be saued as well as other men then it wyll be to purpose to haue a foundation without a building vppon it or a stocke or tree that beareth no fruite Which thing S. Iames speaking of that historicall and dead fayth whereby the wicked the very deuils theÌ„selues beleeue that there is one GOD expresseth most excellently in this fitte similitude As a bodie without a spirit is dead euen so saith he is fayth without workes Thys poynt of doctrine of vertuous life and obseruing of Gods commaundements not our Sauiour Christ alone in his Sermon most earnestly vrged as hath beene sayde but his fore-runner also Saint Iohn the Baptist and hys followers the holie Apostles whereof the one continually called vpon the people to bring foorth fruites meete for repentance the other in all theyr writings no doubt in all their Sermons after matter of doctrine and faith propounded do proceede to exhortation and precepts of Christian life In so much as Saint Augustine other auncient Fathers are of opinion that the rest of the Apostles S. Peter S. Iames S. Iohn and S. Iude perceiuing the loosenesse and securitie of the people in theyr tymes directed theyr writinges eyther onely or principally to this ende euen to perswade and enforce the necessitie of good life and conuersation among Christians Yea and that Saint Paule himselfe when hee concludeth that a man is iustified by faith without the workes of the Lawe doth not exclude the works of charitie as effects and fruites of fayth which followe him that is alreadie iustified in the sight of God but hee excludeth theÌ„ as causes of saluation which goe before him that is to be iustified Wherby it appeareth that S. Paule handling the causes of our iustification in the sight of God is not repugnant or contrary to S. Iames speaking of the notes and signes whereby we are iustified that is as the word is taken els where declared or known to be iust or righteous before meÌ„ The sum is that although good workes are not the causes of our saluation yet they are the way as it were and the path that leadeth thereunto because by them as by certaine markes we perceiue our selues to haue entered and to haue proceeded in the waie of eternall life Yea they are the fruites and effects whereby we testifie and declare both vnto our selues and to others the trueth of that faith which we professe And therefore our Sauiour Christ willeth vs in the Gospel to let our light shine before men that they seeing our good works may take occasioÌ„ therby to glorifie our heauenly father And his holy Apostle Saint Iames biddeth those carnall sensuall Christians that stood so much vpon the only name of faith to shewe him theyr fayth by their workes as he would shew them his faith by his worksâ— that is they should declare and testifie vnto men as I haue said the fayth which they professed by the fruites thereof To men I say because men which iudge but by the outward appearaunce onely cannot knowe the goodnes of a tree bâ—t by the good fruite which it yeeldeth they cannot discerne the inwarde faith but by the outwarde workes But as for God that searcheth the secrets of the harts and reynes it needeth not that wee shoulde shewe him our faith by our workes nor may wee looke for iustification at his handes by the best of them for then might wee haue whereof to boast but there is no boasting with God and therefore no iustifying by workes in his sight Yet notwithstanding the Lorde requireth good workes at our hands to the end that himselfe might be glorified our needie bretheren releeued and comforted others gained wonne by our example to the embracing of the same faith and Religion which we professe our owne faith exercised and strengthened and our calling and election made sure and confirmed And it is very requisite that the children of GOD which are bought with so high a price as with the blood of Iesus should glorifie God both in soule body because they are redeemed both in soule and body and not liue vnto theÌ„selues but vnto him which died and rose againe for them Thys is the ende of our election before the foundations of the world were layde as the Apostle testifieth Ephes. 1.4 euen that we should be holy and blameles before him in loue Thys is the ende of our creation as the same Apostle witnesseth Ephesians 2. 10. Where he saith that we are Gods workmanshyp created in Christ Iesus vnto good workes wherein he hath ordained that wee shold walke This is the end of our redemption as olde Zacharie prophecied Luke 1. 