For discerning therefore of this kinde of most pernicious people and theyr deuilish dealing and least we shoulde be carried awaie wyth euery winde of doctrine by the wilinesse of men God hath ordained in his Church Apostles Doctors Prophets Pastors and Interpreters whom he hath so guided and gouerned from time to tyme with his holy spirit that they haue beene able by the Scriptures to represse and beate downe whatsoeuer errours and heresies haue beene raysed vp by the enemies of Gods trueth contrary to the analogie of fayth and rule of charitie that is to say beside the true sence and meaning of the Canonicall scripture When there rose vp certaine sedious fellowes among the Iewes in the primatiue Church making som contention about their ceremonies as did Simon Magus Nicholaus Cerinthus Ebion and Menander that were heretiques They were refelled and conuinced out of the scriptures by the Apostles and theyr schollers Martialis Dyonisius Areopagita Ignatius Policarpus and others who were no doubt directed guided by the spirite of God Afterward when Basilides Cerdon Marcion Valentinus Tatianus Apelles Montanus and diuers others troubled the Church wyth monstrous heresie they were cōfuted by Iustinius Martyr Dionisius byshop of Corinth Irenaeus Clemens Alexandrinus Tertullian their equals who in all theyr controuersies had recourse vnto the scriptures and beeing instructed and ledde by the spirit of trueth preuailed mightily against their aduersaries And so downward from age to age vnto our daies whatsoeuer heresie or different opinion hath sprung vp contrary to the doctrine of Christ and hys Apostles it hath beene checked and controlled by the watchmen spirituall Pastours and Gouernors of the Church who alledged alway the consent of the scriptures for deciding of all doubts and were most graciously guided by the spyrite of God in all their actions And heereof it is that the word of God is called the sworde of the spirit because as it was giuen by inspiration at the first so being expounded by the direction of the same spirit it is most liuely and mightie in operation sharper thē any two edged sword and entering through euen to the deuiding a sunder of the soule and the spirit of the ioynts and the marrow and is a discerner of the thoughts and intents of the hart Thys is that spirituall sworde wherwith our Sauiour Christ preuailed against sathan the head Lord maister of all Heretiques who notwithstanding pretended scriptures for his deuillish purposes And the Apostle Paule being furnished wyth thys only weapon disputed against the peruerse ouerthwart Iewes which dwelt at Damascus and confounded them proouing by conference of Scriptures that thys was very Christ. Nowe as it was expedient that the Gospels should be written that we learning the trueth foorth of them should not be deceiued by the lyes of heresies so was it necessary that the same Gospels shoulde be preached for the confirmation of fayth And heereof it is that the Apostle S. Paule Rom. 10. sayth that fayth cōmeth 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 sanctified vnto the Lord. Wherefore to conclude thys poynt seeing that the holy scriptures are that most infallible and secure way mentioned by Esay seeing they are the rule leuell both of our fayth and life contayning in them sufficient matter to confute errour and confirme the trueth able to make a man wise vnto saluation perfectly instructed vnto euery good worke this ought to be the duetie of the faithfull that I may vse the words of Basil to be thorowly perswaded in his minde that those thinges are true and effectuall which are vttered in the Scripture and to reiect nothing thereof For if whatsoeuer is not of fayth be sinne as saith the Apostle and if fayth commeth by hearing and hearing by the word of God without doubt when anie thing is without the holy scripture which cannot be of faith it must needes be sinne And therefore to speake as S. Augustine speaketh if any I will not say if wee but which S. Paule addeth if an Angell from heauen shall preach eyther of Christ or of his Church or of any other thing which pertaineth to faith or to the leading of our life otherwise then we haue receiued in the holy scriptures of the Law and the Gospel let him be accursed Now if forsaking all bie-pathes of mens inuentions and traditions we wyll search diligently in the scriptures wherein we thinke to haue eternall life wee 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 Lawe for righteousnes to euery one that beleeueth so doe they sende vs directly and as it were leade vs by the hande like a careful Schoole-maister vnto him teaching vs to apprehend and lay holde on him with the hand of fayth and to apply hym wyth his gifts and graces vnto our selues and our owne saluation So that faith is made the meanes and as it were the Conduit to conuey Christ himselfe hys death burial and resurrection and all the rest of hys benefits vnto vs which the Apostle witnesseth Collos 2. 12. Yee are buried saith he with him through Baptisme in whom ye are also raised vp together through the fayth of God effectually working who raysed him from the deade Whereof it ensueth that all the faithfull doe not onely obtaine the benefite of Christes death buriall by their Baptisme wherby they die vnto sinne but also do receiue and enioy the fruite and effect of his resurrection by a liuely fayth whereby they are quickned and raysed vp vnto righteousnes in thys life and are assertained of resurrection to glorie in the life to come by hys mightie working that is able to subdue all things vnto himselfe Seeing therefore that the summe substaunce of our whole Religion and of our eternal saluation or damnation consisteth in the knowledge of this one vertue it shalbe worth the labour breefely but yet plainly to describe the forme force nature of this faith whereof we speake Wherein you shall not looke for the diuers significatiōs which that word receiueth in the Scripture nor for any declaration of those vnprofitable faythes whereof S. Iames speaketh which are common to the wicked and to the deuils themselues wherby they beleeue that Iesus is that Christ but heere my purpose is to entreate of that liuely and sauing fayth which is peculier and propper to the elect and chosen children of God whereby they beleeue that Christ is theyr Iesus by whom they are saued from theyr sinnes and from the punishment due vnto them for the same and by whom onely they are restored vnto the fauor of God and
