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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09086	The seconde parte of the booke of Christian exercise, appertayning to resolution. Or a Christian directorie, guiding all men to their saluation. Written by the former authour. R.P.; Booke of Christian exercise. Part 2.	Parsons, Robert, 1546-1610. Christian directory.; Parsons, Robert, 1546-1610. First booke of the Christian exercise.	1590 (1590)	STC 19380; ESTC S110194	217,337	475

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

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 thēselues 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 thē 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 mē 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 occasiō 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 works● 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 b●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 thēselues 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 whō 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

cogitation but that his soule did what it pleased by this saith he cōsiderans eum timore sollicitor I am made sollicitous or watchfull with feare vvhen I doe consider him In which wordes hee insinuateth two most excellent effects of consideration First the feare of God of which it is written salutis thesaurus timor Domini the feare of God is the treasure of saluation and the seconde that by this feare hee was made sollicitous watchfull and dilligent in Gods seruice of which the Prophet Micheas saith thus I will tell thee O man what is good what our Lord requireth at thy hands to wit to doe iudgment and loue mercie and to walke sollicitous and watchfull with thy God But thou ô holie and blessed man Iob did this exercise of consideration bring forth in thee so great feare and terror of God and so carefull watchfulnesse for obseruing hys commaundements nowe I see wel the cause why thou writest of thy selfe that thou diddest doubt and feare all thy workes and actions were they neuer so circumspect But what shall wee say nowe adayes most happie Saint who doe not doubt so much as our owne disolute carelesse and immoderate actions who feele no terror of God at all nor doe vse any one iote of watchfulnesse in obseruing his commaundements truelie thys proceedeth of nothing else but of inconsideration it proceedeth of lacke of knowledge both of God and of our selues For doubtlesse if we knowe either of these two things aright as indeede neither of them can bee well vnderstood without the other it could not be but that many of vs wold change our wrong courses O mercifull Lord what sinfull man in the world would liue as he doth if he knew eyther thee or himselfe as hee shoulde doe I meane if hee considered what thou art and what thou hast beene to other that liued and continued in sinne as he doth Not without great cause cryed so often and earnestlie to thee that holy Doctor of thy Church for obtayning of these two poynts at thy hands vt cognoscam te vt cognoscam me that I may knowe thee and that I may knowe my selfe sayth he that is that I may consider feele the true knowledge heereof for manie men doe know but with little commoditie We knowe and beleeue in grosse the misteries of our fayth that there is a God which rewardeth good and euill that hee is terrible in his counsels vpon the sonnes of men that there is a hell for sinners a heauen for good liuers a most dreadfull day of iudgment to come a strayte account to be demaunded the like All this wee knowe and beleeue in generall as merchandise wrapped vppe together in a bundle But for that wee vnfolde not these thinges nor rest vpon them in particuler for that we let them not downe into our hearts nor doe ruminate on them with leysure and attention for that we chew thē not well in mind by deepe consideration nor doe digest them in hart by the heate of meditation they remaine with vs as a sword in hys scaberde and doe helpe vs as little vnto good life for which they were reuealed as a preseruatiue in our pocket neuer aplyed can helpe our health We beare the generall knowledge of these misteries locked vppe in our breastes as sealed bagges of treasure that we neuer tolde nor opened and consequentlie we haue neither feeling sence or motion thereby euen as a man may carrie fire about hym in a flynt stone without heate and perfumes in a pommander without smel except the one be beaten and the other chafed All standeth then good Reader in thys one poynt for direction of our selues in this life for reaping benefite by the misteries of our fayth and Religion that wee alot our selues time to meditate ponder and consider what these things doe teach vs. For as the sicke man that had most excellent remedies and precious potions sette before him could expect no profit or ease thereby if he onely did looke vppon them or smelled thē or tooke them into his mouth alone or shold cast them foorth of his stomacke againe before they were setled or had time to worke theyr operation euen so is it in thys case of ours And therefore with great reason sayde Saint Paule to Timothie after he had taught him a long lesson Haec meditare meditate consider and ponder vppon these thinges which I haue shewed you as if in other speeches hee had sayde all that hetherto I haue tolde you or wrytten for your instruction and all that euer you haue