74 75. that beeing redeemed and deliuered from all our spirituall enemies and from eternall destruction whereunto we were subiect we should serue God without feare in holines and righteousnes before him all the daies of our life Finally this is the ende of our vocation For God hath not called vs to vncleannesse but vnto holinesse and as hee that hath called vs is holy so must we be holie in all manner of conuersation And it can not be that they which are truely iustified that is to say made righteous by a liuely fayth in Christ should not also in some measure be sanctified that is made holie by a faithfull lyfe in him Let not men therefore deceiue themselues with the onely name and shadowe of faith without the nature substance therof Let them not promise vnto themselues euerlasting life because they knowe the true God and whom hee hath sent Iesus Christ but let them remember howe Christes Apostle whoÌ„ he deerely loued expoundeth that saying when he writeth By this wee knowe God truely if wee keepe his commaundements and whosoeuer sayth that he knoweth him and yet keepeth not his commaundements is a lyer and the trueth is not in him For as it is a true saying and by all meanes woorthy to be receiued that Christ Iesus came into the worlde to saue sinners so is it as true a saying and no lesse woorthie to be affirmed that they which haue beleeued God should be carefull to shew foorth good works Saint Gregorie vpon the words of Christ to S. Thomas Blessed are they who haue not seene and yet haue beleeued hath a notable discourse to this purpose If any sayth hee inferre heereof I beleeue and therefore am blessed and shall be saued he saith truely if his life be aunswerable to his beleefe for that a true faith dooth not contradict in manners the things which hee professeth in words For which cause S. Paule accuseth certaine false Christians in whom he found not vertuous life aunswerable to theyr profession that they confessed God in wordes but denyed him in theyr deedes And Saint Iohn auoucheth that whosoeuer saith hee knoweth GOD and keepeth not his commandements is a lyer Which beeing
THE Seconde parte of the Booke of Christian exercise appertayning to RESOLVTION Or a Christian directorie guiding all men to their saluation Written by the former Authour R. P. PSAL. 62. ver 4. One thing haue I requested at Gods hands that wil I demaund stil which is to dwel in his house all the dayes of my life to the ende I may know and doe his will AT LONDON Printed by Iohn Charlwoode and Simon Waterson Anno. 1590. TO THE RIGHT HONORABLE Sir Thomas Heneage Knight vize Chamberlaine to her excellent Maiestie Treasurer of her royall Chamber and one of her Highnesse most honourable priuie Councell All happinesse in this life and in the life to come hartilie wished To the Christian Reader health GEntle Reader not manie yeeres since a booke was published of Christian exercise appertaining to Resolution written by a Iesuit beyonde the Seas yet an English-man named Ma. Robert Parsons which Booke Ma. Edm. Bunney hauing dilligently perused committed to the publique viewe of all indifferent iudgements as glad that so good matter proceeded from such infected people and that good might arise thereby to the benefite of others Since the manifestation of that booke the first Author thereof named Ma. Parsons hath enlarged the same Booke with a second part and new additions wherein hee hath concluded and finished his whole intent of the Resolution and that vppon some speciall causes as himselfe setteth downe For hauing enlarged diuers poynts which before he omitted and comming to the reasons of this newe supply in his Praeface he saith in this manner Beeing admonished by the writings of diuers that since the publishing of my first booke it hath beene misliked in two principall poynts First that I speake so much of good works and so little of faith Secondly that I talked so largely of Gods iustice and so breefely of his mercie Beside conceiuing by the information of many that diuers persons hauing a desire in themselues to read the former Booke but yet beeing weake and fearfull to be touched so neere in conscience as they imagined that booke did durst neuer intermedle therewith beeing informed there was nothing in the same wherewith to entertaine themselues but onely such vehement matter of perswasion as would greatly trouble and afflict them For remedie of which inconueniencie I haue framed this second part of that worke and therein inserted diuers Chapters and discourses of matters more plausible and of themselues more indifferent wherewith the Reader may sollace hys minde at such times as he findeth the same not willing to feele the spurre of more earnest motion to perfection Heereupon grewe the cause of his framing this seconde Booke which performeth what you haue reade in his owne wryting And considering howe diuers were desirous to haue thys latter part because they had thorowlie read the other after passage the perusing of sundrie learned men who haue thought it as worthy to be seene as the first it is gentle Reader presented to thy viewe reade it indifferentlie and iudge therof as thou findest occasion A necessarie Table guiding the Reader to euery Chapter in thys Booke as also to euery particuler argument handled in each Chapter The first Chapter Of the manifold perils that ensue to the world by inconsideration and how necessarie it is for euerie man to enter into cogitation of his owne estate The seuerall matters handled in thys Chapter THE charitable proceeding of GOD by his Prophets in fore-telling men of their wickednesse and reuealing the causes thereof Page 1. The danger of inconsideration declared in two speciall causes page 