be saued as well as other men then it wyll be to purpose to haue a foundation without a building vppon it or a stocke or tree that beareth no fruite Which thing S. Iames speaking of that historicall and dead fayth whereby the wicked the very deuils theÌ„selues beleeue that there is one GOD expresseth most excellently in this fitte similitude As a bodie without a spirit is dead euen so saith he is fayth without workes Thys poynt of doctrine of vertuous life and obseruing of Gods commaundements not our Sauiour Christ alone in his Sermon most earnestly vrged as hath beene sayde but his fore-runner also Saint Iohn the Baptist and hys followers the holie Apostles whereof the one continually called vpon the people to bring foorth fruites meete for repentance the other in all theyr writings no doubt in all their Sermons after matter of doctrine and faith propounded do proceede to exhortation and precepts of Christian life In so much as Saint Augustine other auncient Fathers are of opinion that the rest of the Apostles S. Peter S. Iames S. Iohn and S. Iude perceiuing the loosenesse and securitie of the people in theyr tymes directed theyr writinges eyther onely or principally to this ende euen to perswade and enforce the necessitie of good life and conuersation among Christians Yea and that Saint Paule himselfe when hee concludeth that a man is iustified by faith without the workes of the Lawe doth not exclude the works of charitie as effects and fruites of fayth which followe him that is alreadie iustified in the sight of God but hee excludeth theÌ„ as causes of saluation which goe before him that is to be iustified Wherby it appeareth that S. Paule handling the causes of our iustification in the sight of God is not repugnant or contrary to S. Iames speaking of the notes and signes whereby we are iustified that is as the word is taken els where declared or known to be iust or righteous before meÌ„ The sum is that although good workes are not the causes of our saluation yet they are the way as it were and the path that leadeth thereunto because by them as by certaine markes we perceiue our selues to haue entered and to haue proceeded in the waie of eternall life Yea they are the fruites and effects whereby we testifie and declare both vnto our selues and to others the trueth of that faith which we professe And therefore our Sauiour Christ willeth vs in the Gospel to let our light shine before men that they seeing our good works may take occasioÌ„ therby to glorifie our heauenly father And his holy Apostle Saint Iames biddeth those carnall sensuall Christians that stood so much vpon the only name of faith to shewe him theyr fayth by their workes as he would shew them his faith by his worksâ— that is they should declare and testifie vnto men as I haue said the fayth which they professed by the fruites thereof To men I say because men which iudge but by the outward appearaunce onely cannot knowe the goodnes of a tree bâ—t by the good fruite which it yeeldeth they cannot discerne the inwarde faith but by the outwarde workes But as for God that searcheth the secrets of the harts and reynes it needeth not that wee shoulde shewe him our faith by our workes nor may wee looke for iustification at his handes by the best of them for then might wee haue whereof to boast but there is no boasting with God and therefore no iustifying by workes in his sight Yet notwithstanding the Lorde requireth good workes at our hands to the end that himselfe might be glorified our needie bretheren releeued and comforted others gained wonne by our example to the embracing of the same faith and Religion which we professe our owne faith exercised and strengthened and our calling and election made sure and confirmed And it is very requisite that the children of GOD which are bought with so high a price as with the blood of Iesus should glorifie God both in soule body because they are redeemed both in soule and body and not liue vnto theÌ„selues but vnto him which died and rose againe for them Thys is the ende of our election before the foundations of the world were layde as the Apostle testifieth Ephes. 1.4 euen that we should be holy and blameles before him 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 ordained that wee shold walke This is the end of our redemption as olde Zacharie prophecied Luke 1. 74 75. that beeing redeemed and deliuered from all our spirituall enemies and from eternall destruction whereunto we were subiect we should serue God without feare in holines and righteousnes before him all the daies of our life Finally this is the ende of our vocation For God hath not called vs to vncleannesse but vnto holinesse and as hee that hath called vs is holy so must we be holie in all manner of conuersation And it can not be that they which are truely iustified that is to say made righteous by a liuely fayth in Christ should not also in some measure be sanctified that is made holie by a faithfull lyfe in him Let not men therefore deceiue themselues with the onely name and shadowe of faith without the nature substance therof Let them not promise vnto themselues euerlasting life because they knowe the true God and whom hee hath sent Iesus Christ but let them remember howe Christes Apostle whoÌ„ he deerely loued expoundeth that saying when he writeth By this wee knowe God truely if wee keepe his commaundements and whosoeuer sayth that he knoweth him and yet keepeth not his commaundements is a lyer and the trueth is not in him For as it is a true saying and by all meanes woorthy to be receiued that Christ Iesus came into the worlde to saue sinners so is it as true a saying and no lesse woorthie to be affirmed that they which haue beleeued God should be carefull to shew foorth good works Saint Gregorie vpon the words of Christ to S. Thomas Blessed are they who haue not seene and yet haue beleeued hath a notable discourse to this purpose If any sayth hee inferre heereof I beleeue and therefore am blessed and shall be saued he saith truely if his life be aunswerable to his beleefe for that a true faith dooth not contradict in manners the things which hee professeth in words For which cause S. Paule accuseth certaine false Christians in whom he found not vertuous life aunswerable to theyr profession that they confessed God in wordes but denyed him in theyr deedes And Saint Iohn auoucheth that whosoeuer saith hee knoweth GOD and keepeth not his commandements is a lyer Which beeing
so we must examine the trueth of our fayth by cōsideration of our life for then not otherwise are we true Christians if wee fulfill in works that whereof we haue made promise in words That is in the day of our Baptisme we promised to renounce the pompe of this world together with all the workes of iniquitie which promise if wee performe nowe after Baptisme then are we true Christians and may be ioyfull But contrariwise if our life be wicked contrary to our profession it is saide by the voyce of trueth it selfe Not euery one that shall say to mee Lord Lord shall enter into the kingdom of heauen And againe why doe yee call mee Lord Lord doe not performe the things that I tell you Heer-hence is it that God complained of his old people the Iewes saying this people honoureth me with their lips but their harts are farre off from me And the Prophet Dauid of the same people They loued him with their mouth and wyth their tongues they lyed vnto him Wherefore let no man presume to say he shall be saued if faith and good life be diuorced put a sunder which S. Chrisostome noteth by the wofull and heauie chaunce iudgment that happened vnto him who in the Gospell was admitted to the feast of Christian faith knowledge but for lacke of the ornament or garment of good life was most contumeliouslie depriued of his expectation Of whom Saint Chrisostoms words are these He was inuited to the feast and brought vnto the Table but for that by his foule garment he dishonored our Lord that had inuited him he was not onely thrust from the Table banquet but also bounde hande and 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 dead and vnfruitfull faith wyll saue vs at the last day for except wee ioyne pure life to our beleefe and in this heauenly vocation of ours doe apparrell our selues with the worthy garmēts of vertuous deeds 