit of prophecie that was expresly in Israell before the
which agreeth iust with the eyghteene yeere of Tyberius hys raigne which was the yeere wherein our Sauior Christ suffered And he goeth so nigh as to name the very houres of the day as our Euangelists doe Aesculus an old Astronomer doth confirme the same and prooueth moreouer by the situation consâ—itution of the Sunne and Moone at that time that no Eclipse could then be naturallie Which thing in lyke manner Dyonisius Areopagita did obserue in the very day of Christes passion beeing at that time but twenty fiue yeres olde and yet well studied in Astronomie as himselfe testifieth And finally Lucianus a learned Priest of Antioche was accustomed to prouoke the Gentiles to theyr owne Commentaries stories for recorde and testimonie of those things Of Iesus Resurrection THere ensueth now fâ—r ending confirmation of all that hath beene sayd and prooued before to adde a word or two of Iesus Resurrection Which poynt as of all other it is of most importaunce so was it exactly fore-told both to Iew and Gentile and promised by Christ himselfe in all his speeches while he was vppon earth And among the Iewes it was assured by all the Prophecies before recited which do promise so great aboundance of glorie ioy tryumph to Christes Church after his Passion Which neuer possibly could be fulfilled vnlesse hee had risen from death againe And therefore the sayd Resurrection was prefigured in Ionas together with the time of his abode in the Sepulcher It was also expresly fore-shewed by Dauid affirming That God would not suffer his holy one to see corruption And after him againe more plainly by the Prophet Oâ—e He shall quicken vs againe after two dayes in the thyrd day he shall rayse vs wee shal liue in his sight And to the Gentiles Sibylla left written not far froÌ„ the same time He shall ende the necessity of death by three dayes sleepe and then returning froÌ„ death to lyght againe he shall be the first that shall shew the beginning of Resurrection to his chosen for that by conquering death he shall bring vs lyfe Thus much was promised by prophets before christes appearance And Iesus to comfort his disciples followers reiterated hys promise againe of himselfe in many speeches albeit many times his meaning was not perceiued Which promise of returne from death if it had beene made for some long time to come as Mahomet promised his Sarasins after eyght hundred yeeres to reuisite them again albeit the performance were neuer meant yet might the falshood lurk in the length of tyme. But Iesus assuring all men that hee would rise again within three daies it cannot be imagined but that he sincerely purposed to fulfil hys promise for that otherwise the fraude must haue beene discouered Nowe then let vs consider what manner of performance Iesus made heereof The appearings which Iesus made after his Resurrection AND first the persons most interessed in the matter as they whose totall hope stay refuge and felicitie depended heereof I meane hys appalled dysmaied and afflicted Disciples do recount twelue sundry apparisions which Iesus made vnto them in flesh after his Resurrection The first was to Mary Magdalen apart when she with Solome and other women went and remained with oyntments about the Sepulcher The second was to all the women together as they returned home-wards who also were permitted to embrace his feete The thyrde was to Simon Peter alone The fourth to the two Disciples in theyr iourney to Emaus The fift was to all the Apostles and other Disciples together when the dores were shut The sixt was to the same companie againe after eight dayes when Thomas was with them at what tyme also he did both eate drinke and suffered his body also to be handled among them The seauenth was to S. Peter and Saint Iohn with fyue other disciples when they were a fishing at what time also he vouchsafed to eate with them The eyght was to eleuen Disciples at one time vpon the Mount Thabor in Galiley The ninth was to more theÌ„ 5. hundred bretheren at one time as Saint Paule testifieth The tenth was to S. Iames as the same Apostle recordeth The eleuenth was to al his Apostles disciples friends together vpon the Mount Oliuet by Ierusalem when in their presence he ascended vp to heauen The twelfth and last was after his ascention vnto S. Paule as himselfe beareth witnesse All these apparitions are recorded in Scripture as made by Iesus after hys Resurrection to such as by hys eternall wisedome were preordained to be witnesses of so glorious a spectacle To whom as S. Luke affirmeth He shewed himselfe aliue by many arguments for the space of fortie dayes together and reasoned with them of the kingdome of his Father And why any man should mistrust the testimonie of those men which saw him conuersed with him eate with hym dranke with him touched him and heard him speake whose entire estate and welfare depended wholy of the certainty heerof I see no reason For what comfort had it beene or consolation to these men to haue deuised of themselues these former apparitions What encouragement might they haue taken in those doleful tymes of desolation and affliction to haue had among them the dead bodie of him on whose onely lyfe theyr vniuersall hope and confidence depended The Scribes and Pharisies being astonished with the suddaine newes of hys rysing againe confirmed vnto them by their own Souldiours that saw it founde no other way to resist the fame thereof but onely by saying as all their posteritie doe vnto this day that hys Disciples came by night and stole away his body while the souldiours were a sleepe But what likeli-hoode or possibilitie can there be in thys for first it is eâ—ident to all the worlde that his Apostles themselues who were the heads of all the rest were so dismaied discomforted and deiected at that time