2. The complaint of the Prophet Ieremie for inconsideration page 4. The misterie and sealed secrete of inconsideration page 5. Lack of consideration cause of eternall destruction a poynt that fooles wil not consider page 7. Inconsideration the cause of so much sinne at thys day page 8. Wilfull mallice obstinate corruption in the vanities of thys life and idle negligence three speciall causes of inconsideration 10 11 12. How we must stand vpon our watch that consideration is the onely doore to our watch with the many commodities and effects therof 14,15,16 That all vertues are stirred vp and quickned by consideration 17. How holy men exercised themselues in consideration namely the three first Patriarches Moses Iosua King Dauid king Salomon and king Ezechias as also what fruite holy Iob gathered by consideration and two principall effects ensuing thereon 18. 19. 20. The importaunce of consideration breefelie described page 22. The second Chapter That there is a God which rewardeth good and euill against all the Atheists of olde and of our time With the proofes alleaged for the same both by Iewe and Gentile The matters handled in thys Chapter are deuided into foure Sections The first Section If there be a God he is a iust rewarder 31. The works of the world declare the workman 31. How the miracles of heauen doe teach to know GOD. 33. In what manner the earth teacheth vs there is a God 34. Howe the Sea dooth wonderfully shewe there is a God 35. The parts of man in body and soule doe amply declare GOD. 36. The second Section Howe the Heathen prooued there was a God by theyr Phylosophie 38. The three argumēts of the natural Philosopher Ex motu ex fine Ex causa efficiente 39,40,41,42 The foure arguments of the Metaphisicke or supernatural Phylosopher The first ens finitū 44. The second that euery multitude or distinction of things proceedeth from some vnitie as from hys fountaine 46. The thyrde subordination of creatures in thys worlde 47. The fourth prouidence in making the verie least creature in the world 49. The fift immortalitie of the soule of man 52. And the meaning of olde Phylosophers touching Anima mundi 53. The three Arguments of the Morrall Phylosopher 1. How in the naturall inclination of man there is a dispositiō to cōfesse som God or Deitie 54. The reason why there can be but one God 56. All olde Phylosophers acknowledged one God 59. Cicero his opinion of the Panime Gods how they were made 60. 2. The second argument of Morrall Phylosophie de vltimo fine et summo hominis bono 61 Euery thing in this worlde hath a naturall desire to his ende 61. The contention of Phylosophers about the felicitie of man 63. Howe nothing in this life can be our felicitie page 64. Howe farre Morrall Phylosophie teacheth in determining mans felicitie 65. 3. The thyrd argument touching reward and punishment 66. The third Section How the Iewes were able to prooue God 68. Theyr first proofe of Scripture is antiquitie 70. The manner of writing authorising and conseruing the Scriptures the second proofe 72. Consideration of the particuler men that wrote them and their sinceritie the thyrd proofe 75. Consent and approbation of all later writers of the Bible that ensued after Moses the fourth proofe page 81. The subiect handled in the Scriptures with the ende whereto thy leuell the fift proofe 82. The
life of ours to be but a plai-game and therfore careth not how he liueth or wherein he spend and passe ouer the time And thys of the man whom the scripture calleth vaine But now for the sober wise and discreet of whom it is written The way of life is vpon the learned to the end he may decline from the lowest hell they are farre from so great folly as to imagine that no account shalbe demaūded of our beeing in thys worlde for that they haue read that God shall bring into iudgment whatsoeuer is doone for euerie faulte that is committed And the Christian man knoweth further by the mouth and asseueration of hys Sauiour and Redeemer that he shall be accountant for euery idle worde that hee mys-vttereth and finally there is no man that is eyther of reason or conuersant in the writings and Testament of his Creator but remembreth well that among all other irritations whereby the wicked man is saide to prouoke Gods patience to indignatiō none is more often repeated or more greeuously taken then that he said in his hart God will aske no account With these men then alone shall be my speech in thys present Chapter who haue a desire to discharge well thys account For attayning whereof truelie I can giue no better counsaile instruction or aduise then to doe in this case as a good Merchant-factor is wont to doe when he arriueth in forraine Countries or as a Souldiour or Captaine sent by his Prince to some great exployt is accustomed when he commeth to the place appointed that is to weigh consider deeplie for what cause he came thether why he was sent to what ende what to attempt what to prosecute what to performe what shall be expected and required at his hands vpon his returne by him that sent him thether For these cogitations no doubt shall