the true Messias doth sufficiently teach vs that we must not only belieue in his name doctrine but conforme our liues actions also to the prescript rule of his commaundements For albeit in Christian Religion faith be the first principall foundation whereupon all the rest is to be staied and grounded Yet as in other materiall buildings after the foundation is layde there remaineth the greatest labour time cost cunning and diligence to be bestowed vpoÌ„ the framing furnishing of other parts y t must ensue euen so in thys celestiall edifice or building of our soule hauing laid on the foundation and ground of true beleefe the rest of all our life time labor studies is to be imployed in the perfecting of our lyfe and actions and as it were in raysing vp the wals and other parts of our spiritual building by the exercise of all vertues dylligent obseruation of Gods coÌ„mandements without the which it will be to no more purpose for vs to brag of our knowledge in the scriptures or to say we haue fayth looke to be saued as wel as other men then it wil be to purpose to haue a foundation without a building vpon it or a stock or tree y t beareth no fruite Which thing S. Iames speaking of that historical and dead fayth wherby the wicked and the very deuils themselues belieue that there is one GOD expresseth most excellently in thys fit similitude As a bodie without a spirit is dead euen so saith he is fayth without workes Thys poynt of doctrine of vertuous life obseruing of Gods commandements not our sauior Christ alone in hys Sermon most earnestly vrged as hath beene sayde but hys fore-runner also S. Iohn the Baptist and his followers the holy Apostles whereof the one continually called vpoÌ„ the people to bring forth fruits meete for repentance the other in all theyr wryting no doubt in all theyr Sermons after matter of doctrine and fayth propounded do proceede to exhortation precepts of Christian lyfe In so much as S. Augustine other auncient Fathers are of opinion that the rest of the Apostles S. Peter S. Iames S. Iohn and S. Iude perceiuing the loosenes and security of the people in their times directed theyr writings eyther onely or principally to thys ende euen to perswade and enforce the necessitie of good life conuersation among Christians Yea and that Saint Paule himselfe when he concludeth that a man is iustified by fayth without the works of the Law doth not exclude the workes of charitie as effects and fruites of fayth which followe hym that is already iustified in the sight of God but hee excludeth them as causes of saluation which goe before him that is to be iustified Whereby it appeareth that saint Paul handling the causes of our iustification in the sight of God is not repugnant â—r contrary to S. Iames speaking oâ— the notes and signes whéreby we are iustified that is as the worde is taken els where declared or knowne to be iust or righteous before men The sum is that although good works are not the causes of our saluation yet they are the way as it were the path that leadeth thervnto because by them as by certayne marks we perceiue our selues to haue entered and to haue proceeded in the way of eternal life Yea they are the fruites and effects wherby we testifie and declare both vnto our selues and to others the truth of that fayth which we professe And therefore our Sauiour Christ willeth vs in y e gospel to let our light shine before men that they seeing our good works may take occasion therby to glorifie our heauenly Father And his holy Apostle Saint Iames byddeth those carnall and sensuall Christians that stoode so much vpon the onely name of faith to shew hym theyr fayth by their works that is they should declare testifie vnto men as I haue sayde the fayth which they professed by the fruites thereof To men I say 〈◊〉 cause men which iudge but by 〈◊〉 outwarde appearance onely cannot know the goodnes of a Tree but by the good fruite which it yeeldeth they cannot discerne the inwarde fayth but by the outward workes But as for God that searcheth the secrets of the hart and raynes it needeth not that we should shewe him our fayth by our works nor may we looke for iustification at his hands by the best of them for theÌ„ might we haue wherof to boast but there is no boasting with God therfore no iustifying by works in hys sight Yet notwithstanding the Lord requireth good works at our hands to the end that hymselfe myght be glorified our needie bretheren relieued comforted others gained wonne by our example to the embracing of the same fayth and Religion which we professe our owne fayth exercised and strengthened our calling election made sure confirmed And it is very requisite y t the chyldren of God which are bought with so high a price as with the blood of Iesus shold glorify god both in soule body because they are redeemed both in soule body and not lyue vnto theÌ„selues but vnto him which dyed and rose againe for them This is the end of our election before the foundations of the worlde were layde as the Apostle testifieth Ephes 1 4 euen that we should be holie and blamelesse before hym in loue Thys is the ende of our creation as the same Apostle witnesseth Ephesians 2 10. Where he saith that we are Gods workmanshyp created in Christ Iesus vnto good workes wherein he hath ordayned that wee should walke This is the end of our redemption as old Zachary prophecied Luke 1 74 75 that beeing redeemed and deliuered from all our spirituall enemies and from eternall destruction wherunto we were subiect we should serue God without feare in holines and righteousnesse before hym all the daies of our lyfe Finally this is the ende of our vocation For God hath not called vs to vncleannesse but vnto holinesse and as he that hath called vs is holy so must we be holy in all maner of coÌ„uersation And it cannot be that they which are truely iustified that is to say made righteous by a liuely faith in Christ should not also in some measure be sanctified that is made holy by a faithfull lyfe in hym Let not men therfore deceiue theÌ„selues with the onely name shadow of faith without the nature and substaunce thereof Let them not promise vnto themselues euerlasting life because they knowe y e true God and whoÌ„ he hath sent Iesus Christ but let them remember how Christ hys Apostle whom he deerely loued expoundeth that saying when hee wryteth By thys we knowe GOD truly if we keepe his commaundements and whosoeuer sayth that â—e knoweth hym and yet keepeth not his commaundements is a lyar and the trueth is not in hym
THE Second part of the Booke of Christian exercise appertayning to Resolution OR A Christian directory guiding all men vnto their saluation VVritten by the former Author R. P. Psalme 27. ver 4. One thing haue I requested of the Lorde and that I vvill demaund still vvhich is to dvvell in his house all the dayes of my life to the ende I may knovve and doe his vvill AT LONDON Printed by Iohn Charlwood for Simon Waterson in S. Paules Church-yarde at Cheape-gate 1592. To the right Honourarable Sir Thomas Heneage Knight Chauncellour of the Dutchie of Lancaster vize Chamberlaine to her excellent Maiestie Treasurer of her royall Chamber and one of her Highnesse most honorable priuie Counsaile All happinesse in this life and in the life to come hartily wished BOth duety for honourable fauours receyued and intire affection the spurre that pricketh forward the verie harshest conceite hath imboldened mee to present this treatise to your honours viewe as a testimonie of good will to shunne the infamous title of ingratitude as also in some measure to expresse my poore yet vnfeyned zeale the boldnesse of the one I presume noble nature wil pardon the slender habilitie of the other I hope the same will accept I know howe far from your honorable thoughts sinister opinions are that might checke the young springing plants whose forwardnes promise greater mattters to ensue I know withall not onely your honorable care to cherish such endeuours but also your prouident and liberall bountie in supporting any towardly hope from falling Ouer faint harted might hee then bee thought that would dismay when doubt is so worthily remooued Then boldly yet as it becoÌ„meth me in duetie I reuerently deliuer your honour this simple gift referring the iudgement both of it and me to your wonted noble consideration And as your yeeres so pray I all blessings of heauen may encrease vppon you to the comfort of such as haue good cause to loue you TO THE CHRISTIAN READER Health CVrteous Reader not many yeres since a book vvas published Of Christian Exercise appertaining to Resolution vvritten by a Iesuit beyond the seas yet an Englishman named M. Robert Parsons vvhich Booke M. Edmund â—unney hauing diligently perused committed to the publique vievv of all indifferent iudgements as glad that so good matter proceeded from such infected people and that good might arise thereby to the benefit of others Since the manifestation of that Booke the first Author thereof named M. Robert Parsons hath enlarged the same Booke vvith a second part and nevv Additions vvherein hee hath concluded and finished his vvhole intent of the Resolution and that vpon speciall causes as himselfe sets dovvn in Preface in this maner Beeing admonished by the writings of diuers that since the publishing of my first Booke it hath been misliked in two principall points First that I speake so much of good works so little of faith SecoÌ„dly that I talked so largely of Gods iustice and so briefly of his mercie Beside conceiuing by the information of manie that diuers persons hauing a desire in themselues to reade the â—ormer booke but yet being weake fearful to be touched so neere in conscience as they imagined that Book did durst neuer intermedle therwith being informed there was nothing in the same wherewith to entertaine themselues but only such vehement matter of perswasion as would greatly trouble and afflict them For remedy of which inconueniencie I haue framed this second part of that work therein inserted diuers chapters and discourses of matters more plausible of themselues more indifferent wherewith the Reader may solace his minde at such times as he findeth the same not willing to feele the spur of more earnest motion to perfection Hereupon grevv the occasion of his framing his second book vvhich being perused by sundrie lerned men vvho haue thought it as vvorthy to bee seene as the first â—s novv gentle Reader presented to thy vievv read it indifferently and iudge thereof as thou findest occasion OF THE MANIFOLD PERILS THAT ENSVE to the VVorld by Inconsideration And how necessarie it is for eueriâ— man to enter into cogitation of his owne estate CHAP. I. THE Prophets and Saints of GOD vvho from time to time haue beene sent by his mercifull prouidence to aduertise vvarne sinners of their perilous estate condition for sin haue not onely foretold them of their vvickednes imminent dangers for the same but also haue reuealed the