maine Armiâ— of Souldiours most excellent welâ— appointed each one in order agreeing with the other deuided intâ— Rankes Squadrons Companies anâ— Offices subordinate the one to y â— oâ—ther by degrees yet all teÌ„ding on way all theyr faces bent vppon on place al mouing marching and turning together all endeuouring with alacritie towards the performance of one common seruice by mutuall assistance without dissention discord difference or clamor he that should see this sayth the Metaphisicke as he could not but imagine some Generall high Captaine to be among these Souldiours whom all obaied from whose supreame coÌ„maundement order this most excellent subordination agreement vnion proceeded so much more vppon consideration of the former coherence consent and miraculous subordination of creatures among themselues in their operations must we inferre that they haue some generall commaunder ouer them all by whose supreame dispositioÌ„ each creature hath his charge peculiar taske appointed which he must performe for the common and vniuersall seruice of the whole The fourth reason or argument alledged by the Supernaturall Phylosopher is of the marueilous prouidence arte and wisdome discouered in y e making of euery least creature wythin the vvorlde For seeing there is nothing so little nothing so base or contemptible within the compasse of this heauen that couereth vs but if you consider it you finde both arte order proportion beauty and excellencie in the same thys cannot proceed of Fortune as foolish Lucrecius and some other would haue it for that Fortune is casualty without order rule or certain tie therefore needes it must come from the wisedome and prouidence of some omnipotent Creator If you take a flye or a flea or a leafe from a tree or any other the least creature that is extant in the world and consider the same attentiuely you shall finde more myracles than parts therein you shall finde such proportion of members such varietie of collours such distinction of offices such correspondence of instruments those so fit so well framed so coherent and so subordinate as the more yee contemplate the more ye shall maruaile neyther is there any one thing in the worlde more effectuall to drawe a man to the loue and admiration of his Creator than to exercise himself often in this contemplation for if hys heart be not of stone this will moue his affection VVe read of Galen a prophane very irreligious Phisitian who as himself confesseth in a certain place taking vpon him to consider of the parts of mans body finding much wisdome in the order vse and disposition of the same sought first to giue the praise glory therof to nature or to some other cause than to God But in processe of time beeing oppressed as it were with the exceeding great wisdome cunning prouidence which he discouered in euery least parcell particle of mans body wherein nothing was redundant nothing defectiue nothing possible to be added altered or better deuised he brake forth into these words Compono hic profecto canticum in Creatoris nostri laudem quod vltra res suas ornare voluit melius quam vlla arte possent Heere truely doe I make a song in praise of our Creator for that of his own accord it hath pleased him to adorne and beautifie his things better than by any art possible it could be imagined Heereby then doth the Metaphysicke gather and conclude most euidently that there is a God a Creator a most wise and powerfull artificer that made all things such a one as exceedeth all boundes of nature of humaine abilitie For if all the world should ioyne together they could not make y e least creature that we see in this woâ—ld He concludeth also that the for-sight prouidence of this Creator is infinite for things to come in all eternitie and finally that his wisdome cogitations are iâ—scrutable And albeit sometime he reueale vnto vs some part therof yet often againe we erre therein For which cause a wise Heathen Platonick concludeth thus after long search about these affayres I will praise God saith he in those things I vnderstand and I will admire him in those things which I vnderstand not For I see that my selfe oftentimes do things wherin my seruants are blind conceiue no reason As also I haue seene little chyldren cast into the fire Iewels of great price and their Fathers writings of great learning and wisedome for that they were not of capacitie to vnderstand the value worthines of the thing One argument more wyll I alledge of the Metaphisick grounded vpon the immortalitie of mans soul which immortalitie is proued with one consent of all learned men as Plato alledgeth for that it is a spyrit and immateriall substance whose nature dependeth not of the state of our mortall body for so by experience we see daily that in old men withered sickly bodies the minde soule is more quick cleere pregnant and liuely then it was in youth wheÌ„ the body was most lusty The same is also prooued by the vnqueÌ„chable desire which our mind hath of learning knowledge wisedome and other such spirituall and immateriall things wherin her thirst by nature is so great as it cannot bee satis-fied in this life neither can the obiects of sence bodily pleasures or any other commodity or delight of this materiall world content or satiate the restlesse desire of this immaterial â—reature VVhich is an euident argument to the Phylosolopher that some other obiect and contentation is prepared for her in another world and that of such excellencie and supereminent perfection as it shâ—ll haue in it all wisdome all learning all knowledg all beautie all other causes of loue ioy contentation wherin our soule may rest for euer This being so sayth the Phylosopher that the soule mind of man is immortall of necessity it must ensue that an immortall Creator sent the same into our bodies and that to him againe it must returne after her departure from this lyfe heere This was the true meaning indeede how soeuer some latter interpreters haue mis-vnderstood the same of that ancient doctrine of olde Phylosophers which Plutarch alledgeth out of Pythagoras Plato affirming that all particular soules of men came sent froÌ„ one generall coÌ„mon soule of the whole world as sparkles from the fire and beames from the common Sunne and that after their seperation from theyr bodyes they shall returne againe to that generall soule called Anima mundi the soule of the world for that it giueth life being to the world so to remaine with that gâ—nerall soule eternally This was the doctrine of old Philosophers which seemed indede to haue beene nothing els though deliuered in other speeches but that which Salomon himselfe affirmeth in playner wordes Et spiritus redibit ad Deum qui dedit illum our soule or spirit shal