styrre him vppe to attende to that for which he came and not to imploy hys tyme in impertinent affayres The like woulde I counsayle a Christian to put in vre concerning the case proposed and to demaunde of himselfe betweene God and his conscience why and wherefore and to what ende hee was created and sent hether into thys world what to doe wherein to bestowe hys daies c. And then shall he finde that for no other cause matter or end but only to serue God in thys life and by that seruice to enioy heauen and saluation in the life to come This was the condition of our creation as Moses well expresseth and this was the consideration of our redeeming fore-told by Zacharie before we were yet redeemed that wee beeing deliuered from the hands of our enemies should serue God in holines and righteousnesse all the daies of our liues Of thys consideration doe ensue two consequents to be obserued Whereof the fyrst is that seeing our ende and finall cause of being in thys worlde is to serue God and so to work our own saluation with feare trembling what soeuer thing we doe or bestow our time in which eyther is contrary or impertinent or not profitable to thys ende though it were to gaine kingdoms it is vanitie lost labour that will turne vs in time to greefe and repentaunce if we change not our course for that it is not the matter for which we came into thys life nor wherof we shall be demaunded an account except it be to receiue iudgment punishment for the same Secondly it followeth of the same consideration that seeing our onely businesse and affayre in thys world is to serue our Maker and saue our owne soules and that all other earthly creatures are put heere to serue our vses to that ende onely we shoulde for our parts be indifferent to all these creatures as to riches or pouertie to health or sicknesse to honour or contempt to little learning or much learning and we should desire onely so much or little of eyther of them as vvere best for vs to the attainement of our sayde ende and Butte pretended that is to the seruice of GOD and the weale of our soules For who soeuer desireth seeketh loueth or vseth these creatures more then for thys runneth from his end for which he came hether But thys then may a carefull Christian take some scantling of his owne estate with God and make a coniecture whether he be in the right way or no. For if hee attende onely or principallie to thys end for which hee vvas sent hether if his cares cogitations studies endeuours labours talke conuersation and other his actions doe runne vppon this matter and that he careth no more for other creatures as honours riches learning and the like then they are necessary vnto hym for thys end that he pretendeth if hys daies and life be spent in thys studie of the seruice of God and procuring his owne saluation in carefulnesse feare and trembling as the Apostle aduiseth him then is he doubtlesse a most happy man shall at length attaine to the kingdome which he expecteth But if he find himselfe in a contrary case and course that is not to attend indeede to thys matter for which onely he was sent hether nor to haue in hys hart and studie thys seruice of God and enioying of heauen but rather some other vanitie of the worlde as promotion wealth pleasure sumptuous apparrell gorgious buildings beautie fauour of Princes or any other thing els that appertaineth not vnto thys end If hee spende hys time about these trifles hauing his cares and cogitations his talke and delight more in these things then about the other great businesse of possessing Gods eternall kingdom for which hee was made and placed in thys world then is hee I assure him in a perrillous way leading directly to perdition except he alter and change his course For most certaine it is that whosoeuer shall not attend vnto the seruice he came for shall neuer attaine the rewarde assigned and promised to that seruice And for that the most parte of all thys worlde not onely of Infidels but also Christians doe runne amisse in this pointe and doe not take care of that affayre and busines for which alone they were created placed heere hence is it that Christ and his holie Saints both before and after his appearance in flesh haue spoken so hardly and seuerely of the very small number that shall be saued euen among Christians and haue vttered certain speeches which seeme very rigorous to flesh and bloode and to such as are most touched therein scarce credible albeit they must be fulfilled As among other thinges that a louer of thys worlde cannot be saued that rich men doe enter as hardly into heauen as a Camell through a needles eye and the like The reason of which manner of speeches doe stande in thys that a rich man or worldling attending with all his industrie to heape vppe riches as the fashion is can