as they durst not once goe out of the doore for which cause onely those seely women who for theyr sexe esteemed themselues more free from violence presumed alone to visite the Sepulcher which no one man durst doe for feare of the Souldiours vntill by those women they were enformed that the fore-sayd band of Souldiours were terrified put to flight by Christes Resurrection And then how was it likely that men so much amazed ouercome with feare shold aduenture to steale away a dead body from a Guard of Souldiours that kept it or if theyr hearts had serued them to aduenture so great a daunger what hope or probabilitie had there beene of successe especially considering the said body lay in a newe Sepulcher of stone shut vp locked and fast sealed by the Magistrate Howe was it possible I say that hys Disciples should come thether breake vp the Monument take ouâ— his body and carry the same away neuer after to be
this was rather of barbarous cruelty in the Pagans for theyr resistaunce then directly for hatred of Iewish Religion And for the number there is no doubt but that more Christians were put to death within two monethes for theyr beleefe thorow out the worlde then were of Iewes for two thousande yeres before Christes coÌ„ming which is vndoubtedly a matter very wonderfull considering that the Iewish Religion impugned no lesse the Pagan Idolatry then doth the doctrine of the Christians But this came to passe that Christes words might be fulfilled who sayde I come noâ—â—o bring peace but the sworde And aâ—gaine I send you â—oorth as sheepe among wolues That is to say to bee torne and harried and your bloode to be deuoured In which extreame and most incredible sufferings of christiaÌ„s three poynts are worthy of great consideration The first what infinite multitudes of al estates conditions sexe qualities and age dyd suffer dailie for testimony of thys truth The second what intollerable and vnaccustomed torments not hearde of in the world before were deuised by Tyrants for afflicting thys kinde of people The thyrd what inuincible courage and vnspeakeable alacritie the Christians shewed in bearing out these afflictions which the enemies themselues could not attribute but to some diuine power supernaturall assistance And for thys latter poynt of comfort in their sufferings I wil alledge onely thys Testimonie of Tertullian against the Gentiles who obiected that wicked men suffered also as wel as Christians whereto this learned Doctor made answer in these words Trueth it is y t many men are prone to ill and doe suffer for the same but yet dare they not defend their euill to be good as Christians doe theyr cause For that euery euil thing by nature dooth bring with it eyther feare or shame and therefore we see that malefactors albeit they loue euil yet wold they not appeare so to the worlde but desire rather to lye in couert They tremble when they are taken and when they are accused they denie all doe scarce often-times confesse theyr dooings vpon torments And finally when they are condemned they lament mone and doe impute theyr harde fortune to destiny or to the Planetsâ— But the Christian what dooth hee lyke to thys is there any man ashamed or doth any man repent him wheÌ„ he is taken except it be for that he was not takeÌ„ rather if he be noted by the enemy for a Christian he glorieth in the same if he be accused hee defendeth not himselfe if he be asked the question he confesseth it willingly if hee be condemned he yeeldeth thanks What euill is there then in the Christian cause which lacketh the natural sequell of euill I meane feare shame tergiuersation repentance sorrowe and deploration What euill I say can thys be deemed whose guiltinesse is ioy whose accusation is desire whose punishment is happinesse Hetherto are the words of learned Tertullian who was an eye witnesse of that he wrote and had no small part in the cause of those that suffered being himselfe in y t place and state as daily he might expect to tast of the same affliction To which combat how ready he wasâ— may appeare by diuers places of thys hys Apologie wherein he vttereth besides his zeale and feruour a most confident securitie and certaine assurance of Iesus assistance by that which he had seene performed to infinite other in their greatest distresses from the same Lord before So that nothing doth more acertaine vs of the diuine power and omnipotencie of IESVS then the fortitude inuisible which aboue all humaine reason force and nature hee imparted to hys Martyrs The fift Consideration AFter which consideration there commeth to be weighed the fift poynt before mentioned which is of the same power and omnipotencie of Iesus declared and exercised vppon the Spyrits infernall Which thing partly may appeare by the Oracles alledged in the end of the former Section wherein those spyrits fore-tolde that an Hebrew chylde shold be borne to the vtter subuersion and ruine of theyr tyrannicall dominion much more at large the same might be declared by other answers Oracles vttered after Christes natiuity registred in the Monuments euen of the Heathens themselues Wherof he that desireth to see more ample mention especially out of Porphyrie who then was lyuing let hym reade Eusebius sixt Booke De preparatione Euangelica where he shal finde store namely that Apollo many tymes exclaimedâ— Hei mihi congemiscite Hei mihi hei mihi Oraculorum defecit me claritas Woe vnto mâ—e lament ye with me woe vnto me woe vnto me for that the honour of Oracles hath now forsaken me Which coÌ„plaints lamentations are nothing els but a plaine confession that Iesus was he of whom a Prophet sayd diuers ages before Attenuabit omnes Deos terrae he shall weare out and bring to beggery all the Gods or Idols of the earth This confessed also the wicked Spyrits themselues wheÌ„ at Christes appearing in Iurie