hearde or learned besides will auaile you nothing for your saluation except you meditate and ponder vppon the same and doe sucke out the iuyce thereof by often consideration Wherefore to conclude this chapter my deere and welbeloued brother for that consideration is so precious and profitable so needeful and necessarie a thing as hath been declared I thought it conuenient in thys first fronte and enteraunce of my Booke to place the mention and dilligent recommendation thereof as a thing most requisite for all that ensueth For without consideration neyther this that I haue sayd already nor any thing els that shall or may be sayd hereafter can yeeld thee profit as by most lamentable experience we see daily in the worlde where many millions of mē passe ouer their whole age without taking profit of so manie good Bookes so many preachings so many vertuous examples so many terrible chastisemēts of GOD vpon sinners which euery where they see before theyr face But yet for that they wyl not or haue not leisure or dare not or haue no grace to enter into consideration thereof they passe ouer all as sicke men doe pylles diuerting as much as they may bothe theyr eyes cogitations from all such matters as are vngratefull vnto them But as good Ieremie saith the tyme wyll come when they shall be enforced to see knowe and consider these things when perhaps it will be too late to reape any comfort or consolation therby Wherfore deere brother that which perforce thou must doe in time to come and that perchaunce to thy greater damnation I meane to enter into consideration of thyne owne estate doe that nowe willingly to thy comfort and consolation for preparing the way to thy saluation Preuent the day and redeeme the time according to S. Paules wyse counsell run not headlong wyth the world to perdition stay som time as holy Ieremie admonisheth thee and say to thy selfe what doe I whether doe I goe what course hold I what shal be my ende Take some time from thy pleasures from the company of thy pleasant friends to doe this although it be with losse of some pastime and recreation for I assure thee it wyll recompence it selfe in the ende and make thee merry when thy laughing friends shall weepe The effect of all the considerations that

totall weale or woe that must befall vs and possesse vs for euer Which ground and veritie if it be so certaine and euident as before hath beene shewed by all reason and proofe both diuine and humaine and that the matter be so testified proclaimed vnto vs by all the creatures of heauen earth and by the mouth writing of our Creator himselfe as no ignoraunce or blindnesse can excuse the same no slothfulnesse dissemble it no wickednesse denie it what remaineth then but to consider with our selues what seruice thys GOD requireth at our hands what gratitude what duetie what honour for our creation to the end that as we haue proued him a most bountifull Creator so we may finde him a propitius Iudge and munificent rewarder For it is not probable that his diuine Maiestie which hath appointed euery other creature to some action for hys owne glorie as hath beene declared at large before should leaue man-kind onely which is the worthiest of all the rest without obligation to his seruice In which one poynt notwithstanding though neeuer so cleere such is the fondnes of our corrupt nature without Gods holie grace fayled those auncient wise men of the worlde of whom S. Paule speaketh so much in hys Epistle to the Romans taking compassion of theyr case and calling them fooles and all theyr great learning and Phylosophie meere fondnesse for that whereas by the meanes before mentioned they came to knowe God they did not seeke to glorifie him as appertained vnto God nor yet did render him due thankes but vanished awaie in their cogitations c. That is they tooke no profite by thys knowledge of theyrs but applied theyr cogitations vpon the vanities of thys world more then vpon the honor seruice of thys theyr God For which cause as S. Paule adioyneth presentlie in the same place that for somuch as they did thus and did not shewe foorth by theyr life and works that they had the knowledge of God indeede God deliuered them ouer to a reprobate sense suffered them to fall into horrible sinnes which S. Paul doth name detest in all that chapter finally concludeth that their euerlasting perdition ensued principally vpon this one point that wheras they knew the iustice of God by all the waies and arguments that before haue been declared yet woulde they not vnderstand saith he that death was due to all such which liued wickedly as they did And the same Apostle vpon consideration of these matters wherein hee standeth long for the importaunce thereof pronounceth in fine thys general sentence with great asseueration and vehemencie of spirit that the wrath of God is reuealed from heauen vpon all impietie and iniustice of those men who holde the knowledge of God in vnrighteousnesse That is who beeing indued with the knowledge of God doe liue notwithstanding vnrighteouslie or as hee saide before doe consume theyr daies in vanitie nor making account of the seruice which they doe owe to that God for theyr creation and other benefits Which thing if S. Paule might truelie say to those Gentiles before hys time who had onely natural knowledge and vnderstanding of God that is so much as by his creatures was to be gathered what may or shall be said vnto vs