causes thereof vvhereby they might the easier prouide remedie for the inconueniences to come Such is the charitable proceeding of our most merciful Lord vvith the children of men And among other causes none is more generall or oftner alledged than the lack of consideration by vvhich as by a coÌ„mon snare and deceipt of our aduersarie most men fall into sin and are holden also perpetually in the same to their finall destruction and eternall perdition So Esay the Prophet speking of the carelesse Nobilitie and Gentrie of Iurie that gaue themselues to banquetting and disporte vvithout consideration of their duties tovvards God repeateth often the threate of woe against them and then putteth dovvne the cause in these vvords The Lute and Harpe and Timbrel Shalme good wine aboundeth in your banquets but the workes of God you respect not nor haue you consideration of his dooings And then insueth Therefore hath hell enlarged his soule and opened his mouth without all measure or limitation and the stout and high and glorious of thiâ— people shall descend into it Here are tvvo causes as you see and tvvo effects linked together of these Ievves damnation the one depending of the other For as good cheere and sensualitie brought these men to inconsideration of GODS vvorks proceedings tovvards sinners so inconsideration brought them to the mouth and pits brimme of hell I say that inconsideration of Gods vvorkes tovvards sinners brought them to this perrill for that it follovveth in the very same place And the Lord of hostes shall be exalted in iudgement and our holy God shall be sanctified in iustice as if he had saide that albeit you vvill not consider novv Gods iudgements and iustice amidst the heate pleasure of your feasting yet shall he by exercising the same vppon you heereafter bee knovvne exalted and sanctified thoroughout the vvorld The like discourse maketh God himselfe by the same prophet to the daughter of Babylon and by her to euerie sinfull sensuall soule figured by that name Come dovvne saith he sit in the dust thou daughter of Babylonâ— thou hast said I shalbe a Ladie for euer hast not put vpon thy heart y e things that thou shouldst nor hast thou had remembraunce of thy last ende c. Now therfore harken thou delicate daughter which dwellest so confidently there shal come vpon thee an euill whereof thou shalt not knowe the of-spring and a calamitie shall rush vppon thee from which thou shalt not bee able to
that is or may be said heereafter It is the first finall and chiefe principle of our eternall saluation or damnation and the total weale or woe that must befall vs and possesse vs for euer Which grounde and veritie if it be so certaine and euident as before hath been shewed by all reason anâ— prooâ—e both diuine and humane that y e matter be so testified proclaimed vnto vs by all the creatures of heauen earth by the mouth and writing of our Creator himself as no ignoraunce or blindnesâ—e can excuse the same no slothfulnes dissemble it no wickednesse denie it what remaineth then but to consider with our selues what seruice this God requireth at our hands what gratitude what dutie what honor for our creation to the end that as we haue proued him a most bountifull Creator so we may finde â—him a propitious 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 gloâ—y as hath been declared at large before shold leaue man-kind onely which is the worthiest of all the rest without obligation to his seruice In which one point notwithstanding though neuer so cleere such is the fondnes of our corrupt nature without Gods holy grace fayled those auncient wisemen of y e world of whom S. Paul speaketh so much in hys Epistle to the Romaines taking compassion of theyr case and calling them fooles and all theyr great learning Phylosophy meere fondnes for that whereas by the means before mentioned they came to know GOD they did not seeke to glorifie him as appertained vnto God nor yet did render him due thankes but vanished away in theyr cogitations c. That is they tooke no profite by this knowledge of theirs but applyed their cogitations vppon the vanities of this world more theÌ„ vpon the honour and seruice of thys theyr God For which cause as Saint Paul adioyneth presently in the same place that for so much as they dyd thus dyd not shew forth by their lyfe and workes that they had the knowledge of God indeede GOD deliuered them ouer to a reprobate sence and suffered them to fall into horrible sinnes which S. Paul doth name and detest in al that Chapter and finally concludeth that theyr euerlasting perdition ensued principallie vpon thys one poynt that wheras They knew the iustice of God by all the wayes arguments that before haue been declared yet wold they not vnderstand sayth he that death was due to all such which lyued wickedly as they did And the same Apostle vpon consideration of these matters wherein he standeth long for the importance thereof pronounceth in fine thys generall sentence with great asseueration and vehemencie of Spyrite That the wrath of God is reuealed froÌ„ heauen vpon all impietie and iniustice of those men who hold the knowledge of God in vnrighteousnes That is who being indued with y â— knowledge of God doe liue notwithstanding vnrighteously or as he sayde before doe consume theyr dayes in vanitie not making account of the seruice which they doe owe to that God for theyr creation other benefites Which thing if Saint Paule might truly say to those Gentiles before hys time who had onely naturall knowledge and vnderstanding of God that is so much as by hys creatures was to be gathered what may or shall be said vnto vs who haue not onely that light of nature which they had but also the wrytings law of God himselfe communicated especially vnto the Iewes and aboue that also haue heard the voice of his onely sonne vpon earth haue receiued the doctrine of hys most blessed Gospell and yet doe liue as negligently manie of vs as dyd the verie Heâ—then touching good lyfe and vertue Surely in this case I must denouÌ„ce against my selâ—e that if it be true as it cannot be â—alse which this blessed Apostle affirmeth here of these Heathen Phylosophers that by that little knowledge they had of GOD they were made inexcusable then by the most iust certaine rule of Christ laid downe by S. Luke cui multum datum est multum queretur ab eo that of euery man which hath receiued much a greâ—t aâ—count shall be taken for the same we are forced to inâ—erre that our account shal be the greater and our selues much more inexcusable before hys diuine Maiestie then the very Gentiles Heathens are if after our knowledge manifest vnderstanding of his Godhead and iustice We vanish away in our cogitations as they did as the most part of the worlde at this day are seene to doe that is if we apply our cogitations and cares about the vaine affayres of thys temporâ—l lyfe and transitory commodities which we should bestow vpon the seruice and honour of thys Lord and Creator OF THE FINAL ENDE AND CAVSE WHY MAN VVAS CREATED BY GOD and placed in thys world And of the obligation he hath therby to attend to the affaire for which he caâ—e hethâ—r CHAP. III. BY the Chapter precedent I nothing doubt gentle Reader but if thou haue seene perused the same thou remainest sufficiently informed of thy Creator Now foloweth it by order of good consequence that we consider with some attention for that is standeth vs much vpon what intent and purpose God had in creating vs thys world for our sakes and in placing vs therein as Lordes of the same By the former considerations we haue learned that as among other creatures nothing made it selfe so nothing was made for it selfe nor to serue it selfe The heauens we see doe serue the ayreâ— the ayre serueth the earth the earth serueth the beastes the beastes serue man and then is the question whoÌ„ man was made to serue for in him also holdâ—th the former reason that seeing he was not made by himselfe it is not likely that he was made to serue himselfe If we consult with the scriptures heerein we finde a generall sentence layd downe without exception Vniuersa propter semetipsum operatus est Dominus the Lord hath made al things for himselfe And if al then man no doubt who is not y e least of the rest which he hath made And heerby it commeth to passe that man cannot be sayd to â—e free or at hys owne appointment or dysposition in thys world but is obliged to performe that thing for the which he was sent into this habitation Which point holy Iob declareth plainly in a certain inuectiue against such men as were carelesse and negligent in consideration of thys affayre A vaine man sayth he is lifted vp in pride and thinkâ—th himselfe to be borne as free as the â—olt of a wild Asse That is he thinketh himselfe bounde to nothing subiect to nothing accountable for nothing that he doth in thys lyfe but only borne free to passe his time in disport and pleasure as a Colt in the
For as it is a true saying and by all meanes worthy to be receiued that Christ Iesus came into the worlde to saue sinners so is it as true a saying and no lesse worthy to be affirmed that they which haue belieued GOD shold be careful to shew forth good works S. Gregory vppon the words of Christ to S. Thomas Blessed are they who haue not seene yet haue belieued hath a notable discourse to thys purpose If any sayth he infer heereof I beleeue and thâ—refore am blessed and shall be saued he sayth truely if hys life be aunswerable to hys beleefe for y t a true faith dooth not contradict in maners the things which he professeth in words For which cause S. Paule accuseth certaine false Christians in whom he founde no vertuous lyfe aunswerable to theyr profession that they confessed God in words but denyed hym in theyr deedes And S. Iohn auocheth that who soeuer sayth he knoweth God and keepeth not his coÌ„maundements is a lyar Which beeing so we must examine the trueth of our fayth by consideration of our lyfe for then and not otherwise we are true Christians if wee fulfill in works that wherof we haue made promise in words That is in the day of our Baptisme we promised to renounce the pompe of thys world together with all the workes of iniquitie which promise if wee performe now after Baptisme then are we true Christians and may be ioyful But contrariwise if our life be wicked and contrary to our profession it is sayd by the voyce of truth it selfe Not euery one that shall say to me Lord Lorde shall enter into the kingdom of heauen And again why doe ye call me Lord Lord and doe not performe the things y t I tell you Here-hence it is that God complayned of his old people the Iewes saying This people honoureth mee with their lips but their harts are far off from me And the Prophet Dauid of the same people They loued him with theyr mouth with their tongues they lyed vnto him Wherefore let no man presume to say hee shal be saued if fayth and good lyfe be diuorced and put a sunder which S. Chrisostome noteth