they came vnto hym dyuers tymes and besought hym not to afflict or torment them nor commaund theÌ„ presently to return vnto hell but rather to permit them some little time of entertainement in the Sea or Mountaines or among heardes of Swyne or the lyke Which confession they made in the sight of all the world and declared the same afterwards by theyr facts and deedes For presently vpon Iesus death vpon the preaching of his name Gospel throughout the worlde the Oracles which before were aboundant in euery Prouince and Countrey were put to silence Whereof I might alledge the testimony of very many Gentiles themselues as that of Iuuenall Cessant Oracula Delphis All Oracles at Delphos doe now cease c. That also of another Poet Excessere omnes adytis arisque relictis Dij quibus imperium hoc steterat c. That is the Gods by whom thys Empyre stood are all departed from theyr Temples haue abandoned theyr Altars and place of habitation Strabo hath also these expresse wordes The Oracle of Delphos at this day is to be seene in extreame beggery mendicitie And finally Plutarch that lyued within one hundred yeeres after Christ made a speciall Booke to search out the causes why the Oracles of the Gods were ceassed in hys tyme. And after much turning and winding many waies resolued vpon two principall points or causes therof The first for that in hys tyme there was more store of Wise-men then before whose aunswers might stand in steede of Oracles and the other that peraduenture the spyrites which were accustomed to yeeld Oracles were by length of tyme growne olde and dead Both which reasons in the verie common sence of all men must needes be false and by Plutarch himselfe cannot stande with probability For first in hys Bookes which he wrote of the lyues of auncient famous men he confesseth that in such kind of wisedome as he
that Nation in which he repeateth eyght seuerall tymâ—s that dreadfull threat woe he concludeth finally that all the iust bloode iniuriously shedde from the first Martyr Abel should be reuenged very shortly vpon that generation And in the same place he menaceth the populus Ciâ—tie of Ierusalem that it shoulde be made desert And in another place hee assureth them that one stone should not be left standing thereof vpon another And yâ—t further hee pronounceth vppon the same Cittie these words The dayes shal com vppon thee and thine enemies shal enuiron thee with a wall and shall besiege thee they shal straighten thee on euery side and shall beate thee to the ground thy children in thee And yet more particulerly he fore-telleth the very signes wherby his Disciples shoulde perceiue when the time indeede was come vsing thys speech vnto them When you shall see Ierusalem besieged with an Armie then know ye that her desolation is at hand for that these are the daies of reuenge to the end all may be fulfilled which is written Great distresse shal fal vpon this earth and vengeance vppon this people They shall be slaine by dâ—â—t of the sword shalbe led as slaues into al Countries And IerusaleÌ„ shalbe troden vnder feete by the Gentiles vntill the time of Nations be accomplished Thys fore-tolde Iesus of the miserie that was to fall vpon Ierusalem and vppon that people by the Romaines and other Gentiles when the Iewes seemed to be in most securitie and greatest amitie with the Romaines as also they were when the same things were written and consequentlie at y t tyme they might seeme in al humaine reason to haue lesse cause then euer before to mysdoubt such calamities And yet how certaine assured fore-knowledge as it were most sensible feeling Iesus had of these miseries he declared not onely by these expresse words and by their euent but also by those pittiful teares he shed vpon sight consideration of Ierusalem and by the lamentable speech he vsed to the women of y t Cittie who wept for hym at his passioâ— perswading them to weepe rather for themselues and for theyr chyldren in respect of the miseries to follow then for him Which words predictions of Iesus together with sundry other his speeches fore-shewing so particulerly y e imminent calamities of y â— Nation that as I haue sayd at such tyme when in humane dyscourse there could be no probabilitie thereof when a certaine Heathen Chronicler and Mathematique named Phlegon about a huÌ„dred yeres after Christes departure had dilligently considered hauing seene the same also in hys daies most exactlie fulfilled for he was seruaunt to Adrianus the Emperour by whose commandement as it hath been said beforeâ— the finall subuersion of that Iewish NatioÌ„ was brought to passe thys Phlegon I say though a Pagan yet vpon consideration of these euents and others that he sawe as the extreame persecution of Christians fore-told by Christ and the like he pronounced that neuer any man foretold things so certainly to come or that so precisely were accomplyshed as were the predictions prophecies of Iesus And â—hys testimonie of Phlegon was alledged and vrged for Christians against one Celsus a Heathen Philosopher and Epicure by the famous learned Origen euen the very next age after it was written by the Authour so that of the truth of thys allegation there can be no doubt or question at all Other prophecies of Iesus fulfilled to his Disciples AND nowe albeit these predictions and prophecies concerning the punishment and reprobation of the Iewes fulfilled so euidently in the sight of all the world might be a sufficient demonstration of Iesus fore-knowledge in affaires to come yet are there many other things besides fore-shewed by him which fel out as exactly as these dyd notwithstanding that by no learning Mathematicall reason humane coniecture they were or might be foreseene And as for example the foretelling of hys owne death the manner tyme and place thereof as also the person that should betray