who haue not only that light of nature which they had but also the wrytinges and lawe of God himselfe communicated specially vnto the Iewes and aboue that also haue heard the voice of his onely sonne vpon earth and haue receiued the doctrine of his most holie Gospell yet doe liue as negligentlie manie of vs as did the very Heathens touching good life and vertue Surely in this case I must denounce against my selfe that if it be true as it cannot bee false which thys blessed Apostle affyrmeth here of these Heathen Phylosophers that by that little knowledge they had of God they were made inexcusable then by the most iust and certayne rule of Christ layde downe by S. Luke cui multum datum est multum quaeretur ab eo that of euery man which hath receiued much a great account shall be taken for the same we are forced to infer that our account shall be the greater and our selues much more inexcusable before hys diuine maiestie then the very Gentiles Heathens are if after all our knowledge and manifest vnderstanding of hys God-head and iustice we vanish away in our cogitations as they did and as the most part of the world at this day are seene to doe that is if we apply our cogitations and cares about the vaine affaires of this temporall life and transitorie commodities which wee shoulde bestowe vppon the seruice and honour of thys our Lord and Creator OF THE FINAL END AND CAVSE WHIE MAN WAS CREATED BY GOD and placed in thys world And of the obligation he hath therby to attend to the affaire for which he came hether CHAP. III. BY the Chapter precedent I nothinge doubt gentle Reader but if thou haue seene perused the same thou remainest sufficiently informed of thy Creator Now followeth it by order of good consequence that we consider wyth some attention for that it standeth vs much vpon what intent and purpose God had in creating vs and thys world for our sakes in placing vs therein as Lordes of the same By the former considerations wee haue learned that as among other creatures nothing made it selfe so nothing was made for it self nor to serue it selfe The heauens wee see do serue the ayre the ayre serueth the earth the earth serueth the beastes the beasts serue man then is the question who man was made to serue for in him also holdeth the former reason that seeing hee was not made by himselfe it is not likely that he was made to serue himfelfe If we cōsult with the scriptures heerin we find a generall sentence layd down with out exception Vniuersa propter semetipsum operatus est Dominus the lord hath made al things for himself And if all then man no doubt who is not the least of the rest which hee hath made And hereby it commeth to passe that man cannot be said to be free or at hys owne appointment or dysposition in thys worlde but obliged to performe that thing for which hee was sent into this habitation Which poynt holy Iob declareth plainely in a certaine inuectiue that he maketh against such men as were carelesse and negligent in consideration of thys affayre A vaine man saith he is lifted vp in pride thinketh himself to be borne as free as the colt of a wild Asse That is he thinketh himselfe bounde to nothing subiect to nothing accountable for nothing that he doth in thys life but onelie borne free to passe hys time in disport and pleasure as a Colt in a desert that hath no Maister to tame him Which in other words the Wiseman vttereth thus Hee esteemeth this

iam temporis aetas Magnus ab integro saeculorum nascitur ordo Iam redit virgo rediunt Saturnia regna That is nowe is come the last age prophecied by Sibylla called Cumaea now cōmeth to be fulfilled the great ordinance and prouidence of God appointed from the beginning of the worlde these were Sibylles words nowe commeth the Virgine and the first golden daies of Saturnus shal return againe Thus much translated Virgil out of Sibylla touching the eternall determination of God for Christes comming into this world as also of hys Mother the Virgine and of the infinite blessinges that shoulde appeare wyth him Nowe ensueth in the same Poet what Sibylla had sayde for Christes actuall natiuitie Iam noua progenies caelo dimittitur alto Chara Deum soboles c. Now a newe progenie or of-spring is sent downe from Heauen the dearely beloued issue or chylde of the Gods And note here that Sibylla sayd plainly Chara Dei soboles the deerely beloued sonne of God and not of Gods but that Virgill would follow the style of hys time And thirdly hee setteth downe out of Sibylla the effect and cause of thys sonne of Gods natiuitie in these words Te duce si qua manent sceleris vestigia nostri Irrita perpetua soluent formidine terras That is thou beeing our leader or Captaine the remnant of our sins shall be made voyde or taken away and shall deliuer the world for euer from feare for the same These are Virgils wordes translated as I sayd out of Sibylla And nowe consider you in reason whether these prophecies might be applyed as Virgil applyed thē to those poore chyldren in Rome or no who dyed soone after thys flattery of Virgill wythout dooing good eyther to themselues or to others Albeit perhaps in thys point the Poet be to be excused in that he beeing not able to imagine what the Sibyl should mean made hys aduantage thereof in applying the same to the best pleasing of Augustus These then are the proofes which Constantine vsed for the credite and authoritie of the Sibyll verses And of Sibylla