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 his wedding weede Which thing S. Paule well noteth when hauing sayde wee haue an euerlasting house in heauen not made with mens handes he addeth presentlie thys exception Si tamen vestiti et non nudi inueniamur That is if wee be founde at that day well apparrelled and not naked Would God euery Christian desirous of hys saluation woulde ponder well thys discourse of S. Chrisostome And so wyth thys alone to conclude our speeche in thys Chapter without allegation of further matters or authorities which are infinite to thys effect it may appeare by that which hath alreadie beene sette downe wherein the true profession of a Christian consisteth and thereby each man that is not partiall or blinded in his owne affection as many are may take a viewe of his state and condition and frame vnto himselfe a verie probable coniecture how he is like to speed at the last accounting day That is what profite or damage hee may expect by hys knowledge and profession of Christian Religion For as to him that beleeueth soundly and walketh vprightly in his vocation performing effectually euery way his professed duetie there remaine both infinite and inestimable rewards prepared so to hym that strayeth aside and swerueth from the right path of fayth and life prescribed vnto hym there are no lesse paines and punishments reserued For which cause euery Christian that is carefull of his owne saluation ought to sixe his eyes verie seriouslie vppon them both and as in beleefe to shewe himselfe constant firme humble and obedient so in life conuersation to be honest iust pure innocent and holie And for this seconde poynt concerning life and manners hath been already handled in my former booke which as I vnderstand is imprinted in England I shall neede to wade the lesse in further discourse heereof But for I haue beene admonished by the writinges of diuers howe my former booke hath beene misliked in two speciall poynts first that I speake so much of good workes and so little of faith secondly that I talke so largelie of Gods iustice and so breefelie of his mercie whereby the consciences of many haue beene offended let the last Chapter going before of beleefe and life aunswer the first and that which immediatly followeth serue for the latter obiection and so I doubt not but a Christian man may be thorowlie resolued OF THE ONLY IMPEDIMENT THAT IS WONT TO LET SINNERS FROM Resolution Which is the mistrust and diffidence in Gods mercy through the multitude and greeuousnesse of their offences CHAP. VI. AMong all other the moste greeuous and perrilous cogitations which in thys worlde are accustomed to offer themselues to a minde intangled and loden wyth great sinnes this vsually is the first through the nature of sinne it selfe and crafty suggestion of our ghostly enemie to fall into distrust and dyspaire of Gods mercie Such was the cogitation of most vnhappie Caine one of the first inhabitants of the earth who after the murder of his owne onely brother and other sinnes by him committed brake into that horrible and desperate speeche so greatly offensiue vnto his Lorde Maker Mine iniquitie is greater then that I may hope for pardon Such was in like manner the desperate conceite of wicked Iudas one of the first of thē that were chosen to the peculier seruice of our Redeemer who feeling hys conscience oppressed wyth manifolde iniquities and most of all with the prodition of his owne Lord and Maister tooke no other way of amendmēt or redresse but to destroy himselfe both in bodie and soule adioyning onoly these words full of miserable distrust and desperation I haue sinned in betraying the innocent and iust blood By which wordes and most wretched ende he more greeuouslie offended and iniured his most louing and mercifull Sauiour then by all his former iniquities committed against him This then most louing brother is the first and greatest rocke wherat a sinful soule ouer burdened wyth the charge of her owne iniquities and tossed in the waues of dreadfull cogitations by the blastes stormes of Gods threates against sinners doth cōmonlie make her shypwracke That is that most horrible depth and dungion wherof the holie scriptures saith The impious man when he is come into the bottome and profunditie of his sinnes contemneth all Thys is that remedilesse sore and incurable wound wherwith God himselfe charged Ierusalem when hee sayd Insanabilis fractura tua thy rupture is irremediable And the Prophet Michaeas considering the same people thorowe the multitude of their wickednes to encline now to dispayre of Gods goodnes towards them brake forth into thys most pittiful cōplaint For this will I
369. What we promise in our Baptisme 373. The sixt Chapter Of the onely impediment which is wont to let sinners from resolution which is the mistrust and diffidence in Gods mercie through the multitude and greeuousnesse of their offences Dispaire an ordinarie temptation to the greatest sinners page 377. The shipwrack of soules ouerloden with sin 378. The wofull miserie of desperation page 379 The thing wherein GOD most delighteth is mercie 380. A merueylous example of GODS Clemencie page 381. An other example of Gods wonderfull mercie 382. Iudgment and Iustice to be vsed in true repentaunce that is Iudgement vpon our selues and iustice towards others 383. The deuision of this Chapter into four especiall partes 384. The first part touching the loue that God beareth towards man 384. The first cause why God loueth vs for that he is our Creatour and we are his own workes 385. Euery mā is giuen by nature to loue his own 386. The confidence of Iob in that GOD made him 386. The assured hope Dauid had in that hee was Gods wormanshippe 387 The second reason of assuraunce of Gods loue for that he is our Father 388. What a Father God is 390. Christes most comfortable embassage 390. Howe greatly the respect of a Father mooueth GOD. 391. The Fathers liberall harte to the prodigall sonne 392. What the name of Father doth importe 393. The third argument of Gods loue the giueing of his Sonne for vs. 394. The conclusion of this pointe made by Saint Paule 395. The second part how God expresseth his loue towards sinners 396. Two rare pointes of clemencie in God 397. God that is offended seeketh attonement with vs. 398. Gods wooing of Ierusalem his protestation his cunctation his chiding his fayre speech his complaynt his kinde speech his conference his sweete conclusion 398. 399. 400. A consideration vppon the former treatie of God with Ierusalem 400. Gods tender loue to Ierusalen when he was to destroy it 401. A pitifull complaint vsed by God for the wilfulnes of his people 402. The wonderfull proceding of God with Ierusalem 403. The obstinacie of the Iewish nation 404. Epithetons giuen by God to the people of Israell 404. A wounderfull poin includedt in Gods promise to a sinner 405. What ioy there is made at a sinners conuersion 405. The third part what assuraunce GOD giueth to them that repent 406. The promises of GOD to sinners that repent 407. Foure vniuersalities in Gods promises to sinners 409. Three especiall pointes of great comfort 409. How God hath performed his promises to sinners that haue repented 410. Neuer sinner repented that was not pardoned 411. The reiection of Caine and Esau. 412. The infinite sinnes of the Iewish people and their infinit pardons receiued at gods handes 412. The examples of Manasses and the Niniuites 413. A speech of GOD to be heedefully considered 415. Examples of mercies in the new Testament page 416. The wonderfull clemencie of Iesus our Sauiour 417. Great and many causes of assured hope in Christ. 