him together with hys irrepentant ende The flight feare scandale of hys Disciples albeit they had promised and protested the coÌ„trary The three seueral denials of Peter The particuler tyme of his own resurrection and ascention The sending of the holy Ghost many other the lyke predictions prophecies and promises which to hys Apostles Disciples and followers that heard them vttered left them written before they fell out and sawe them afterward accomplished and who by the falshood thereof shoulde haue receiued greatest domage of al other men if they had not been true to these men I say they were most euident proofes of Iesus diuine prescience in matters that should ensue Prophecies fulfilled in the sight of Gentiles BVT yet for that an Infidel with whom onely I suppose my selfe to deale in thys place may in these and the like things finde perhaps some matter of cauilation and say that these prophecies of Iesus were recorded by our Euangelists after the particularities therein prophecied were effectuated and not before and consequently that they might be sorged I will alledge certaine other euents both fore-told and registred before they came to passe and divulged by publique wrytings in the face of all the world when there was small semblance that euer the same should take effect Such were the particuler foretellings of y e kinde and maner of S. Peters death whiles he lyued The peculier and different manner of S. Iohn the Euangelists ending from the rest of the Apostles The fore-sâ—ewing and describing to hys Disciples the most extreame and cruell persecutions that should ensue vnto Christians for his sakeâ— a thing at that tyme not probable in reason for that the Romans permitted the exercise of all kinds of Religions and that notwithstanding all these pressures and intollerable afflictions his faithful followers should not shrinke but hold out and daily increase in zeale fortitude and number and finally should atchiue the victâ—ry and conquest oâ— al the world a thing much more vnlikely at that day and so far passing all humaine probability as no capacitie reason or conceite of man might reach or attaine the foresight thereof And with thys will we conclude our thyrd and last part of the generall diuision sette downe in the beginning concerning the grounds and proofes of Christian Religion The Conclusion SECT 4. BY al that hetherto hath been said we haue declared made manifest vnto thee gentle Reader three things of great importaunce First that from the beginning and creation of the worlde there hath beene promised in all times ages a Messias or Sauiour of man-kinde in whom and by whom all Nations should be blessed as also that the particuler tyme manner circumstaunce of hys comming together with the qualitie of hys person purpose doctrine lyfe death resurrection ascention were in lyke maner by the Prophets of GOD most euidently
For as it is a true saying and by all meanes worthy to be receiued that Christ Iesus came into the worlde to saue sinners so is it as true a saying and no lesse worthy to be affirmed that they which haue belieued GOD shold be careful to shew forth good works S. Gregory vppon the words of Christ to S. Thomas Blessed are they who haue not seene yet haue belieued hath a notable discourse to thys purpose If any sayth he infer heereof I beleeue and thâ—refore am blessed and shall be saued he sayth truely if hys life be aunswerable to hys beleefe for y t a true faith dooth not contradict in maners the things which he professeth in words For which cause S. Paule accuseth certaine false Christians in whom he founde no vertuous lyfe aunswerable to theyr profession that they confessed God in words but denyed hym in theyr deedes And S. Iohn auocheth that who soeuer sayth he knoweth God and keepeth not his coÌ„maundements is a lyar Which beeing so we must examine the trueth of our fayth by consideration of our lyfe for then and not otherwise we are true Christians if wee fulfill in works that wherof we haue made promise in words That is in the day of our Baptisme we promised to renounce the pompe of thys world together with all the workes of iniquitie which promise if wee performe now after Baptisme then are we true Christians and may be ioyful But contrariwise if our life be wicked and contrary to our profession it is sayd by the voyce of truth it selfe Not euery one that shall say to me Lord Lorde shall enter into the kingdom of heauen And again why doe ye call me Lord Lord and doe not performe the things y t I tell you Here-hence it is that God complayned of his old people the Iewes saying This people honoureth mee with their lips but their harts are far off from me And the Prophet Dauid of the same people They loued him with theyr mouth with their tongues they lyed vnto him Wherefore let no man presume to say hee shal be saued if fayth and good lyfe be diuorced and put a sunder which S. Chrisostome noteth by the woful and heaâ—y chaunce and iudgement that happened vnto him who in the gospel was admitted to the feast of christian fayth and knowledge but for lack of the ornament or garment of good lyfe was most contumeliously depriued of his expectation Of whom S. Chrisostoms words are these He was inuited to the feast and brought vnto the table but for that by his foule garment he dishonoured our Lorde that had inuited him he was not onely thrust from the Table and banquet but also bound hand foote and cast into vtter darknes where there is eternall weeping and gnashing of teeth Wherefore let vs not deere bretheren let vs not I say deceiue our selues and imagine that our deade and vnfruitfull fayth wil saue vs at the last day for except wee ioyne pure lyfe to our beleefe and in thys heauenly vocation of ours do apparel our selues with the woorthy garments of vertuous deedes whereby we may be admitted at the