much more shall we see the same to be true For what is the cause thinke you why at this day wee haue so many of those people whom holy Iob dooth call abhominable that drink vp iniquitie as beastes drinke water that commit all sinne all iniustice all turpitude without remorse or scurple of conscience VVhat is the cause of this I say but lacke of consideration lacke of vnderstanding lacke of knowledge For as Christ sayd to Ierusalem touching her destruction Si cognoâ—isses et tu c. If thou also ô sinful soule didst knowe what hangeth ouer thy head for this carelesse life of thine if thou daughter of Babylon wouldst remember ponder in thine heart what shalbe the end of thy delights thou wouldest not liue so pleasantly as thou doost Nunc autem abscondita sunt ab occulis tuis But now saieth Christ these thinges are hidden from thine eyes Not but that thou mightest haue knowne them if thou wouldest but for that thou art one of them that say to God scientiam viarum tuarum nolumus we wil not haue vnderstanding of thy wayes one of them qui sunt rebelles lumini y t are rebellious against the light and illumination of Gods grace one of them qui nolunt intelligere vt bene agent that will not vnderstand to doe well and finally one of them qui declinant aures ne audiant Legem that turne away theyr eares to the end they may not heare Gods Law quorum oratio est execrabilis whose not onely life but also prayer is execrable and deteâ—table in the sight of their Maker Truely nothing in reason can bee lesse tollerable in the presence of Gods Maiestie than wheras he hath published a Lawe vnto vs with so great charge to beare it in minde to ponder in hart to studie meditate vpon it both day and night at home and abroade at our vprising our downe lying to make it our cogitation our discourse our talke our exercise our rumination and our delight that we should notwithstanding contemne the same as to make it no pat of our thought but rather to flee the knowledge thereof as we see most men of the world doe for not troubling their consciences But the holy Ghost hath laid down the reason hereof long agoe in these words Cum sit timida nequitia testimonium condemnationis For that wickednes in it selfe is alwaies fearefull it gyueth witnesse against it selfe of damnation whensoeuer it thinketh of the Lawe of God or of honâ—stie So Foelix the Gouernour of Iurie when S. Paule began to talke of iustice chastitie Gods iudgements before him he was wonderfully afeard and said to Paul that he should depart for that time and that he would call for him afterward when occasion should require But hee neuer did and whâ—t was the cause for that as Iosephus testifieth he was a wicked man and Drusilla his faire Lady that was with him at S. Paules speech was not hys true wife but taken by allurement and violence from an other therfore it offended them both to heare preaching of chastitie This then is one principall cause why men of this world will not enter into consideration of their owne estate and of Gods commaundements least they should read and see their owne faults and beare witnes against theÌ„selues of their own condemnation VVhereunto the holy Scripture annexeth an other cause not far vnlike to this which is that worldly men doe so drowne themselues in the cares cogitations of this life as they leaue in their minds no place to thinke vppon Gods affaires which are the busines of their owne soules Thys expresseth Ieremie the Prophet most effectually when hauing made his complaint that notwithstanding his preaching and crying in the Temple gate for long time together where al the people passed by him and heard him yet no man saith he would enter into consideration or say with himselfe what haue I doone and reason Omnes enim conuersi sunt ad cursum suum qua siequus impetu vadens ad praelium All men are set vppon their owne courses and wayes and doe runne in the same with as great vehemencie and fearce obstinacioÌ„ as a furious armed horse when he heareth the Trumpet in the beginning of a battayle By which comparison the holy Ghost expresseth very liuly y e irrecouerable state of a setled worldlly man that followeth greedily his own designments in the negotiation of earth These are two of the cheife causes of inconsideration I meane wilfull malice and obstinate corruption in the vanities of this life And yet meÌ„tioneth the Scripture a third sort also of inconsiderate men who neyther of direct malyce nor yet of great occupation in worldly affaires doe neglect consideration but rather of a certain lightnes and idle negligence for that they will not trouble theyr heads with any thing but disport and recreation of whom it is writteÌ„ aestimauerunt lusum esse vitam nostram They esteeme this life of ours to be but a play-game And in an other place of the same men Ita securi viuunt quasi iustorum facta habeant They liue as securely confidently without care and cogitation as if they had the good works of iust men to stand for theÌ„ But as the holy Ghost pronounceth in the same placeâ— hoc vanissimum this is vanity and folly in the highest degree For as in things of this lyfe hee were but a foolish Merchant that for quietnes sake would neuer looke into his own account booke whether he were behind hand or before and as the ship-master were greatly to be laughed at that for auoyding of care would sit downe and make good cheere let the ship goe whether shee would so much more in the busines of our soule it is madnes and folly to fly consideration for eschewing of trouble seeing in the ende thys negligence must needes turne vpon vs more trouble and irremediable calamitie For as Ieremie sayth to all such men in nouissimo die intelligetis ea in the end of your dayes you shall not chuse but know and see and vnderstand these things which nowe for delecacie you wil not take the pains to thinke of But when shall this be trow you he telleth plainely in the same place When the fury of the Lord shall come foorth as a whirlwind and shall rush and rest vppon your heads as a tempest then shall you know and vnderstand these things It seemeth that the Babylonians were a people very faultie in thys poynt of consideration as all wealthy people are not onely by that which before hath beene touched of the daughter of Babilon that would not consider her ending dayes but also for that not long before y e most terrible destruction of that great cittie by the Medes and Persians God cryed vnto her in these words My deerely beloued
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