418. The fourth part being the aplication of all that hath beene said before 420. Saint Paules exhortation to confidence 420. An excellent discourse and exhortation of Saint Chrisostome 421. The speach of the deuill to a soule loden with sinne 422 Saint Chrisostomes counsaile against the Deuilles temptation 423 No time to late to repent 424. An exhortation and admonition of Saint Augustine 425. A similitude of the bodie to expresse the miserie of the soule by multiplying sinne 426. Godly mens wordes ought to mooue vs greatlie 427. A notable ciscourse of S. Augustine touching our conuersion 428. Hell was not made for man but for the Deuilll 429. In this life repentaunce is auaileable but not after 429. FINIS OF THE MANIFOLD PERILS THAT ENSVE TO THE WORLDE by inconsideration And howe necessarie it is for euerie man to enter into cogitation of his owne estate CHAP. I. THE Prophets and Saints of GOD who frō time to time haue been sent by his mercifull prouidence to aduertise and warne sinners of their perilous estate condition for sin haue not onely foretold them of their wickednes and imminent dangers for the same but also haue reuealed the causes thereof whereby they might the easier prouide remedie for the inconueniences to come Such is the charitable proceedings of our most mercifull Lord with the children of men And among other causes none is more generall or more often alledged then the lacke of consideration by which as by a cōmon snare deceipt of our aduersarie most men fall into sinne and are holden also perpetually in the same to their finall destruction and eternall perdition So Esay the Prophet speaking of the carelesse nobilitie and gentrie of Iurie that gaue thēselues to banquetting and disport without consideration of their duties towards God repeateth often the threat of woe against them and then putteth downe the cause in these words The lute and harpe and tymprel and shalme good wine aboundeth in your banquets but the works of God you respect not nor haue you consideration of his doings And then ensueth Therefore hath hell enlarged his soule opened his mouth without all measure or limitation and the stout and high and glorious of this people shall discend into it Heere are two causes as ye see two effects lincked together of these Iewes damnation the one depending of the other For as good cheere and sensualitie brought these men to inconsideration of Gods workes and proceedings towards sinners so inconsideration brought them to the mouth and pits brimme of hell I say that inconsideration of Gods works towards sinners brought them to this perrill for that it followeth in the verie 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 said that albeit you will not consider now Gods iudgments and iustice amidst the heate and pleasure of your feastings yet shall he by excercising the same vppon you heereafter be known exalted and sanctified throughout the world The like discourse maketh God himselfe by the same Prophet to the daughter of Babilon and by her to euery sinful and sensuall soule figured by that name Come downe saith he and sitte in the duste thou daughter of Babilon thou hast said I shall be a Ladie for euer and hast not put vppon thy hart the things thou shouldest nor hast thou had remembraunce of thy last end c. Now therfore harken thou delicate daughter which dwellest so confidently there shall come vpon thee an euill whereof thou shalt not know the of-spring and a calamitie shall rush vpon thee from which thou shalt not be able to deliuer thee A miserie shall ouertake thee vpon the suddain which thou shalt not knowe c. Holie Ieremie after hee had weighed with himselfe vvhat miseries for sinne the Prophets Esay Amos Osee Ioel Abdias Micheas Nahum Sophonias and himselfe all which Prophets liued
present They called theyr Redeemer The expectation of Nations and we call him nowe The saluation of Nations And finally there was no other difference between the old fayth of good men from the beginning ours but onely in the circumstaunces of tyme cleerenes perticularitie and of the maner of protesting the same by outward signes and ceremonies For that in substaunce they beleeued the same Redeemer that we doe and were saued by the same beleefe in his merits as we are For which cause Eusebius well noteth that as we are called nowe Christians so they were called then Christi Psalm 104. that is annointed in prefiguration of the true Christ in whom they beleeued as the first and head of all other anointed and who was the cause and authour of theyr anoynting By thys then it is most manifest that not onely now to vs that be Christians but at all other tymes froÌ„ the beginning of the world and to all other persons and people what soeuer that desired to haue theyr soules saued it was necessary to beleeue and loue Christ and to professe in hart his Religion For which consideration I thought it not amisse in thys place after the former grounds laid that there is a God and that man was created and placed heere for his seruice to demonstrate and prooue also thys other principle that the onely seruice of thys God is by Christian Religion Wherein albeit I doe not doubt but that I shall seeme to many to take vpon me a superfluous labour in proouing a veritie which all men in Christendome doe confesse yet for the causes before alleaged in the second Chapter which mooued me in that place to prooue that there is a God that is to say first for the comfort strength and confirmation of such as eyther from the enemie may receiue temptations or of themselues may desire to see a reason of theyr beleefe and secondly for awaking stirring or stinging of others who eyther of malice carelesnes or sensualitie are fallen a sleepe and haue lost the feeling and sence of theyr beleefe for many such want not in these our myserable daies it shall not bee perhaps but to verie good purpose to laie together in thys place with the greatest breuitie that possibly may be the most sure grounds and inuincible euidences which we haue for declaration and confirmation of this matter For albeit the Apostle S. Paul declareth the things which we beleeue be not such in themselues as may be made apparent by reason of humaine arguments yet such is the goodnes and most sweete proceeding of our mercifull God toward vs as he wil not leaue himselfe without sufficient testimonie both inward and outward as the same Apostle in another place doth testifie For that inwardlie hee testifieth the trueth of such things as we beleeue by giuing vs light vnderstanding with internall ioy and consolation in beleeuing them And outwardly hee giueth testimonie to the same with so many conueniences probabilities and arguments of credibilitie as Diuines doe call them that albeit the very poynt of that which is beleeued remaine styll with some obscuritie yet are there so many circumstaunces of likelyhoods to induce a man to the beleefe thereof as in all reason it may seeme against reason to denie or mistrust them Thys shall easily appeare by the treatise following of Christ and Christianitie and of the foundations of our Religion which shall be confirmed by so many pregnant reasons and most manifest circumstaunces