Erithraea in perticuler that made the Accrostike verses before mentioned of Christes death passion he concludeth in these wordes These are the things which fell from heauen into the minde of this Virgine to fore-tell For which cause I am induced to account her for blessed whom our Sauiour did vouchsafe to chuse for a Prophet to denounce vnto the worlde his holie prouidence towardes vs. And we may consider in thys whole dyscourse of Constantine for authoritie of these verses Fyrst that he vseth onely the testimony of such wryters as lyued before Christ was borne or Christians once thought vppon Secondly that hee vseth these proofes to no meaner audience then to a Councell congregation of learned men Thyrdly that he was an Emperour which vseth them that is one that had meanes to see and examine the originall Copies in the Romaine Treasury Fourthly for that hee had great learned men about him who were skilfull and would be diligent in the searche of such an antiquitie of importaunce especially Lactantius that was Maister to his sonne Crispus and who most of any other Author reciteth and confirmeth the sayd Sibyls verses and Eusebius Caesariensis that wrote the Ecclesiasticall hystorie and recorded thys Oration of Constantine therein And finally we may consider that Constantine was the first publique Christian Emperour liued within three hundred yeeres after Christ when the Recordes of the Romans were yet whole to be seene He was a religious vvise and graue Emperour and therefore woulde neuer haue bestowed so much labor to confirme such a thing at such a time to such an audience had not the matter been of singuler importance And thus much of the second point touching Prophets among the Gentiles Of the confessyon of Oracles concerning Christes comming THere remaineth onely a word or two to be spoken of the thirde which is of the confession of deuils and Oracles concerning Christes comming especially when the time of hys appearance drew neere and that they beganne to fore-tell his power and vertue Wherin as I might alleage diuers examples recorded by the Gentiles themselues so for that I haue been some what long in the former points and shall haue occasion to saie more of this matter in another place heereafter I wyll touch onely heere two Oracles of Apollo concerning thys matter The one wherof was to a Priest of his owne that demaunded him of true Relgion and of God to whom he aunswered thus in Greeke O thou vnhappie Priest why doost thou aske mee of God that is the father of all thinges and of this most renoumed Kings deere onely sonne and of the spirit that containeth all c. Alas that spirit will enforce me shortly to leaue thys habitation and place of Oracles The other Oracle was to Augustus Caesar euen about the very time that Christ was ready to appeare in flesh For whereas the sayd Emperor now drawing into age would needes goe to Delphos and there learne of Apollo who should raigne after hym and what should become of things when he was dead to which demaund Apollo for a great space wold make no aunswere notwithstanding Augustus had beene very liberall in making the great sacrifice called Hecatombe But in the ende when the Emperour began to iterate hys sacrifice againe and to be instant for an aunswer Apollo as it were inforced vttered these strange words vnto him An Hebrue childe that ruleth ouer the blessed Gods commaundeth me to leaue this habitation and out of hand to gette me to hell But yet doe you depart in silence from our Aultars Thus much was Apollo inforced to vtter of hys owne miserie of the comming of the Hebrue boy that shold put him to banishment But yet the deceytfull spirit to holde stil hys credite would not haue the matter reuealed to many Whereupon Augustus falling into a great musing with himselfe what thys aunswere might import returned to Rome and builded there an Aultar in the Capitole wyth thys Latine inscription as Nicephorꝰ affirmeth Ara primogeniti Dei The Aultar of Gods first begotten Sonne Thus then haue I declared howe that the comming of Gods sonne into the world was fore-tolde both to Iewe and Gentile by all meanes that possibly in reason myght be deuised that is by prophecies signes figures ceremonies tradition and by the confession of the deuils themselues Not onelie that hys comming was fore-tolde but also why and for what cause he was for to come that is to be the onely Sauiour of the world to die for the sinnes of all men to ordayne a new Law more perfect Common-wealth Howe also he was to come to wit in mans flesh in likenes of sinne in pouertie humilitie The time likewyse of his appearance was prefigured together with the manner of hys byrth life actions death resurrection and ascention