particular places Which is to be vnderstood such little Kings as Iosue slew thirtie in one battaile And it is to be noted that S. Matthewe maketh mention of the comming of these Kings to Ierusalem as of a knowne and publique matter whereof all Ierusalem and Iurie were able to beare him witnesse For hee talketh of theyr open comming to Ierusalem and of the inquirie for the new borne King of theyr speeche and conference had wyth Herod as also of Herods consultation with the Scribes Pharisies about the place of the Messias byrth And finally he sheweth the most pittifull murder that insued of almost infinite infants in all the circuite of Bethleem for thys matter Which could not be a thing vnknowne to all Iurie and much lesse feygned by the holy Euangelist Saint Matthew for that he should haue giuen his aduersaries the greatest aduauntage in the worlde if he had begunne hys Gospell with so notorious and open an vntrueth which might haue been refuted by infinite persons that were yet aliue Epiphanius is of opinion that the three Kings arriued in Ierusalem two yeeres after Christes Natiuitie for that Herod slewe all infants of that age But other hold more probablie that the starre appeared vnto thē two yeeres before Christes Natiuitie so that they came to Bethleem the thirteenth day after Christes birth according as the Church doth celebrate the Epiphanie Saint Basile thinketh that they were learned men and myght by theyr learning and Arte Magick wherin those Countrimen at that time were very skilfull vnderstand and feele that the power of their Heathen Gods was greatlie diminished and broken They might also be styrred vp wyth that common brute and generall prophecie spredde ouer all the Easte in those daies as both Suetonius Iosephus doe recorde That out of Iurie should come an vniuersall King ouer all the world By these meanes I say and by the prophecie of Balaam left among thē from Moses time for he was a Gentile wherby was signified that a starre should ryse and declare a great and mightie King in Israell they might be induced at the sight of this starre to take so long a iourney as they did towards Iurie Thys starre as I haue sayde was foretolde by Balaam a Heathen Prophet aboue one thousand and fiue hundred yeeres before it appeared And after Balaam again it was prophecied by Dauid that Kings of Arabia Saba and other Easterne Countries shoulde come and adore Christ and offer both gold and other gyfts vnto hym The murder also of those infants of Bethleem was presignified by Ieremie in the weeping of Rachell for the slaughter of her children which Rachell was buried in Bethleem and for that cause those infants were called her children albeit shee were dead aboue two thousande yeres before they were slaine and aboue one thousand and fiue hundred yeeres before Ieremie wrote the prophecie Amongst which infants Herod also for more assurance slewe an infant of hys owne For that as Philo noteth he was descended by hys mothers side of the lyne of Iuda Which cruelty comming to Augustus eares he sayde as Macrobius reporteth that hee had rather bee Herods swyne then hys sonne for that hee beeing a Iewe was forbidden by hys Religion to kyll hys swyne though not ashamed to kyll hys sonne The same starre whereof we speake is mentioned by diuers Heathen Writers as by Plinie vnder the name of a Comete for so they termed all extraordinarie Starres which appeared in the later ende of Augustus daies and were farre different from all other that euer appeared And therfore contrary to the nature of those kind of Starres it was adiudged by the whole Colledge of South-sayers to portende vniuersall good vnto the earth and for that cause had an Image of mettall erected to it in Rome and as Plinies words are Is Cometa vnus tota orbe colitur that onely Comete is worshipped throughout the whole world Origine also writeth of one Chaeremon a Stoike that was much mooued with the consideration of thys Starre and for that after the appearaunce thereof hee perceiued the power of hys Gods decayed tooke a iourney into Iurie in company of other Astronomers to informe himselfe further of the matter Whereunto Chalcidius a Platonicke dooth adde that the Chaldean Astronomers did gather by contemplation of thys Starre that some God descended from heauen to the benefite of mankind And finally the Sibyls talking of the comming of Christ affirmed plainlie Rutilans eum sydus mon strabit a blazing starre shall declare his cōming Which prophecie Virgill the Poet hauing reade in Augustus tyme and soone after hauing seen the same fulfilled applied it as I haue shewed before of all the rest to the flattering of Caesar and therefore he sayth in the place before alleaged Ecce Dionaei processit Caesaris astrum Behold the starre of Caesar descended of Venus hath nowe appeared Which starre indeede was the starre of Caesars Lorde and Maister After fortie daies past ouer Saint Luke reporteth how Iesus by his mother was presented in the Temple of Ierusalem therwithall recounteth two strange thinges that happened at the same time to wit that two graue and reuerend persons Simeon surnamed Iust and Anna the Prophetesse both of singuler sanctitie amongst the Iewes cōming into the Temple at the very same time when Iesus was there in hys Mothers armes tooke notice of him and acknowledged him publiquely for the Messias and Sauiour of the world Fore-telling also by the