God vnto vs nothing being so little that declareth not his greatnesse nothing so great which acknowledgeth not his soueraigntie nothing so lowe that leadeth vs not vp to behold his Maiestie nothing so high that descendeth not to teach this verity It were a labour without end to goe about in this place to alleadge what might be saide in the proofe of this principle That there is a GOD seeing there was neuer yet learned man in the world eyther Gentile or other that acknowledged and confirmed not the same beeing driuen thereunto by the manfiest euidence of the trueth it selfe If you obiect against me Diagoras Protagoras Theodorus Cyrennensis Bion Borysthines Epicurus and some few others that were open Atheists and denyed GOD I aunswer that some of these were vterly vnlearned and rather sensuall beastes than reasonable men and consequently might deny any thing according to the saying of holy Dauid The foole sayd in his hart there is no God Others that had some smack of learning rather iested at the falshood of theyr own Panisme Idols than denye the beeing of one true God But the most part of these men inâ—deede and such others as in old time were accounted Atheists denied not God so much in words as in life facts such as S. Paule called Atheists in his dayes that obeyed theyr bellyes and followed their pleasures in sinne and sâ—usualitieâ— not vouchsafing to thinke of God in this lyfe such was the Epicure many other are at this day of his profession but yet as Lactantius wel noteth when the same men came to be sober and spake of iudgement as at their death or other time of distresse miserie they were as ready to confesse God as any other whatsoeuer But for learned men people of discretion sobrietie and iudgement there was neuer yet any were hee Iew or Gentile that doubted in this veritie but had meanes of probations to confirme the same as more particularly in the rest of this Chapâ—er shall be declared Howe the Heathen prooued there was a God SECT 2. AMong the Gentiles or Heathen people those men were alwayes of most credite and estimation that professed the loue of wisdome for y t respect were termed Philosophers VVho beeing deuided into diuers sorts sects had four principal Sciences wherof they made profession each one of these hauing other lower Sciences comprehended vnder it The first of these foure is called Naturall Phylosophy the second Morrall the third Supernaturall or Metaphisick the fourth Mathematick And for the first three they haue each one their proper meanes peculiar proofes wherby to conuince that there is a GOD. The fourth which is the Mathematique for that it hath no consideration at all of the efficient or final cause of things vnder which two respects considerations only God may be known declared vnto men in this world therefore this Science hath no proper meane peculiar to it selfe foâ— proouing this veritie as the otheâ— Sciences haue but receyueth thâ— same as borrowed of the former ¶ The Naturall Phylosopher THe Naturall Phylosopher amonâ— the Gentiles had infinite argâ—â—ments to prooue by creatures that there was a God but all hee reduced to three principall generall heads which he tearmed Ex Motu ex Fine et ex Causa efficiente That is arguments drawne from the Motions from the Ends and from the Cause efficieÌ„t of creatures that we behold which tearmes y e examples following shall make cleere and manifest The argument of Motion standeth vpon this generall ground in phylosophy that what soeuer is mooued is mooued of another Wherin also is obserued that in the motions of creatures there is a subordination the one to the other As for example These inferiour bodies vpon earth are mooued and altered by the ayre other elements and the elements are mooued by the influence motion of the Moone Sunne and other heauenly bodyes these Planets againe are mooued from the hyghest Orbe or Sphere of all that is called The first moueable aboue which wee â—an go no further among creatures Now then asketh the Phylosopher â—eere who mooueth this first moueâ—ble for if you say that it moueth it â—â—lfe it is against our former ground that nothing is mooued in nature but of another And if you say that some other thing mooueth it then is the question again who moueth that other and so from one to one vntyll you come to some thing that mooueth and is not moued of an other and that must needes be God which is aboue all nature This was the common argument of Plato and of Aristotle of al the best philosophersâ— And they thought it a demonstration vnauoydable it seemeth they were admonished of this argument by consideration of the Clock whose hammer when it striketh sheweth the next wheele wherby it is moued and that wheele sheweth to another wheele and so from one to one vntill you come to him that was the first cause of motion to all the wheeles that is to the Clock-maker himselfe Aristotle to King Alexander vseth this pretie similitude That as in a Quiar of singers when the foreman hath gyuen the first tune or note there ensueth presently a sweet harmonie and consent of all other voyces both great and small sharpe meane so God in the creation oâ— this world hauing giuen once the first push or motion to the highest heauen called Primum mobile there ensueth vppon the same all other motions of heauens planets elementsâ— and other bodies in most admirable order concord congruetie for conseruation gouernment of the whole And thus is God proued by argument of motion The other two arguments of the End and of the Cause efficient of creatrues are made euident in a certaine manner by this that hath beene spoken of motion For seeing by experience that euery thing brought forth in nature hath a pâ—culiar end appoynted whereto it is directed by the self same nature as we see y â— bird is directed to build her neast by nature the Foxe to make his den so so the like in all other creatures the Philosopher asketh here what thing is that that directeth nature herselfe seeing each thing must haue somewhat to direct it to his end And no aunswer can be made but that the Director of Nature must bee some thing aboue nature which is GOD himselfe This argument of the finall End is most excellently handled by Phylo Iudaeus in his learned treatise Of the workmanship of the world From the Cause efficient the Phylosopher disputeth thus It is euident by all reason in respect of the corruptions alterations and perpetuall motions of all creatures that thys world had a beginning all excellent Phylosophers that euer wereâ— haue agreed therupon except Aristotle who for a time held a fantasy that the worlde had no beginning but was from