The first what infinite multitudes of all states conditions sexe qualities and age did suffer dailie for testimonie of this trueth The second what intollerable and vnaccustomed torments not hearde of in the worlde before were deuised by Tyrants for afflicting thys kinde of people The thyrde what inuincible courage and vnspeakable alacritie the Christians shewed in bearing out these afflictions which the enemies thēselues could not attribute but to some diuine power and supernaturall assistance And for thys later poynt of comfort in theyr sufferings I wil alleage onely this testimonie of Tertulian against the Gentiles who obiected that wicked men suffered also as well as Christians whereto thys learned Doctor made aunswere in these words Truth it is that many men are prone to ill and do suffer for the same but yet dare they not defende theyr euill to be good as Christians doe theyr cause For that euerie euill thing by nature dooth bring wyth it eyther feare or shame and therefore wee see that malefactors albeit they loue euill yet would they not appeare so to the world but desire rather to lye in couert They tremble when they are taken and when they are accused they denie all and doe scarse oftentimes confesse their dooings vpon torments And finally whē they are condemned they lament mone and doe impute their hard fortune to destinie or to the Planets But the Christian what doth hee like to this is there any man ashamed or doth any man repent him whē he is taken except it be for that hee was not taken rather If hee be noted by the enemie for a Christian hee glorieth in the same yf he be accused he defendeth not himselfe if hee be asked the question hee confesseth it willingly if he be condemned hee yeeldeth thanks What euill is there then in the Christian cause which lacketh the naturall sequel of euill I meane feare shame tergiuersation repentaunce sorrowe and deploration What euil I say can this be deemed whose guiltines is ioy whose accusation is desire whose punishment is happines Hetherto are the words of learned Tertulian who was an eye witnesse of that hee wrote and had no small part in the cause of those that ●uffered beeing himselfe in that place and state as daily he might expect to taste of the same affliction To which combat howe readie he was may appeare by diuers places of this his Apologie wherein hee vttereth besides hys zeale and feruour a most confident securitie and certaine assuraunce of Iesus assistaunce by that which hee had seene performed to infinite other in their greatest distresses from the same Lord before So that nothing doth more acertaine vs of the diuine power and omnipotencie of Iesus then the fortitude inuinsible which aboue all humane reason force and nature he imparted to his Martyrs The fift Consideration AFter which consideration there commeth to be weighed the fift poynt before mentioned which is of the same power and omnipotencie of Iesus declared and exercised vpon the spirits infernall Which thing partly may appeare by the Oracles alleaged in the ende of the former Section wherein those spirits fore-told that an Hebrue childe should be borne to the vtter subuersion and ruine of theyr tyrannicall dominion and much more at large the same might bee declared by other aunswers and Oracles vttered after Christes natiuitie and registred in the monuments euen of the Heathens themselues Whereof he that desireth to see more ample mention especially out of Porphyrie who then was liuing let him read Eusebius sixt booke De preparatione Euangelica wher he shall finde store and namely that Apollo many times exclaimed Hei mihi congemiscite Hei mihi hei mihi Oraculorum defecit me claritas Woe vnto me lament yee wyth me woe vnto me woe vnto me for that the honour of Oracles hath nowe forsaken mee Which complaints and lamentations are nothing els but a plaine confession that Iesus was he of whom a Prophet saide diuers ages before Attenuabit omnes Deos terrae hee shall weare out and bring to beggerie al the Gods or Idols of the earth Thys confessed also the wicked spirits themselues when a● Christes appearing in Iurie they came vnto him diuers times and besought him not to afflict or torment them nor commaund thē presently to returne to hell but rather to permitte them some little time of entertainement in the Sea or Mountaines or among heards of Swyne or the like Which confession they made in the sight of all the world and declared the same afterwards by theyr facts and deedes For presently vppon Iesus death vppon the preaching of hys name and Gospell throughout the worlde the Oracles which before were aboundant in euerie Prouince and Countrey were put to silence Whereof I might alleage the testimonies of very many Gentiles themselues as that of Iuuenall Cessant Oracula Delphis All Oracles at Delphos do now cease c. That also of another Poet Excessere omnes adytis arisque relictis Dii quibus imperium hoc steterat c. That is the Gods by whom this Empire stood are all departed from theyr Temples and haue abandoned theyr Altars and place of habitation Strabo hath also these expresse words The Oracle of Delphos at this day is to be seene in extreame beggerie and mendicitie And finally Plutarch that liued within one hundred yeeres after Christ made a speciall booke to search out the causes why the Oracles of the Goddes were ceassed in hys tyme. And after much turning and winding many wayes resolued vppon two principall points as causes thereof The first for that in his tyme there was more store of wise men then before whose aunswers might stand in steede of Oracles and the other that peraduenture the spirits which were accustomed to yeelde Oracles were by length of tyme growne olde and dead Both which reasons in the very common sence of all men must needes be false and by Plutarch himself can not stand wyth probabilitie For first in his Bookes which he wrote of the liues of auncient famous men he confesseth that in such kind of wisedome as he most esteemed they had not theyr equals among their posterity Secondly in his Treatises of Phylosophy he passeth it for a ground that spyrits nor depending of materiall bodies cannot dye or wexe olde and therefore of necessitie hee 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 end appeared the sonne of GOD that hee might dyssolue or ouerthrow the workes of the deuil Neyther did Iesus thys alone in his own person but gaue also power and authoritie to his dysciples and followers to do the like according to theyr commission in Saint Mathewes Gospell Super omnia Demonia et spiritus immundos c. You shall haue authoritie ouer all

