The fulnesse of fayth containeth in it three especiall things page 417. That which is meate to the flesh that is fayth to the soule 418 A conclusion of thys first part according to Saint Ierome 420 The second part of thys Chapter concerning lyfe and manners 422 Two causes of heresie according to the opinion of the holy Fathers of Christes primatiue Church page 422 The dooings of Precismatiques 423 The obseruation of S. Cyprian concerning the originall causes of heretiques 424. Many causes of euill lyfe â—odem The effect of Christes most excellent Sermon on the Mountaine page 425 A similitude touching fayth and workes 428 The summe of fayth and workes 429 What we promise in our Baptisme 435 The sixt Chapter Of the only impediment which is wont to let sinners froÌ„ resolution which is the mistrust diffidence in Gods mercy through the multitude and grieuousnes of theyr offences Despayre an ordinary temptation to the greatest greatest sinners page 439 The shypwrack of soules ouerloden with sin 440 The woful mysery of desperation 441 The thing wherein GOD most delighteth is mercy page 442 A meruailous example of Gods clemencie 444 An other example of Gods wonderfull mercie page 445 Iudgement and iustice to be vsed in true repentance page 446 The deuision of thys Chapter into foure especiall parts eodem The first part touching the loue that God beareth towards man 447 The first cause why God loueth vs for that he is our Creator and we are his own works 448 Euery man is giuen by nature to loue his own page 449 The confidence of Iob in that GOD made hym page 450 The assured hope Dauid had in that he was Gods workmanshyp page 451 The second reason of assurance of Gods loue for that he is our Father 452 What a Father GOD is 453 Christes most comfortable embassage 454 How greatly the respect of a Father mooueth GOD. page 455. The Fathers lyberall hart to the prodigalâ— sonne page 456 What the name of Father dooth import 457 The third argument of Gods loue the giuing of hys sonne for vs. page 458 The conclusion of thys poynt made by Saint Paule page 460 The second part how God expresseth hys loue towards sinners 461 Two rare poynts of clemencie in God 462 God that is offended seeketh attonement with vs. page 463 Gods wooing of Ierusalem page 464 A consideration vpon the former treatie of God with Ierusalem 466 Gods tender loue to Ierusalem when hee was to destroy it 467 A pittifull complaint vsed by God for the wilfulnesse of hys people 468 The wonderful proceeding of God with Ierusalem page 469 The obstinacie of the Iewish Nation 470 Epithetons gyuen by GOD to the people of Israell page 47 A wonderful poynt included in Gods promise to a sinner page â—ad What ioy there is made at a sinners conuersion page 472 The thyrd part what assuraunce God gyueth to them that repent 473 The promises of GOD to sinners that repent 474 Foure vniuersalities in Gods promises to sinners page 476. Three speciall poynts of great comforâ— 476 How God hath performed his promises to sinners that haue repented 477 Neuer sinner repented that was not pardoned page 478 The reiection of Caine and Esau 479. The infinite sinnes of the Iewish people and theyr infinite pardons receiued at Gods handes 479 The examples of Manasses and the Niniuites 480.481 A speech of God to be heedefully considered 483 Examples of mercies in the newe Testament 484. The wonderful clemency of Iesus our Sauiour page 485 Great and many causes of assured hope iâ— Christ 487 The fourth part being the application of all that hath beene sayd before 488 Saint Paules exhortation to confidence 489 An excellent discourse and exhortation of S. Chrisostome 490 The speech of the deuill to a soule loden with sinne 492 Saint Chrisostomes counsaile against the deuils temptations 492â— No tyme too late to repent 493. An exhortation and admoniâ—ion of Saint Augustine 494 A similitude of the body to expresse the misery of the soule by multiplying sinne 496 Godly mens words ought to moue vs greatly page 497 A notable discourse of S. Augustine touching our conuersion 498 Hell was not made for man but for the deuill 499 In thys lyâ—e repentance is auailable but not after page 500 FINIS The charitable proceeding of God by his Propheâ—s The danger of Inconsideration Esa. 5. The sensual life of the Ievvish gentrie Esa. 47. The daughter of Babilon forgetteth her end 4. Reg. 15. 17. The complaint of Ieremie for inconsideration Esay 5. The mistery of Inconsideration Iob. 4. Iob. 4. A collection to bee noted Lack of coÌ„sideration cause of eternall destruction Psalm 91. A point that fooles will not consider Dan. 10. A most terrible vision of Daniel wherein he saw Christ. Dan. 12. A secrete Dan. 12. VVilfull ignorance The cause of so much sin at this day Iob 15. Luke 19. Luke 19. Voluntarie inconsideration Iob. 21. Iob. 23. Prou. 28. Prou. 28. Deut. 6. and 11. Iosua 1. Psal. 118. Eccle 6. and 22. Ecclâ— 17. The first cause why men flee consideration Acts 24. Iosep. lib. 20. antiq cap. 5. The second cause why men flee coÌ„sideration Ierem. 