spyrite of prophecie diuers perticuler things that wer to ensue both to Christ and Christians and especially to hys Mother the blessed virgine Which things being published at that time and confirmed afterwards by the euent doe well declare that thys narration of S. Luke could not be forged as doe also the number of perticuler circumstaunces sette downe about the tyme place and persons most notoriously knowne to all Ierusalem For as for Anna she had lyued from her youth vntyll foure-score yeeres of age in the Temple and thereby was knowne to the most part of Iurie And as for Symeon he was the Scholler of the most famous Hillel and condisciple to Ionathan maker of the Chaldie Paraphrase of whō I spake before and the Iewes Thalmud confesseth that by the death of these two men especially of Simeon fayled the spyrit of the great Sinagogue called Sanhedrin which after the Captiuitie of Babylon vntyll Herods time supplyed in a sort the spirit of prophecie that was expresly in Israel before the sayd captiuitie Of Christes flight into Egipt for feare of Herode S. Luke wel noteth that it was prophecied by Ose long before that God would call his Sonne out of Egipt And the Prophet Esay describeth the same very particularlie when he sayth Beholde our Lord Iehoua shal ascend vp or ride vpon a light cloude which was his flesh or humanitie
testimonie and confirmation hereof they were most ready to spend their liues And could all thys trow you proceed onely of a dead bodie which they had gotten by stealth into their possession woulde not rather the presence and sight of such a bodie so torne mangled and deformed as Iesus bodie was both vpon the Crosse and before haue rather dismayed them more then haue giuen them comfort Yes truelie And therfore Pilate the Gouernor considering these circumstaunces and that it was vnlikelie that eyther the body shoulde be stolne awaie without priuitie of the Souldiours or if it had been that it should yeeld such life hart consolation courage to the stealers beganne to giue eare more diligentlie to the matter and calling to him the Souldiers that kept the watch vnderstood by theÌ„ the whole trueth of the accident to wit that in theyr sight and presence Iesus was risen out of his Sepulcher to life that at hys rysing there was so dreadfull an earthquake with trembling and opening of Sepulchers rounde about such skriches cries and commotion of all elements as they durst not abide longer but ran and told the Iewish Magistrates thereof who beeing greatly discontented as it seemed with the aduertisement gaue theÌ„ money to say that while they were sleeping the body was stolne away from them by his Disciples All thys wrote Pilate presently to hys Lorde Tyberius who was then Emperor of Rome And hee sent withall the particular examinations coÌ„fessions of diuers others that had seene and spoken with such as were rysen from death at that time had appeared to many of theyr acquaintance in Ierusalem assuring them also of the resurrection of Iesus Which informations when Tyberius the Emperor had coÌ„sidered he was greatly mooued therewith and proposed to the Senate that Iesus might be admitted among the rest of the Romaine Gods offering hys owne consent with the priuiledge of his supreame royall suffrage to that decree But the Senate in no wise woulde agree thereunto Whereupon Tyberius beeing offended gaue licence to all men to beleeue in Iesus that would and forbid vpon pain of death that any Officer or other shoulde molest or trouble such as bare good affection zeale or reuerence to that name Thus much testifieth Tertulian against the Gentiles of hys own knowledge who liuing in Rome a learned man and pleader of causes diuers yeeres before he was a Christian which was about one hundred and foure-score yeres after our Sauiour Christes ascention had great abilitie by reason of the honour of his familie learning and place wherein he liued to see and know the Records of the Romains And the same doth affirme also Egisippus an other auncient Wryter of no lesse authoritie then Tertulian before whom he liued Neither onely diuers Gentiles had thys opinion of Iesus Resurrection againe from death but also sundry Iewes of great credit and wisedome at that time were inforced to beleeue it notwithstanding it pleased not God to giue them so much grace as to become Christians Thys appeareth plainly by the learned Iosephus who writing his storie not aboue fortie yeres after Christes passion tooke occasion to speake of Iesus and of his Disciples And after he had shewed how he was Crucified by Pilate at the instance of the Iewes and that for all thys his disciples ceassed not to loue him styll hee adioyneth forthwith these words Idcirco illis tertio die vita resumpta denuo apparuit That is for this loue of his Disciples he appeared vnto theÌ„ againe the third day when hee had resumed life vnto him Which expresse plaine and resolute words we may in reason take not as the confession onely of Iosephus but as the common iudgement opinion and sentence of all the discreete sober men of that time layde downe and recorded by