by the woful and heaâ—y chaunce and iudgement that happened vnto him who in the gospel was admitted to the feast of christian fayth and knowledge but for lack of the ornament or garment of good lyfe was most contumeliously depriued of his expectation Of whom S. Chrisostoms words are these He was inuited to the feast and brought vnto the table but for that by his foule garment he dishonoured our Lorde that had inuited him he was not onely thrust from the Table and banquet but also bound hand foote and cast into vtter darknes where there is eternall weeping and gnashing of teeth Wherefore let vs not deere bretheren let vs not I say deceiue our selues and imagine that our deade and vnfruitfull fayth wil saue vs at the last day for except wee ioyne pure lyfe to our beleefe and in thys heauenly vocation of ours do apparel our selues with the woorthy garments of vertuous deedes whereby we may be admitted at the mariage day in heauen nothing shall be able to deliuer vs from the damnation of this miserable man that wanted hys wedding weede Which thing S. Paâ—l wel noteth when hauing said we haue an euerlasting house in heauen not made with mens hands he addeth presently thys exception Si tamen vestiti et non nudi inueniamur That is if we be found at that day well apparrelled and not naked Would God euery Christian desirous of his saluation woulde ponder well thys dyscourse of S. Chrisostome And so wyth thys alone to conclude our speech in thys Chapter without allegation of further matters or authorities which are infinite to this effect it may appeare by that which hath already beene sette downe wherein the true profession of a Christian consisteth therby each man that is not partial or blinded in hys owne affection as many are may take a view of his state and condition and frame vnto himsâ—lâ—e a very profitable coniecture how he is lyke to speede at the last accounting day That is what profit or damage he may expect by his knowledge profession of Christian Religion For as to him that beleeueth soundly and walketh vprightly in hys vocation performing effectually euery way hys professed duety there remaine both infinite and inestimable rewards prepared so to him that strayeth aside swerueâ—h from the right path oâ— fayth life prescribed vnto hym there are no lesse paynes and punishments reserued For which cause euery Christian that is carefull of his own saluation ought to fixe hys eyes very seriouslie vpon them both and as in beleefe to shewe hymselfe constant firme humble and obedient so in life conuersation to bee honest iust pure innocent and holy And for this seconde poynt concerning lyfe and maners hath beene already haÌ„dled in my former booke which as I vnderstand is imprinted in England I shal need to wade the lesse in further discourse heereof But for I haue been admonished by the wrytings of dyuers howe my former booke hath been disliked in two speciall poynts first that I speake so much of goods works so little of fayth secondly that I talk so largely of Gods iustice and so briefely of hys mercy whereby the consciences of many haue beene offended let the last chapter going before of beleefe and lyfe aunswere the first and that which immediatly followeth serue for the latter obiection and so I doubt not but a Christian man may be thorowly resolued OF THE ONELY IMPEDIMENT THAT IS WONT TO LET SINNERS FROM Resolution Which is the mistrust and diffidence in Gods mercie through the multitude and greeuousnes of their offences CHAP. VI. AMong all other the most greeuous and perrilous cogitations which in thys world are accustomed to offer themselues to a minde intangled and loden with great sinnes this vsually is the first through the nature of sinne it selfe and crafty suggestion of our ghostly enemie to faâ—l into distrust dispayre of Gods mercy Such was the cogitation of most vnhappy Caine one of the first inhabitants of the earth who after the murther of his own onely Brother and other sinnes by him committed brake into that horrible and desperate speech so greatly offensiue vnto his Lord Maker Mine iniquitie is greater then that I may hope for pardon Such was in lyke manner the desperate conceite of wicked Iudas one of the first of them that were chosen to the peculier seruice of our Redeemer who feeling hys conscience oppressed with manifold iniquities and most of all with the prodition of hys own Lord Maister tooke no other way of amendment or redresse but to destroy him selfe both in body and soule adioyning onely these words ful of myserable distrust desperation I haue sinned in betraying the innocent and
The fulnesse of fayth containeth in it three especiall things page 417. That which is meate to the flesh that is fayth to the soule 418 A conclusion of thys first part according to Saint Ierome 420 The second part of thys Chapter concerning lyfe and manners 422 Two causes of heresie according to the opinion of the holy Fathers of Christes primatiue Church page 422 The dooings of Precismatiques 423 The obseruation of S. Cyprian concerning the originall causes of heretiques 424. Many causes of euill lyfe â—odem The effect of Christes most excellent Sermon on the Mountaine page 425 A similitude touching fayth and workes 428 The summe of fayth and workes 429 What we promise in our Baptisme 435 The sixt Chapter Of the only impediment which is wont to let sinners froÌ„ resolution which is the mistrust diffidence in Gods mercy through the multitude and grieuousnes of theyr offences Despayre an ordinary temptation to the greatest greatest sinners page 439 The shypwrack of soules ouerloden with sin 440 The woful mysery of desperation 441 The thing wherein GOD most delighteth is mercy page 442 A meruailous example of Gods clemencie 444 An other example of Gods wonderfull mercie page 445 Iudgement and iustice to be vsed in true repentance page 446 The deuision of thys Chapter into foure especiall parts eodem The first part touching the loue that God beareth towards man 447 The first cause why God loueth vs for that he is our Creator and we are his own works 448 Euery man is giuen by nature to loue his own page 449 The confidence of Iob in that GOD made hym page 450 The assured hope Dauid had in that he was Gods workmanshyp page 451 The second reason of assurance of Gods loue for that he is our Father 452 What a Father GOD is 453 Christes most comfortable embassage 454 How greatly the respect of a Father mooueth GOD. page 455. The Fathers lyberall hart to the prodigalâ— sonne page 456 What the name of Father dooth import 457 The third argument of Gods loue the giuing of hys sonne for vs. page 458 The conclusion of thys poynt made by Saint Paule page 460 The second part how God expresseth hys loue towards sinners 461 Two rare poynts of clemencie in God 462 God that is offended seeketh attonement with vs. page 463 Gods wooing of Ierusalem page 464 A consideration vpon the former treatie of God with Ierusalem 466 Gods tender loue to Ierusalem when hee was to destroy it 467 A pittifull complaint vsed by God for the wilfulnesse of hys people 468 The wonderful proceeding of God with Ierusalem page 469 The obstinacie of the Iewish Nation 470 Epithetons gyuen by GOD to the people of Israell page 47 A wonderful poynt included in Gods promise to a sinner page â—ad What ioy there is made at a sinners conuersion page 472 The thyrd part what assuraunce God gyueth to them that repent 473 The promises of GOD to sinners that repent 474 Foure vniuersalities in Gods promises to sinners page 476. Three speciall poynts of great comforâ— 476 How God hath performed his promises to sinners that haue repented 477 Neuer sinner repented that was not pardoned page 478 The reiection of Caine and Esau 479. The infinite sinnes of the Iewish people and theyr infinite pardons receiued at Gods handes 479 The examples of Manasses and the Niniuites 480.481 A speech of God to be heedefully considered 483 Examples of mercies in the newe Testament 484. The wonderful clemency of Iesus our Sauiour page 485 Great and many causes of assured hope iâ— Christ 487 The fourth part being the application of all that hath beene sayd before 488 Saint Paules exhortation to confidence 489 An excellent discourse and exhortation of S. Chrisostome 490 The speech of the deuill to a soule loden with sinne 492 Saint Chrisostomes counsaile against the deuils temptations 492â— No tyme too late to repent 493. An exhortation and admoniâ—ion of Saint Augustine 494 A similitude of the body to expresse the misery of the soule by multiplying sinne 496 Godly mens words ought to moue vs greatly page 497 A notable discourse of S. Augustine touching our conuersion 498 Hell was not made for man but for the deuill 499 In thys lyâ—e repentance is auailable but not after page 500 FINIS The charitable proceeding of God by his Propheâ—s The danger of Inconsideration Esa. 5. The sensual life of the Ievvish gentrie Esa. 47. The daughter of Babilon forgetteth her end 4. Reg. 15. 17. The complaint of Ieremie for inconsideration Esay 5. The mistery of Inconsideration Iob. 4. Iob. 4. A collection to bee noted Lack of coÌ„sideration cause of eternall destruction Psalm 91. A point that fooles will not consider Dan. 10. A most terrible vision of Daniel wherein he saw Christ. Dan. 12. A secrete Dan. 12. VVilfull ignorance The cause of so much sin at this day Iob 15. Luke 19. Luke 19. Voluntarie inconsideration Iob. 21. Iob. 23. Prou. 28. Prou. 28. Deut. 6. and 11. Iosua 1. Psal. 118. Eccle 6. and 22. Ecclâ— 17. The first cause why men flee consideration Acts 24. Iosep. lib. 20. antiq cap. 5. The second cause why men flee coÌ„sideration Ierem. 7. Ierem. 8. The third cause of inconsideration Wisdom 15. Eccle 8. A comparison Iere. 30.23 In the end euill meâ— shall vnderstand whither they will or no. The example of the Babylonians Esay 21. VVe must stand vppon our watch Consideration the only doore to our watch Bern. lib. 1. de conâ—i The many commodities of consideration Effects of consideration How al vertues are stirred vp and quickned by considâ—ration Psal. 38. Psalm 76. The exercise of holy men touching consideration Gen. 24. The first three Patriarches Moses and Iosua Deut 6. and 11. Iosua 1. K. Dauid Psal. 38.62 118. Psal. 76. King Salomon Eccle. 6. King Ezechias Esay 58. Esay 26. The consideratioÌ„ that Iob vsed the fruites thereof Iob. 23. Tvvo effects of consideration Esay 32. Michae 6. A consideration vpon the doings of Iob. Iob. 9. August in lib. confes Knowledge and beliefe in grosse A similitude The importance of coÌ„sideration 1 Tim. 4. The conclusion of the Chapter The misery of the world Iere. 30. and 2â— Ephe. 5. Iere. 7. The effect of all the Chapter following Iohn 17. The way to know God in this lyfe Psalm 45. Luke 10. A common customes in Sciences to suppose principles An example in Chiualry In handy crafts In liberall Sciences Grounds to be graunted in Sciences In Logick In Morrall phylosophie In Naturall philosophie In the Mathematicks The Metaphisick In Diuinitie Heb. 11. Two principles in Diuinitie Psalm 4. The cause of thys Chapter If there be a God he is a iust rewarder * See Lactantius at large in his booke of the workmanship of the world The workes of y e world doe declare the workman Wisd. 3. Rom. 1. A similitude The heauens teach GOD. Iâ—b 28. The earth teacheth GOD. Iob 38. The Sea sheweth GOD. Arist. lib. de
