nay he accepteth the same most willinglie embraceth the penitent and endeuoureth to reduce him to hys former state wherein hee was before hefell And that which is yet more if a man be not able to fulfill the whole order of his satis-faction yet doth not God refuse the least repentance that is though it be doone in neuer so short a space Neither dooth he suffer the reward to perrish of any little conuersion And thys doth the Prophet Esay seeme to me to signifie when he saith in Gods person to the people of Israel I haue contristed thee a little for thy sinnes I haue striken thee turned my face from thee thou hast beene sad and hast walked in sorrowe and I haue comforted thee againe These examples then of repentance deere brethren we hauing before our eyes let vs not perseuere in our wickednes nor despaire of reconciliation but rather let vs say wyth a confident hart we wyll turne home to our father and present our selues vnto our God for truely my Bretheren hee will neuer turne awaie from the man that turneth vnto hym Hymsefe hath sayd that he is a God which draweth neere vnto vs were it not that our sinnes doe make a seperation betwixt him and vs. Let vs take away then the separation obstacle and so nothing shall let our coniunction wyth him which hee greatly desireth For to thys ende did hee create vs that hee might bestowe vpon vs eternall blisse in the kingdome of heauen Hee did not make vs for hell but he made hys kingdome for vs hell for the deuill So he saith in the Gospel Come ye blessed of my father enioy the kingdome prepared for you froÌ„ the beginning of the world And to the damned Depart from me yee accursed into euerlasting fire which is prepared for the deuill and his angels If then hell fire was prepared for the deuill and the kingdome of heauen for man from the beginning of the worlde it remaineth onely that we prouide not to loose our inheritance by persisting in sinne So long as we are in this life how many or great soeuer our sinnes may be it is possible to wash theÌ„ away by true and vnfained repentaunce but when we shall once depart from this world albeit then we doe repent as no doubt but we shall from the bottome of our harts yet shall it auaile vs nothing And albeit our teeth doe gnash our mouth cry out our eyes gush foorth in teares and our harts lament with innumerable complaints supplications yet shal no man heare vs no man assist vs nor so much as with the tippe of his finger giue vnto vs a droppe of water to coole our tongue amiddest her torments but we shall receiue that lamentable aunswer which the rich glutton receiued at the mouth of Abraham There is between vs you a great distance so that none may passe from vs to you nor from you to vs. Hetherto lasteth S. Augustins exhortation And ther-withall thinke I it good to conclude this treatise FINIS The ende of the second and last Booke tending to Resolution The charitable proceeding of GOD by his Prophets The danger of inconsideratioÌ„ Esay 5. The sensuall life of the Iewish gentrie Esay 47. The daughter of Babilon forgetteth her ende 4. Regum 15. et 17. The coÌ„plaint of Ieremie for inconsideratioÌ„ Ieremie 12. Esay 5. The misterie of inconsideration Iob. 4. Iob. 4. A collection to be noted Lack of consideration cause of eternall destruction Psalme 91. A point that fooles wil not consider Daniel 10. A most terrible vision of Daniell wherin hee sawe Christ. Daniell 12. A secret Daniell 12. Wilfull ignoraunce The cause of so much sinne at thys day Iob. 15. Luke 19. Luke 9. Voluntary inconsideration Iob. 21. Iob. 23. Prouerb 28. Ibidem Deu. 6. et 11. Iosua 1. Psalm 118. Eccle. 6. et 22. Eccle. 17. The first cause why men flie coÌ„sideration Acts. 24. Ioseph li. 20. antiq cap. 5. The second cause why meÌ„ flie consideration Ieremie 7. Ieremie 8. The thyrde cause of incoÌ„sideration Wisdom 15. Ecclesi â— A comparison Ierem. 30.23 In the ende euill men shall vnderstande whether they wyll or no. The example of the Babylonians Esay 21. We must stand vpoÌ„ our watch Luke 12. Consideration the only dore to our watch Bern. lib. 1. de consid The many coÌ„modities of consideration Effects of consideration How all vertues are stirred vp and quickened by consideration Psalm 38. Psalm 76. The exercise of holie men touching consideration Genesis 24. The first three Patriarches Moses and Iosua Deu. 6. et 11. Iosua 1. K. Dauid Psal 38. 62. and 118. Psalm 76. K. Salomon Eccle. 6. K. Ezechias Esay 58. Esay 26. The consideration that Iob vsed and the fruites thereof Iob. cap. 23. Two effects of consideration Esay 32. Miche 6. A consideration vpon the dooings of Iob. Iob. cap. 9. Augustin in lib. confess Knowledge beleefe in grosse A similitude The importance of consideration 1. Tim. 4. The conclusion of the Chapter The misery of the worlde Ieremie 30. and 23. Ephesians 5. Ieremie 7. The effect of all the chapters folowing Iohn 17. The way to know GOD in thys life Psalme 45. Luke 10. A common custome in sciences to suppose principles An example in chiualrie In handycraftes In liberall sciences Grounds to be graunted in sciences In Logicke In Morrall phylosophie In Naturall phylosophie In the Mathematickes The Metaphysicke In Diuinitie Hebrues 11. Two principles in Diuinitie Psalme 4. The cause of this Chapter If there be a God he is a iust rewarder * See Lactantius at large in his booke of the workmanshippe of the worlde The workes of the world doe declare the worke-man Sapiens 3. Romans 1. A similitude The heauens teach God Iob. 28. The earth teacheth vs God Iob. cap. 38. The sea sheweth GOD. Arist. lib. de mirabilibus Iob. 38. The things in man declare GOD. Iamblicus de Mist. cap. 1. Acts. cap. 17. Olde Atheists Laertius lib. 2. et 4. de vit phylos Psalme 13. and 52. Romans 1. Phillip 3. Lactant. lib. 3. institutio Philosophers Foure principall sciences The Mathematique proueth not God The first argument in Naturall phylosophie Aristo lib. 7. et 8. phy Primum mobile Plato lib. 10. de legib Aristo lib. 8. phys cap. 5. An argument taken from the Clocke Arist. libro de mundo A similitude The second argument of Naturall phylosophie Phylo. lib. de â—pificio mundi The third argument of Naturall phylosophie * vide Plutarch de placitis Phylos Arist. lib. 8. phys et lib. de Gen. et corrup Arist. lib. de mundo et vide Plotin lib. de mundo The first argument in Metaphysicke A maximè in Metaphysick Arist. lib. 2. metaphy capit 2. How all creatures are by participation of GOD. The seconde argument in Metaphysick Multitude Plato in Parmen Primum mobile MICROCOSMOS The infinite things that proceed from the soule The thyrd argument in Metaphysick SubordinatioÌ„ A
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
peculier stile and phrase which they vseâ— the sixt proofe 85. The contents of the Scriptures the seauenth proofe 90. The circumstaunces of prophecies set down in the Scriptures page 94. 1. The prophecie to AbrahaÌ„ for his posteritie 95. 2. The prophecie for the gouernment of Iuda 96. 3. The prophecie for the greatnesse of Ephraim aboue Manasses 99. 4. The fore-sight of Moses 101. 5. The prophecie for the perpetuall desolation of Iericho 101. 6. The prophecie for the byrth and acts of King Iosias page 102. 7. The prophecie for the destruction of Ierusalem and Babilon 105. 8. The wonderfull prophecie for Cyrus King of Persia. 106. 9. The prophecies and dooings of Ieremie in the siege of Ierusalem 108. Approbation of Heathen Writers the eyght proofe 114 1. The creation of the world 115 2. The floode of Noe. 115. 3. The long life of the first fathers 116. 4. Of the Tower of Babilon 117. 5. Of Abraham and his affayres 117 6. Of Isaac Iacob Ioseph Iob c. 118. 7. Of Moses and his acts 119. 8. The story of Iosua the Iudges the kings 120 9. The thinges that ensued after King Salomons dayes 121. The fourth Section The conclusion of the Chapter with the application page 122 No excuse can auaile of the ignoraunce of God page 123 The applycation to our selues of the premisses page 125. The third Chapter Of the finall end and cause why man was created by God and placed in this world And of the obligation he hath thereby to attende to the affaire for which he came hether The matters handled in thys Chapter Howe man was made to serue God therefore cannot be free or at his own appointment 128 Man shall be accountant of euery idle worde he vttereth 129 Profitable demaundes and considerations for a man to thinke vppon 130 How a man may take a scantling of his owne estate with God by following the right course for which he was sent and shunning the wrong and daungerous course 132 The reason why so fewe are saued 133 A perfect example of a good conuersion 134 The complaint of worldlings in the end of their lyfe page 138 A comparison expressing our greefe in the ende for running a wrong course page 140 The misery of a soule that hath gone awry at the last day 140 Two rare examples of humane felicitie in Herode the first and Agrippa with their seuerall strange and wonderfull ends 142 143 144 Errour in our course of life is not pardoned 146 A rare chaunce that happened to Baltasar king of Babilon page 148 If God examin straightly the actions of Infidels much more wyll he doe of careles Christians 148 The daungerous and most dreadfull deuision from God our Sauiour and the Communion of Saints page 149. The fourth Chapter That the seruice which God requireth of man in thys present life is Religion with the particuler confirmations of Christian Religion aboue all other in the worlde What speciall poynts are handled in thys Chapter and first for the formost part An aunswer to the demaund what seruice God requireth of vs concerning religion pietie and obseruaunce wyth theyr differences 151,152 The internall and externall acts and operations of Religion page 152 No way left to obtaine this seruice but the light and instruction of Christian Religion 153 Howe men in olde time were saued wythout Christian Religion 154 The difference betweene our beleefe and the olde Fathers 155 Diuers testimonies from GOD of the thinges that we beleeue The principall heads of thys Chapter deuided into three parts and handled in foure Sections 1. The things that past before the natiuitie incarnation of Christ. 160. 2. The thinges doone and verified from that time vntill his ascention 160. 3. Such euents as happened for confirmation of his Deitie after his departure page 160 The first Section Howe Christ was foretold both to Iewe Gentile declared in foure considerations 161. The first consideration touching the Messias promised 161 The first couenaunt to Adam in Paradise 162 The same promise to Abraham and Isaac 163 Iacobs prophecie of the comming of Christ. 