of euident probabilitie as I doubt not but the zealous Christian shal take exceeding comfort therein and esteeme himselfe happie to haue a lotte in that faith and Religion where he shall see and feele so much reason proofe and conueniencie to concurre and shewe it selfe for hys satis-faction And to thys effect it shall be of no mean moment that I haue prooued before the certaintie diuinitie and infallible trueth of the Iewes Scriptures or olde Testament which writings we haue receiued from that Nation that doth as it were professe enmity against vs and the same beeing written so many ages before the name of Christianitie vvas knowne in the worlde it cannot be but of singuler authoritie what soeuer shall be alleaged out of those records for our purpose And therefore as before in proouing our first principle That there is a God wee vsed onely the testimonie of such witnesses as coulde not be partiall so much more in this confirmation of Christian Religion shall we stand onely eyther vppon the confessions of such as are our enemies or vpon the records of others who must needes be indifferent in the cause for that they liued before eyther cause or controuersie in Christianitie vvas knowne or called in question My whole purpose shall be then to make manifest in thys Chapter that Iesus Christ was the Sauiour Redeemer of man-kind fore-promised and expected from the beginning of the worlde that he was the only sonne of God and God himselfe and consequently that what soeuer he hath left vs in hys doctrine and Religion is true sincere and the onely way of saluation vppon earth For cleerer proofe and declaration whereof I will reduce what soeuer I haue to say herein vnto three principall heads or braunches according to the order of three distinct times wherein they fell out That is to say in the first place shall be considered the things that passed before the Natiuitie or incarnation of Christ. In the second the things doone and verified from that time vnto hys ascention which is the space of hys abode vpon earth And in the thyrd place such euents shall be considered as ensued for confirmation of his Deitie after hys departure In declaration of which three generall points I hope by the assistance of him whose cause we handle that so many cleere demonstrations shall be dyscouered as shall greatlie confirme thy fayth gentle Reader and remooue all occasions of temptation to infidelitie Howe Christ was fore-tolde to Iewe and Gentile SECT I. FIrst then for such things as passed before Christ appeared in the flesh do make for proofe of our Christian Religion it is to be noted that they are of two sorts or at least wise they are to be taken fâ—om two kindes of people that is partly from the Iewes and partly from the Gentiles For seeing that Christ was appointed from the beginning yea before the world was created as Saint Paule affirmeth to worke the redemption both of Iewe and Gentile and to make them both one people in the seruice of his Father heere-hence it is that hee was foretolde and prefigured to both these Nations diuers fore-warninges were left among them both for styrring them vppe to expect his comming as by the considerations folowing shal most euidently appeare The first consideration AND to beginne wyth the Iewes no man can deny but that throughout the whole bodie and course of theyr Scriptures that
And finally nothing can be more desired for the fore-knowledge of any one thing to come then was deliuered and vttered concerning the Messias before that euer Christ or Christians were talked of in the world Nowe then remaineth it to consider examine whether these particularities fore-told so long agoe of the Messias to come doe agree in Christ whoÌ„ we acknowledge for the true Messias And thys shall be the subiect or argument of all the rest of our speech in thys Chapter How the former predictions were fulfilled in our Sauiour Christ at his being vpon earth SECT 2. ALbeit in the points before recited which are to be fulfilled in the Messias at hys comming wee haue some controuersie and dysagreement with the Iewe as hath beene shewed yet our principal contention in theÌ„ all is wyth the Gentiles and Heathen that beleeue no Scriptures For that in dyuers of the former Articles the Iewe standeth wyth vs and for vs and offereth hys life in defence thereof as farre forth as if he were a Christian In so much that the Gentile oftentimes is inforced to meruaile when he seeth a people so extreamely bent one against another as the Iewes are against Christians and yet doe stande so peremptorilie in defence of those verie principles which are the proper causes of theyr disagreement But hereunto the Iewe maketh aunswer that hys dysagreement from vs is in the application of those principles For that in no wise he will allowe that they were or may be verified in Iesus And heerein he standeth against vs much more obstinately then doth the Gentile For that the Gentile as soone as he commeth once to vnderstand and beleeue the prophecies of Scripture hee maketh no doubt or difficultie in the application thereof for that he seeth the same most euidently fulfilled in our Sauiour Christ. Which is the cause that few or no Gentiles since Christes appearaunce haue come to be Iewes but that presently also they passed ouer to bee Christians But the Iewe by no meanes will be mooued to yeelde albeit hee haue neither scripture nor reason or probabilitie for hys defence Which among other things is a verie greate argument to proue that Iesus was the true Messias indeede seeing that among the markes of the true Messias sette downe by Gods Prophets thys was one that he shold be refused of the Iewish Nation Heerehence aâ—e those wordes of the holy Ghost so long before vttered The stone which the builders refused is made the head stone of the corner this is doone by God and is meruailous in our eyes Heerehence is that great complaint of Esay touching the incredulitie and obstinacie of his people against their Messias at his comming which Moses also long before Esay expressed most effectually It maketh then not a little for our cause gentle Reader that the Iewish Nation is so wilfully bent against vs and that they refused Christ so peremptorily at hys beeing among them For whom soeuer that Nation should receiue and acknowledge it were a great argument by scripture that hee were not indeede the true Messias But yet to demonstrate to the worlde what little shewe of reason they haue in standing thus against theyr owne saluation and in refusing Christ as they doe I will in as great breuitie as I may runne ouer the cheefe poynts that passed at hys beeing vpon earth and therby examine by the testimonies of his greatest enemies whether the fore-sayd prophecies and all other signes which haue beene from the beginning to fore-tell vnto vs the true Messias were fulfilled in hym and his actions or no. And for that the matters are many and dyuers that will come hereiâ— to be handleâ—â— I wyl for order sake reduce all to foure considerations Whereof the first shal be touching the tyme fore-prophecied of the comming of Messias whether the same agreed with Christes natiuitie or no. The seconde shall be of diuers particulars that passed in Christes incarnation byrth circumcision other accidents vntill the time that he began to preach The third shall be of hys life conuersation myracles doctrine The fourth and last shall be of his