considering but vvhat also hee considered and what effect hee found in himselfe by the same First hee considered as I said the wayes foote-steps commaundements of God and then his dreadfull power to vvit howe no man vvas able to auert or turn away his cogitation but that his soule did vvhat it pleased by this saith he considerans eum timore sollicitor I am made sollicitous or vvatchfull vviâ—â— feare vvhen I consider him In which words he insinuateh two most excellent effects of consideratioÌ„ First the feare of God of which it is vvritten salutis thesaurus timor Domini the feare of God is the treasure of saluation the second y t by this feare hee vvas made sollicitous vvatchfull dilligent in Gods seruice of vvhich the Prophet Michaeas saith thus I wil tell thee O man what is good and what the Lord requireth at thy hands to vvit to doe iudgement loue mercie and to walke sollicitous and watchfull with thy God But thou ô holy and blessed man Iob did this exercise bring foorth in thee so great terror feare of God so carefull watchfulnes for obseruing his coÌ„maundements now I see vvell the cause vvhy thou vvritâ—st of thy self that thou diddest doubt and feare all thy vvorks actiâ—ns vvere they neuer so circumspect But what shal vve say now adaies most happy saint vvho do not doubt so much as our own dissolute carelesse and immoderate actions vvho feele no terror of God at al nor do vse any one â—ote of watchfulnes in obseruing his â—ommaundements tâ—uly this proceedeth of nothing els but of inconsideration it proceedeth of lacke of knowledge both of God and of our selues For doubtlesse if vve knevve either of these two things aright as indeede neither of them can be vvell vnderstoode vvithout the other it could not bee but that many of vs vvould change our vvrong courses O merciful Lord what sinful man in the vvorld would liue as he doth if he knevv either thee or himselfe as he should doe I meane if he considered vvhat thou art vvhat thou hast beene to other that haue lyued and continued in sinne as he dooth Not vvithout great cause cryed to often earnestly to thee that holy Doctor of thy church for obtaining of those tvvo points at thine hands vt cognoscam te vt cognoscam me that I may knovve thee and that I may knovve my selfe saith hee that is that I may consider and feele the true knovvledge heereof for many men doe knovve but vvith little commoditie VVe knovve and beleeue in grosse the misteries of our faith that there is a God vvhich revvardeth good euil that he is terrible in his counselâ— vpon the sons of men that there is a hell for sinners a heauen for good lyuers a most dreadful day of iudgement to come a streight account to be demaunded and the like All this we knowe and beleeue in generall as merchandise wrapped vp together in a bundle But for that wee vnfold not these things nor rest vpon them in particular for that wee let them not downe into our harts nor doe ruminate on them with leysure and attention for that wee chewe them not well in minde by deepe consideration nor doe digest them in heart by the heate of meditation they remaine with vs as a sword in his sâ—aberd doe help vs as little to good life for which they were reuealed as a preseruatiue in our pocket neuer applyed can helpe our health VVee beare the generall knowledge of these mysteries locked vp in our breastes as sealed bagges of treasure that be neuer tolde nor opened and consequently wee haue neither feeling sence nor motion thereby euen as a man may carry fire about him in a flint stone without heate and perfumes in a Pomander 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 benefit by the misteries of our faith 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 precious potions set before him could expect no profit or ease thereby if he only did looke vpon them or smelled them or tooke them in his mouth alone or should cast them forth of his stomacke agayne before they were setled or had time to worke their operation euen so is it in thys case of ours And therefore with great reason said S. Paul to Timothie after he had taught him a long lesson haec meditare meditate consider ponder vppon these thinges which I haue shewed you as if in other speeches hee had said all that hetherto I haue tolde you or written for your instruction and all that euer you haue heard or learned besides will auayle you nothing for youâ— saluation except you meditate and ponder vpon the same and doe sucke out the iuyce thereof by often consideration VVherfore to conclude this chapter my deere and vvelbeloued brother for that consideration is so precious and profitable so needeful and necessary a thing as hath been declared I thought it conuenient in thys first front entrance of my booke to place the mention and dilligent recommendation thereof as a thing most requisit for all that ensueth For without consideration neither thys that I haue saide already nor any thing els that shall or may bee sayde hereafter can yeeld thee profit as by lamentable experience we see dayly in the world where many millions of men passe ouer theyr whole age without taking profite of so many good Books so many preachings so many vertuous examples so many terrible châ—stisements of God vpon sinners which euery where they see before theyr face But yet for that they will not or haue not leysure or dare not or haue no grace to enter into consideration therof they passe ouer all as sick men do pylles diuerting as much as they may both their eyes cogitations from all such matters as are vngratefull to them Buâ— as good Ieremie sayth the time vvill come vvhen they shall bee enforced to see and know consider these things when perhaps it wil be too late to reape any comfort or consolatioÌ„ therby Wherfore deere brother that which perforce thou must doe in time to come and that perhaps to thy greater damnation I mean to enter into consideration of thine owne estate doe that nowe willingly to thy comfort consolation for preparing the way to thy saluatioÌ„ Preuent the day redeeme the time according to S. Paules wise counsell run not headlong with the world to perdition stay sometime as holy Ieremie admonisheth thee and say to thy selfe what doe I whether goe I what course hold I what shall be my ende Take some time from thy pleasures and froÌ„ the company of thy pleasant friends to doe thys
wildernes that hath no Maister to tame him Which in other words the wiseman vttereth thus He esteemeth this lyfe of ours to be but a play-game and therefore careth not how he lyueth or wherein he spend and passe ouer his time And this of the man whoÌ„ the Scripture calleth vaine But now for the sober wise and discreet of whom it is written The way of life is vppon the learned to the ende he may decline from the lowest hell they are farre from so great follie as to imagine that no account shal be demaunded of our being in this world for that they haue read That God shall bring into iudgement what-soeuer is doone for euery faulte that is committed And the Christian man knoweth further by the mouth and asseueration of hys Sauiour and Redeemer that hee shall be accountant for euery idle worde that hee mis-vttereth and finallie there is no man that is eyther of reason or conuersant in the wrytings and Testament of his Creator but remembreth well that among al other irritations whereby the wicked man is saide to prouoke Gods patience to indignation none is more often repeaâ—ed or more grieuouslie taken then that he said in his hart God will aske no account With these men then alone shall be my speech in this present Chapter who haue a desire to dyscharge well thys account For attayning whereof truly I can giue no better counsaile instruction oâ— aduise then to doe in thys case as a good Merchant factor is wont to doe when he arriueth in forraine Countries or as a Souldiour or Captaine sent by hys Prince to some great exployt is accustomed when he commeth to the place appointed that is to weigh and consider deepely 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 vppon his returne by him that sent him thether For these cogitations no doubt shall styrre him vp to attend to that for which he came and not to employ hys time in impertinent affaires The like would I counsaile a Christian to put in vre concerning a case proposed and to demaunde of himselfe betweene God and hys conscience why and wherefore and to what end he was created sent hether into this world what to do wherein to bestow his dâ—yes c. And then shall he finde that for no other cause matter or end but onely to serue God in thys lyfe and by that seruice to enioy heauen and euerlasting saluation in the lyfe to come Thys was the condition of our creation as Moises wel expresseth and thys was the consideration of our redeeming fore-tolde by Zacharie before we were yet redeemed That we being dâ—liuered from the hands of our enemies should serue God in holinesse and righteousnes all the dayes of oâ—r lâ—ues Of thys consideration doe ensâ—e two conâ—â—quents to be obserued Whereâ—f the first is that seeing our end and finall cause of being in thys world is to serue God so to work our owne saluation with feare and trembling what-sâ—euer thing wee doe or bestowe our time in which eyther is contrary or impertinent or not profitable to thys end though it were to gaine kingdoms it is vanitie and lost labour that wil turne vs in time to griefe and repentance if we change not our course for that it is not the matter for which wee came into thys life nor whereof we shal be demaunded an account except it be to receiue iudgement punishment for the same Secondly it foloweth of the same consideration that seeing our onely busines and affaire in thys world is to serue our Maker saue our own soules and that all other earthly creatures are put heere to serue our vses to that end onely we should for our parts be indifferent to all these creatures as to riches or pouertie to health or sicknes to honour or contempt to little learning or much learning and we should desire only so much or little of eyther of them as were best for vs to the attainment of our sâ—id end Butte pretended that is to the seruice of God the weale of our soules For whosoeuer desireth seeketh loueth or vseth these creatures more then for thys runneth from the end â—or which he came hether By this then may a careful Christian take some scantling of his own estate with God and make a coniecture whether he be in the right way or no For if he attend onely or principally to this end for which he was sent hether if his cares cogitations