164 Moses prophecie of Christ liuing in the wildernâ—sse with the people c. page 166 Dauids prophecie of Christ foure hundred yeeres after page 167 Ieremies prophecie of Christ four hundred yeeres after Dauid page 169 Ezechiels prophecie of Christ wherein hee is called by the name of Dauid 170 The prophecies of Esay touching Christ wyth hys wonderfull properties 171 172 Daniels prophecie of Christ in the ende of Babilons captiuitie page 173 The seconde Consideration that Christ should be both God and man sixe waies prooued page 176 1. That he should crush the deuill and breake his heade page 177 2. That hee shoulde be a Ruler in Israell and hys name God page 178 3. That he should be called Iehoua wyth the interpretation of the Rabbines 179 4. That hee shoulde be called the very Sonne of God page 182 5. That he should be the word of the father 183 6. Learned Philo his discourse for the returne home of the banished Iewes page 185 The thyrd consideration whether Christ shold chaunge the law of Moses or no. 187 Moses Law was an imperfect Law bringing nothing to perfection page 187 The newe Lawe of Christ and the perfections thereof page 189 The reprobation of the olde Lawe with a promise of a newe 191 The fourth consideration wherin all particulers are fore-tolde of Christ for his incarnation birth life death and resurrection 193 194 The fift consideration touching manifestation of Christ to the Gentiles 195 Three particuler waies whereby the Gentiles myght heare of Christ. page 197 Prophecies touching Christ among the Gentiles by the Sibyls 200 Of what importaunce authoritie the Greeke verses of the Sibyls were page 201 Foure seuerall proofes for credite of the Sibyls verses 202 203 205 Of the confession of Oracles concerning Christes comming page 209 210 The second Section Howe the former predections were fulfilled in our Sauiour Christ at his beeing vpon earth 212 The first consideration of the appointed tyme for Christes byrth 215 1. proofe The generall state of the worlde at Christes natiuitie the three Monarchies of the Assirians Persians Grecians beeing ended and the Romaines entered into the fourth page 216 2. proofe The peace of all the world at his comming page 217 3. proofe The Scepter of Iuda most horrible murders committed by Herod 218 219 The prophecie of Iacob touching the Scepter of Iuda page 221 That the Scepter neuer fayled in Iuda vntill Herods time page 221 4. proofe The destruction of the seconde Temple page 222 The building of the seconde Temple lesse gorgeous then the first page 223 Fiue speciall prerogatiues of the first Temple page 225 The seconde Temple to be destroyed presently after Christes passion 226 5. proofe The seauentie-two Hebdomades prophecied by Daniell page 227 Why the Angell named seauentie Hebdomades in thys place 228 The exact number of weekes from the building
369. What we promise in our Baptisme 373. The sixt Chapter Of the onely impediment which is wont to let sinners from resolution which is the mistrust and diffidence in Gods mercie through the multitude and greeuousnesse of their offences Dispaire an ordinarie temptation to the greatest sinners page 377. The shipwrack of soules ouerloden with sin 378. The wofull miserie of desperation page 379 The thing wherein GOD most delighteth is mercie 380. A merueylous example of GODS Clemencie page 381. An other example of Gods wonderfull mercie 382. Iudgment and Iustice to be vsed in true repentaunce that is Iudgement vpon our selues and iustice towards others 383. The deuision of this Chapter into four especiall partes 384. The first part touching the loue that God beareth towards man 384. The first cause why God loueth vs for that he is our Creatour and we are his own workes 385. Euery mā is giuen by nature to loue his own 386. The confidence of Iob in that GOD made him 386. The assured hope Dauid had in that hee was Gods wormanshippe 387 The second reason of assuraunce of Gods loue for that he is our Father 388. What a Father God is 390. Christes most comfortable embassage 390. Howe greatly the respect of a Father mooueth GOD. 391. The Fathers liberall harte to the prodigall sonne 392. What the name of Father doth importe 393. The third argument of Gods loue the giueing of his Sonne for vs. 394. The conclusion of this pointe made by Saint Paule 395. The second part how God expresseth his loue towards sinners 396. Two rare pointes of clemencie in God 397. God that is offended seeketh attonement with vs. 398. Gods wooing of Ierusalem his protestation his cunctation his chiding his fayre speech his complaynt his kinde speech his conference his sweete conclusion 398. 399. 400. A consideration vppon the former treatie of God with Ierusalem 400. Gods tender loue to Ierusalen when he was to destroy it 401. A pitifull complaint vsed by God for the wilfulnes of his people 402. The wonderfull proceding of God with Ierusalem 403. The obstinacie of the Iewish nation 404. Epithetons giuen by God to the people of Israell 404. A wounderfull poin includedt in Gods promise to a sinner 405. What ioy there is made at a sinners conuersion 405. The third part what assuraunce GOD giueth to them that repent 406. The promises of GOD to sinners that repent 407. Foure vniuersalities in Gods promises to sinners 409. Three especiall pointes of great comfort 409. How God hath performed his promises to sinners that haue repented 410. Neuer sinner repented that was not pardoned 411. The reiection of Caine and Esau. 412. The infinite sinnes of the Iewish people and their infinit pardons receiued at gods handes 412. The examples of Manasses and the Niniuites 413. A speech of GOD to be heedefully considered 415. Examples of mercies in the new Testament page 416. The wonderfull clemencie of Iesus our Sauiour 417. Great and many causes of assured hope in Christ. 418. The fourth part being the aplication of all that hath beene said before 420. Saint Paules exhortation to confidence 420. An excellent discourse and exhortation of Saint Chrisostome 421. The speach of the deuill to a soule loden with sinne 422 Saint Chrisostomes counsaile against the Deuilles temptation 423 No time to late to repent 424. An exhortation and admonition of Saint Augustine 425. A similitude of the bodie to expresse the miserie of the soule by multiplying sinne 426. Godly mens wordes ought to mooue vs greatlie 427. A notable ciscourse of S. Augustine touching our conuersion 428. Hell was not made for man but for the Deuilll 429. In this life repentaunce is auaileable but not after 429. FINIS OF THE MANIFOLD PERILS THAT ENSVE TO THE WORLDE by inconsideration And howe necessarie it is for euerie man to enter into cogitation of his owne estate CHAP. I. THE Prophets and Saints of GOD who frō time to time haue been sent by his mercifull prouidence to aduertise and warne sinners of their perilous estate condition for sin haue not onely foretold them of their wickednes and imminent dangers for the same but also haue reuealed the causes thereof whereby they might the easier prouide remedie for the inconueniences to come Such is the charitable proceedings of our most mercifull Lord with the children of men And among other causes none is more generall or more often alledged then the lacke of consideration by which as by a cōmon snare deceipt of our aduersarie most men fall into sinne and are holden also perpetually in the same to their finall destruction and eternall perdition So Esay the Prophet speaking of the carelesse nobilitie and gentrie of Iurie that gaue thēselues to banquetting and disport without consideration of their duties towards God repeateth often the threat of woe against them and then putteth downe the cause in these words The lute and harpe and tymprel and shalme good wine aboundeth in your banquets but the works of God you respect not nor haue you consideration of his doings And then ensueth Therefore hath hell enlarged his soule opened his mouth without all measure or limitation and the stout and high and glorious of this people shall discend into it Heere are two causes as ye see two effects lincked together of these Iewes damnation the one depending of the other For as good cheere and sensualitie brought these men to inconsideration of Gods workes and proceedings towards sinners so inconsideration brought them to the mouth and pits brimme of hell I say that inconsideration of Gods works towards sinners brought them to this perrill for that it followeth in the verie same place And the Lord of hostes shall be exalted in iudgement and our holy God shall be sanctified in iustice as if he had said that albeit you will not consider now Gods iudgments and iustice amidst the heate and pleasure of your feastings yet shall he by excercising the same vppon you heereafter be known exalted and sanctified throughout the world The like discourse maketh God himselfe by the same Prophet to the daughter of Babilon and by her to euery sinful and sensuall soule figured by that name Come downe saith he and sitte in the duste thou daughter of Babilon thou hast said I shall be a Ladie for euer and hast not put vppon thy hart the things thou shouldest nor hast thou had remembraunce of thy last end c. Now therfore harken thou delicate daughter which dwellest so confidently there shall come vpon thee an euill whereof thou shalt not know the of-spring and a calamitie shall rush vpon thee from which thou shalt not be able to deliuer thee A miserie shall ouertake thee vpon the suddain which thou shalt not knowe c. Holie Ieremie after hee had weighed with himselfe vvhat miseries for sinne the Prophets Esay Amos Osee Ioel Abdias Micheas Nahum Sophonias and himselfe all which Prophets liued