thys Historiographer In whose dayes there were yet manie Christians aliue that had seene spoken with Iesus after hys Resurrection and infinite Iewes that had hearde the same protested by their fathers bretheren Kins-folke and freendes who had beene themselues eye witnesses thereof And thus hauing declared and prooued the Resurrection of our Sauiour Iesus bothe howe it was fore-shewed as also fulfilled there remaineth nothing more of necessitie to be said in this Section For that who soeuer seeth and acknowledgeth that Iesus being dead could rayse himselfe againe to life will easily beleeue also that he was able likewise to ascende vppe to heauen Whereof notwithstanding Saint Luke alleageth one hundred and twentie witnesses at the least in whose presence he ascended from the top of the Mount Oliuet after fortie daies space which he had spent with them froÌ„ the time of hys Resurrection Hee alleageth also the appearing of two Angels among al the people for testimonie thereof He nameth the day and place when where it happened Hee recounteth the very wordes that Iesus spake at his ascention He telleth the manner how he ascended and howe a Clowde came downe and receiued him into it out of their â—ight He declareth what the multitude did whether they went and in what place they remained afer theyr departure thence And finally hee setteth downe so many perticulers as it had beene the easiest matter in the worlde for his enemies to haue refuted hys narration if all had not been true Neyther was there any to receiue more domage by the falshood thereof then himselfe those of hys profession if the matter had beene feigned Wherefore to conclude at length thys treatise of the Byrth Life Doctrine Actions Death Resurrection and Ascention of Iesus seeing nothing hath happened in the same which was not forâ—-told by the Prophets of God nor any thing foreshewed by the same Prophets coÌ„cerning the Messias which was not fulfilled most exactly within the compasse and course of Iesus abode vppon earth we may most certainly assure our selues that as God can neyther fore-tell an vntruth nor yeelde testimonie to the same so can it not be but that these thinges which wee haue shewed to haue been so manifestly foreprophecied so euidently accomplished must needes assure vs that Iesus was the true Messias Which thing shal yet more particularly appeare by that which ensued by his power and vertue after his ascention which shall be the argument of the next Section which followeth Howe Iesus prooued his Deitie after his departure to heauen SECT 3. AS by the deedes and actions of IESVS while he was vpon the earth compared with the predictions of Gods Prophets from time to time he hath beene declared in the former Sections to be the true Messias and Sauiour of the worlde so in thys that nowe we take in hande shall the same be shewed by such thinges as ensued after his ascention and departure from this world Wherein his power and Deitie appeared more manifestlie if it may be so spoken then in other his workes which hee wrought in his life In which kind albeit
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 theÌ„selues 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 wheÌ„ 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 wheÌ„ 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 â—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 aâ— Christes appearing in Iurie they came vnto him diuers times and besought him not to afflict or torment them nor commaund theÌ„ 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
aboundantly beare witnesse it followeth most euidently that the origine fountaine wel-spring of all these fauours graces and good turnes must needes be infinite immeasurable and farre surpassing all compasse of mans vnderstanding If you require of me the cause and reason why Almightie God should so wonderfullie be affected towards man I can directlie yeelde you none at all but rather meruaile thereat wyth holy Iob why so soueraigne a Maiestie shoulde sette hys hart vpon so base a subiect Notwithstanding the holy scripture seemeth to alleage one principal reason of thys loue whē it saith Nihil odisti eorum quae fecisti parcis omnibus quia tua sunt Domine qui diligis animas That is Thou ô Lorde which louest soules canst not hate those things which thou hast made but dost vse mercie towards all men for that they are thyne And the like manner of reasoning vseth God hymselfe when hee sayth by hys Prophet Ezechiell Behold all soules are mine and heereuppon hee inferreth a little after Numquid voluntatis meae est mors impii Can I haue the wyll to damne a wicked man seeing that his soule is mine created and redeemed by me as who woulde say thys were a case against all order and equitie And the reason of this manner of speech and argument is for that euery man naturally is enclined to loue the things that be of his owne making So wee see that if a man haue an Orcharde wherein be great varietie of trees and plants yet if there be but one of his own peculier grafting that florisheth and prospereth well he taketh more delight