studies endeuours labours talke conuersation and other his actions doe runne vpon thys matâ—er that hee careth no more for other creatures as honours riches learning and the lyke then they are necessarie vnto him for this ende that he pretendeth if hys dayes life be spent in thys study of the seruice of God and procuring his own saluation in carefulnes feare and trembling as the Apostle aduised him then hee is doubtles a most happy man shall at length attaine to the Kingdome which he expected But if he find himselfe in a contrary case and course that is not to attend indeed to this matter for which only he was sent hether nor to haue in his hart study this seruice of God and enioying of heauen but rather some other vanitie of the worlde as promotioÌ„ wealth pleasure sumptuous apparel gorgious buildings beauty fauour of Princes or any other thing els that appertaineth not vnto thys endâ— If he spend his time about these trifles hauing his carâ—s and cogitations his tâ—lk delight more in these thinges then about the other great busines of possessing Gods eternall kingdom fâ—r which he was made plaâ—ed in this world then is hee I asâ—ure him in a perrilous waie leading directly to perdition exâ—ept he alter change his course For mâ—st certâ—in it is that whosoeuer shal not attâ—nd vnto the serâ—ice he came for shal neuâ—r attaine the reward assigned promised to that seruice And for that the most part of all thys woâ—ld not onely of Infidels but also Christians doe run amisâ—e in thys poynt and doe not take care of that assayre busines for which alone they were created and placed heere hence is it that Christ hys holy Saints both before and aâ—ter hys appeâ—rauâ—ce in the flesh haue spoken so hardly and seuerely of the very small number that shall be saued euen among Christians and haue vttered certaine speeches which seeme very rigorous to fleshe and blood 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 do enter as hardly into heauen as a Camell through a needles eye and the lyke The reason of which maner of speeches doe stand in
she wold haue feigned anie it is like she would haue taken one of them as soone as this which had not been the name of any great Patriarch There followeth the comming of the three Magi or wisemen froÌ„ the East of whom Cyprians wordes are these It is an old tradition of the Church that the Magi of the East were Kings or rather little Lords of particuler places Which is to be vnderstoode such little Kings as Iosua slew thirty in one battaile And it is to be noted that S. Matthew maketh mention of the comming of these Kinges to Ierusalem as of a knowne publique matter whereof all Ierusalem and Iurie were able to beare him witnesse For he talketh of theyr often comming to Ierusalem and of the inquiâ—y for the new borne King of their speech conference had with Herod as also of Herods consultation with y e Scribes and Pharisies about the place of the Messias birth And finally he sheweth the most pittiful murder that ensued of almost infinite infants in all the circuite of Bethleem for thys matter Which could not be a thing vnknown to all Iurie much lesse fained by the holy Euangelist Saint Mathew for that he shoulde haue giuen his aduersaries the greatest aduantage in the world if he had begun his Gospell with so notorious and open an vntruth which might haue been refuted by infinite persons that were yet aliue Epiphanius is of opinion that the three Kinges arriued in Ierusalem two yeeres after Christes Natiuitie for that Herod slewe all the infants of that age But other holde more probablie that the starre appeared vnto them two yeeres before Christes natiuity so that they came to Bethleem the thirteenth day after Christes byrth according as the Church doth celebrate the Epiphanie Saint Basile thinketh that they were learned men and myght by theyr learning and Arte Magicke wherein those Countrimen at that tyme were very skilful vnderstande and feele that the power of theyr Heathen Gods was greatly diminished and broken They might also be stirred vp with that coÌ„mon brute and generall prophecie spred ouer all the East in those dayes as both Suâ—tonius and Iosephus do recorde That out of Iurie should come an vniuersall King ouer all the worlde By these meanes I say and by the prophecie of Balaam lest among them from Mosâ—s time for he was a Gentile whereby was signified that a starre should rise and declare a great and mighty King in Israell they might be induced at the sight of this starre to take so long a iourney as they dyd towards Iurie Thys starre as I haue sayd was fore-told by Balaam a Heathen prophet aboue one thousand and fiue hundred yeeres before it appeared And after Balaam againe it was prophecied by Dauid that Kings of Arabia Saba and other Easterne Countries should come and adore Christ and offer both golde and other gyfts vnto him The murder also of those infants of Bethleem was presignified by Ieremie in the weeping of Rachell for the slaughter oâ— her children which Rachel was buried in Bethleem and for that cause those Infants were called her chylâ—dreÌ„ albeit she were dead aboue twâ— thousande yeeres before they were slaine and aboue one thousand and fiue hundred yeeres before Ieremie wrote thys prophecie Amongst which infants Herode also for more assuraunce slewe an infant of his own For that as Phylo noteth he was discended by hys Mothers side of the lyne of Iuda Which crueltie comming to Augustus eares he sayd as Macrobius reporteth that he had rather bee Herods swine then hys sonne for that he being a Iewe was forbidden by his religion to kil his swine though not ashamed to kill his sonne The same starre wherof we spake is mentioned by dyuers Heathen Wryters as by Plinie vnder the name of a Comete for so they termed all extraordinary starres which appeared in the latter end of Augustus dayes were far different from all other that euer appeared And therefore contrary to the nature of those kind of starres it was adiudged by the whole Colledge of Soothsaiers to pretend vniuersall good vnto the earth and for that cause had an Image of mettall erected to it in Rome and as Plinies wordes are Is Cometa vnus tota orbe colitur that onely Comete is worshypped thorow out the whole world Origine also writeth of one Chaeremon a Stoike that was much moued with the consideration of thys Starre and for that after the appearance therof he perceiued the power of hys Gods decayed tooke a iourney into Iurie in companie of other Astronomers to informe himselfe further of the matter Wherunto Chalcidius a Platonicke doth ad that the Chaldaean Astronomers did gather by conteÌ„plation of this star that some God discended from heauen to the benefit of mankind And finally the Sibyls talking of the coÌ„ming of Christ affirmed plainlie Rutilans eum Sydus monstrabit a blazing starre shal declare his comming Which prophecie Virgil the Poet hauing read in Augustus tyme and soone hauing seene y e same fulfilled applyed it as I haue shewed before of all the rest to the flattering of Caesar and therfore he sayth in the place before alledged Ecce Dionaei processit Caesaris astrum Behold the star of Caesar descended of Venus hath now appeared Which starre indeede was the starre of Caesars Lord and Maister After fortie daies past ouer Saint Luke reporteth how Iesus by hys Mother was presented in the Temple of Ierusalem and therewithall recounteth two strange thinges thâ—t hâ—ppened at the same time to wit that two graue and reuerende persons Simeon surnamed Iust and Anna the Prophetesse both of singuler sanctitie amongst the Iewes comming into the Temple at the same time when Iesus was there in hys Mothers armes tooke notice of hym and acknowledged him publiquely for the Messias and Sauiour of the world Fore-telling also by the Spyrite of prophecie dyuers particuler things y t were to ensue both to Christ and Christians especially to hys Mother the blessed Virgine Which things being published at that time and confirmed afterwards by the euent doe well declare that thys narration of S. Luke could not be forged as doe also the number of particuler circumstaunces sette downe about the tyme place and persons most notoriously knowne to all Ierusalem For as for Anna she had lyued from her youth vntill four-score yeeres of age in the Temple and thereby was knowne to the most part of Iurie And as for Simeon he was the Scholler of the most famous Hillel condisciple to Ionathan maker of the Chaldie Paraphrase of whom I spake before and the Iewes Thalmud conâ—esseth that by the death of these two men especially of Simeon fayled the spyrite of the great Sinagogue called Sanhedrin which after the captiuitie of Babilon vntill Herods tyme supplied in a sort the spirit of prophecie that was expresly in Israell before the
seene or founde without espial of some one amongst so many that attended there Or if thys were possible as in reason it is not yet what profite what pleasure what comfort coulde they receyue heerby We see that the Apostles Disciples of his who were so abandoned of life hart in his passion after two dayes onely they were so changed as life and death can be no more contrary For whereas before they kept home in all feare and durst appeare no where except among theyr own priuate freendes nowe they came forth into the streetes and common places and auouched with al alacritie and irresistable constancie euen in the faces heaâ—ing of their greatest enemies that Iesus was risen froÌ„ death to lyfe that they had seene him and enioyed his presence And that for testimonie and confirmation heereof they were most readie to spend their liues And could all thys trow you proceed onely of a dead body which they had gotten by stealth into theyr possession wold not rather the presence and sight of such a body so torne mangled and deformed as Iesus body was both vpon the Crosâ—e and before haue rather dysmayed them more then haue gyuen him any comfort Yes truelyâ— And therefore Pilate the Gouernour considering these circumstaunces and that it was vnlikelie that eyther the body shold be stolne away without priuity of the Souldiours or if it had been that it should yeeld such life hart consolâ—tion and courage to the steâ—lers beganne to giue eare more diligently to y e matter and calling vnto him the Souldiers that kept y e watch vnderstood by them the whole truth of the accident to wit that in their sight presence Iesus was risen out of hys Sepulcher to lyfe and that at hys rysing there was so dreadful an earthquake with trembling and opening of Sepulchers rounde about such skryches cryes and commotion of all Elements as they durst not abide longer but ranne and tolde the Iewish Magistrates thereof who being greaâ—ly discontented as it seemed with the aduertisement gaue them money to say that whyle they were sleeping the body was stolne away from them by hys Disciplesâ— All thys wrote Pilate presently to hys Lord Tyberius who was then Emperour of Rome And he