beastes doe water that commit all sinne all iniustice all turpitude without remorse or scruple of conscience what is the cause of this I say but lacke of consideration lacke of vnderstanding lacke of knowledge For as Christ said to Ierusalem touching her destruction si cognouisses et tu c. If thou also ô sinfull soule diddest know what hangeth ouer thy heade for this carelesse life of thine if thou daughter of Babilon wouldest remember and ponder in thy hart what shalbe the end of thy delights thou wouldest not liue so pleasantly as thou dost Nunc autem abscondita sunt ab occulis tuis But now saith Christ these things are hidden from thine eyes Not but that thou maist haue knowne them if thou wouldest but for that thou art one of them who say to God scientiam viarum tuarum nolumus wee will not haue vnderstanding of thy waies one of them qui sunt rebelles lumini that are rebellious against the light illumination of Gods grace one of them qui nolunt intelligere vt bene agant that will not vnderstande to doe well And finally one of them qui declinant aures ne audiant legem that turn away their eares to the end they may not heare Gods lawe quorum oratio est execrabilis whose not onely life but also prayer is execrable and detestable in the sight of their maker Truelie nothing in reason can be lesse tollerable in the presence of Gods maiestie then whereas he hath published a lawe vnto vs with so great charge to beare it in minde to ponder in hart to studie meditate vppon it both day night at home abroad at our vprising our downe lying to make it our cogitation our discourse our talk our exercise our rumination and our delight that wee should notwithstanding contemne the same as to make it no part of our thought but rather to flee the knowledge thereof as wee see most men of the world doe for not troubling theyr consciences But the holie Ghost hath layd down the reason hereof long agoe in these words Cum sit timida nequitia testimonium condemnationis For that wickednes in it selfe is alwaies fearfull it giueth witnes against it selfe of damnation whensoeuer it thinketh of the Lawe of God or of honestie So Felix the Gouernour of Iurie when S. Paule began to talke of iustice chastitie and Gods iudgements before him he was wonderfully afearde and said to Paule that hee shoulde depart for that time and that he would call for him afterwarde when occasion shold require But he neuer did and what was the cause for that as Iosephus testifieth hee was a wicked man and Drusilla his faire Ladie that was with him at Saint Paules speech was not his true Wife but taken by allurement and violence from another and therefore it offended thē both to heare preaching of chastitie This then is one principall cause why men of this world wil not enter into consideration of their own estate and of Gods commaundements least they shoulde reade and see their owne faultes and beare witnesse against themselues of theyr own condemnation Whereunto the Scripture annexeth another cause not farre vnlike to this which is that worldly men doe so drowne themselues in the cares and cogitations of this life as they leaue in their minds no place to thinke vppon Gods affayres which are the busines of theyr owne soules This expresseth Ieremie the Prophet most effectually when hauing made his complaint that notwithstanding his preaching crying in the Temple gate for long time together where all the people passed by him and heard him yet no man saith he would enter into consideration or say with himselfe what haue I doone and reason Omnes enim conuersi sunt ad cursum suum quasi equus impetu vadens ad praelium All men are sette vpon theyr own courses and waies and doe run in the same with as great vehemencie and fearce obstination as a furious armed horse when hee heareth the Trumpet in the beginning of a battaile By which comparison the holy Ghost expresseth very liuelie the irrecouerable state of a setled worldlie man that followeth greedilie his owne designments in the negotiation of earth These are two of the cheefe causes of inconsideration I meane wilfull mallice obstinate corruption in the vanities of this life And yet mentioneth the Scripture a thyrde sort also of inconsiderate men who neither of direct mallice nor yet of great occupation in worldly affaires doe neglect consideration but rather of a certaine lightnesse idle negligence for that they will not trouble their heads with any thing but disport and recreation of whom it is written aestimanerunt lusum esse vitam nostram They esteeme this life of ours to be but a play-game And in another place of the same men Ita securi viuunt quasi iustorum facta habeant They liue as securelie confidently without care and cogitation as if they had the good workes of iust men to stand for them But as the holie Ghost pronounceth in the same place hoc vanissimum this is vanitie and follie in the highest degree For as in things of this life he were but a foolish Merchant that for quietnesse sake would neuer looke into his account Booke whether he were behind hand or before and as that Shyppe-maister were greatly to be laughed at that for auoiding of care woulde sitte downe and make good cheere and let the shyp goe whether shee would so much more in the busines of our soule it is madnes and follie to flie consideration for eschewing of trouble seeing in the ende this negligence must needes turne vpon vs more trouble and irremediable calamitie For as Ieremie sayth to all such men in nouissimo die intelligitis ea in the ende of your dayes you shall not choose but knowe and see and vnderstand these things which now for delicacie you wyll not take the paynes to thinke of But when shall this be trow you he telleth plainly in the same place whē the furie of our Lorde shall come foorth as a whirle-wind and shall rush and rest vpon your heades as a tempest then shall you know and vnderstand these things It seemeth that the Babylonians were a people verie faultie in this point of consideration as all wealthie people are not onelie by that which before hath beene touched of the daughter of Babylon that woulde not consider her ending daies but also for that not long before the most terrible destruction of that great Cittie by the Medes Persians God cryed vnto her in these wordes My deerely beloued Babylon put aside the table and stand vpon thy watch ryse vp you Princes from eating drinking take your Targets in your hands goe and set a watchman vpon the walles whatsoeuer he seeeth let him tell you And then was there a
watchman set vpon the walles and a Lyon to denounce wyth open mouth whatsoeuer daunger hee sawe comming towards them And GOD taught the Prophet to cry in this sort to their Sentinell or watchman Custos quid de nocte custos quid de nocte Thou watchman what seest thou comming towards thee by night what espiest thou ô Sentinell drawing on vs in the darknesse By all which circumstaunce what els is insinuated but that God wold haue vs stand vpon our watch for that his iudgments are to come vpon the world by night when men least thinke thereof they are to come as a theefe at midnight as also in another place we are admonished and therefore happy is the man that shall be founde watchfull But nowe the doore and sole entraunce into thys watch whereof the securitie of our eternall life dependeth can be nothing els but consideration for that where no consideration is there can be no watch nor fore-sight nor knowledge of our estate and consequentlie no hope of saluation as holy S. Bernard holdeth which thing caused that blessed man to wryte fiue whole Bookes of consideration to Eugenius Consideration is the thing that bringeth vs to know GOD and our selues And touching God it layeth before vs his Maiestie his mercie his iudgments his commaundements his promises his threatnings his proceeding with other men before vs whereby wee may gather what wee also in time must expect at his hands And for our selues consideration the key that openeth the doore to the closet of our hart wher al our bookes of account doe lye it is the looking glasse or rather the very eye of our soule wherby she taketh the view of herself looketh into all her whole estate into her riches her debts her dueties her negligeÌ„ces her good gifts hir defects her safety hir danger hir way she walketh in her course she followeth her pace she holdeth and finally the place ende whereunto she draweth And without this coÌ„sideration she runneth on headlong into a thousand brakes and bryers stumbling at euery steppe into some one inconuenience or other and continually in perrill of some great deadly mischiefe And wonderfull truely it is that in all other busines of this life men can see and confesse that nothing may be begunne prosecuted or well ended without consideration yet in this great affayre of winning heauen or falling into hell fewe thinke consideration greatly necessarie to be vsed I might stand heere to shew the infinite other effects and commodities of consideration as that it is the watch or larum bel that stirreth vppe and awaketh all the powers of our minde the match or tynder that conceiueth and nourisheth the fire of deuotion the bellowes that enkindeleth and inflameth the same the spurre that pricketh forwarde to all vertuous zealous and heroycall actes and the thing indeed that giueth both light life and motion to our soule Our fayth is confirmed and increased by consideration of Gods workes and miracles our hope by consideration of his promises of the true performaunce thereof to all them that euer trusted in him our charitie or loue to God by consideration of his benefits and innumerable deserts towards vs our humilitie by consideration of his greatnes of our owne infirmitie our courage and fortitude by contemplation of his assistaunce in al causes for his honor our contempt of the world by consideration of the ioyes of heauen eternall and so all other vertues both morrall and diuine doe take their heate quickning and vitall spirit from consideration By the exercise of consideration and meditation holy Dauid saith that he felt a burning fire to flame within his breast that is the fire of zeale the fire of feruour in Religion the fire of deuotion the fire of loue towards God and his neighbour And in anoplace he saith that by the same exercise hee swept and purged his owne spirit which is to be vnderstoode from the duste of this world from the dregges of sinne from the contamination and coinquination of humaine creatures for that consideration indeed is the verie fan that seuereth and driueth awaie the chaffe from the corne For which cause wee shall neuer reade of any holy man from the beginning of the worlde neyther before Christ nor after who vsed not much familiarlie this most blessed exercise of consideration pondering And for the first three Patriarches it shall be sufficient to remeÌ„ber the custome of young Isaac recorded in Genesis Which was to goe forth towards night into the fieldes ad meditandum that is to meditate consider and ponder vppon the workes iudgments and commaundements of GOD. And thys hee did beeing yet but a childe and vnmarried farre different from the custome of young Gentlemen nowe adaies who frequent the fieldes to follow their vanities and as lyttle Isaac could not haue this custome but from his Father Abraham so no doubt but hee taught the same to his sonne Iacob Iacob againe to his posteritie And as for Moses and his successor Iosua it may easilie be imagined howe they vsed this exercise by the most earnest exhortations which they made thereof to others in their speech and wrytings The good kings of Iuda also notwithstanding their manie great temporall aâ—faires do testifie of themselues concerning this exercise as Dauid almost euery where that the commaundements of God were his dailie meditation not onely by day and that tota die all the day et per singulos dies euery day in matutino in the morning et septies in die seauen times a day but also hee insinnuateth this custome by night meditatus sum nocte cum corde meo I doe meditate by night in my hart vpon thy commaundements ô Lord signifying here by both his watchfulnesse by night when other men were a sleepe and the hartie care that he had of this exercise which we esteem so little Salomon also King Dauids sonne so long as hee liued in the grace and fauour of God obserued this exercise of his Father and exhorteth other men to haue continuall daily cogitation in this affaire Which if himselfe had continued still it is likely hee had neuer fallen from God by women as he did The good King Ezechias is reported to haue meditated like a Doue that is in silence solitarinesse with himselfe alone which is the true way of profitable meditation Esay testifieth of his own watching by night in this exercise and howe he did the same with his spirit alone in the very bowels of his hart Holie Iob maketh mention not onelie of his manner of considering but what also hee considered and what effect he found in him selfe by the same First hee considered as I sayde the wayes foote-steppes and commaundements of GOD then his dreadfull power to wit howe no man was able to auert or turne away his