all eternitie albeit at last in his old age he confessed y e contrarie in his Booke to King Alexander This then being so that this world had a beginning it must needes follow also that it had an efficient Cause Now theÌ„ is the question who is that efficient Cause that made the world If you say that it made it selfe it is absurde for how could it haue power to make it selfe before it self was and before it had any being at all If you say that something within the world made the world that is that some one part of y e world made the whole this is more absurde for it is as if a man should say that the finger this before it was a finger or part of y e body did make the whole body Wherefore we must confesse by force of this argument that a greater and more excellent thing than is the whole world put together or than any part thereof made the world and was the Cause eâ—ficient of the frame that wee see and this can be nothing els but God that is aboue the world So that heereby we see how many waies the Naturall Phylosopher is fraught with arguments to proue there is a God and that by reason only without all light or assistance of fayth The Mâ—taphisique and his argument BVT the Metaphisique or Supernaturall Phylosopher among the Gentiles as he to whom it appertained most in speciall to handle these high and supernaturall affayres and many more arguments and demonstrations to proue and conuince the being of one God And first of all he saide that it could not stand with any possibility in his Science that Ens finitum a thing finite or closed within bounds or limits as this world and euery creature therin is could be but from some Maker or Creator For saith he the thing that in it selfe is not infinite hath his bounds limits and consequently there must bee some thing that assigned these bounds limits And seeing in this world ther is no creature so great which hath not bounds and limits we must of necessitie imagine some infinite supreame Creator or Maker that limited these creatures euen as we see that the Potter at his pleasure giueth boundes and limits to the pot that he frameth Thys argument the Metaphisicke confirmeth by a ruled principle in his Science That euery thing which is by participation must be reduced referred to some other thing that is not by participation but of it selfe And hee calleth a thing by participation which is not in the fullest or highest degree of perfection in his kind but may haue addition made vnto it As for exmple water or any thing els that is heated by fire is hote by participation and not of it selfe for that it may alwaies be hoter haue addition of heate made vnto it but fire is hote of it selfe and not by participation for that it hath heate in the highest degree and in that kinde can receyue no addition wherefore the heate of all other things which are hote by participation of fire are reduced concerning theyr heate to the heate of fire as to their originâ—ll Now then saith the Metaphisick we see by experience that all the creatures and parts of thys worlde are things by participation onely for that they are infinite in nature and haue limitatioâ—s in all theyr perfections and may receiue additions to the same consequently they must of necessitie be referred to some higher cause thâ—t is infinite in perfection consisteth of it selfe alone without participation from others thys is God who being absolute endlesse and without all limitation of perfection in himselfe deriueth from his own incomprehensible infinitnesse certaine limited natures and perfections to euery creature which perfections in creatures are nothing els but little particles participations of the bottomlesse sea of perfections in the Creator whereunto they are to be referred and reduced as the beame to the Sunne and the brooke to the Fountaine A second argument vseth the Metaphisicke grounded vpon certaine rules of vnitie wherof one principle is That euery multitude or distinction of things proceedeth from some vnitie as from his Fountaine This he sheweth by many examples of things in this world For we see by experience that y e diuers motions or mouing of the lower Spheres or bodies celestial do proceed of the mouing of one highest Sphere are to be referred to the same as to theyr Fountaine Many Riuers are reduced to one well or of-spring innumerable beames to one Sunue all the boughes of a tree to one stock In the body of Man which for his beauty and variety is called the little world the veynes which are without number haue all one beginning in the Lyuer the arters in the heart the sinnowes in the brain And that which is more the infinite actions of life sence and reason in man as generations corruptions nourishments disgestions alteration feeling smelling tasting seeing hearing mouing speaking thinking remembring discoursing and ten hundred thousand particular actions operations and motions besides which are exercised in mans body vnder these or other such names and appellations all these I say being infinite in number most admirable in order distinct in euery theyr office and operation doe receiue notwithstanding theyr beginning from one most simple vnitie and indiuisible substance called the soule which produceth gouerneth and directeth them al to so innumerable different and contrarie functions By this concludeth the Metaphysicke that as among the creatures we finde this most excellent order connexion of things vvhereby one bringeth forth many euery multitude is referred to his vnityâ— so much more in all reason must the whole frame of creatures contayned in the world wherein there are so many millions of multitudes with their vnities be referred to one most simple abstract vnity that gaue beginning to them all and this is God A third argument vseth the Metaphisick deriued from the subordinaâ—ioÌ„ of creatures in this world which â—ubordination is such so wonderâ—ull as we see no creature by nature serueth it selfe but another and altogether doe conspyre in seruing the common We see the heauens doe moue about coÌ„tinually without ceasing this not to serue theÌ„selues but inferiour creatures lesse excellent than theÌ„selues We see y e water moysteneth the ground the ayre cooleth openeth cherisheth the same the Sunne heateth and quickeneth it the Moone Starres poure foorth their influence the windes refresh it and all this not for themselues but for other The earth againe that receyueth these seruices vseth not the same for herselfe or for her owne coÌ„moditie but to bring forth grasse wherewith to feede Cattell they feede not for themselues but to giue nourishment vnto man Now then sayth the Metaphisick if a man that stood a farre off vpon â— Mountain shold see in a field vnder him a great huge and