nay he accepteth the same most willinglie embraceth the penitent and endeuoureth to reduce him to hys former state wherein hee was before hefell And that which is yet more if a man be not able to fulfill the whole order of his satis-faction yet doth not God refuse the least repentance that is though it be doone in neuer so short a space Neither dooth he suffer the reward to perrish of any little conuersion And thys doth the Prophet Esay seeme to me to signifie when he saith in Gods person to the people of Israel I haue contristed thee a little for thy sinnes I haue striken thee turned my face from thee thou hast beene sad and hast walked in sorrowe and I haue comforted thee againe These examples then of repentance deere brethren we hauing before our eyes let vs not perseuere in our wickednes nor despaire of reconciliation but rather let vs say wyth a confident hart we wyll turne home to our father and present our selues vnto our God for truely my Bretheren hee will neuer turne awaie from the man that turneth vnto hym Hymsefe hath sayd that he is a God which draweth neere vnto vs were it not that our sinnes doe make a seperation betwixt him and vs. Let vs take away then the separation obstacle and so nothing shall let our coniunction wyth him which hee greatly desireth For to thys ende did hee create vs that hee might bestowe vpon vs eternall blisse in the kingdome of heauen Hee did not make vs for hell but he made hys kingdome for vs hell for the deuill So he saith in the Gospel Come ye blessed of my father enioy the kingdome prepared for you frō the beginning of the world And to the damned Depart from me yee accursed into euerlasting fire which is prepared for the deuill and his angels If then hell fire was prepared for the deuill and the kingdome of heauen for man from the beginning of the worlde it remaineth onely that we prouide not to loose our inheritance by persisting in sinne So long as we are in this life how many or great soeuer our sinnes may be it is possible to wash thē away by true and vnfained repentaunce but when we shall once depart from this world albeit then we doe repent as no doubt but we shall from the bottome of our harts yet shall it auaile vs nothing And albeit our teeth doe gnash our mouth cry out our eyes gush foorth in teares and our harts lament with innumerable complaints supplications yet shal no man heare vs no man assist vs nor so much as with the tippe of his finger giue vnto vs a droppe of water to coole our tongue amiddest her torments but we shall receiue that lamentable aunswer which the rich glutton receiued at the mouth of Abraham There is between vs you a great distance so that none may passe from vs to you nor from you to vs. Hetherto lasteth S. Augustins exhortation And ther-withall thinke I it good to conclude this treatise FINIS The ende of the second and last Booke tending to Resolution The charitable proceeding of GOD by his Prophets The danger of inconsideratiō Esay 5. The sensuall life of the Iewish gentrie Esay 47. The daughter of Babilon forgetteth her ende 4. Regum 15. et 17. The cōplaint of Ieremie for inconsideratiō Ieremie 12. Esay 5. The misterie of inconsideration Iob. 4. Iob. 4. A collection to be noted Lack of consideration cause of eternall destruction Psalme 91. A point that fooles wil not consider Daniel 10. A most terrible vision of Daniell wherin hee sawe Christ. Daniell 12. A secret Daniell 12. Wilfull ignoraunce The cause of so much sinne at thys day Iob. 15. Luke 19. Luke 9. Voluntary inconsideration Iob. 21. Iob. 23. Prouerb 28. Ibidem Deu. 6. et 11. Iosua 1. Psalm 118. Eccle. 6. et 22. Eccle. 17. The first cause why men flie cōsideration Acts. 24. Ioseph li. 20. antiq cap. 5. The second cause why mē flie consideration Ieremie 7. Ieremie 8. The thyrde cause of incōsideration Wisdom 15. Ecclesi ● A comparison Ierem. 30.23 In the ende euill men shall vnderstande whether they wyll or no. The example of the Babylonians Esay 21. We must stand vpō our watch Luke 12. Consideration the only dore to our watch Bern. lib. 1. de consid The many cōmodities of consideration Effects of consideration How all vertues are stirred vp and quickened by consideration Psalm 38. Psalm 76. The exercise of holie men touching consideration Genesis 24. The first three Patriarches Moses and Iosua Deu. 6. et 11. Iosua 1. K. Dauid Psal 38. 62. and 118. Psalm 76. K. Salomon Eccle. 