sent withall the particuler examinations confessions of diuers others that had seene and spoken wyth such as were rysen from death at that tyme and had appeared to many of their acquaintance in Ierusalem assuring them also of the Resurrection of Iesus Which information when Tyberius the Emperor had considered he was greatly moued therwith and proposed to the Senate that Iesus myght be admitted among the rest of the Romaine Gods offering hys owne consent with the priuiledge of hys supreame royall suffrage â—o that deâ—ree But y e Senate in no wiâ—e would agree thereunto Wherupon Tyberius beeing offended gaue lycence to all men to beleeue in â—esus that would and forbid vpon paine of death that any Officer or oâ—her should molest or trouble such as bare good affection zealeâ— or reuerence to that name Thus much testifieth Tertullian against the Gentiles of hys owne knowledge who lyuing in Rome a learned man and pleader of causes dyuers yeeres before he was a Christian which was about one hundred and foure-score yeeres after our Sauiour Chrâ—st hys ascention had great ability by reason of the honour of his familie learning and place wherein hee lyued to see and know the Recordes of the Romains And the same doth affirme also Egisippus another auncient Wâ—yter of no lesse authoritie then Tertullian before whom he liued Neither onely diuers Gentiles had thys opinion of Iesus Resurrection againe from death but also sundry Iewes of great credite and wisedom at that tyme were enforced to belieue it notwithstanding it pleased not God to gyue them so much grace as to become Christians Thys appeareth plainelie by the learned Iosephus who wryting his storie not aboue fortie yeeres after Christes passion tooke occasion to speake of Iesus and of his Disciples And after he had shewed howe hee was crucified by Pilate at y e instance of the Iewes and that for all thys his Disciples ceased not to loue him stiâ—l he adioyneth forâ—h-with these words Idâ—irco illis tertio die vita resumpta denuo apparuit That is for thys loue of hys Disciples he appeared vnto them againe the third day wheÌ„ he had resumed life vnto him Which expresse plaineâ— resolute words we may in reason take noâ— as the confession onely of Iosephus but as the common iudgement opinion and sentence of all the dyscreete and sober men of that tyme layde downe and recorded by thys Historiographer In whose dayes there were yet many Christians aliue that had seene spoken with Iesus after his Resurrection infinite Iewes that had heard the same protested by theyr Fathers bretheren kins-folkes and freendes who had beene themselues eye witnesses thereof Of Iesus ascention AND thus hauing declared and proued the Resurrection of our Sauiour Iesus both how it was foreshewed as also fulfilled there remaineth nothing more of necessitie to be sayd in thys Section For that whosoeuer seeth acknowledgeth that Iesus beeing dead could rayse himselfe againe to lyfe wil easily beleeue also that he was able likewise to ascend vp to heauen Whereof notwithstanding S. Luke alledgeth one hundred and twenty witnesses at the least in whose presence he ascended from the top of the Mount Oliuet after forty dayes space which hee had spent with them from the tyme of hys resurrection Hee alledgeth also the appearing of two Angels among al the people for testimonie thereof He nameth the day and place when and where it happened He recounteth the very words that Iesus spake at his ascention He telleth the manner howe hee ascended and how a Clowde came downe and receiued hym into it out of theyr sight He declareth what the multitude dyd whether they went and in what place they remained after theyr departure thence And finally he setteth downe so many particulers as it had been the easiest matter in the world for hys enemies to haue refuted his narration if all had not beene true Neyther was there anie to receiue more domage by the falsehoode thereof then himselfe and those of his profession if the matter had beene feigned Wherefore to conclude at length thys treatise of the byrth lyfe doctrine actions death resurrection and ascention of Iesus seeing nothing hath happened in the same which was not fore-tolde by y e Prophets of GOD nor any thing foreshewed by the same Prophets concerning the Messias which was not fulfilled most exactly within the compasse and course of Iesus abode vpon earth we may most certainly assure our selues that as GOD can neyther fore-tell an vntruth nor yeeld testimony to the same so can it not be but that these things which wee haue shewed to haue beene so manifestly fore-prophecied and so euidently accoÌ„plished must needes assure vs
this was rather of barbarous cruelty in the Pagans for theyr resistaunce then directly for hatred of Iewish Religion And for the number there is no doubt but that more Christians were put to death within two monethes for theyr beleefe thorow out the worlde then were of Iewes for two thousande yeres before Christes coÌ„ming which is vndoubtedly a matter very wonderfull considering that the Iewish Religion impugned no lesse the Pagan Idolatry then doth the doctrine of the Christians But this came to passe that Christes words might be fulfilled who sayde I come noâ—â—o bring peace but the sworde And aâ—gaine I send you â—oorth as sheepe among wolues That is to say to bee torne and harried and your bloode to be deuoured In which extreame and most incredible sufferings of christiaÌ„s three poynts are worthy of great consideration The first what infinite multitudes of al estates conditions sexe qualities and age dyd suffer dailie for testimony of thys truth The second what intollerable and vnaccustomed torments not hearde of in the world before were deuised by Tyrants for afflicting thys kinde of people The thyrd what inuincible courage and vnspeakeable alacritie the Christians shewed in bearing out these afflictions which the enemies themselues could not attribute but to some diuine power supernaturall assistance And for thys latter poynt of comfort in their sufferings I wil alledge onely thys Testimonie of Tertullian against the Gentiles who obiected that wicked men suffered also as wel as Christians whereto this learned Doctor made answer in these words Trueth it is y t many men are prone to ill and doe suffer for the same but yet dare they not defend their euill to be good as Christians doe theyr cause For that euery euil thing by nature dooth bring with it eyther feare or shame and therefore we see that malefactors albeit they loue euil yet wold they not appeare so to the worlde but desire rather to lye in couert They tremble when they are taken and when they are accused they denie all doe scarce often-times confesse theyr dooings vpon torments And finally when they are condemned they lament mone and doe impute theyr harde fortune to destiny or to the Planetsâ— But the Christian what dooth hee lyke to thys is there any man ashamed or doth any man repent him wheÌ„ he is taken except it be for that he was not takeÌ„ rather if he be noted by the enemy for a Christian he glorieth in the same if he be accused hee defendeth not himselfe if he be asked the question he confesseth it willingly if hee be condemned he yeeldeth thanks What euill is there then in the Christian cause which lacketh the natural sequell of euill I meane feare shame tergiuersation repentance sorrowe and deploration What euill I say can thys be deemed whose guiltinesse is ioy whose accusation is desire whose punishment is happinesse Hetherto are the words of learned Tertullian who was an eye witnesse of that he wrote and had no small part in the cause of those that suffered being himselfe in y t place and state as daily he might expect to tast of the same affliction To which combat how ready he wasâ— may appeare by diuers places of thys hys Apologie wherein he vttereth besides his zeale and feruour a most confident securitie and certaine assurance of Iesus assistance by that which he had seene performed to infinite other in their greatest distresses from the same Lord before So that nothing doth more acertaine vs of the diuine power and omnipotencie of IESVS then the fortitude inuisible which aboue all humaine reason force and nature hee imparted to hys Martyrs The fift Consideration AFter which consideration there commeth to be weighed the fift poynt before mentioned which is of the same power and omnipotencie of Iesus declared and exercised vppon the Spyrits infernall Which thing partly may appeare by the Oracles alledged in the end of the former Section wherein those spyrits fore-tolde that an Hebrew chylde shold be borne to the vtter subuersion and ruine of theyr tyrannicall dominion much more at large the same might be declared by other answers Oracles vttered after Christes natiuity registred in the Monuments euen of the Heathens themselues Wherof he that desireth to see more ample mention especially out of Porphyrie who then was lyuing let hym reade Eusebius sixt Booke De preparatione Euangelica where he shal finde store namely that Apollo many tymes exclaimedâ— Hei mihi congemiscite Hei mihi hei mihi Oraculorum defecit me claritas Woe vnto mâ—e lament ye with me woe vnto me woe vnto me for that the honour of Oracles hath now forsaken me Which coÌ„plaints lamentations are nothing els but a plaine confession that Iesus was he of whom a Prophet sayd diuers ages before Attenuabit omnes Deos terrae he shall weare out and bring to beggery all the Gods or Idols of the earth This confessed also the wicked Spyrits themselues wheÌ„ at Christes appearing in Iurie they came vnto hym dyuers tymes and besought hym not to afflict or torment them nor commaund theÌ„ presently to return vnto hell but rather to permit them some little time of entertainement in the Sea or Mountaines or among heardes of Swyne or the lyke Which confession they made in the sight of all the world and declared the same afterwards by theyr facts and deedes For presently vpon Iesus death vpon the preaching of his name Gospel throughout the worlde the Oracles which before were aboundant in euery Prouince and Countrey were put to silence Whereof I might alledge the testimony of very many Gentiles themselues as that of Iuuenall Cessant Oracula Delphis All Oracles at Delphos doe now cease c. That also of another Poet Excessere omnes adytis arisque relictis Dij quibus imperium hoc steterat c. That is the Gods by whom thys Empyre stood are all departed from theyr Temples haue abandoned theyr Altars and place of habitation Strabo hath also these expresse wordes The Oracle of Delphos at this day is to be seene in extreame beggery mendicitie And finally Plutarch that lyued within one hundred yeeres after Christ made a speciall Booke to search out the causes why the Oracles of the Gods were ceassed in hys tyme. And after much turning and winding many waies resolued vpon two principall points or causes therof The first for that in hys tyme there was more store of Wise-men then before whose aunswers might stand in steede of Oracles and the other that peraduenture the spyrites which were accustomed to yeeld Oracles were by length of tyme growne olde and dead Both which reasons in the verie common sence of all men must needes be false and by Plutarch himselfe cannot stande with probability For first in hys Bookes which he wrote of the lyues of auncient famous men he confesseth that in such kind of wisedome as he