ensue is rightly to knowe GOD for by knowing him we shall know our selues and all thinges els which are necessray for vs to know and without knowing him al knowledge in the world is vanitie and meere follie Haec est vita aeterna sayth Christ to hys Father vt te cognoscant solum Deum verum et quem misisti Iesum Christum Thys is lyfe euerlasting that men knowe thee which art onely true God and Iesus Christ whoÌ„ thou hast sent Gods nature and essence we cannot know in this life but the onely meane to knowe God in this worlde is to knowe his Maiestie to know his mercie to know his iustice to know his iudgments to know his hatred to sinne his fauour to the good his benefits and promises to all his grace his threates his wayes his commandements his dealings towardes other men before vs all which things the considerations following do sette before our eyes and consequently they doe teach vs to knowe God aright Reade then therefore deere brother with attention and remember the wordes that God vseth to vs all vacate videte quoniam ego sum Deus Take leysure and consider that I am a God It must not be doone in haste nor as the fashion is for curiositie onelie to reade three or foure leaues in one place and so in another but it must be doone with such serious attention as appertaineth to so great a businesse which in trueth is the weightiest that possible vnder heauen may be taken in hand It is the busines whereof Christ meant especiallie when he sayde vnum est necessarium one onely thing is necessarie For that all other things in this worlde are but tryfles to this and this alone of it selfe of more importance then they all THAT THERE IS A GOD VVHICH REVVARDETH GOOD AND euill against all Atheists of old and of our tyme. With the proofes alledged for the same both by Iewe and Gentile CHAP. II. IT is a thing both coÌ„mon and ordinary in sciences arts wheÌ„ they are learned or deliuered by other to suppose dyuers poynts pâ—inciples and to passe them ouer without proofe as eyther knowne before to the learner or els so manifest easie and euident of themselues as they neede no other proofe but onely declaration So when wee take in hande to instruct a man in chyualrie or feates of armes we doe suppose that hee knoweth before were hee neuer so rude what a man what a horse what armour what fighting meaneth as also that warre is lawfull and expedient in diuers causes that Princes of the worlde may wage the same that souldiers haue to liue in order and dyscipline vnder theyr regiment and that Kings for this cause doe holde their Generals Lieutenants Coronels Captaines and other like officers in theyr bandes garrisons campes and armies In manuall artes and occupations likewise it is euident that diuers thinges must be presupposed to be foreknowne by the learner as in husbandry or agriculture in building in painting and other such exercises when a man is to be taught or instructed it were not conuenient for the teacher to stand vppon euerie poynt or matter that appertayneth to the same but must leaue passe ouer many things as apparent of them selues or easily to be discerned of euery learner by nature sence reason or common experience But yet in liberall sciences and professions of learning is this more apparent where not onely such common and vulgare poynts are to be presumed without proofe or dyscourse but also certaine propositions are to be graunted in the beginning as groundes whereupon to builde all the rest that ensueth So the Logitian for example wil haue you yeelde ere hee enter with you that contradictorie propositions cannot be together either false or true neyther that one thing may be affirmed and denied of another in one and the selfe same respect and time The Morall Phylosopher will haue you graunt at the beginning that there is both good and euill in mens actions and that the one is to be followed and the other refused The Naturall Phylosopher wil haue you confesse that all physicall bodies which depende of nature haue motion in themselues and are subiect to alterations and what soeuer is mooued is mooued of another The Mathematique at his first enterance will demaund your assent that euerie whole is bigger then his parts as also the Metaphysique or supernaturall Phylosopher that nothing can be and not be at one time And so other such like principles and common groundes in these and al other sciences are to be demaunded graunted and agreed vpon at the beginning for the better pursute establishment of that which hath to followe beeing thinges in themselues as you see eyther by nature common sence or experience most cleere and manifest And is not this also in Diuinitie trowe you and in the affayres that we haue now in hande yes truelie if wee beleeue S. Paulâ— who wryteth thus to the Hebrues Credâ—â— oportet accedentem ad Deum quia est et inquâ—rentibus se remunerator sit He that is in comming towards God must beleeue that then is a GOD and that he is a rewarder of sucâ— as seeke him Beholde heere two principles wherein a man must be resolued before heâ— can seeke or draw neere vnto God The one that there is a GOD and the other that thâ— same God is iust to rewarde euerie man according to his deserts Which two principles or general ground are so euident indeede of their own natures and so ingraffed by Gods own hand into the minde and vnderstanding of euerie perticuler man at his natiuitie according to the saying of the Prophet the light of thy countâ—naunce is sealed vpon vs O Lorde that were not the tymes we liue in too-too wicked the shamelesse induration of sinners intollerable we should not neede to stande vppoâ— the proofe of these poynts for confirmatioâ— of our cause that wee nowe intreate of resolution but rather supposing and assuring our selues that no reasonable creature liuing could doubt of these principles should pursue onely the consideration of other things that might stir vp our wils to performancâ— of our dueties towardes this God that hath created vs and remaineth to pay our reward at the ende But for so much as iniquitie hath so aduaunced her selfe at this daie in the harts of manie as not onely to contemne and offend their maker but also to denie him for patronage of their euill life and for extinguishing the worme of their owne afflicted and most miserable consciences I am enforced before all other things to discouer this fond and foule error of theirs and to remooue also this refuge of desperate iniquity by shewing the inuincible veritie of these two principles the one depending of the other in such sorte as the first beeing proued the second hath of necessitie to follow For
Maiestie nothing so high that descendeth not to teach vs this veritie It were a labour without ende to goe about in this place to alledge what might be be said in the proofe of this principle that there is a GOD seeing there was neuer yet learned man in the world eyther Gentile or other that acknowledged and confirmed not the same beeing driuen thereunto by the manifest euidence of the trueth it selfe If you obiect against me Diagoras Protagoras Theodorus Cyrenensis Bion Borysthines Epicurus and some fewe others that were open Atheists denied God I aunswere that some of these were vtterly vnlearned and rather sensual beastes then reasonable men and consequently might denie any thing according to the saying of holie Dauid the foole saide in his hart there is no God Others that had some smack of learning rather iested at the falshoode of theyr owne Panisme idoles then denied the being of one true God But the most part of these men indeede and such others as in olde time were accounted Atheists denied not GOD so much in wordes as in life and facts such as S. Paule called Atheists in his daies that obeied their bellies and followed their pleasures in sinne and sensualitie not vouchsafing to think of God in this life such was the Epicure and manie other are at this day of his profession but yet as Lactantius well noteth when the same men came to be sober and speake of iudgment as at theyr death or other time of distresse and miserie they were as readie to confesse GOD as any other whatsoeuer But for learned men and people of dyscretion sobrietie and iudgement there was neuer yet any were he Iewe or Gentile that doubted in this veritie but had meanes of probations to confirme the same as more particulerlie in the rest of this Chapter shall be declared Howe the Heathen prooued there was a GOD. SECT 2. AMong the Gentiles or Heathen people those men were alwaies of most credite and estimation that professed the loue of wisedome for that respect were tearmed Phylosophers Who being deuided into diuers sorts sectes had foure principal sciences whereof they made profession each one of these hauing other lower scienâ—es comprehended vnder it The first of these foure is called Natural phylosophie the second Morral the third Supernatural or Metaphysick the fourth Mathematique And for the first three they haue each one theyr proper meanes and peculier proofes whereby to conuince that there is a GOD. The fourth which is the Mathematique for that it hath no consideration at all of the efficient or finall cause of thinges vnder which two respects and consideration onely God may be knowne declared to men in this world therefore this science hath no proper meane peculier to it selfe for prouing this veritie as the other sciences haue but receiueth the same as borrowed of the former THE NATVRAL PHYLOSOPHER THE Naturall Phylosopher among the Gentiles had infinite argumeÌ„ts to proue by the creatures that there was a God but all he reduced to three principall and general heads which he termed ex Motu ex Fine ex Causa efficiente That is arguments drawn from the Motions from the Endes and from the Cause efficient of creatures that wee behold which termes the examples folowing shall make cleere and manifest The argument of Motion standeth vpon this generall ground in phylosophie that what soeuer is mooued is mooued of another Wherein also is obserued that in the motions of creatures there is a subordination the one to the other As for example these inferiour bodies vpon earth are mooued and altered by the ayre and other