6. K. Ezechias Esay 58. Esay 26. The consideration that Iob vsed and the fruites thereof Iob. cap. 23. Two effects of consideration Esay 32. Miche 6. A consideration vpon the dooings of Iob. Iob. cap. 9. Augustin in lib. confess Knowledge beleefe in grosse A similitude The importance of consideration 1. Tim. 4. The conclusion of the Chapter The misery of the worlde Ieremie 30. and 23. Ephesians 5. Ieremie 7. The effect of all the chapters folowing Iohn 17. The way to know GOD in thys life Psalme 45. Luke 10. A common custome in sciences to suppose principles An example in chiualrie In handycraftes In liberall sciences Grounds to be graunted in sciences In Logicke In Morrall phylosophie In Naturall phylosophie In the Mathematickes The Metaphysicke In Diuinitie Hebrues 11. Two principles in Diuinitie Psalme 4. The cause of this Chapter If there be a God he is a iust rewarder * See Lactantius at large in his booke of the workmanshippe of the worlde The workes of the world doe declare the worke-man Sapiens 3. Romans 1. A similitude The heauens teach God Iob. 28. The earth teacheth vs God Iob. cap. 38. The sea sheweth GOD. Arist. lib. de mirabilibus Iob. 38. The things in man declare GOD. Iamblicus de Mist. cap. 1. Acts. cap. 17. Olde Atheists Laertius lib. 2. et 4. de vit phylos Psalme 13. and 52. Romans 1. Phillip 3. Lactant. lib. 3. institutio Philosophers Foure principall sciences The Mathematique proueth not God The first argument in Naturall phylosophie Aristo lib. 7. et 8. phy Primum mobile Plato lib. 10. de legib Aristo lib. 8. phys cap. 5. An argument taken from the Clocke Arist. libro de mundo A similitude The second argument of Naturall phylosophie Phylo. lib. de ●pificio mundi The third argument of Naturall phylosophie * vide Plutarch de placitis Phylos Arist. lib. 8. phys et lib. de Gen. et corrup Arist. lib. de mundo et vide Plotin lib. de mundo The first argument in Metaphysicke A maximè in Metaphysick Arist. lib. 2. metaphy capit 2. How all creatures are by participation of GOD. The seconde argument in Metaphysick Multitude Plato in Parmen Primum mobile MICROCOSMOS The infinite things that proceed from the soule The thyrd argument in Metaphysick Subordinatiō A

10. Marke 14. Acts. 15. Acts 7. No doubt but that we haue the true wrytings of our Euangelists Eusebius lib. 5. hist. cap 15. Of Martyrs Macab lib. 1. et 2. Math 5. Math 10. Three poynts to be considered in our Martyrs * See the narration of Philaeas bishop in Affrica touching this point alleaged by Eusebius lib. 8. hist. cap. 11. et 12. The singuler alacritie of Christians in theyr sufferings Tertul. in Apolog capit 1. Iesus assistance to his Martyrs The subiection of spyrits Sopho 2. Of the myraculous ceasing of Oracles at Christes appearing Iuuenal Saty. 6. Lucan Strab. lib. Geograph Plutarch de defectu oraculo Two insufficient causes 1. Iohn 3. Math 10. Tertul. in Apolog ad gentes A most confidēt offer made by Tertulian The wonderfull authoritie of Christians ouer spirits Lact. li. 2. diuin Instit. cap. 16. Euseb. lib. 5. de prap Euan. Sozom. lib. 3. hist cap. 18. Lucian in Alex. Porph. li. 1. cont Christ. apud Euse. lib. 5. cap. 1. de prae Euang. A meruailous confession of Porphyrie A prety storie of Plutarch Plutarch de defectu oraculo The punishment of enemies Herod Ascolonita Ioseph lib. 17. antiq cap. 10. et lib. 1. de bel Iudai cap. 21. Archilaus Ioseph lib. 17. antiq cap. 15. lib. 2. de bel Iuda cap. 6. Herod Antipas Ioseph lib. 18. antiq cap. 9. lib. 2. de bel cap. 8. Herodias daughter Niceph. lib. ● cap. 20. Herod Agryppa Acts. 12. Ioseph lib. 19. antiq cap. 7. Lib. 18. cap. 7. The stock of Herod soone extinguished The punishments of the Romaines Pilate Eutrop. lib. 7. hist. Euseb. lib. 2. cap. 7. hist. Tertuli in Apolog. Caligula Nero. Many Emperours that died myserably E●agrius Scolast lib. 3. hist. cap. 41. The chastisement of Ierusalem and of the Iewish people Ioseph lib. 19. an●iq li. 2. et 3. de bel Iudai Philo. in Flacco et lib. 2. de leg Cornel. Tac. lib. 12. How Christes death was punished wyth like circumstances vppon the Iewes Ioseph lib. 5. de bello cap. 8. Capit. 27. Lib. 5. de bello● cap● 28. A meruailous prouidence of God for deliuering the Christians that were in Ierusalem at the time of destruction Lib. 4. diuin Instit. cap. 2● Eusebius lib 3. hist. capit 5. Niceph cap 3. The Iewish miseries after the destruction of Ierusalem Ioseph lib 7 de bel cap 20 et 21. The finall desolation of the Iewish Nation Oros● li 7 ca 13 Ariston pellaeus in hist. Euseb lib 4 capit 8 Niceph libro 3 cap 24 * The Emperours name was Aelius Adrianus Math 25. The fulfilling of Iesus prophecies Math 23. Luke 21. Luke 19. Iesus speeches of Ierusalem Luke 21. The circumstaunce of the time when Iesus spake hys words when they were written Luke 19. Luke 23. Phleg. Thral lib. annal The testimony of a Heathen for the fulfilling of Christes prophecies Orig. lib. 2. con● Celsum sub initium The summe of the former three Sections Eyght reasons 1 The prophecies 2 The fulfilling 3 Gods assistaunce 4 Iesus doctrine 5 Iesus manner of teaching 6 Iesus life and maner of proceeding 7 The beginners and first publishers of christian religion 8 The present state of Iewes Ose 3. The conclusion of the Chapter with an admonishment Iesus shall be also a Iudge Apud Euse. lib. 4. in vit Const. in ●i 1. Reg 2. Psalm 95. Esa 2. 13. 26 27. 30. Ieremie 30. Daniel 7. Sopho 1. Malac. 4. Math 12. 13. 16 14. 25. Mark 13. Luke 17. Rom 2 14. 1 Cor 15. 2 Cor 5. 1. Thess 4. 5. 2 Thes. 1. 1. Titus 2. 2 Peter 3. Hebr. 9. Iude. 4. Reuel 1. An illatiō vpon the premisses with an exhortation Acts 4. The effect of thys Chapter Two poynts The matters of faith beleefe easie among Christians Esay 35. * The direct holy way of Christians vnder the Gospell Iohn 20. 21. 2 Timo. 3. 14 15 c. Rom 1. 20. Psalm 19 1. Abac 2 2. August in exposit Psal. 96. et Serm. 56. ad Fratrem in Eremo Titus 2. 