this that a rich man or worldling attending with all his industrie to heape vp riâ—hes as the fashion is can not attende nor euer doth to that for which he came into this world and conseqâ—ently can neuer attaine heaueâ— except God worke a miracle thereby doe cause him to spende out hys riches to the benefit of his soule as sometimes he doth so do lessen the Cammell in such sort as hee may passe the needles eye Whereof we haue a very rare example in the Gospell of Zacheus who beeing a very rich man dyd presently vppon the entering of christ into his house but much more as appeareth into hys hart by fayth resolue himselfe to change his former course touching riches and at one blow to beginne with-all gaue away halfe of all hee possesâ—ed to the poore and for the rest made proclamation that whosoeuer had receiued any wrong at his handes as commonly many do by theÌ„ that are rich he shold come and receyue foure times so much amendes By which almes and restitution hee was deliuered from the Camels gib or bunch on his backe that letted his passage through the needles eye And thys extraordinary fauour and grace he receiued by the fortunate presence of his most blessed and bountifull guest who had signified before in an-other place that himselfe was able so to draw the Camel as he should passe the needles eye for that the thinges which are vnpossible with man are possible with GOD. But to leaue this and to goe forward in our former purpose no meruaile it is if in the world abroade so few be saued seeing y t of thousands scarce one doth account of that busines which of all other is the chiefe and principall Consider you y e multitude of all sorts of people vppon earth and see what theyr traffique and negotiation is see whether they treate thys affaire or no see wherin their care study cogitation consisteth How many thousand finde you in Christendome who spende not one houre of four and twentie nor one halfe day in forty in the seruice of GOD or businesse of theyr â—oule How infinite haue you that breake theyr braines about worldlie commodities and how few that are troubled with this other cogitation How many find time to eate drink sleepe disport deck and trym themselues to the view of others and yet haue no time to bestow in this greatest busines of all other businesse How manie passe ouer whole dayes weekes monthes and yeeres and finally their whole life time in hauking hunting and other pastimes without regard of this important affaire How many miserable women haue you in the world that spende more dâ—yes in one yeere in pricking vp theyr apparrel adorning theyr carkasse then they doe houres in prayer for the space of all theyr lyâ—e And what alas shall becom of this people in the ende what will they doe or say at the day of account what excuse will they alledge what way will they turne them If the Merchant-factor which I mentioned before after many yeres spent in forraine Countries vpon his Maisters expences should returne at length and gyue vp his accounts of so much tyme and money spent in singing so much in dauncing so much in fencing so much in courting and the like who would not laugh at so fonde a reâ—koning but beeing further demaunded by hys Maister what time he had bestowed vpon the Merchandise affaires for which hee was sent if the man should aunswer that he had no leysure to thinke vpon that thing for the great occupation which he had in the other who woulde not esteeme him woorthy of all punishment and confusion And much more shame confusion no doubt shal they sustaine at the last dreadful day in the face and presence of God and all his Angels who beeing sent into thys worlde to traffique so rich a Merchandise as is the kingdome of heauen haue neglected the same and haue bestowed theyr studies vpon the most vayne trifles and fâ—llies of thys world withoâ—t cogitation or care of the other O yee children of Adam saith the Spyrit of GOD why loue ye so vanitie and seeke after lyes why leaue you the Fountaine and seeke after Cesterns If a golden game of inestimable value should be proposed for such as would runne and could winne the same when the course or râ—se were begun if some shoulde sâ—ep aside and follow flyes or fethers that passed in the ayre without any regard of the prize and gole proposed who wold not meruaile take pitty of their folly euen so is it with men of the worlde if we beleeue S. Paule who affirmeth that we are all placed together in a course or race and that the kingdome of heauen is propounded vnto vs for the Game or Prize but euery man sayth hee arriueth not thether and why for that most men doe steppe aside and leaue the marke Most men do run awry and doe follow fethers vp and downe in the ayre most men doe pursue vanities doe weary themselues out in the pursute thereof vntil they can neyther run nor goe nor mooue theyr lyms any further and then for the most part it is too-lâ—te to amend theyr folly Will you heere the lamentations of such vnfortunate men these are theyr owne words recorded by scripture We are wearied out in the way of iniquitie and perdition and the way of God haue we not knowne What profit haue we receiued of al our pompe and pride and vaunting riches what good haue they done vs They are nowe past away as a shadow and as a Messenger that rydeâ—h in post and we are consumed in our owne iniquities Thys is the lamentable complaint of such men as ranne awry and followed a wrong course in their actions of thys lyfe These are they who pursued riches honour pompe and such lyke vanities and â—orgate the great and weighty busines for which they were sentâ— These are they who were esteemed happy men in thys worlde and thought to run a most fortunate course in that they heaped much riches together aduaunced themselues their families to great dignities became gorgious glorious and dreadful to others and finally obtained what-soeuer theyr lust concupiscence desired Thys made them seeme blessed to worldly cogitations and the way wherein they ran to be most prosperous and happy And I make no doubt by experience of these our tymes but they had admirours and enuiours in great aboundaunce who burned in desire to obtaine y e same course And yet when I heare their complaint in this place and theyr owne confession wherein they say expreslie We sencelesse men did erre from the way of truth When I consider also the addition of scripture Talia dixerunt in inferno they spake these thinges when they were in hell I cannot but esteeme theyr course for most miserable and condemne wholy the iudgement of flesh in thys affaire