mariage day in heauen nothing shall be able to deliuer vs from the damnation of this miserable man that wanted hys wedding weede Which thing S. Paâ—l wel noteth when hauing said we haue an euerlasting house in heauen not made with mens hands he addeth presently thys exception Si tamen vestiti et non nudi inueniamur That is if we be found at that day well apparrelled and not naked Would God euery Christian desirous of his saluation woulde ponder well thys dyscourse of S. Chrisostome And so wyth thys alone to conclude our speech in thys Chapter without allegation of further matters or authorities which are infinite to this effect it may appeare by that which hath already beene sette downe wherein the true profession of a Christian consisteth therby each man that is not partial or blinded in hys owne affection as many are may take a view of his state and condition and frame vnto himsâ—lâ—e a very profitable coniecture how he is lyke to speede at the last accounting day That is what profit or damage he may expect by his knowledge profession of Christian Religion For as to him that beleeueth soundly and walketh vprightly in hys vocation performing effectually euery way hys professed duety there remaine both infinite and inestimable rewards prepared so to him that strayeth aside swerueâ—h from the right path oâ— fayth life prescribed vnto hym there are no lesse paynes and punishments reserued For which cause euery Christian that is carefull of his own saluation ought to fixe hys eyes very seriouslie vpon them both and as in beleefe to shewe hymselfe constant firme humble and obedient so in life conuersation to bee honest iust pure innocent and holy And for this seconde poynt concerning lyfe and maners hath beene already haÌ„dled in my former booke which as I vnderstand is imprinted in England I shal need to wade the lesse in further discourse heereof But for I haue been admonished by the wrytings of dyuers howe my former booke hath been disliked in two speciall poynts first that I speake so much of goods works so little of fayth secondly that I talk so largely of Gods iustice and so briefely of hys mercy whereby the consciences of many haue beene offended let the last chapter going before of beleefe and lyfe aunswere the first and that which immediatly followeth serue for the latter obiection and so I doubt not but a Christian man may be thorowly resolued OF THE ONELY IMPEDIMENT THAT IS WONT TO LET SINNERS FROM Resolution Which is the mistrust and diffidence in Gods mercie through the multitude and greeuousnes of their offences CHAP. VI. AMong all other the most greeuous and perrilous cogitations which in thys world are accustomed to offer themselues to a minde intangled and loden with great sinnes this vsually is the first through the nature of sinne it selfe and crafty suggestion of our ghostly enemie to faâ—l into distrust dispayre of Gods mercy Such was the cogitation of most vnhappy Caine one of the first inhabitants of the earth who after the murther of his own onely Brother and other sinnes by him committed brake into that horrible and desperate speech so greatly offensiue vnto his Lord Maker Mine iniquitie is greater then that I may hope for pardon Such was in lyke manner the desperate conceite of wicked Iudas one of the first of them that were chosen to the peculier seruice of our Redeemer who feeling hys conscience oppressed with manifold iniquities and most of all with the prodition of hys own Lord Maister tooke no other way of amendment or redresse but to destroy him selfe both in body and soule adioyning onely these words ful of myserable distrust desperation I haue sinned in betraying the innocent and
Father you shall not neede to trouble your selues with too great anxiety in these matters for that a fathers hart cannot but be prouident and carefull for hys chyldren The lyke deduction maketh hee in the same place to the same effect by comparison of the byrdes of the ayre and other irresonable creatures for which if God doe make sayth he so aboundant prouision as all the whole world may witnesse that hee doth much more carefull wil he bâ— to prouide for men that are his own chyldren which are more deere vnto hym then any other terrestiall thing created All which speeches and reasons of our Sauiour are deriued from the nature and property of a Parent which cannot but affect loue his chyldren especially such a Father whom Christ calleth celestiall who in thys perfection of true fatherlie loue so far exceedeth all earthly Parents put together as in power clemencie goodnes almighty God surpasseth the infirmity of hys feeble creatures Such a father as hath not onely gyuen lyfe and beeing vnto hys chyldren but also as S. Paule sayth hath poured into theyr harts the diuine spirit of hys onely eternall Sonne styrring them vp to most assured coÌ„fidence inuincible hope in hys fatherly goodnes protection And vppon assurance of thys hope haue as well sinners as Saints from the beginning fled vnto hym confidently vnder thys title of paternitie and neuer were deceiued So the Prophet Esay as wel in hys own name as in the name of the sinfull people of Israel doubted not to cry Thou art our Father Abraham hath not knowne vs and Israell is ignorant of vs Thou O Lord art our Father thou art our Redeemer And to confirme thys assuraunce vnto vs Christ sent that most sweet comfortable embassage vnto hys Disciples presently vpon his resurrection Goe and tell my bretheren that I doe ascend vnto my Father vnto your Father vnto my God and vnto your God By which words of Father and God the one of loue and the other of power the one of will the other of abilitie hee tooke away al doubt of not speeding froÌ„ each man that should make recourse to this merciful Lord and Father God himselfe also after many threates vsed by the Prophet Ieremie against