most esteemed they had not their equals among their posteritie Secondly in hys Treatise of Phylosophy he passeth it for a grounde that spirits not depending of materiall bodies cannot die or wexe old and therefore of necessitie he must conclude that some other cause is to be yeelded of the ceassing of these Oracles which cannot be but the presence and commaundement of some higher power according to the saying of S. Iohn To this ende appeared the sonne of God that hee might dissolue or ouerthrowe the workes of the deuill Neyther dyd Iesus thys alone in hys own persâ—n but gaue also power and authority to his Disciples followers to doe the lyke according to their commission in S. Mathewes Gospell Super omnia Daemonia et spiritus immundos c. You shall haue authoritie ouer al deuils vncleane spyrits Which commission how they afterward put it in execution the whole worlde yeeldeth sufficent testimonie And for examples sake onely I wil alledge in this place an offer or challenge made for the tryall or proofe thereof by Tertullian to the Heathen Magistrates and persecutors of hys time his wordes are theseâ— Let there be brought heere in presence before your trybunall seates som person who is certainly known to bâ— possessed with a wicked spirit and let that spirit â—e commaâ—nâ—ed by a Christian to sâ—eak and he shall as truly conâ—esse himselfe to be a deâ—ilâ— as 〈◊〉 other tymes to you he will falselâ— say he is a God Agaâ—ne at 〈…〉 let there be broâ—ght foorth one of these your Priestes or Prophets that will seeme to be possessed with a diuine spirit I mean of those that speake gasping c. in whom you imagine your Gods to talke and except that spyrite also commaunded by vs doe confesse himselfe to be a deuill being afraid indeede to lye vnto a Christian doe you shedde the bloode of the Christians in that very place c. None will lye to theyr owne shame but rather for honour or aduantage yet those spyrits will not say to vs that Christ was a Magitian as you doe nor that he was of the common coÌ„dition of men They wil not say he was stolne out of the Sepulcher but they will confesse that hee was the vertue wisedome word of God that he is in heauen that he shall come againe to be our Iudge c. Neither will these deuils in our presence deny theÌ„selues to be vncleane spyrits and damned for theyr wickednes that they expect his most horrible iudgement professing also that they doe feare Christ in GOD and God in CHRIST and that they are made subiect vnto hys Seruants Hetherto are the words of Tertullian contayning as I haue sayde a most confident challenge and that vpon the lyues blood of al Christians to make tryall of theyr power in controling those spirits which the Romaines other Gentiles adored as theyr Gods Which offer seeing it was made and exhibited to the persecuters themselues then lyuing in Rome wel may we be assured that the enemy would neuer haue omitted so notorious an aduantage if by former experience he had not beene perswaded that the ioyning heerein would haue turned and redounded to hys owne confusion And this puissant authority of Iesus imparted to Christians extended it selfe so farre forth that not onely theyr words and commandements but euen their very presence did shut the mouthes and driue into feare the myserable Spyrites So Lactantius sheweth that in hys dayes among many other examples of thys thing a seely Seruing-man that was a christian following hys Maister into a certaine Temple of Idols the Gods cryed out that nothing coulde be well done as long as that Christian was in presence The like recordeth Eusebius of Dioclesian the Emperour who going to Apollo for an Oracle receiued aunswer That the iust men were the cause that he could say nothing Which iust men Apollos Priestes interpreted to be meant ironically of Christians and therevppon Dyoclesian began hys most fearce and cruell persecution in Eusebius dayes Sozomenus also wryteth that Iulian an Apostata endeuouring with many sacrifices coÌ„iurations to draw an aunswer from Apollo Daphnaeus in a famous place called Daphne in the suburbes of Antioch vnderstood at last by the Oracle that the bones of S. Babylas the Martyr that lay neere to the place were the impediment why that God coulde not speake And thereupon Iulian caused the same body presently to be remooued And finally heereof it proceeded that in all sacrifices coniurations other mysteries of the Gentiles there was brought in that phrase recorded by scoffing Lucian Exeant Christiani let Christians depart for that while they were present nothing could be well accomplished To conclude the Pagan Porphyrie that of all other most earnestlie endeuoured to impugne disgrace vs Christians and to holde vp the honour of hys enfeebled Idoles yet discoursing of the great plague that raigned most furiously in the Cittie of Messina in Cicilie wher he dwelt yeeldeth this reason why Aesculapius the God of Phisicke much adored in y t place was not able to helpe them It is no meruaile sayth he if this Citty so many yeeres bee vexed with the plague seeing that both Aesculapius and all other Gods be nowe departed from it by the comming of Christians For since that men haue begun to worship this Iesus wee could neuer obtaine any profit by our Gods Thus much confessed this Patrone of Paganisme concerning the maine that hys Gods had receiued by Iesus hoâ—our Which albeit he spake with a mâ—liâ—ious minde to bring Christians in hatred and persecution thereby yet is the confession notable and confirmeth that story which Plutarch in his fore-named booke doth report that in the latter yeres of the raigne of the Emperour Tyberius a strange voyce and exceeding horrible clamor with hidious cryes skryches and howlings were hearde by many in the Graeâ—ian sea complaining that the great GOD Pan was nowe departed And thys Plutarch that was a Gentile affirmeth to haue beene alledged and approued before the Emperour Tyberius who meruailed greatly thereat and could not by all his Diuines and Soothsayers whom he called to that consultation gather out any reasonable meaning of this wonderful accideÌ„t But we Christians comparing the time wherin it happened vnto the time of Iesus death and passion and finding the same fully to agree may more then probably perswade our selues that by the death of theyr great God Pan which signifieth al was imported y e vtter ouerthrow of al wicked spirits Idols vpon earth The sixt Consideration AND thus hath the Deitie of Iesus beene declared and approoued by hys omnipotent power in subduing infernall enemies Nowe resteth it for vs to make manifest the same by hys lyke power and diuine iustice shewed vpon diuers of his enemies heere on earth whose greatest punishment albeit for the most part he reserueth for y e life to come
such as wil truely turne vnto him in what tyme state condition or age soeuer in this lyfe which shal be shewed and sette downe by these four poynts and parts that doe ensue The first part touching the loue that God beareth towards man FIrst of all by the infinite and incomprehensible loue y e almightie God beareth vnto man which loue is alwaies y e Mother of fauor grace and mercy If you demaund of mee in what sorte I doe prooue that the loue of God is so exceeding great towards man I answer as the Cosmographer is wont to doe who by the greatnes multitude of y e streames and Riuers doth frame a coniecture of the Fountaine from which they flowe The proper Riuers which are deriued and doe run forth of loue are good turnes and benefits which seeing they are infinite endlesse and inestimable bestowed by God vpon man as in the place before hath beene declared and the whole vniuersall frame of thys world doth aboundantly beare witnes it foloweth most euidently that the origine fountaine wel-spring of al these fauours graces and good turnes must needes be infinite immeasurable and far surpassing all compasse of mans vnderstanding If you require of me the cause reason why Almighty God should so wonderfully be affected towardes man I can directly yeelde ye none at all but rather meruaile thereat with holy Iob why so soueraigne a Maiestie should set his hart vpon so base a subiect Notwithstanding the holy Scripture seemeth to alledge one principal reason of his loue when it sayth Nâ—hil odâ—sti â—orum que fecisti et parcis omnibus quia tua sunt Demine qui diligis animas That is Thou ô Lord which louest soules canst not hate those thinges which thou hast made but dost vse mercie towardes all men for that they are thyne And the lyke manner of reasoning vseth God himselfe when he sayth by the Prophet Ezechiel Behold all soules are mine and heerevpon he inferreth a little after Numquid voluntatis meâ— est mors impij Can I haue the wil to damne a wicked man seeing y t his soule is mine created redeemed by me as who would say thys were a case against all order and equity And the reason of this maner of speech argument is for that euery man naturallie is inclined to loue the things that be of his own making So we see that if a man haue an Orchard wherein be great varietie of Trees plants yet if there be but one of his own peculier grafting that florisheth prospereth well he taketh more delight therein then in any of the rest for that it is hys owne workmanshyp So in lyke manner if a man haue a Vineyard of his owne planting and trimming For which respect the holie Prophet Dauid finding himselfe and the whole kingdome of Iurie in great affliction calamity thought no other meanes so forcible to draw God to compassion and commiseration of theyr case as to cry out to hym in this maner Thou which gouernest Israel looke towards vs be attent Thou hast brought foorth a Vineyard out of Egipt thou hast purged the same from Gentiles and hast planted it Thou O God of all power turne towards vs looke vpon vs from heauen and visite this thy vineyarde which thine owne right hande hath planted The like maner of perswasion vsed the holy Prophet Esay to moue God when he said Looke vppon vs I beseech thee O Lorde which are the worke of thine owne hands But aboue all other the blessed man Iob standeth as it were in argument and dysputation with God about thys matter saying haue not thy hands made me haue they not framed me of clay and earth hast not thou compacted me as cheese is made of mylke hast not thou knyt my bones and sinewes together and couered my fleshe with skyn hast not thou giuen me lyfe and conserued my Spyrite with thy continuall protection how soeuer y u seeme to dissemble these matters hide