passion death resurrection and ascention In all which as I said before I wyll vse no one Authour or testimonie of our owne side for approouing any thing that is in controuersie between vs but all shall passe by tryall eyther of theyr owne scriptures or of manifest force and consequence of reason or els by expresse recorde of our professed enemies The fyrst Consideration FOR the first then concerning the tyme which is the principall and head of al the rest it is to be noted that by consent of all Writers both Pagan Iewish and Christian IESVS whom we beleeue and confesse to be true CHRIST was borne the twentie-fiue day of December in the ende of the fortie-one yeere of the raigne of the Emperour Augustus Caesar which was fifteene yeeres before hys raigne ended Also in the beginning of the thirtie-three yeere of Herods raigne in Iurie which was foure yeeres and more before hys death And from the beginning of the worlde as some account foure thousand one hundred ninetie-nine And as others doe account it foure thousand foure-score and nyne for that in thys poynt betweene the Hebrues and the Graecians there is a difference of some litle more then a hundred yeeres concerning theyr reckoning The state of the worlde at Christes natiuitie was this The three Monarchies of the Assyrians Persians and Graecians were past ouer and ended the Romains were entered into the fourth that was greater then any of the rest according to the prophecie of Daniell fyue hundred yeeres before Octauius Caesar surnamed Augustus after fiue ciuil warres by himselfe waged and after infinite broyles and bloodshed in the worlde raigned peaceably alone for many yeeres together and in token of an vniuersall peace ouer all the earth hee caused the Temple gates of Ianus to be shut according to the custome of the Romans in such cases albeit thys had happened but twice before from the building of Rome vnto that tyme. And the very same day that Christ was borne in Iurie Augustus commaunded in Rome as afterward was obserued that no man shold call hym Lorde thereby to signifie the free libertie rest ioy and securitie wherein all men were after so long miseries which by continuall warres the worlde had suffered By thys we gather first that thys tyme of Christes birth agreed exactly with the prophecie so long before sette down in Daniell who lyued in the first Monarchie that after hys tyme there shoulde be three Monarchies more and the last biggest of all at whose appearing the Messias shoulde come and builde vppe Gods kingdome throughout all the world Secondly we see that fulfilled which Esay the Prophet aboue a hundred yeeres before Daniell fore-told that at the comming of Christ people shoulde sitte in
possibly walke awry therein but may thinke himselfe a good Christian for thys first poynt which is for matters of beleefe The seconde part of this Chapter THere followeth the second part of Christian profession concerning life manners which is a matter of so much more difficultie then the former by how many more waies a man may be ledde from vertuous life then from sincere fayth wherein there can be no comparison at all seeing the pathe of our beleefe is so manifest as hath beene shewed that no man can erre therein but of inexcusable wilfulnes Which wilfulnesse of error the holy Fathers of Christes primatiue Church did alwaies refer to two principall and originall causes that is to pride ouerweening in our owne conceits and to malice against our Superiors for not giuing our selues contentation in the thinges that we desire Of the first doe proceede newe opinions newe glosing expounding applying of the Scriptures preferring our own iudgement before all other past or present the contempt and debasing of holy Fathers and Councels and whatsoeuer proofe standeth not with our owne liking and approbation Of the second fountaine are deriued other qualities conformable to that humor as are the denying of iurisdiction and authoritie in our Superiours the contempt of Prelates the exaggeration of the faultes and defects of our Gouernours the impugnation of all Bishoplike dignities or Ecclesiasticall eminencie and especially of that rule whereunto appertaineth the correction of such lyke offenders and finally for satis-fying thys deuillish and pernicious venime of malice those wicked reprobates doe incite and arme the people against theyr spirituall Pastors they kindle factions against Gods faithfull Ministers they deuise a new Church a new forme of Gouernment a new kingdom and Ecclesiasticall Hierarchie vpon earth wherby to bring mē in doubt or staggering what or whom to beleeue or whereunto to haue recourse in such difficulties as doe arise These two maladies I say of pryde and malice haue beene the cause of obstinate errour in all Heretiques frō the beginning as full wel noted that holy auncient Martyr Saint Cyprian when hee sayde so long a goe These are the beginnings and originall causes of Heretiques and wicked Scismatiques first to please like well of thēselues and then beeing puffed vp with the swelling of pride to contemne theyr Gouernors and Superiors Thus doe they abandon and forsake the Church thus doe they erecte a prophane Aulter out of the Church against the Church Thus doe they break the peace and vnitie of Christ and doe rebell against Gods holy ordination Nowe then as these are the causes eyther onely or principally of erring in our beleefe most facile and easie as wee see to be discerned so of errour in lyfe and manners there are many more occasions causes ofsprings and fountaines to be found That is to say so many in number as wee haue euill passiōs inordinate appetites wicked desires or vnlawfull inclinations within our minde euery one whereof is the cause oftentimes of dysordered life and breach of Gods commaundements For which respect there is much more sette downe in Scripture for exhortation to good life then to fayth for that the errour heerein is more ordinary easie and more prouoked by our owne frailtie as also by the multitude of infinite temptations Wherefore we reade that our Sauiour Christ in the very beginning of his preaching straight after hee was baptised and had chosen vnto him S. Peter and S. Andrewe Iames and Iohn and some other fewe Dysciples went vp to the Mountaine and there made hys most excellent famous and copious Sermon recited by S. Matthew in three whole Chapters wherein he talketh of nothing els but of vertuous life pouertie meekenes iustice puritie sorrow for sinne patience in suffering contempt of riches forgiuing of iniuries fasting prayer repentance entering by the straight gate and finally of perfection holines and integritie of conuersation and of the exact fulfilling of euery iote of Gods Lawe and commaundements He assured his Disciples with great asseueration that he came not to breake the Law but to fulfill the same consequentlie whosoeuer should breake the least of his Commaundements and should teache men so to doe that is shoulde perseuere therein without repentaunce and so by his example draw other men to doe the like should haue no place in the kingdome of heauen Again he exhorted thē most earnestly to be lights and to shine by good works to al the world and that except theyr iustice did exceed the iustice of the Scribes and Pharises which was but ordinarie and externall they could not be saued He tolde them plainelie they might not serue two maisters in thys life but