the people of Israel for theyr sinnes in the end least they should dispaire turneth about hys talke changeth his stile assuring them of many graces fauours if they woulde returne vnto him telling the house of Israel that hee had loued her from the beginningâ— and had sought to drawe her vnto hym by threates to the end he might take mercy vpon her that now he intended to builde her vp againe to adorne her with ioy exultation to gather her children from all corners of the earth to refreshe them with the waters and Riuers of lyfe and all this saith he Quia factus sum Israeli Pater for that I am become now a father to Israel And in the same place to wicked Ephraim the head Citty of the rebellious kingdome of Samaria he sayth Ephraim is becom my honorable sonâ— my delight deerly beloued child therfore my bowels are mooued with compassion vppon him and in aboundance of mercy will I take pittie of him So much attributed God to this respect of beeing a father vnto Israel and Ephraim and of theyr being his children that for thys cause onely notwithstaÌ„ding their infinite enormous sinnes his bowels of endlesse mercy were moued with loue compassion towards them And these are those tender mercifull bowels which holy Zacharie father to S. Iohn Baptist protesteth to be in almighty God towards man kind that had offended hymâ— These are those which were in y t good old father mentioned in the gospel who being not onely offended but also abandoned by his younger sonne yet after he saw him return home again notwithstanding hee had wasted all hys thrift substance had wearied out hys body with wicked lyfe he was so far off from disdaining to receiue hym as hee came foorth to meete with hym fel vpon his necke kissed hym for ioy adorned him with newe apparel and rich Iewels prouided a solemne banquet for himâ— inuited his friends to be merry with hym shewed more exultation tryumph for his return then if he had neuer departed from hym By which parable our Sauiour Christ endeuoured to set â—orth vnto vs the incomprehensible mercy of his heauenly father towards sinners in which respect he is truly called by hys Apostle Pater misericordiarum the father of mercies For that as S. Bernard well noteth this sea Ocean of mercies doth flow peculiarly from the hart of a Father which cannot be sayde so properly of the gulfe and depth of his iudgements For which cause he is called in scripture the God of iustice reâ—enge and not the Father And finally thys blessed name of father in God doth import vnto vs by Gods owne testimony al sweetnes al loue al friendshyp all comfort all fatherly prouidence care protection all certainty of fauour all assuraunce of grace all security of mercy pardon and remission of our sins when soeuer vnfainedly we turne vnto hym And in thys poynt hys diuine Maiestie is so forward and vehement to giue vs assurance that being not coÌ„tent to set foorth hys loue vnto vs by the loue of a fathers hart hee goeth further and protesteth vnto vs that hys hart is more tender towardes vs in thys behalfe then the hart of any mother can be to the onely child infant of her owne wombe For thus he sayth to Sion which for her sins began to doubt least he had forsakeÌ„ her Can the Mother forget her owne infant or can she not be mercifull to the childe of her owne wombe if shee could yet can I not forgette or reiect thee behold I haue written thee in the flesh of mine owne handes And thys for so much as GOD is called our Father There remaineth yet a third consideration which more setteth forth Gods inestimable loue then any of the other demonstrations before handled And that is that he gaue the lyfe and blood of hys onely begotten eternal sonne for purchasing redeeming vs when we were lost a price so infinite and inexpiable as no doubt hys diuine wisedom would neuer haue giuen but for a thing which he had loued aboue all measure Which our Sauiour himselfe that was to make the payment doth plainly signifie and therefore also seemeth as it were to wonder at such a bargaine when he sayth in the Gospel So deerely hath God my Father loued the worlde that he hath giuen for it his onely begotten sonne In which words he ascribeth this most wonderful dealing of hys Father vnto the vehemencie and excâ—eding aboundance of loue as doth also his deerest Disciple and Apostle S. Iohn saying In this appeareth the great loue and charitie of
God towardes vs that he sath sent hys onely begotten Sonne into the world to purchase life for vs. In this I say is made euident his exceeding charitie that we not louing him he loued vs first and gaue his own son to be a raunsome for our sins Wher vnto also the holy Apostle S. Paul agreeth admiring in like manner the excessiue loue of god in these words God doth meruailously commende and set forth hys great loue vnto vs in that we being yet sinners he gaue his son to the death for our redemption And in another place framing out as it were a measure of Gods mercy by y e aboundance of his loue sayth thus God who is rich in mercie through the exceeding loue which he bore vnto vs wee beeing dead in sin he reuiued vs in Christ and raysed vs vp euen vnto heauen making vs to sitte downe there with hym to the end he might declare to all ages worlds ensuing the most aboundant riches of hys grace and goodnes towards vs. Thys was the opinion of that noble Apostle S. Paule and of all hys coequals Apostles Euangelists Disciples and Saints that this work of our redemption proceeded only froÌ„ the inflamable fornace of Gods immeasurable loue And therefore to make no other conclusion heereof then that which S. Paule hymselfe doth make If God haue not spared his owne propper and onely begotten sonne but hath giueâ— him vp to death for gayning vs vnto hym how can it be that with him he hath not giuen vs al other things If when we were hys enemies and