theÌ„ in thy hart yet I know that thou remembrest them all and art not vnmindful of them By which wordes thys holy man signified that albeit god suffered him greatly to be tempted and afflicted in thys lyfe so farre foorth as hee might seeme to haue forgotten him yet was he well assured that his diuine Maiestie coulde not of his goodnes forsake or despise him for that he was his creature the proper workmanshyppe of hys own hands In which very name of workmanship holy Dauid tooke such great comfort considering that the workman cannot chuse but be louing and fauourable towardes hys owne worke especially so excellent and bountifull a workman as is almighty God towards a work made as man is to his own shape likenes that in all his necessities yea euen in hys greatest infirmities of fleshe and most grieuous offences committed against hys Maiestie he conceiueth most assured hope of mercy and pardon vpon this consideration that he was his workmanship and consequently wel knowne to his diuine wisedome of how brickle infirme a mettal he was made For thus at one time among other he reasoneth of thys matter Looke how far distant the East is from the West so far off hath God remoued our iniquities from vs. Euen as a father dooth take compassion of hys own chyldren so doth the lord take mercy vpoÌ„ vs for that he wel knoweth the mould wherof we are made and doth remember that we are nothing els but dust In which discourse the holy Prophet maketh mention of two things that did assure hym of Gods mercy the one that God was hys Creator and maker and therby priuie to the frailty of hys constitution nature the other that he was hys Father whose property is to haue compassion on hys chyldren and thys is a second reason more strong forcible perhaps then the former why euery man may be most assured of pardon that hartily turneth vnto almighty GOD considering that it hath pleased his diuine Maiestie not onely to be vnto man a Creator 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 this world Wherof a certaine Phylosopher sayd well that no man coulde conceiue the loue of a Parents hart but hee only y t had a chyld of hys owne For which respect our Sauiour Christ to put vs in minde of this most feruent loue and thereby as it were by one fire to enkindle another within our harts dyd â—se oftentimes ordinarily to repeate thys sweete name of Father in his speeches to hys followersâ— and thereupon founded dyuers most excellent and comfortable dyscourses as at one time when he exhorted them from ouer-much carâ— and worldly solicitude hee addeth thys reason Your Father in Heaueâ— knoweth that you haue neede of these thinges As who woulde say hee knowing your wants being your
Philâ—as Byshop in Affrica touching thys poynt alledged by Euse. lib. 8 hist. c. 11 12. â—he singuâ—er alacritie of Christians in theyr sufferings Tertul. in Apol. cap. 1. Iesus assistanâ—â— to his Martyrs The subiection of Spyrits Soph 2 Of the myraculous ceasing of Oracles at Christes appearing Iuuenall Saty. 6. Lucan Strab lib. Geograph Plutar. de defectu Oraculo Two insufficient causes 1. Iohn 3. Math 10â— Tert. in Apol ad gen A moâ—t coÌ„fideâ—t oâ—fer made â—y Terâ—uâ—lâ—an The wonderful authorite of christians ouer spyrits Lact. li. 2. di inst cap. 16 Euse. li. 5 de praep Euan. Sozom. lib 3. hist. cap. 18. Lucian in Alex. Porph. lib. 1. cont Christ. apud Euseb. li. 5. ca. 1. de praep Euaâ—â— A meruailous confession of Porphyrie A prety storie of Plutarch Plut. de deâ—ectu oracu The punishment of enemies Herod Ascolonita Iosep. libâ— 17. antiq ca. 10. et lib. 1. de bell Iudai cap. 21 Archelaus Iosep. lib 17 antiq ca. 15 lib. 2. de bel Iuda cap. 6 Herod Antipas Iosep. lib. 18. antiq cap. 9 lib. 2 de bel cap. 8 Herodias daughter Niceph. li. 1 capit 20. Herod Agrippa Acts 12. Iosep. lib. 19. antiq cap. 7 Lib. 18 ca. 7 The stock of Herod soone extinguished The punishmeÌ„ts of the Romans Pilate Eutrop. lib 7 hist. Euseb. libâ— 2 cap 7 hist Tertul. in Apolog. Caligulaâ— Nero. Many Emperors that dyed myserably Euagr. Scolast lib. 3. hist. cap. 41 The chastisement of Ierusalem and of the Iewish people Iosep. lib. 19. antiq lib. 2 et 3 de bell â—udai Philo in Flacco et lib. 2. de leg Cornel. Tac. lib. 12 Hâ—w Christ his death was â—unished with like circumstances vpoÌ„ the Iewes Iosep. lib. 5. de belâ— ca. 8 Capit. 27 Lib 5 de bel capit 28. A meruailous prouidence of God for deliuering the Christians that were in Ierusalem at the time of destruction Lib. 4. diui instit ca. 21. Euseb. lib. 3. hist. cap. 5. Nicep cap 3 The Iewish miseries after the destruction of Ierusalem Iâ—sep lib. 7 de bello cap. 20 et 21. The finall desolâ—tion of the Iewish Nation Oros. li. 7â— ca. 13. Ariston pellaeus in hist. Euse. li 4 capit 8. Niceph. lib. 3. cap. 24. * The Emperours name was Aelius Adrianus Math 25. The fulfilling of Iesus prophecies Math 23. Luke 21. Luke 1â—â— Iesus speeches of Ierusalem Luke 21â— The circuÌ„staunce of the tyme when Iesus spake hys words and when they were written Luke 19 Luke 23 Phle Thral lib. annal The testimony of a Heathen for the fulfilling of Christes prophecies Orig. lib. 2 con Cels. sub initium The sum of the former 3. Sections Eyght reasons Osea 3. Iesus shall be also a Iudge Apud Euse. lib. 4 in vita Const. infi 1 Reg 2 Psalm 95 Esay 2 13 26 27 30. Ierem 30 Dan 7 Soph 1 Mala 4. Math 12.13 16 14.25 Markeâ— 13. Luke 17 Rom 2 14. 1 Cor 15 2 Cor 5. 1. Thes. 4 5â— 2 Thes 1 1 Titusâ— 2 2 Peter 3. Hebr 9. Iude 4. Reue 1 Acts. 4. The effect of thys Chapter Two points The matters of faith and beleefe easie among Christians Esay 35 * The direct holy way of Christians vnder the Gospel Iohnâ— 20 28 2 Tim 3 14 15. c. Rom. 1 20 Psal. 19 1 Abac 2 2 August in exposi Psal. 96 et Serm 59 ad Fratrem in Eremo Titus 2 12 Psalm 119 105 Psalm 19 7 Psal. 119 130. 2. Pet 3 16 1 Cor. 4 3 4 Titus 3 Psal 31 11. 1 Pet 1.19 1 Corin. 16. Gala 5. 2 Thes 2 1 Tim 6 20 2 Tim 1 Math 7 Rom 16 2 Tim 2 3 Titus 3 Gala 1 11 1. Corâ— 12 1â— Ierom. in Epist ad Gal. Ephe 4.14 1 Corin. 12 No heresie finally preuailed against the scriptures Ephe 6 17. 2. Tim. 3 16 Hebr 4 12 Math 4. Acts 9 Theophilactus Hiâ—ronimus Rom 10 17 1 Pet 1 23 Ephe 5 26 2 Timâ— 3 15.16 17. Basil. mora Regula 80 capit 21 August con litteras petil lib 3. cap. 6. Gala 1 8 Iohn 5 39. Rom 10 4 Gala 3 24 Phil 3 21 Iam 2 19 Mar 1 24. Math 1 21. Rom 8 17. Hebr. 11 1 Colos. 2.2 Heb 10 22 Hebr 4.2 Habac. 2. Rom 1 17 Heb 10 37. Iohn 6 51 Cypr. lib. de Caena Dom. 2 Cor 13 5 Dial cont Lucifernanum Gene 11 2. Cor 10 5 Ephe 3 17 Rom 5 12. * See S. Au. de vtil cre cap 1. Cyp. Epist. 61. The two causes of heresie The doings of Precismatiques The obseruation of S. Cyprian Cyp. epist. 65 ad Rogation Many causes of euill lyfe The effect of Christes Sermon Mat. chap. 5 6. and 7 Math 5 20 Math 6 24 Math 7 13 Math 7 20. Mat 7 â—5 Mat 7 22 A similitude touching faith and works Iam 2 26â— Math 3 8 Rom 12 1. Ephe 4 1 Rom 3 28 Mat. 12.37 Colos 1 10 Iam 2 18 Math 5 16 Iam 2 18 Mat 7 16 Rom 4.2 * 1. Pet. 2.12 * 1. Cor. 9.1.23 2 Pet 1 10. 1 Pet 1 18. 1 Cor 6 20. 2 Cor 5 15 Ephe 1 4 Ephe 2 10. Luke 1 74. 1 Thes. 4 7 1 Pet. 1 15 Iohn 17 3. 1 Ioh 2 3.4 1 Tim 1 15 Titus 3 8 Gre. in hom 29. in EuaÌ„ Iohn 20. Titus 1 16. 1. Iohâ— 2 4 What we promised in our Baptisme Math 7. Esay 29.17 Psalm 78.36 37 Chris. hom 9 in Iohn 2 Cor. 5 1 2 The conclusion of this chapter Dispaire an ordinarie temptation to the greatest sinners Caine. Gene 4. Iudas Math 27 The shypwrack of soules ouerloden with sinnes Prou 18 Ierem 3 Mich 1. The misery of desperation Hosea 11 Ierem 2. Ephe 4. The thing wherin God most delighteth is mercie A desperate resolution Ierem 18 A meruailous example of Gods clemencie An other example of Gods wonderful mercie Ezech 33 * Iudgment iustice to be vsed in true repentance that is iudgmeÌ„t vppon our selues iustice toward others Foure parts of thys Chapter Iob 7. Wisd 11 1 The first cause why God loueth vs for that he is our Creator we are hys own works Ezech 18. Euery man gyuen to loue hys owne Psalm 79. Iob. 10. The confideÌ„ce of Iob in that God had made him The assured hope Dauid had in that he was gods workmanshyppe Psal 102. 2 The second reason of assurance of Gods loue for that he is our Father Math 5.6.7 8 c. Math. 6. What a Father God is Gala 4 Esay 63. Christes coÌ„fortable embassage Iohn 20. How greatly y e respect of a Fatheâ— mooueth GOD. Ierem. 31. Luke 1. Luke 16. The fathers liberall hart to the prodigall Son 2. Cor. 1. Ber. Ser. 5 de natal Psalm 35 What the name of father doth import Esay 49. The thyrd argument of Gods loue the giuing hys son for vs. Iohn 3 1. Iohn 4 Christ was gyuen for loue Rom 5 Ephe 2 The conclusion of thys poynt made by S. Paule Titus 3. Rom. 5. Wisd. 11â— Wisedâ— 12 Two rare poynts of clemencie in God Esâ—y 30. Tert in Apol cap. 2. God that is offended seeketh attonement with vs. Gods wooing of Ierusalem Esay 25. Hys protestation Hys cunctation His chiding Hys fayre speech Hys complaynt Hys kynde speech Hys conference Hys sweet coÌ„clusion A consideration vpon the former treatie of God with Ierusalem Psalm 144. Psalm 16. Gods tender loue to IerusaleÌ„ when he was to destroy it Ierem 7 Ierem 7 Ierem. 8. A pittifull complaint The wonderful proceeding of God wyth Ierusalem Ierem. 35. Ierem. 36. The obstinacie of the Iewish Nation Ezech. 23. Ezech. 2 Epithetons gyuen by God to the people of God A wonderfull poynt Esay 40. What ioy there is made at a sinners conuersion Esay 30. Luke 15. Psalm 57â— The promises of God to sinnersâ— that repent Ezech. 18.33 34.37 Esay 1. Ierem 3. Foure vniuersalities in Gods promises to sinners 3 Poynts of great comfort Bern. ser. in ver Psalm miseric Doin â—ter Can. Eccle. 4 Howe God hath performed hys promises to sinners that haue repented 1 Iohn 2. Neuer sinner repented that was not pardoned Adam and Eue. Gene. 3. The reiection of Caine and Esau. Hebr. 12. Chris. hom 80. de paenit ad pop Antio The infinite sins of the Iewish people theyr infinite pardons receiued from 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 this booke Examples of mercy in the new Testament Lâ—ke 15 Iohn 10 12 Rom 5 Phil. 2 The wonderful clemencie of Iesus our Sauiour Math. 9.11 Marke 2 Luke 5 Math 11. Iohn 7. Math 11. Iohn 12. Great and many causes of assured hope in Christ. Cant. 10 Ber. Ser. 5 in Cant. Rom 8. Iohn 10 Hebr. 10. S. Paules exhortation to confidence An excellent discourse exhortation of S. Chris. hom 2. in Psal 50 The speech of the deuil to a soule loden with sinne S. Chrisostoms couÌ„saile against the deuils temptation No tyme too late to repent An exhortation admonition of S. Augustine Ser 58 de temp Ezeâ— 11.33 A similitude of the body to expresse the misery of the soule by multipliing sinne Rom 2 Good mens wordes ought to mooue vs greatly Eccle 12â— A notable discourse of S. Augustine touching our conuersion Ser. 181 de temp Esay 58 Esay 59 Hell not made for man Math 25 In thys lyfe repentance is auailable but not after