comming for the time ensuing we haue sacrifice sacraments that represent hys being for the time present They called theyr Redeemer The expectation of Nations and we call him now The saluation of Nations And finallie there was no other difference betweene the olde fayth of good men from the beginning and ours but only in the circumstaunces of time cleerenes particularitie and of the manner of protesting the same by outward signes and ceremonies For that in substaunce they belieued the same Redeemer that we doe and were saued by the same beliefe in his merits as we are For which cause Eusebius well noteth that as wee are called now Christians so they were called then Christi Psalm 104. that is annointed in prefiguration of the true Christ in whom they belieued as the first and head of all other annointed and who was the cause and authour of their annoynting By thys then it is most manifest that not onely nowe to vs that are Christiâ—ns but at all other times from the beginning of the worlde and to all other persons and people what-soeuer that dâ—sired to haue theyr soules saued it was necessarie to belieue and loue CHRIST and to professe in hart hys Religion For which consideration I thought it not amisse in thys place after the former groundes layde that there is a GOD and that man was created and placed heere for hys seruice to demonstrate and prooue also this other principle that the only seruice of thys God is by Christian Religion Wherein alâ—eit I doe not doubt but that I shall seeme to many to take vppon me a superfluous labour in proouing a veritâ—e which all men in Christendome doe confesse yet for the causes before alledged in y e second chapter which mooued me in that place to proue that there is a GOD that is to say first for the comfort strength and confirmation of such as either from the enemy may receiue temptations or of themselues may desire to see a reason of theyr belâ—efe and second-lie for awakingâ— styrring or stinging of others who either of malice carelesnes or sensualitie are fallen a sleepe and haue lost the feeling and sence of theyr beleefe for maâ—ie such want not in these our miserable dayes it shall not be perhaps but to eueâ—y good purpose to lay together in thys place with the greatest breuity y t possibly may be the most sure groundes and inuincible euidences which we haue for declaration confirmation of this matter For albeit the Apostle Saint Paule declareth the things which we beleeue be not such in themselues as may be made apparant by reason of humane arguments yet such is the goodnesse and most sweete proceeding of our mercifull GOD towardes vs as he will not leaue himselfe without sufficient testimonie both inward and outwarde as the same Apostle in another place doth testifie For that inwardly he testifieth the truth of such thinges as wee belieue by gyuing vs light and vnderstanding with internall ioy and consolation in belieuing them And outwardly hee giueth testimony to the same with so many conueniences probabilities and Arguments of credibilitie as Diuines doe cal theÌ„ that albeit the very point of that which is belieued remaine stil with some obscuritie yet are there so many circumstaunces of lykelihoodes to induce a man to the beleefe thereof as in all reason it may seeme against reason to deny or mistrust them Thys shall easily appeare by the Treatise following of Christ and Christianitie and of the foundations of our Religion which shal be confirmed by so many pregnant reasons and most manifest circumstances of euident probability as I doubt not but the zealous Christian shall take exceeding comfort therein and ésteeme himselfe happy to haue a lot in that faith Religion where he shal see feele so much reason proofe conueniencie to concurre shew it selfe for hys satisfaction And to thys effect it shall bee of no meane moment that I haue proued before the certaintie diuinitie and infallible truth of y e Iewes scriptures or olde Testament which writings we haue receiued from that Nation that dooth as it were professe enmitie against vs the same being written so many ages before the name of Christianity was known in the worlde it cannot be but of singuler authoritie whatsâ—euer shal be alledged out of those recordes for our purpose And therefore as before in procuing our first principle That there is a GOD we vsed onelie the testimonie of such witnesses as could not be partiall so much more in this confirmation of Christian Religion shall we stand onelie eyther vppon the confession of such as are our enemies or vpon the records of others who must needes be indifferent in the cause for that they lyued before eyther cause or controuersie in Christianitie was knowne or called in question My whole purpose shall be then to make manifest in thys Chapter that IESVS CHRIST vvas the Sauiour and Redeemer of all mankinde fore-promised and expected from the beginning of the worlde that he was the onely sonne of God and God himselfe and consequentlie that what-soeuer he hath left vs in hys doctrine and Religion is true and sincere and the onely way of saluation vpon earth For cleerer proofe declaration whereof I wil reduce what-soeuer I haue to say heerein vnto three principall heads or branches according to the order of three distinct tymes wherein they fel out That is to say in the first place shal be considered the things that passed before the natiuitiy or incarnation of Christ. In the seconde the thinges doone and verified from that time vnto his ascention which is the space of hys abode vpon earth And in the thyrde place such euents shall be considered as ensued for confirmation of his Deitie after his departure In declaration of which three generall poynts I hope by the assistaunce of him whose cause we handle that so many cleere demonstrations shall be dyscouered as shall greatly confirme thy fayth gentle Reader and remoue all occasions of temptation to infidelitie How Christ was fore-told to Iew Gentile SECT 1. FIrst then for such things as passed before Christ appeared in the flesh and doe 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 bee taken from two kindes of people that is partly froÌ„ the Iewes 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 hys Father heer-hence is it that he was fore-told and prefigured to both these Nations and diuers fore-warnings were left among them both for styrring them vp to expect hys comming as by the considerations folowing shal most euidently appeare The â—irst Consideration AND to begin with