therein then in any of the rest for that it is hys owne workmanship So in like manner if a man haue a Vineyarde of his owne planting and trymming For which respect the holie Prophet Dauid finding himselfe and the whole kingdome of Iurie in great affliction and calamitie thought no other meanes so forcible to drawe God to compassion and commiseration of their case as to cry out to him in this maner Thou which gouernest Israell looke towards vs and be attent Thou hast brought forth a vineyard out of Egipt thou hast purged the same from Gentiles and hast planted it Thou O God of all power turne towardes vs looke vpon vs from heauen and visite thys thy vineyard which thine owne right hand hath planted The like manner of perswasion vsed the holy Prophet Esay to moue God when he sayd Looke vpon vs I beseech thee O lord which are the worke of thine owne hands But aboue all other the blessed man Iob standeth as it were in argument and dysputation wyth God about thys matter saying haue not thy handes made mee haue they not framed me of clay and earth hast not thou compacted me as cheese is made of milke hast not thou knit my bones and sinowes together and couered my flesh wyth skyn hast not thou giuen me life conserued my spirit with thy cōtinuall protection howe soeuer thou seeme to dissemble these matters hide them in thy hart yet I know that thou remembrest them all and art not vnmindfull of them By which wordes thys holy man signified that albeit God suffered him greatly to be tempted and afflicted in thys life so farre forth as he might seeme to haue forgotten him yet was he well assured that his diuine maiestie coulde not of hys goodnes forsake or despise him for that hee was his creature and the proper workemanshyp of his own hands In which very name of workemanshippe holy Dauid tooke such great comfort considering that the workeman cannot chuse but be louing and fauourable towards his owne work especiallie so excellent and bountifull a worke-man as is almightie GOD towards a worke made as man is to his own shape and likenes that in all his necessities yea euen in his greatest infirmities of fleshe and most greeuous offences committed against his Maiestie he conceaueth most assured hope of mercy pardon vpon this consideration that he was hys workmanship cōsequently wel known to his diuine wisdom of how brickle infirme a metal he was made For thus at one tyme among other hee reasoneth of thys matter Looke how farre distant the East is from the West so far off hath God remooued our iniquities from vs. Euen as a father doth take compassion of his owne children so doth the Lord take mercy vpon vs for that hee well knoweth the moulde whereof wee are made and doth remember that wee are nothing els but dust In which discourse the holy Prophet maketh mention of two thinges that dyd assure him of Gods mercie the one that God was his Creator and maker and therby priuie to the frailtie of hys constitution nature th'other that he was his father whose propertie is to haue compassion on his chyldren this is a second reason more strong and forcible perhaps then the former why euery man may be most assured of pardon that hartilie turneth vnto almightie GOD considering that it hath pleased his diuine Maiestie not onelie to be vnto man a Creatour as he is to all other things but also a father which is the title of the greatest loue and coniunction that nature hath left to things in thys world Wherof a certain Phylosopher said well that no man coulde conceiue the loue of a Parents hart but he onelie that had a childe of his owne For which respect our Sauior Christ to put vs in mind of this most feruent loue and thereby as it were by one fire to enkindle another wythin our harts did vse oftentimes and ordinarilie to repeate thys sweete name of Father in hys speeches to his followers and theruppon founded diuers most excellent comfortable discourses as at one time when hee exhorted them from ouer-much care and worldly solicitude hee addeth thys reason Your father in heauen knoweth that you haue neede of these thinges As who would say hee knowing your wants and beeing your Father you shall not neede to trouble your selues wyth too great anxietie in these matters for that a Fathers hart cannot but bee prouident carefull for hys chyldren The like deduction maketh he in the same place to the same effect by comparison of the byrdes of the ayre and other irreasonable creatures for which if God doe make saith hee so aboundant prouision as al the whole worlde may witnesse that hee dooth much more carefull wyll he be to prouide for men that are his owne children which are more deere vnto him then any other terrestiall thing created All which speeches and reasons of our Sauiour are deriued from the nature and propertie of a Parent which cannot but affecte and looue hys children especiallie such a Father whom Christ calleth celestiall who in thys perfection of true fatherly loue so farre exceedeth al earthly Parents put together as in power clemencie goodnes almightie GOD surpasseth the infirmitie of hys feeble creatures Such a father