thought not vpon hym hee sent to seeke vs so diligently by such a messenger as hee loued so deerely allowing hym to lay downe a price for vs which he so infinitely esteemed what shall we thinke that he wil doe vnto vs now wee being made hys owne by our redemption if we return willingly vnto hym when our receiuing shal cost hym nothing els but onely a mercifull looke vppon vs which is not so much from the infinite bowels of hys bottomlesse mercie as is one droppe of water from the most huge gulfe of the maine Ocean sea And thys shall suffise for the fiâ—st poynt of Gods loue declared vnto vs by the three most sweet and comfortable names and respects of Creator Father and Redeemer The second part how God expresseth his loue towards sinners NExt after which we are to consider in what manner God is accustomed to expresse declare thys loue of hys in his dealings and proceedings towards sinners And first of al the wise man hauing had long experience of thys matter beginneth to describe and sette â—oorth in thys sort saying vnto God hymselfe Thou O Lorde doost dissemble the sinnes of men to giue vnto them tyme of repentance And then when they will not vse thys benefite of hys forbearing but wil needes enforce him to punish and correct them he sayth further of thys correction Such as wilfully doe runne astray O Lord and will not turne vnto thee thou dost correct them sweetly by little litle admonishing and exhorting them to leaue theyr sinnes and to beleeue in thee These two poynts then of exceeding clemencie by the testimonie of the wiseman are founde in Almighty God first to wincke at the wicked lyfe of men and to expect theyr conuersion with vnspeakeable patience and longanimitie according as also the Prophet Esay beaâ—eth witnesse adioyning the cause thereof in these words The Lorde doth attend your conuersion to the end he may take mercie on you and thereby be exalted And secondly for the same respect when he is enforced by reason of his iustice to chastise them yet doth he the same with such moderation and mildnes as alwaies in this life hee reserueth place of pardon And to these two we may adioyne yet a third property of his mercie more admirable perhaps then the formerâ— which is as Tertullian excelleÌ„â—ly noteth that he being the partie offended yet first and principally desireth reconsiliation he hauing receiued the wrong iniurie yet doth he most busily intreate for amitiâ— attonement And whereas in all ryght and equitie he might denie vs pardon and for hys power take reuenge of vs at hys pleasure yet doth he not onely offer vs peace of hys owne accorde but also sueth vnto vs by all meanes possible to accept thereof humbling in a certaine manner hys diuine Maiestie to our basenes and vilitie and behauing himselfe in thys respect as a Prince that were enamoured of hys bond-slaue and abiect seruaunt Thys might be declared by many of hys own speeches and doings in holy Scripture but one place out of the Prophet Esay shall serue for all where Almighty GOD so earnestly wooeth y e conuersion of Ierusalem as no louer in the world could vtter more signes testimonies of a hart inflamed sette on fire with loue then he dooth towards that Cittie which so highly had offended hym For first after many thrâ—ates poured out against her if she dyd not return least she might perhaps fall into despayre he maketh this protestation in the beginning of hys speech Indignatio non est mihi c. Angry I am not ô Ierusalem but whatsoeuer I haue spoken I haue spoken of good wil and loue Secondly hee entreth into this dyspute and doubt with hymselfe about punishing her for her sinnes what shal I do Shall I treade her vnder my feete and put her to the fire or els will she stay my puissaunt hand and make peace with me will she I say make attonement with me After which doubt and cunctation he resolueth himselfe to change hys manner of stile to â—al a lyttle to chyde with her and then he sayth Harken O ye deafe inhabitants of Ierusalem looke about ye yee blinde folke that will not see who is blind and deafe but my seruaunt that wil not regarde or listen to the Messengers which I sende O thou which hast open eares wilt thou not heare And then a lyttle after he beginnâ—th to smooth and speake faire againe saying Euer since thou hast beene gracions and glorious in mine eyes I haue loued thee and for thy soule wil I giue whole Nations Feare not for that I am with thee Wherwith shee beeing little or nothing mooued he returneth to a sweet maner of complaynt saying Thou hast enthrallâ—d me by thy sins and with thine iniquities thou hast greatly afflicted mee Which beeing sayde and she somewhat moued thereby to loue him as it seemeth he turneth vnto her with thys most comfortable and kynde speech I am he I am he which cancelleth thine iniquities for myne own sake wil neuer think any more vpon thy sins All which being done they now reconciled and made fast friends together his diuine Maiestie beginneth a very louing conference as it were and sweet expostulation wyth her sayiug in these words Call thou to