most esteemed they had not their equals among their posteritie Secondly in hys Treatise of Phylosophy he passeth it for a grounde that spirits not depending of materiall bodies cannot die or wexe old and therefore of necessitie he must conclude that some other cause is to be yeelded of the ceassing of these Oracles which cannot be but the presence and commaundement of some higher power according to the saying of S. Iohn To this ende appeared the sonne of God that hee might dissolue or ouerthrowe the workes of the deuill Neyther dyd Iesus thys alone in hys own persâ—n but gaue also power and authority to his Disciples followers to doe the lyke according to their commission in S. Mathewes Gospell Super omnia Daemonia et spiritus immundos c. You shall haue authoritie ouer al deuils vncleane spyrits Which commission how they afterward put it in execution the whole worlde yeeldeth sufficent testimonie And for examples sake onely I wil alledge in this place an offer or challenge made for the tryall or proofe thereof by Tertullian to the Heathen Magistrates and persecutors of hys time his wordes are theseâ— Let there be brought heere in presence before your trybunall seates som person who is certainly known to bâ— possessed with a wicked spirit and let that spirit â—e commaâ—nâ—ed by a Christian to sâ—eak and he shall as truly conâ—esse himselfe to be a deâ—ilâ— as 〈◊〉 other tymes to you he will falselâ— say he is a God Agaâ—ne at 〈…〉 let there be broâ—ght foorth one of these your Priestes or Prophets that will seeme to be possessed with a diuine spirit I mean of those that speake gasping c. in whom you imagine your Gods to talke and except that spyrite also commaunded by vs doe confesse himselfe to be a deuill being afraid indeede to lye vnto a Christian doe you shedde the bloode of the Christians in that very place c. None will lye to theyr owne shame but rather for honour or aduantage yet those spyrits will not say to vs that Christ was a Magitian as you doe nor that he was of the common coÌ„dition of men They wil not say he was stolne out of the Sepulcher but they will confesse that hee was the vertue wisedome word of God that he is in heauen that he shall come againe to be our Iudge c. Neither will these deuils in our presence deny theÌ„selues to be vncleane spyrits and damned for theyr wickednes that they expect his most horrible iudgement professing also that they doe feare Christ in GOD and God in CHRIST and that they are made subiect vnto hys Seruants Hetherto are the words of Tertullian contayning as I haue sayde a most confident challenge and that vpon the lyues blood of al Christians to make tryall of theyr power in controling those spirits which the Romaines other Gentiles adored as theyr Gods Which offer seeing it was made and exhibited to the persecuters themselues then lyuing in Rome wel may we be assured that the enemy would neuer haue omitted so notorious an aduantage if by former experience he had not beene perswaded that the ioyning heerein would haue turned and redounded to hys owne confusion And this puissant authority of Iesus imparted to Christians extended it selfe so farre forth that not onely theyr words and commandements but euen their very presence did shut the mouthes and driue into feare the myserable Spyrites So Lactantius sheweth that in hys dayes among many other examples of thys thing a seely Seruing-man that was a christian following hys Maister into a certaine Temple of Idols the Gods cryed out that nothing coulde be well done as long as that Christian was in presence The like recordeth Eusebius of Dioclesian the Emperour who going to Apollo for an Oracle receiued aunswer That the iust men were the cause that he could say nothing Which iust men Apollos Priestes interpreted to be meant ironically of Christians and therevppon Dyoclesian began hys most fearce and cruell persecution in Eusebius dayes Sozomenus also wryteth that Iulian an Apostata endeuouring with many sacrifices coÌ„iurations to draw an aunswer from Apollo Daphnaeus in a famous place called Daphne in the suburbes of Antioch vnderstood at last by the Oracle that the bones of S. Babylas the Martyr that lay neere to the place were the impediment why that God coulde not speake And thereupon Iulian caused the same body presently to be remooued And finally heereof it proceeded that in all sacrifices coniurations other mysteries of the Gentiles there was brought in that phrase recorded by scoffing Lucian Exeant Christiani let Christians depart for that while they were present nothing could be well accomplished To conclude the Pagan Porphyrie that of all other most earnestlie endeuoured to impugne disgrace vs Christians and to holde vp the honour of hys enfeebled Idoles yet discoursing of the great plague that raigned most furiously in the Cittie of Messina in Cicilie wher he dwelt yeeldeth this reason why Aesculapius the God of Phisicke much adored in y t place was not able to helpe them It is no meruaile sayth he if this Citty so many yeeres bee vexed with the plague seeing that both Aesculapius and all other Gods be nowe departed from it by the comming of Christians For since that men haue begun to worship this Iesus wee could neuer obtaine any profit by our Gods Thus much confessed this Patrone of Paganisme concerning the maine that hys Gods had receiued by Iesus hoâ—our Which albeit he spake with a mâ—liâ—ious minde to bring Christians in hatred and persecution thereby yet is the confession notable and confirmeth that story which Plutarch in his fore-named booke doth report that in the latter yeres of the raigne of the Emperour Tyberius a strange voyce and exceeding horrible clamor with hidious cryes skryches and howlings were hearde by many in the Graeâ—ian sea complaining that the great GOD Pan was nowe departed And thys Plutarch that was a Gentile affirmeth to haue beene alledged and approued before the Emperour Tyberius who meruailed greatly thereat and could not by all his Diuines and Soothsayers whom he called to that consultation gather out any reasonable meaning of this wonderful accideÌ„t But we Christians comparing the time wherin it happened vnto the time of Iesus death and passion and finding the same fully to agree may more then probably perswade our selues that by the death of theyr great God Pan which signifieth al was imported y e vtter ouerthrow of al wicked spirits Idols vpon earth The sixt Consideration AND thus hath the Deitie of Iesus beene declared and approoued by hys omnipotent power in subduing infernall enemies Nowe resteth it for vs to make manifest the same by hys lyke power and diuine iustice shewed vpon diuers of his enemies heere on earth whose greatest punishment albeit for the most part he reserueth for y e life to come