eyther they must forsake God or abandon Mammon He cryed vnto them Attendite stand attent and consider well your state and condition and then againe seeke to enter by the straight gate And lastly hee concludeth that the onely tryall of a good Tree is the good fruite which it yeeldeth wythout the which fruite let the tree be neuer so fayre or pleasant to the eye yet is it to be cutte downe and burned And that not euery one that shall cry or say vnto him Lorde Lorde at the last day shall be saued or enter into the kingdome of heauen but onely such as did execute in deedes the wyll commandements of his Father in thys lyfe For want whereof he assureth them that many at that day who had not onely beleeued but also doone myracles in his name should be denied reiected and abandoned by him Which long lesson of vertuous life being the first that euer our Sauiour gaue in publique to his Disciples then newly gathered together as Saint Matthewe noteth hauing treated somewhat before of poynts of fayth and by some miracles preaching shewed himself to be the true Messias doth sufficiently teach vs that we must not onely beleeue in his name and doctrine but conforme our liues and actions also to the prescript rule of his commaundements For albeit in Christian Religion faith be the first and principall foundation wheruppon all the rest is to be stayed grounded Yet as in other materiall buildings after the foundation is layd there remaineth the greatest labour time cost cunning and dilligence to be bestowed vpon the framing and furnishing of other parts that must ensue euen so in thys celestial edifice or building of our soule hauing layde on the foundation and grounde of true beleefe the rest of all our life tyme labor and studies is to be imployed in the perfecting of our life and actions as it were in raysing vppe the walles and other parts of our spirituall building by the exercise of all vertues and diligent obseruation of Gods commandemēts without the which it will be to no more purpose for vs to bragge of our knowledge in the Scriptures or to say wee haue fayth and looke to
most aboundant riches of hys grace and goodnesse towardes vs. Thys was the opinion of that noble Apostle S. Paule and of all his coequals Apostles Euangelists Disciples and Saints that this work of our redemption proceeded only froÌ„ the inflamed fornace of Gods immeasurable loue And therfore to make no other conclusion heereof then that which S. Paule himselfe doth make if God haue not spared his own propper onely begotten son but hath giuen him vp to death for gaining vs vnto him howe can it be that with him hee hath not giueÌ„ vnto vs al other things If wheÌ„ we were his enemies and thought not vpon him he sent to seeke vs so diligently by such a messenger as he loued so deerely allowing him to lay downe a price for vs which he so infinitlie esteemed what shal we think that he will doe vnto vs nowe we beeing made hys owne by our redemption if we returne willingly vnto him when our receauing shal cost him nothing els but onely a merciful looke vpon vs which is not so much froÌ„ the infinite bowels of his bottomlesse mercy as is one drop of water from the most huge gulfe of the maine Ocean sea And this shal suffise for the first poynt of Gods loue declared vnto vs by the three most sweete and comfortable names and respects of Creator Father and Redeemer The second part howe God expresseth his loue towards sinners NExt after which wee are to consider in what maner God is accustomed to expresse and declare thys loue of his in hys dealings and proceedings towardes sinners And first of all the wyse man hauing had long experience of thys matter beginneth to describe and sette it forth in thys sort saying vnto God himselfe Thou O Lordeâ— dost dissemble the sinnes of men to giue vnto them time of repentance And then when they wyll not vse this benefite of his forbearing but wyll needes enforce hym to punish and correct them hee sayth further of thys correction Such as wilfully doe runne astray O Lord and will not turne vnto thee thou doost correct them sweetly by little and little admonishing and exhorting them to leaue their sinnes and to beleeue in thee These two points then of exceeding clemencie by the testimony of the wyse man are founde in almighty God first to wincke at the wicked life of men and to expect their coÌ„uersion with inspeakable patience and longanimitie according as also the Prophet Esay beareth witnesse adioyning the cause thereof in these wordes The Lorde dooth attend your conuersion to the ende 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 mildnesse as alwayes in thys life he reserueth place of pardon And to these two wee may adioyne yet a third propertie of his mercie more admirable perhaps then the former which is as Tertullian excellently noteth that hee beeing the partie offended yet first principally desireth reconsiliation hee hauing receiued the wrong and iniurie yet dooth he most busilie entreate for amitie and attonement And whereas in all right and equitie hee might denie vs pardon and for hys power take reuenge of vs at his pleasure yet doth he not onely offer vs peace of his own accord but also sueth vnto vs by all meanes possible to accept thereofâ— humbling in a certain manner his diuine Maiestie to our basenes vilitie and behauing himselfe in thys respect as a Prince that were enamored of hys bond-slaue and abiect seruaunt Thys might be declared by many of his owne speeches and dooinges in holie Scripture but one place out of the Prophet Esay shall serue for all where almightie GOD so earnestly wooeth the conuersion of Ierusalem as no louer in the worlde coulde vtter more signes and testimonies of a hart inflamed and sette on fire with loue then he doth towards that Cittie which so highly had offended him For first after many threates poured out against her if she did not return least she might perhaps fal into despayre he maketh this protestation in the beginning of his 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 he entreth into this dispute and doubt with himselfe about punishing her for her sinnes what shall I doe Shall I treade her vnder my feete put her to the fier or els will she stay my puissant hande and make peace with me will she I say make attonement with me After which doubt cunctation he resolueth himselfe to change his manner of style and to fall a little to chide wyth her and then he saith Harken O ye deafe inhabitants of Ierusalem looke about ye ye blind folke that wil not see who is blind and deafe but my seruant that will not regard or listen to the messengers which I send O thou which hast open eares wilt thou not heare And then a little after he beginneth to smooth speake faire againe saying Euer since thou hast beene gracious glorious in mine eyes I haue loued thee and for thy soule will I giue whole nations Feare not for that I am with thee Wherewith shee being little or nothing moued hee returneth to a sweet maner of complaint saying Thou hast enthralled me by thy sins with thine iniquities thou hast greatly afflicted me Which being sayd and she somewhat moued therby to loue him as it seemeth hee turneth vnto her wyth this most comfortâ—ble and kynde speeche I am hee I am hee which cancelleth thine iniquities for mine owne sake and will neuer thinke any more vpon thy sinnes All which beeing doone and they now reconciled and made fast freendes together hys diuine Maiestie beginneth a verie louing conference as it vvere and sweete expostulation with her saying in these words Call thou to memorie the things that are past and let vs iudge our selues heere together Tell me if thou haue any thing whereby thou maist be iustified Thy first parent was a sinner c. Whereat she beeing ashamed and hauing nothing in the worlde to aunswere for herselfe almightie God comforteth her and knitteth vp the whole matter in thys moste kynde and amiable sort Feare not for I wyll poure out my spirit vppon thee and vppon thy seede and my benediction shall be vpon thyne of-spring thy children shall bud vp and florish as wylloes planted by the water side Thus saith the Lord and king of Israel the Lorde of hostes that is thy redeemer I am the first and the last besides me there is no other GOD. Be mindfull of this thou house of Iacob I haue dissolued and dissipated thy sinnes as a cloude is dissolued in the ayre be mindfull of this and haue an assured confidence Thus farre continueth the treatie