y t were astray and would returne but also to follow and seeke them out and beeing founde to lay them on hys owne shoulders so to beare them back vnto the fold againe and there to gyue his life and blood for theyr defenâ—e against the Wolfe O sweet Lord what greater loue can be imagined then thys what more pregnant signification of inflamed charitie can mans cogitation coÌ„ceiue or apprehend is it meruaile nowe if hee which descended vnto vs with his hart with these bowels of burning affection did set open the gates of all his treasures fauours and graces vnto vs Is it meruaile if the Apostle S. Paule doe say of thys time Superabundauit gratia that grace did ouer abound yet further in another place that Christ beeing very God did in a certaine sort impouerish and emptie hymselfe with the most wonderfull effusion of mercies and hauocke of heauen which at thys tyme euer since he hath made Heere hence it proceeded that all hys delight and pleasure vpon earth was to conuerse with sinners and to giue them comfort courage confidence in hym Which he dyd so manifestly in y e sight of al the world as he became very scandalous offensiue therby to the Scribes Pharisies and other principall Rulers among the Iewish Nation Heerehence also dyd proceede those hys most meruailous speeches strange inuitations of wicked men vnto him as for example at one tyme among other wheÌ„ he cried out in publique Come vnto me all yee that doe labour and be heauie loden and I wil refresh you And at another time going into the Temple of Ierusalem vpon a high festiuall day when all the people were gathered together he stood vp in the midst of them al brake forth into this vehement inuitation with a loud voyce as S. Iohn Euangelist recordeth If any man among you be thirstie let him come vnto mee and he shall drinke Heereby it came to passe that his diuine Maiestie was termed commonlyâ— Publicanorum et peccatorum amicus the friend and familiar of wicked publicans sinners And heereof finally it did proceede that he receiued al embraced all and forgaue all that repaired vnto him were they Scribes Pharisies Souldiours Publicans Vâ—urers Harlots Theeues Persecutors or whatsoeuer most grieuous offenders besides whereof particuler examples in each kinde myght be alledged assuring vs furthermore that after hys resurrection and blessed ascentiâ—n to the right hand of hys Father he would be more bountifull yet in thys maner of proceeding and draw all men vnto him beeing at one tyme both our Iudge Aduocate our King and Mediatour our God and Redeemer our Father and brother our Priest and Sacrifice and he that both pleadeth and determineth our cause together What then should not wee hope at thys tymâ— deere Christian Brother at the hands of thys our Lord and Maister which hath left vnto vs such words such deedes such assured euidence of his infallible loue abouÌ„dant mercies towards vs why should not his dealinges with other men before vs giue vs hart and courage to trust assuredly in him for the tyme present and to come Why should not his former most infinite mercies be vnto vs odoriferous alluring sauours oyntments to make vs as the spouse did in the Canticles follow and runne after him Heare what deuout S. Bernarde doth meditate vpon thys passage of Christes fragrant oyntments O sweet Iesus sayth he the freshe and odoriferous smell of thy wonderfull clemencie dooth allure vs to run after thee wheÌ„ we heare say that thou dispisest not beggers nor abhorrest sinnersâ— We know right wel ô lordâ— that thou diddest not reiect y e thiefe that confessed thee nor the sinfull woman that wept vnto thee nor the Chananaean that humbled herselfe before thee nor the wicked adulteresse brought vnto thee nor y e touller or tribute gatherer that followed thee nor the publican that repaired vnto thee nor the disciple that denied thee nor Saule that did persecute thee nor thy tormentors y t did nayle thy sacred bodie to the Crosse. O Lorde all these are fragrant smelles and sauours of thy most sweet mercie and at the sent of these thyne oyntments we doe followe and run after thee Thus farre S. Bernard The 4â— part the application of all that hath beene sayde AND so with thys to come to the fourth last part of this Chapter and to apply all that hath beene sayde of Gods mercy to our present purpose What man is there lyuing in the world that reading and belieuing these things can doubt or mistrust to receiue pardon for their sins If God be he that iustifieth who is able to condemne vs sayth the holy Apostle S. Paule If God be minded to deliuer vs who can take vs out of hys hands If God protest that hee wil pardon vs why should we make any doubt or question thereof at al Why shoulde wee not ioyne rather with that confident faithfull seruant of hys S. Paule who sayth vnto vs and to al other sinners lyuing in hys Maisters name Let vs repaire vnto him with a true hart in fulnesse of fayth hauing purged our harts froÌ„ an euill conscience let vs hold fast an immouable coÌ„fession of our hope seeing he is faithful which hath giuen vnto vs his promises and let vs consider how one of vs may prouoke another to charity good works By which words the holy Apostle signifieth y t what sinner soeuer shal resolue with himselfe to purge his conscience from wickednes for y e time to come to employ the rest of hys life in charitie and good works he may confidently and boldly repaire vnto almighty God with most certaine assuraunce to receiue pardon and remission And alas deere brother why theÌ„ shoulde any man despaire Wherefore should any man cast away hys owne soule that God so much desireth to saue what a pittifull lamentable case is it to behold so many Christians in the worlde to goe languishing in theyr sinnes and to gyue themselues ouer to all kind of carelesse and dissolute sensualitie which by god himselfe is called desperation vpon thys conceit wicked cogitation that nowe they are gone so farre and so deepely rooted and habitated in thys kinde of lyfe as eyther it is impossible or in vaine for them nowe to thinke of change or amendement O deere brother let these men harken to this excellent discourse of holy Saint Chrisostom which ensueth If thou be a wicked man sayth hee thinke vppon the Publican If thou be vncleane of lyfe consider the harlot If thou be a murtherer remember the theefe If thou be a swearer call to minde the blasphemer Cast thyne eyes vpon Saul and Paule first a persecutor and then a preacher first a violent robber afterward a good steward and dispenserâ— First chaffe afterwarde corne first a wolfe afterward a sheepheard first lead afterward gold