elements and the elements are moued by the influence and motion of the Moone Sunne and other heauenly bodies these Plannets againe are mooued from the highest Orbe or Sphere of all that is called the first moueable aboue which wee can goe no further among creatures Nowe then asketh the Phylosopher here who moueth this first moueable for if you say that it mooueth it selfe it is against our former ground that nothing is mooued in nature but of another And if you say that some other thing mooueth it then is the question againe who mooueth that other and so from one to one vntill you come to some thing that moueth and is not mooued of an other and that must be God which is aboue all nature This was the common argument of Plato and of Aristotle and of all the best Phylosophers And they thought it a demoÌ„stration vnauoidable and it seemeth they were admonished of this argument by consideraon of the clock whose hammer when it striketh sheweth the next wheele whereby it is moued and that wheele sheweth to another wheele and so from one to one vntill you come to him that was the first cause of motion to all the wheeles that is to the Clock-maker himselfe Aristotle to King Alexander vseth this pretie similitude That as in a Quyar of singers when the fore-man hath giuen the first tune or note there insueth presently a sweet harmonie and consent of all other voices both great and small sharpe and meane so God in the creation of this worlde hauing giuen once the first pushe or motion to the highest heauen called Primum mobile there insueth vpon the same all other motions of heauens planets elements other bodies in most admirable order concorde and congruetie for conseruation and gouernment of the whole And thus is GOD prooued by the argument of motion The other two arguments of the End and of the Cause efficient of creatures are made euident in a certaine manner by this that hath beene spoken of motion For seeing by experience that euerie thing brought foorth in nature hath a peculier ende appointed whereto it is directed by the selfe same nature as we see the bird is directed to builde her nest by nature the Foxe to make his denne and so the like in all other creatures the Phylosopher asketh heere what thing is that which directeth nature her selfe seeing each thing must haue somewhat to direct it to his ende And no aunswere can be made but that the Director of Nature must bee some thing aboue nature which is God himselfe This argument of the finall Ende is most excellently handled by Philo Iudeus in his learned treatise of the worke-manship of the world From the Cause efficient the Phylosopher disputeth thus It is euident by all reason in respect of the corruptions alterations perpetuall motions of all creatures that thys worlde had a beginning and all excellent Phylosophers that euer were haue agreed thereupon except Aristotle for a time who held a fantasie that the world had no beginning but was from all eternitie albeit at last in his old age he confessed the contrarieâ— in his booke to King Alexander This then beeing so that this world had a beginning it must needes followe also
that it had an efficient Cause Now then is the questioÌ„ who is that Efficient cause that made the world if you say that it made it selfe it is absurd for howe coulde it haue power to make it selfe before it selfe was before it had any being at al If you say that som thing within the world made the worlde that is that some one part of the worlde made the whole this is more absurde for it is as if a man should say that the finger this before it was a finger or part of the bodie dyd make the whole bodie Wherefore we must confesse by force of this argument that a greater and more excellent thing then is the whole worlde put together or then any part thereof made the world was the Cause efficient of the frame that we see and this can be nothing els but God that is aboue the world So that heerby we see howe many waies the Naturall Phylosopher is fraught with arguments to proue there is a God that by reason onely without all light or assistaunce of fayth THE METAPHISIQVE AND HIS ARGVMENTS BVt the Metaphysicke or Supernaturall Phylosopher among the Gentiles as hee to whom it appertained most in speciall to handle these high and supernaturall affaires had manie more arguments and demonstrations to proue conuince the being of one God And first of all he saide that it could not stande with any possibilitie in his science that ens finitum a thing finite or closed with in boundes and limits as this worlde and euerie creature therin is could be but from some Maker or Creator For saith hee the thing that in it selfe is not infinite hath hys boundes and limits and consequentlie there must be some thing that assigned these boundes limits And seeing in this world there is no creature so great which hath not boundes and limits wee must of necessitie imagine some infinite supreame Creator or Maker that limitted these creatures euen as we see that the Potter at his pleasure giueth boundes and limits to the potte that he frameth This argument the Metaphysicke confirmeth by a ruled principle in his science that euerie thing which is by participation must be reduced and referred to some other thing that is not by participation but of it selfe And he calleth a thing by participation which is not in the fullest or highest degree of perfection in his kinde but may haue addition made vnto it As for example water or any thing else that is heated by the fire is hote by participation and not of it selfe for that it may alwaies be hoter and haue addition of heate made vnto it But fire is hoâ—e of it selfe and not by participation for that it hath heat in the highest degree and in that kind can receaue no addition wherefore the heate of all other thinges which are hote by participation of fire are reduced concerning theyr heate to the heate of fire as to theyr originall Nowe then saith the Metaphysick wee see by experience that all the creatures and parts of this world are things by participation onely for that they are infinite in nature and haue limitations in all theyr perfections and may receiue additions to the same and consequentlie they must of necessitie be referred to some higher cause that is infinite in perfection and consisteth of it selfe alone without participation from others and this is God who beeing absolute endlesse and without all limitation of perfection in himselfe deriueth from his owne incomprehensible infinitnesse certaine limitted natures perfections to euerie creature which perfections is creatures are nothing els but lyttle particles and participations of the bottomlesse sea of perfections in the Creator whervnto they are to be referred and reduced as the beame to the Sunne and the brooke to the Fountaine A seconde argument vseth the Metaphysicke grounded vpon certain rules of vnitie whereof one principall is that euerie multitude or distinction of thinges proceedeth from some vnitie as froÌ„ his fountaine This he sheweth by many examples of thinges in thys worlde For wee see by experience that the diuers motions or moouing of the lower Spheres or bodies celestiall doe proceede of the moouing of one highest sphere and are to be referred to the same as to theyr fountaine Many Riuers are reduced to one well or of-spring innumerable beames to one Sunne and all the boughes of a tree to one stocke In the bodie of Man which for his beautie and varietie is called the little world the veines which are without number haue all one beginning in the liuer the arteres in the hart the sinnowes in the braine And that which is more the infinite actions of life sence and reason in man as generations corruptions nourishments digestions and alterations feeling smelling tasting seeing hearing moouing speaking thinking remembring discoursing and tenne hundreth thousand particuler actions operations and motions besides which are exercised in mans body vnder these or other such names and appellations all these I say beeing infinite in number most admirable in order and distinct in euerie theyr office and operation do receiue notwithstanding their beginning from one most simple vnitie and indiuisible substaunce called the soule which produceth gouerneth and directeth them all to so innumerable different and contrarie functions By this concludeth the Metaphysick that as among the creatures wee finde thys most excellent order and connexion of thinges whereby one bringeth foorth manie and euerie multitude is referred to his vnitie so much more in all reason must the whole frame of creatures contained in this worlde wherein there are so many millions of multitudes wyth their vnities be referred to one most simple and abstract vnitie that gaue beginning to them all and this is GOD. A thirde argument vseth the Metaphysicke deriued from the subordination of creatures in this world which subordination is such and so wonderfull as wee see no creature by nature serueth it selfe but another altogether doe conspire in seruing the common Wee see the heauens doe mooue about continuallie without ceasing and thys not to serue themselues but inferiour creatures lesse excellent then themselues We see that water moysteneth the ground the ayre cooleth openeth and cherisheth the same the Sunne heateth and quickeneth it the Moone and Starres poure foorth theyr influence the windes refresh it and all thys not for themselues but for other The earth againe that receiueth these seruices vseth not the same for herselfe or for her own commoditie but to bring foorth grasse wherewith to feede Cattaile and they feede not for themselues but to giue nourishment vnto man Nowe then sayth the Metaphysick if a man that stoode a farre off vppon a mountaine should see in a field vnder him a great huge and mayne Armie of souldiers most excellent well appointed each one in order agreeing with the other deuided into ranks Squadrons Companies and offices subordinate the one to