12 Psalm 119,105 Psalm 19 7. Psalm 119.130 ● Peter 3 16 2 Cor 4 3,4 Titus 3 Psalm 31.11 1. Peter 1 19 1 Cor. 16. Gala. 5. 2. Thess. 2. 1. Tim 6. 20 2 Tim 1 Math 7 Rom 16 2 Tim 2. 3. Titus 3. Gala 1. 11. 12. 1. Cor 1● 23. Ierom. in epist. ad Gal. Ephe. 4 14. 1 Cor 12 No heresie finally preuailed against the scriptures Ephe 6 17. 2 Tim. 3,16 Heb 4 12. Math. 4. Acts 9. Theophilactꝰ Hieronimus Rom 10 17 1. Peter 1 23 Ephe 5 26. 2 Tim 3 15. 16 17. Basil. moralium Regula 80. ca. 21. August cont literas petil lib. 3. cap. 6. Gala 1 8. Iohn 5. 39. Rom 10 4 Gala 3 24. Coloss. 2,12 Phillip 3,21 Iames 2 19. Marke 1 24. Math. 1 21. Rom 8 17. Hebru 11 1. Colos 2 2 Heb 10,22 Hebru 4,2 Habac 2 Rom 1 17. Hebru 10. 37. Iohn 6 51. Cyprian lib de caena domini 2 Cor 13 5. Dial. contra Lucifernanum Gene 11 2 Cor 10.5 Ephe 3 17. Rom. 5 12 * See S. August de vtil cre cap. 1 Cyp. epist. 61. The two causes of heresie The dooings of Precismatiques The obseruation of Saint Cyprian Cyp. epist. 65. ad Rogatian Many causes of euill lyfe The effect of Christ hys Sermon Math. chap 5 6 and 7. Math 5,20 Math 6 24 Math. 7 13. Math 7. 20 Math 7 25. Math,7,22 A similitude touching faith and workes Iames,2 26. Math 3 8. Roma 12. 1. Ephe 4 1. Rom,3,28 Math,12,37 Colos. 1,10 Iames,2,18 Math,5,16 Iames,2,18 Math 7 16 Rom 4 2. * 1 Pet 2. 12. * 1 Cor,9 2,13 2 Peter,1,10 1 Pet,1,18,19 1 Cor 6,20 2 Cor,5,15 Ephe 1,4 Ephe 2,10 Luke 1,74,75 1 Thes 4,7 1 Pet 1,15 Iohn 17,3 1 Iohn 2.3,4 1 Tim 1,15 Titus 3,8 Greg. in hom 29. in E●ang Iohn 20. Titus 1,16 1 Iohn 2,4 What we promised in our Baptisme Math 7. Esay 29,17 Psal 78,36,37 Chrys. hom 9. in Iohn 2 Cor,5,1,8 The conclusion of thys Chapter Dispaire an ordinary temptation to the greatest sinners Caine. Gene 4 Iudas Math 27. The shipwrack of soules ouerloden wyth sinnes Prou 18. Ieremie 3● Mich 3. The misery of desperation Hose 11. Ieremie 2. Ephe 4. The thing wherein God most delighteth is mercy A desperate resolution Ierem 18. A meruailous example of Gods clemencie Another example of Gods wonderfull mercy Ezech. 33. * Iudgment and iustice to be vsed in true repentance that is iudgment vpō our selues and iustice towards others Foure parts of this Chapter Iob. 7. Wisdom 11 1 The first cause why God loueth vs for that he is our Creator and we are his own workes Ezechiel 18. Euery man giuen to loue his owne Psalm 79. Iob 1. The confidēce of Iob in that God bad made him The assured hope Dauid had in that he was Gods workmanshyp Psalm 102. 2 The seconde reason of assurance of Gods loue for that he is our Father Math 5,6,8 c. Math 6. What a father God is Gala 4. Esay 63. Christes comfortable embassage Iohn 20. Howe greatly the respect of a father moueth God Ieremie 31. Ieremie 31. Luke 1 Luke 16. The fathers liberall hart to the prodigall sonne 2 Cor 1. Ber. ser. 5. de natal Psalm 35● What the name of Father dooth import Esay 49. The thyrd argumēt of Gods loue the giuing hys sonne for vs. Iohn 3. 1 Iohn 4. Christ was giuen for loue Rom. 5. Ephe 2. The conclusion of this point made by S. Paule Titus 3. Rom 5. Wisd 11 Wisdom 12. Two rare poynts of clemencie in GOD. Esay 30 Tertul. in Apolog cap 2. God that is offended seeketh attonement with vs. Gods wooing of Ierusalem Esay 27 His protestation His cunctation His chiding His faire speech His complaint His kinde speech His conference His sweete conclusion A consideration vpon the former treatie of God wyth Ierusalem Psalm 144. Psalm 16. Gods tender loue to Ierusalem when he was to destroy it Ierem 7 Ierem. 7. Ierem 8. A pittifull complaint The wonderful proceeding of God with Ierusalem Iere. 35● Iere 3●● The obstinacie of the Iewish nation Ezechi 23. Ezech 2. Epitheto●s giuen by God to the people of Israel A wonderfull poynt Esay 40. What ioy there is made at a sinners conuersion Esay 30. Luke 15 Psalm 57. The promises of God to sinners that repent Ezech 18,33 34 37. Esay 1 Ierem 3 Foure vniuersalities in Gods promisses to sinners Three poynts of great comfort Bern. Ser. in ver Psalm misericordia Domini in aeter C●ntab Eccl●● 4. How God hath performed hys promises to sinners that haue repented 1. Ioh 2 Neuer sinner repented that was not pardoned Adam Eue. Gene 3. The reiection of Caine and Esau. Hebru 12 Chrys. hom 80. de paenit ad pop Ami● The infinit ●ins of the Iewish people and their infinit pardons recei●ed frō God The example of Manasses 4 Reg 21. 2 Chro 33 The example of the Niniuites Ionas 1,2,3,4 Consider thys speech of almighty God Ionas 4. * In the first part of thys booke Examples of mercy in the newe Testament Luke 15 Iohn 10,11 Rom 5 Phillp 2 The wonderfull clemencie of Iesus our Sauiour Math 9 11. Mark● 2 Luke 5 Math 11. Iohn 7 Iohn 7. Math 11. Iohn 12 Great many ●●uses of assured hope in Christ. Cant. 1. Be● Ser. 5. in Cantab. Rom 8 Iohn 10 Hebr 10. S. Pauls exhortation to confidence An excellent discourse and exhortation of Saint Chrys. hom 2 in Psal. 50. The speech of the deuill to a soule loden with sinne S. Chrisostoms counsayle against the deuils temptation No tyme too late to repent An exhortation and admonishion of S. Augustine Ser. 58. de temp Ezech 11,33 A similitude of the body to expresse the misery of the soule by multiplying sinne Rom 2. Godly men● wordes ought to moue vs greatly Eccle 12. A notable discourse of S. Augustine touching our conuersion Ser. 181. de temp Esay 54. Esay ●9 Hel not made for man Math 25● In thys lyfe repentance is auailable but not after