time and euer since he hath made Heerehence it proceeded that all his delight and pleasure vpon earth was to conuerse with sinners to giue them comfort courage and confidence in him Which hee did so manifestly in the sight of al the world as hee became very scandalous offensiue thereby to the Scribes Pharisies other principall Rulers among the Iewish Nation Heere-hence also did proceede those his most meruailous speeches and strange inuitations of wicked men vnto him as for example at one tyme among other when hee cryed out in publique Come vnto mee all yee that doe labour and be heauie loden and I wyll 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 stoode vp in the midst of them all and brake forth into thys vehement inuitation wyth a loude voyce as S. Iohn Euangelist recordeth If any man among you bee thirstie let him come vnto me and he shal drink Heerby it came to passe that his diuine maiestie was termed commonly Publicanorum et pâ—ccatorum amicus the freende and familiar of wicked Publicans and sinners And heereof finally it did proceede that he receiued all embraced all and forgaue all that repaired vnto him were they Scribes Pharisies Souldiours Publicans Vsurers Harlots Theeues Persecutors or whatsoeuer most greeuous offenders besides whereof particuler examples in each kinde might be alleaged assuring vs furthermore that after hys resurrection and blessed aâ—cention to the right hande of hys father he woulde be more bountifull yet in thys manner of proceeding and drâ—w all men vnto him beeing at one tyme both our Iudge and 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 shoulde not we hope at thys tyme deere Christian brother at the hands of this our Lorde and Maister which hath left vnto vs such wordes such deedes such assured euidences of hys infallible loue and aboundant mercies towards vs why shold not hys dealings wyth other men before vs giue vs hart and courage to trust assuredlie in him for the time present and to come why shoulde not his former most infinite mercies be vnto vs odoriferous alluring sauors oyntments to make vs as the spouse did in the Canticles follow and runne after him Heare what deuout S. Bernarde dooth meditate vppon this passage of Christes fragrant oyntments O sweete Iesus saith hee the fresh and odoriferous smell of thy wonderfull clemencie doth allure vs to runne after thee when we heare say that thou despisest not beggers nor abhorrest sinners Wee know right well ô Lord that thou diddest not reiect the theefe that confessed thee nor the sinfull woman that wept vnto thee nor the Chananaean that huÌ„bled herselfe before thee nor the wicked adultresse brought vnto thee nor the 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 tormenters that did naile thy sacred bodie to the Crosse. O Lorde all these are fragrant smels and sauours of thy most sweet mercie and at the sente of these thy oyntments we doe followe and runne after thee Thus farre S. Bernard The fourth part The application of all that hath beene said AND so wyth this to come to the fourth and last part of thys Chapter and to apply all that hath beene said of Gods mercie to our present purpose What man is there liuing in the worlde that reading and beleeuing these things can doubt or mistrust to receiue pardon for hys sinnes If God be hee that iustifieth who is able to condemne vs saith the holy Apostle S Paul If God be minded to deliuer vs who can take vs out of his hands If God protest that he wyll pardon vs why should we make any doubt or question thereof at all Why shoulde wee not ioyne rather wyth that confident and faithful seruaunt of his S. Paul who saith vnto vs and to all other sinners liuing in his maisters name Let vs repaire vnto him with a true hart in fulnesse of faith hauing purged our harts from an euill conscience let vs hold fast an immouable confession of our hope seeing he is faithfull which hath giuen vnto vs his promise and let vs consider howe one of vs may prouoke another to charitie and good workes By which words the holy Apostle signifieth that what sinner soeuer shall resolue with himselfe to purge his conscience from wickednesse for the tyme to come and to employ the rest of his life in charitie and good works he may confidently boldly repayre vnto almightie God wyth most certaine assuraunce to receiue pardon remission And alas deere brother why then should any man despaire Wherefore shoulde any man cast awaie hys owne soule that GOD so much desireth to saue what a pittifull and lamentable case is it to behold so many Christians in the world to goe languishing in their sinnes to giue themselues ouer to all kind of carelesse and dissolute sensualitie which by God himselfe is called desperation vpon this conceit and wicked cogitation that nowe they are gone so farre and so deepely rooted and habituated in thys kinde of life as eyther it is impossible or in vaine for them now to thinke of change or amendment O deere brother let these men harken to thys excellent dyscourse of holy Chrisostome which ensueth If thou be a wicked man saith he thinke vpon the Publicane If thou be vncleane of lyfe consider the harlot If thou be a murderer remember the theefe If thou be a swearer call to minde the blasphemer Cast thyne eyes vpon Saul and Paul first a persecutour and then a preacher first a violent robber afterwarde a good steward and dyspenser First chaffe afterward corne first a woolfe afterward a sheepheard first lead afterward gold first a pirat afterwards a good pilot first a dispersor afterwarde a gatherer together first a breaker down of Gods vine yard afterwarde a planter first a destroyer afterward a builder Thou hast seene manifold wickednes but nowe behold vnspeakable mercie Thou hast heard the pride of the seruant consider now the loue and clemencie of the Maister I will not thou say to me I am a blasphemer I haue beene a persecutor I haue led an vncleane and abhominable life and therefore I doubt least I shal not be pardoned Say not so vnto me for here thou hast examples to the contrary in euery of these and many other sinnes Thou mayst safely flie to what port thou list and that eyther in the old or new Testament For in the old thou hast Dauid in the newe thou hast Paul I will not haue thee therefore alleage excuses vnto mee for couering thyne owne cowardnes Hast thou sinned repent hast thou sinned a