totall weale or woe that must befall vs and possesse vs for euer Which ground and veritie if it be so certaine and euident as before hath beene shewed by all reason and proofe both diuine and humaine and that the matter be so testified proclaimed vnto vs by all the creatures of heauen earth and by the mouth writing of our Creator himselfe as no ignoraunce or blindnesse can excuse the same no slothfulnesse dissemble it no wickednesse denie it what remaineth then but to consider with our selues what seruice thys GOD requireth at our hands what gratitude what duetie what honour for our creation to the end that as we haue proued him a most bountifull Creator so we may finde him a propitius Iudge and munificent rewarder For it is not probable that his diuine Maiestie which hath appointed euery other creature to some action for hys owne glorie as hath beene declared at large before should leaue man-kind onely which is the worthiest of all the rest without obligation to his seruice In which one poynt notwithstanding though neeuer so cleere such is the fondnes of our corrupt nature without Gods holie grace fayled those auncient wise men of the worlde of whom S. Paule speaketh so much in hys Epistle to the Romans taking compassion of theyr case and calling them fooles and all theyr great learning and Phylosophie meere fondnesse for that whereas by the meanes before mentioned they came to knowe God they did not seeke to glorifie him as appertained vnto God nor yet did render him due thankes but vanished awaie in their cogitations c. That is they tooke no profite by thys knowledge of theyrs but applied theyr cogitations vpon the vanities of thys world more then vpon the honor seruice of thys theyr God For which cause as S. Paule adioyneth presentlie in the same place that for somuch as they did thus and did not shewe foorth by theyr life and works that they had the knowledge of God indeede God deliuered them ouer to a reprobate sense suffered them to fall into horrible sinnes which S. Paul doth name detest in all that chapter finally concludeth that their euerlasting perdition ensued principally vpon this one point that wheras they knew the iustice of God by all the waies and arguments that before haue been declared yet woulde they not vnderstand saith he that death was due to all such which liued wickedly as they did And the same Apostle vpon consideration of these matters wherein hee standeth long for the importaunce thereof pronounceth in fine thys general sentence with great asseueration and vehemencie of spirit that the wrath of God is reuealed from heauen vpon all impietie and iniustice of those men who holde the knowledge of God in vnrighteousnesse That is who beeing indued with the knowledge of God doe liue notwithstanding vnrighteouslie or as hee saide before doe consume theyr daies in vanitie nor making account of the seruice which they doe owe to that God for theyr creation and other benefits Which thing if S. Paule might truelie say to those Gentiles before hys time who had onely natural knowledge and vnderstanding of God that is so much as by his creatures was to be gathered what may or shall be said vnto vs who haue not only that light of nature which they had but also the wrytinges and lawe of God himselfe communicated specially vnto the Iewes and aboue that also haue heard the voice of his onely sonne vpon earth and haue receiued the doctrine of his most holie Gospell yet doe liue as negligentlie manie of vs as did the very Heathens touching good life and vertue Surely in this case I must denounce against my selfe that if it be true as it cannot bee false which thys blessed Apostle affyrmeth here of these Heathen Phylosophers that by that little knowledge they had of God they were made inexcusable then by the most iust and certayne rule of Christ layde downe by S. Luke cui multum datum est multum quaeretur ab eo that of euery man which hath receiued much a great account shall be taken for the same we are forced to infer that our account shall be the greater and our selues much more inexcusable before hys diuine maiestie then the very Gentiles Heathens are if after all our knowledge and manifest vnderstanding of hys God-head and iustice we vanish away in our cogitations as they did and as the most part of the world at this day are seene to doe that is if we apply our cogitations and cares about the vaine affaires of this temporall life and transitorie commodities which wee shoulde bestowe vppon the seruice and honour of thys our Lord and Creator OF THE FINAL END AND CAVSE WHIE MAN WAS CREATED BY GOD and placed in thys world And of the obligation he hath therby to attend to the affaire for which he came hether CHAP. III. BY the Chapter precedent I nothinge doubt gentle Reader but if thou haue seene perused the same thou remainest sufficiently informed of thy Creator Now followeth it by order of good consequence that we consider wyth some attention for that it standeth vs much vpon what intent and purpose God had in creating vs and thys world for our sakes in placing vs therein as Lordes of the same By the former considerations wee haue learned that as among other creatures nothing made it selfe so nothing was made for it self nor to serue it selfe The heauens wee see do serue the ayre the ayre serueth the earth the earth serueth the beastes the beasts serue man then is the question who man was made to serue for in him also holdeth the former reason that seeing hee was not made by himselfe it is not likely that he was made to serue himfelfe If we cōsult with the scriptures heerin we find a generall sentence layd down with out exception Vniuersa propter semetipsum operatus est Dominus the lord hath made al things for himself And if all then man no doubt who is not the least of the rest which hee hath made And hereby it commeth to passe that man cannot be said to be free or at hys owne appointment or dysposition in thys worlde but obliged to performe that thing for which hee was sent into this habitation Which poynt holy Iob declareth plainely in a certaine inuectiue that he maketh against such men as were carelesse and negligent in consideration of thys affayre A vaine man saith he is lifted vp in pride thinketh himself to be borne as free as the colt of a wild Asse That is he thinketh himselfe bounde to nothing subiect to nothing accountable for nothing that he doth in thys life but onelie borne free to passe hys time in disport and pleasure as a Colt in a desert that hath no Maister to tame him Which in other words the Wiseman vttereth thus Hee esteemeth this
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
present They called theyr Redeemer The expectation of Nations and we call him nowe The saluation of Nations And finally there was no other difference between the old fayth of good men from the beginning ours but onely in the circumstaunces of tyme cleerenes perticularitie and of the maner of protesting the same by outward signes and ceremonies For that in substaunce they beleeued the same Redeemer that we doe and were saued by the same beleefe in his merits as we are For which cause Eusebius well noteth that as we are called nowe Christians so they were called then Christi Psalm 104. that is annointed in prefiguration of the true Christ in whom they beleeued as the first and head of all other anointed and who was the cause and authour of theyr anoynting By thys then it is most manifest that not onely now to vs that be Christians but at all other tymes froÌ„ the beginning of the world and to all other persons and people what soeuer that desired to haue theyr soules saued it was necessary to beleeue and loue Christ and to professe in hart his Religion For which consideration I thought it not amisse in thys place after the former grounds laid that there is a God and that man was created and placed heere for his seruice to demonstrate and prooue also thys other principle that the onely seruice of thys God is by Christian Religion Wherein albeit I doe not doubt but that I shall seeme to many to take vpon me a superfluous labour in proouing a veritie which all men in Christendome doe confesse yet for the causes before alleaged in the second Chapter which mooued me in that place to prooue that there is a God that is to say first for the comfort strength and confirmation of such as eyther from the enemie may receiue temptations or of themselues may desire to see a reason of theyr beleefe and secondly for awaking stirring or stinging of others who eyther of malice carelesnes or sensualitie are fallen a sleepe and haue lost the feeling and sence of theyr beleefe for many such want not in these our myserable daies it shall not bee perhaps but to verie good purpose to laie together in thys place with the greatest breuitie that possibly may be the most sure grounds and inuincible euidences which we haue for declaration and confirmation of this matter For albeit the Apostle S. Paul declareth the things which we beleeue be not such in themselues as may be made apparent by reason of humaine arguments yet such is the goodnes and most sweete proceeding of our mercifull God toward vs as he wil not leaue himselfe without sufficient testimonie both inward and outward as the same Apostle in another place doth testifie For that inwardlie hee testifieth the trueth of such things as we beleeue by giuing vs light vnderstanding with internall ioy and consolation in beleeuing them And outwardly hee giueth testimonie to the same with so many conueniences probabilities and arguments of credibilitie as Diuines doe call them that albeit the very poynt of that which is beleeued remaine styll with some obscuritie yet are there so many circumstaunces of likelyhoods to induce a man to the beleefe thereof as in all reason it may seeme against reason to denie or mistrust them Thys shall easily appeare by the treatise following of Christ and Christianitie and of the foundations of our Religion which shall be confirmed by so many pregnant reasons and most manifest circumstaunces of euident probabilitie as I doubt not but the zealous Christian shal take exceeding comfort therein and esteeme himselfe happie to haue a lotte in that faith and Religion where he shall see and feele so much reason proofe and conueniencie to concurre and shewe it selfe for hys satis-faction And to thys effect it shall be of no mean moment that I haue prooued before the certaintie diuinitie and infallible trueth of the Iewes Scriptures or olde Testament which writings we haue receiued from that Nation that doth as it were professe enmity against vs and the same beeing written so many ages before the name of Christianitie vvas knowne in the worlde it cannot be but of singuler authoritie what soeuer shall be alleaged out of those records for our purpose And therefore as before in proouing our first principle That there is a God wee vsed onely the testimonie of such witnesses as coulde not be partiall so much more in this confirmation of Christian Religion shall we stand onely eyther vppon the confessions of such as are our enemies or vpon the records of others who must needes be indifferent in the cause for that they liued before eyther cause or controuersie in Christianitie vvas knowne or called in question My whole purpose shall be then to make manifest in thys Chapter that Iesus Christ was the Sauiour Redeemer of man-kind fore-promised and expected from the beginning of the worlde that he was the only sonne of God and God himselfe and consequently that what soeuer he hath left vs in hys doctrine and Religion is true sincere and the onely way of saluation vppon earth For cleerer proofe and declaration whereof I will reduce what soeuer I haue to say herein vnto three principall heads or braunches according to the order of three distinct times wherein they fell out That is to say in the first place shall be considered the things that passed before the Natiuitie or incarnation of Christ. In the second the things doone and verified from that time vnto hys ascention which is the space of hys abode vpon earth And in the thyrd place such euents shall be considered as ensued for confirmation of his Deitie after hys departure In declaration of which three generall points I hope by the assistance of him whose cause we handle that so many cleere demonstrations shall be dyscouered as shall greatlie confirme thy fayth gentle Reader and remooue all occasions of temptation to infidelitie Howe Christ was fore-tolde to Iewe and Gentile SECT I. FIrst then for such things as passed before Christ appeared in the flesh do make for proofe of our Christian Religion it is to be noted that they are of two sorts or at least wise they are to be taken fâ—om two kindes of people that is partly from the Iewes and partly from the Gentiles For seeing that Christ was appointed from the beginning yea before the world was created as Saint Paule affirmeth to worke the redemption both of Iewe and Gentile and to make them both one people in the seruice of his Father heere-hence it is that hee was foretolde and prefigured to both these Nations diuers fore-warninges were left among them both for styrring them vppe to expect his comming as by the considerations folowing shal most euidently appeare The first consideration AND to beginne wyth the Iewes no man can deny but that throughout the whole bodie and course of theyr Scriptures that