The fulnesse of fayth containeth in it three especiall things page 417. That which is meate to the flesh that is fayth to the soule 418 A conclusion of thys first part according to Saint Ierome 420 The second part of thys Chapter concerning lyfe and manners 422 Two causes of heresie according to the opinion of the holy Fathers of Christes primatiue Church page 422 The dooings of Precismatiques 423 The obseruation of S. Cyprian concerning the originall causes of heretiques 424. Many causes of euill lyfe â—odem The effect of Christes most excellent Sermon on the Mountaine page 425 A similitude touching fayth and workes 428 The summe of fayth and workes 429 What we promise in our Baptisme 435 The sixt Chapter Of the only impediment which is wont to let sinners froÌ„ resolution which is the mistrust diffidence in Gods mercy through the multitude and grieuousnes of theyr offences Despayre an ordinary temptation to the greatest greatest sinners page 439 The shypwrack of soules ouerloden with sin 440 The woful mysery of desperation 441 The thing wherein GOD most delighteth is mercy page 442 A meruailous example of Gods clemencie 444 An other example of Gods wonderfull mercie page 445 Iudgement and iustice to be vsed in true repentance page 446 The deuision of thys Chapter into foure especiall parts eodem The first part touching the loue that God beareth towards man 447 The first cause why God loueth vs for that he is our Creator and we are his own works 448 Euery man is giuen by nature to loue his own page 449 The confidence of Iob in that GOD made hym page 450 The assured hope Dauid had in that he was Gods workmanshyp page 451 The second reason of assurance of Gods loue for that he is our Father 452 What a Father GOD is 453 Christes most comfortable embassage 454 How greatly the respect of a Father mooueth GOD. page 455. The Fathers lyberall hart to the prodigalâ— sonne page 456 What the name of Father dooth import 457 The third argument of Gods loue the giuing of hys sonne for vs. page 458 The conclusion of thys poynt made by Saint Paule page 460 The second part how God expresseth hys loue towards sinners 461 Two rare poynts of clemencie in God 462 God that is offended seeketh attonement with vs. page 463 Gods wooing of Ierusalem page 464 A consideration vpon the former treatie of God with Ierusalem 466 Gods tender loue to Ierusalem when hee was to destroy it 467 A pittifull complaint vsed by God for the wilfulnesse of hys people 468 The wonderful proceeding of God with Ierusalem page 469 The obstinacie of the Iewish Nation 470 Epithetons gyuen by GOD to the people of Israell page 47 A wonderful poynt included in Gods promise to a sinner page â—ad What ioy there is made at a sinners conuersion page 472 The thyrd part what assuraunce God gyueth to them that repent 473 The promises of GOD to sinners that repent 474 Foure vniuersalities in Gods promises to sinners page 476. Three speciall poynts of great comforâ— 476 How God hath performed his promises to sinners that haue repented 477 Neuer sinner repented that was not pardoned page 478 The reiection of Caine and Esau 479. The infinite sinnes of the Iewish people and theyr infinite pardons receiued at Gods handes 479 The examples of Manasses and the Niniuites 480.481 A speech of God to be heedefully considered 483 Examples of mercies in the newe Testament 484. The wonderful clemency of Iesus our Sauiour page 485 Great and many causes of assured hope iâ— Christ 487 The fourth part being the application of all that hath beene sayd before 488 Saint Paules exhortation to confidence 489 An excellent discourse and exhortation of S. Chrisostome 490 The speech of the deuill to a soule loden with sinne 492 Saint Chrisostomes counsaile against the deuils temptations 492â— No tyme too late to repent 493. An exhortation and admoniâ—ion of Saint Augustine 494 A similitude of the body to expresse the misery of the soule by multiplying sinne 496 Godly mens words ought to moue vs greatly page 497 A notable discourse of S. Augustine touching our conuersion 498 Hell was not made for man but for the deuill 499 In thys lyâ—e repentance is auailable but not after page 500 FINIS The charitable proceeding of God by his Propheâ—s The danger of Inconsideration Esa. 5. The sensual life of the Ievvish gentrie Esa. 47. The daughter of Babilon forgetteth her end 4. Reg. 15. 17. The complaint of Ieremie for inconsideration Esay 5. The mistery of Inconsideration Iob. 4. Iob. 4. A collection to bee noted Lack of coÌ„sideration cause of eternall destruction Psalm 91. A point that fooles will not consider Dan. 10. A most terrible vision of Daniel wherein he saw Christ. Dan. 12. A secrete Dan. 12. VVilfull ignorance The cause of so much sin at this day Iob 15. Luke 19. Luke 19. Voluntarie inconsideration Iob. 21. Iob. 23. Prou. 28. Prou. 28. Deut. 6. and 11. Iosua 1. Psal. 118. Eccle 6. and 22. Ecclâ— 17. The first cause why men flee consideration Acts 24. Iosep. lib. 20. antiq cap. 5. The second cause why men flee coÌ„sideration Ierem. 7. Ierem. 8. The third cause of inconsideration Wisdom 15. Eccle 8. A comparison Iere. 30.23 In the end euill meâ— shall vnderstand whither they will or no. The example of the Babylonians Esay 21. VVe must stand vppon our watch Consideration the only doore to our watch Bern. lib. 1. de conâ—i The many commodities of consideration Effects of consideration How al vertues are stirred vp and quickned by considâ—ration Psal. 38. Psalm 76. The exercise of holy men touching consideration Gen. 24. The first three Patriarches Moses and Iosua Deut 6. and 11. Iosua 1. K. Dauid Psal. 38.62 118. Psal. 76. King Salomon Eccle. 6. King Ezechias Esay 58. Esay 26. The consideratioÌ„ that Iob vsed the fruites thereof Iob. 23. Tvvo effects of consideration Esay 32. Michae 6. A consideration vpon the doings of Iob. Iob. 9. August in lib. confes Knowledge and beliefe in grosse A similitude The importance of coÌ„sideration 1 Tim. 4. The conclusion of the Chapter The misery of the world Iere. 30. and 2â— Ephe. 5. Iere. 7. The effect of all the Chapter following Iohn 17. The way to know God in this lyfe Psalm 45. Luke 10. A common customes in Sciences to suppose principles An example in Chiualry In handy crafts In liberall Sciences Grounds to be graunted in Sciences In Logick In Morrall phylosophie In Naturall philosophie In the Mathematicks The Metaphisick In Diuinitie Heb. 11. Two principles in Diuinitie Psalm 4. The cause of thys Chapter If there be a God he is a iust rewarder * See Lactantius at large in his booke of the workmanship of the world The workes of y e world doe declare the workman Wisd. 3. Rom. 1. A similitude The heauens teach GOD. Iâ—b 28. The earth teacheth GOD. Iob 38. The Sea sheweth GOD. Arist. lib. de