iam temporis aetas Magnus ab integro saeculorum nascitur ordo Iam redit virgo rediunt Saturnia regna That is nowe is come the last age prophecied by Sibylla called Cumaea now coÌ„meth to be fulfilled the great ordinance and prouidence of God appointed from the beginning of the worlde these were Sibylles words nowe commeth the Virgine and the first golden daies of Saturnus shal return againe Thus much translated Virgil out of Sibylla touching the eternall determination of God for Christes comming into this world as also of hys Mother the Virgine and of the infinite blessinges that shoulde appeare wyth him Nowe ensueth in the same Poet what Sibylla had sayde for Christes actuall natiuitie Iam noua progenies caelo dimittitur alto Chara Deum soboles c. Now a newe progenie or of-spring is sent downe from Heauen the dearely beloued issue or chylde of the Gods And note here that Sibylla sayd plainly Chara Dei soboles the deerely beloued sonne of God and not of Gods but that Virgill would follow the style of hys time And thirdly hee setteth downe out of Sibylla the effect and cause of thys sonne of Gods natiuitie in these words Te duce si qua manent sceleris vestigia nostri Irrita perpetua soluent formidine terras That is thou beeing our leader or Captaine the remnant of our sins shall be made voyde or taken away and shall deliuer the world for euer from feare for the same These are Virgils wordes translated as I sayd out of Sibylla And nowe consider you in reason whether these prophecies might be applyed as Virgil applyed theÌ„ to those poore chyldren in Rome or no who dyed soone after thys flattery of Virgill wythout dooing good eyther to themselues or to others Albeit perhaps in thys point the Poet be to be excused in that he beeing not able to imagine what the Sibyl should mean made hys aduantage thereof in applying the same to the best pleasing of Augustus These then are the proofes which Constantine vsed for the credite and authoritie of the Sibyll verses And of Sibylla Erithraea in perticuler that made the Accrostike verses before mentioned of Christes death passion he concludeth in these wordes These are the things which fell from heauen into the minde of this Virgine to fore-tell For which cause I am induced to account her for blessed whom our Sauiour did vouchsafe to chuse for a Prophet to denounce vnto the worlde his holie prouidence towardes vs. And we may consider in thys whole dyscourse of Constantine for authoritie of these verses Fyrst that he vseth onely the testimony of such wryters as lyued before Christ was borne or Christians once thought vppon Secondly that hee vseth these proofes to no meaner audience then to a Councell congregation of learned men Thyrdly that he was an Emperour which vseth them that is one that had meanes to see and examine the originall Copies in the Romaine Treasury Fourthly for that hee had great learned men about him who were skilfull and would be diligent in the searche of such an antiquitie of importaunce especially Lactantius that was Maister to his sonne Crispus and who most of any other Author reciteth and confirmeth the sayd Sibyls verses and Eusebius Caesariensis that wrote the Ecclesiasticall hystorie and recorded thys Oration of Constantine therein And finally we may consider that Constantine was the first publique Christian Emperour liued within three hundred yeeres after Christ when the Recordes of the Romans were yet whole to be seene He was a religious vvise and graue Emperour and therefore woulde neuer haue bestowed so much labor to confirme such a thing at such a time to such an audience had not the matter been of singuler importance And thus much of the second point touching Prophets among the Gentiles Of the confessyon of Oracles concerning Christes comming THere remaineth onely a word or two to be spoken of the thirde which is of the confession of deuils and Oracles concerning Christes comming especially when the time of hys appearance drew neere and that they beganne to fore-tell his power and vertue Wherin as I might alleage diuers examples recorded by the Gentiles themselues so for that I haue been some what long in the former points and shall haue occasion to saie more of this matter in another place heereafter I wyll touch onely heere two Oracles of Apollo concerning thys matter The one wherof was to a Priest of his owne that demaunded him of true Relgion and of God to whom he aunswered thus in Greeke O thou vnhappie Priest why doost thou aske mee of God that is the father of all thinges and of this most renoumed Kings deere onely sonne and of the spirit that containeth all c. Alas that spirit will enforce me shortly to leaue thys habitation and place of Oracles The other Oracle was to Augustus Caesar euen about the very time that Christ was ready to appeare in flesh For whereas the sayd Emperor now drawing into age would needes goe to Delphos and there learne of Apollo who should raigne after hym and what should become of things when he was dead to which demaund Apollo for a great space wold make no aunswere notwithstanding Augustus had beene very liberall in making the great sacrifice called Hecatombe But in the ende when the Emperour began to iterate hys sacrifice againe and to be instant for an aunswer Apollo as it were inforced vttered these strange words vnto him An Hebrue childe that ruleth ouer the blessed Gods commaundeth me to leaue this habitation and out of hand to gette me to hell But yet doe you depart in silence from our Aultars Thus much was Apollo inforced to vtter of hys owne miserie of the comming of the Hebrue boy that shold put him to banishment But yet the deceytfull spirit to holde stil hys credite would not haue the matter reuealed to many Whereupon Augustus falling into a great musing with himselfe what thys aunswere might import returned to Rome and builded there an Aultar in the Capitole wyth thys Latine inscription as Nicephorê° affirmeth Ara primogeniti Dei The Aultar of Gods first begotten Sonne Thus then haue I declared howe that the comming of Gods sonne into the world was fore-tolde both to Iewe and Gentile by all meanes that possibly in reason myght be deuised that is by prophecies signes figures ceremonies tradition and by the confession of the deuils themselues Not onelie that hys comming was fore-tolde but also why and for what cause he was for to come that is to be the onely Sauiour of the world to die for the sinnes of all men to ordayne a new Law more perfect Common-wealth Howe also he was to come to wit in mans flesh in likenes of sinne in pouertie humilitie The time likewyse of his appearance was prefigured together with the manner of hys byrth life actions death resurrection and ascention
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
will make him Prince of a Region or Countrey And as for gold I wyll poure it foorth vnto them by heapes and weight and not by number Thys was the Proclamation and Edict of Cyrus to his followers very glorious as we see in pompe of wordes and oftentation of style Let vs nowe compare the Proclamation of Iesus whose entraunce and Praeface was Paenitentiam agite Repent ye And then it foloweth In hoc mundo pressuram habebitis in thys worlde you shall receiue affliction And then after againe They shall whippe and murder you And yet further You shal be hateful in the sight of all men for my sake Then is there adioyned He that loueth hys life shall loose his soule After that ensueth he that will follow me must beare his Crosse. And finally the conclusion is He that commeth to me and doth not hate his father his mother his wife his children his bretheren his sisters and also his owne life for my sake he is not worthy to be my seruaunt Thys was the entertainement proposed by Iesus to such as woulde come and serue vnder his Banner wyth expresse protestation that himselfe was sent into the world not to bring peace rest and ease to fleshe and blood but rather to be the cause of sworde fire tribulation combat and enmitie And yet wyth these cold offers presented to the world by poore abiect and most contemptible Officers and by this doctrine so crosse and opposite to mans nature inclination and sensuall appetite he gained more harts vnto him within the space of fortie yeeres as hath beene sayd then euer did Monarche in the world possesse louing Subiects by what soeuer temporall allurement they dyd or might propose Which argueth most euidently the omnipotent puissaunce of him that contrary to mans reason could bring to passe so miraculous a conquest The second Consideration THere followeth in order the consideration of Christes Apostles which in som respect may be sayd more strange and wonderfull then the former in that they beeing both rude simple and vnlearned men and for the most part of the baser sort should be chosen and assigned to so great a worke as was the conuersion of all Countries and Nations and to stand in combat with the power learning and wisedome of all the worlde Neyther onely had they to contende fight against theyr enemies but also to direct gouerne and menage all those who should be adioyned to theyr Maisters kingdome To which charge they seemed so vntoward and insufficient in all that time wherein they lyued with him heere vpon earth as by they questions and demaundes made vnto hym a little before his passion they might appeare to haue learned very little in three whole yeeres conuersation and instruction and in very deede to be incapable of so hygh mysteries and functions Yet notwithstanding these men who of themselues were weake and impotent after strength and confirmation receiued by the descending of Gods holy Spirite into them became so perfect able and most excellent men as they brought the whole worlde in admiration of them Not onely by the most exquisite perfectiō of their doctrine wherin on a suddaine without studie they excelled conuinced the greatest Phylosophers then liuing but also and that especially by the rare and stupendious miracles which they wrought in the sight of all men The contemplation whereof as S. Luke reporteth droue the beholders not only into great meruaile but also into feare and exceeding terrour And for example he recounteth the restoring of a lame man at the Temple gate of Ierusalem which had been a Cripple for the space of fortie yeeres and more and this miracle was doone and testified in the presence and knowledge of all the Cittie Hee recordeth also the dreadfull death of Annanias and Saphira by the onely speech and voyce of S. Peter as in like manner the healing of infinite sicke people by the presence shadow of the same Apostle He reporteth also the most wonderfull deliueraunce of the sayd S. Peter out of the hands and prison of Herode by the Angell of GOD. The varietie of languages which all the Apostles spake The visible descending of the holie Ghost vppon all such on whom the sayd Apostles did but lay theyr hands The miraculous conuersion of Saint Paule by Christes appearing vnto him in the way when hee went to persecute Of which miracle Saint Paule himselfe protesteth in euery place afterward and once especially in an open audience and iudgment before King Agrippa and Festus Gouernour of Iurie These myracles and many moe are recorded by Saint Luke whereof some part were seene by himselfe and the rest most euident to all the world as doone in publique before infinite witnesses Neyther is it possible they coulde be faigned for that as in the like I haue before noted it had beene most easie to haue refelled them and thereby to haue discredited the whole proceedings of Christian Religion in those first beginnings As for example if the myracle of Saint Peter beeing deliuered forth of the hands and pryson of Herode Agrippa had any way beene to be touched with falsehood howe manie would there haue beene of Herods Officers Courtiers seruaunts and freendes that for defence of their Princes honour so deeplie tainted by this narration of S. Luke published not long after the thing was done how many I say would haue offered themselues to refute and disgrace the VVriter heereof hauing so pregnant meanes by publique record to doe the same So againe whereas the same S. Luke reporteth of hys owne knowledge that in a Cittie of Macedonie named Philippi S. Paule and Silas after many myracles doone were whypped and put in pryson with a diligent guarde in the lowest prison of all theyr feete locked fast in stockes of Tymber and that at midnight whē Paule and Silas beganne to pray the whole pryson was shaken and all the doores thrown open as also the gyues not onely of those two but of all the other prysoners vppon a suddaine burst in sunder and that thereupon not onlie the Iaylor cast himselfe at the feete of S. Paule but the Magistrates also who the day before had caused them to be whypt came and asked them pardon and humblie intreated them to depart out of theyr Citty Thys storie I say if it had been false there needed no more for confutation thereof but onely to haue examined the whole Cittie of Philippi which coulde haue testified the contrarie And yet among so many aduersaries and eager impugners of Christian Religion as Gods enemie styrred vppe in the primatiue Church of all sorts and sects of people no one euer appeared that durst attempt to take in hande the particuler improuing of these or the like miracles but rather confessing the facts sought alwaies to discredite them by other sinister calumniations namelie and commonlie that they were wrought by the deceits and sleights of
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
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
of our Sauiour in the Gospell concerning the extraordinarie ioy feasting that the careful woman made when shee had found againe her grote that was lost and the good sheephearde when he brought backe the sheepe that was astray and the mercifull father when he receiued home his sonne that before had abandoned him And to the same purpose doth it also appertaine that in the Prophet Dauid God glorieth especially in the seruice of those people that before had not known him And this shal suffise for thys second poynt to shew what wonderfull meanes almightie God dooth vse in setting forth his mercie for allurement of sinners vnto repentaunce The third part what assurance God giueth to them that repent AND so hauing declared what exceeding great loue and mercie GOD beareth towards man how effectually he expresseth the same by his suing vnto sinners for their conuersion it followeth that we shold in this third place examine some what more in perticuler what certaine assuraunce hys diuine Maiestie giueth of vndoubted pardon and full remission of theyr sinnes to all such as vnfainedly shall resolue themselues to make their refuge vnto him Which thing albeit euery man by that which before hath beene treated may sufficiently conceiue yet for the importance of the matter it shall not be amisse in thys place also to adde a worde or two for more plaine and euident demonstration thereof And thys shall bee doone by setting downe both the wordes and deedes that is bothe the promisses and performance which almightie God hath vsed and exercised in this behalfe to all such as haue offended him whatsoeuer And for the first which are his promises most apparent it is as well by the thinges which before haue beene discussed as also by the whole course body and drift of holie scripture that the promises of mercy pardon which his diuine maiestie hath made to sinners whereunto by his sacred word he hath in a certain manner obliged himselfe are both manifold vehement absolute resolute and vniuersal Whosoeuer shall depart from his wicked waies and turne vnto me saith almightie GOD I will receiue him Beholde the vniuersalitie of all people and persons without excluding any And then further At what time soeuer an impious man shall returne vnto mee from his impietie his wickednes shall not hurt him saith the same Lorde God of hostes see the vniuersalitie of all tymes and seasons without exception But yet harken what God addeth besides Leaue of to do peruerselie saith he to the Iewes c. and then doe you come finde fault with me if you can For if your sinnes were as redde as skarlet they shall be made as white as snowe c. Consider the vniuersalitie of all kinde of sinnes be they neuer so greeuous so horrible or heynous And finally God talking to a soule that hath often times fallen and most infinitly offended him hee sayth thus It is a common receiued speech that if a woman depart frō her husband and doe ioyne herselfe to another man shee may not returne to her fyrst husband againe for that shee is defiled and made contaminate And yet whereas thou hast departed from me and hast committed fornication wyth many other louers doe thou returne vnto me againe and I wyll receiue thee saith almightie God By which words is expressed the fourth vniuersalitie contayning all states qualities and conditions of men how many waies or howe oftentimes or howe contemptuouslie soeuer they haue committed sinnes against hys diuine Maiestie And what may be added nowe more vnto thys was there euer Prince that made so large an offer to his subiects or was there euer father that gaue so ample and vniuersall promise of pardon vnto hys children Who can nowe mistrust himselfe to be excluded from this assurance of mercie wherein all sorts of people al kind of sinnes all times and seasons all states and qualities of sinners are comprehended O most miserable infortunate man that excludeth himselfe whom God excludeth not What is there in this generall and vniuersall promises whereof any man in the worlde shoulde haue pretence to make any leaste doubt or question Of the meaning perhaps and intent of him that promiseth O deere brother it is onely loue and charitie and consequently can not deciue vs. Of the trueth and suretie of his promises It is infallible and more certaine then heauen and earth put together Of the power that hee hath to performe his promisses It is infinit and not restrained by any bounds or limitation whereof then may wee doubt or in which of these three poynts may we not cōceiue most singuler consolation heare the comfortable meditation that blessed S. Bernard made vpō thes three particulers which we haue now mentioned Tria considero saith he in quibus tota spes mea consistit charitatem vocationis veritatem promissionis potestaetem redditionis c. That is I doe consider three things faith this holy man wherin all my hope consisteth wherby it is made inuinsible First the exceeding loue charitie of him that calleth me to him by repētance secondly the infallible truth and certainty of his promise which he maketh to me of pardon and mercie thirdly the endlesse power and abilitie he hath to performe whatsoeuer he promiseth This is that triple or threefold rope and chaine which holy scripture sayth is hardly broken for that by this rope lette downe vnto vs from heauen which is our Countrey into this world that is our prison we may ascend and mount vp if we wyll euen vnto the sight and possession of Gods eternall kingdome heauenly glorie Thus farre that blessed father But now to the second poynt if we consider howe faithfullie almightie God hath put in execution those promisses of his frō tyme to tyme and howe no one man vpon earth so many ages as the world hath continued was euer yet frustrate of his hope in making his conuersion vnto his Maiestie if he made it from his hart we shall finde further cause for vs to confide For so much as it is not probable or in reason to be imagined that he which neuer failed in times past will breake his promise for the time to com especially seeing now in Christianitie when we haue this aduantage aboue other former times as Saint Iohn doth also note that he who was and is our iudge is become also our aduocate to pleade our cause Cast backe thine eyes then my louing deere brother and take a viewe of all ages times and seasons past gone Begin from the first creation of the worlde and come downeward euen vnto this day examine indifferently whether in all this wyde compasse of times persons places and most greeuous offences cōmitted against hys diuine Maiestie there were euer yet any one sinner vpon earth that returned vnfainedly was not receiued The sinne of our first Parents was presently forgiuen vnto