7. Ierem. 8. The third cause of inconsideration Wisdom 15. Eccle 8. A comparison Iere. 30.23 In the end euill meâ— shall vnderstand whither they will or no. The example of the Babylonians Esay 21. VVe must stand vppon our watch Consideration the only doore to our watch Bern. lib. 1. de conâ—i The many commodities of consideration Effects of consideration How al vertues are stirred vp and quickned by considâ—ration Psal. 38. Psalm 76. The exercise of holy men touching consideration Gen. 24. The first three Patriarches Moses and Iosua Deut 6. and 11. Iosua 1. K. Dauid Psal. 38.62 118. Psal. 76. King Salomon Eccle. 6. King Ezechias Esay 58. Esay 26. The consideratioÌ„ that Iob vsed the fruites thereof Iob. 23. Tvvo effects of consideration Esay 32. Michae 6. A consideration vpon the doings of Iob. Iob. 9. August in lib. confes Knowledge and beliefe in grosse A similitude The importance of coÌ„sideration 1 Tim. 4. The conclusion of the Chapter The misery of the world Iere. 30. and 2â— Ephe. 5. Iere. 7. The effect of all the Chapter following Iohn 17. The way to know God in this lyfe Psalm 45. Luke 10. A common customes in Sciences to suppose principles An example in Chiualry In handy crafts In liberall Sciences Grounds to be graunted in Sciences In Logick In Morrall phylosophie In Naturall philosophie In the Mathematicks The Metaphisick In Diuinitie Heb. 11. Two principles in Diuinitie Psalm 4. The cause of thys Chapter If there be a God he is a iust rewarder * See Lactantius at large in his booke of the workmanship of the world The workes of y e world doe declare the workman Wisd. 3. Rom. 1. A similitude The heauens teach GOD. Iâ—b 28. The earth teacheth GOD. Iob 38. The Sea sheweth GOD. Arist. lib. de
THE Second part of the Booke of Christian exercise appertayning to Resolution OR A Christian directory guiding all men vnto their saluation VVritten by the former Author R. P. Psalme 27. ver 4. One thing haue I requested of the Lorde and that I vvill demaund still vvhich is to dvvell in his house all the dayes of my life to the ende I may knovve and doe his vvill AT LONDON Printed by Iohn Charlwood for Simon Waterson in S. Paules Church-yarde at Cheape-gate 1592. To the right Honourarable Sir Thomas Heneage Knight Chauncellour of the Dutchie of Lancaster vize Chamberlaine to her excellent Maiestie Treasurer of her royall Chamber and one of her Highnesse most honorable priuie Counsaile All happinesse in this life and in the life to come hartily wished BOth duety for honourable fauours receyued and intire affection the spurre that pricketh forward the verie harshest conceite hath imboldened mee to present this treatise to your honours viewe as a testimonie of good will to shunne the infamous title of ingratitude as also in some measure to expresse my poore yet vnfeyned zeale the boldnesse of the one I presume noble nature wil pardon the slender habilitie of the other I hope the same will accept I know howe far from your honorable thoughts sinister opinions are that might checke the young springing plants whose forwardnes promise greater mattters to ensue I know withall not onely your honorable care to cherish such endeuours but also your prouident and liberall bountie in supporting any towardly hope from falling Ouer faint harted might hee then bee thought that would dismay when doubt is so worthily remooued Then boldly yet as it becoÌ„meth me in duetie I reuerently deliuer your honour this simple gift referring the iudgement both of it and me to your wonted noble consideration And as your yeeres so pray I all blessings of heauen may encrease vppon you to the comfort of such as haue good cause to loue you TO THE CHRISTIAN READER Health CVrteous Reader not many yeres since a book vvas published Of Christian Exercise appertaining to Resolution vvritten by a Iesuit beyond the seas yet an Englishman named M. Robert Parsons vvhich Booke M. Edmund â—unney hauing diligently perused committed to the publique vievv of all indifferent iudgements as glad that so good matter proceeded from such infected people and that good might arise thereby to the benefit of others Since the manifestation of that Booke the first Author thereof named M. Robert Parsons hath enlarged the same Booke vvith a second part and nevv Additions vvherein hee hath concluded and finished his vvhole intent of the Resolution and that vpon speciall causes as himselfe sets dovvn in Preface in this maner Beeing admonished by the writings of diuers that since the publishing of my first Booke it hath been misliked in two principall points First that I speake so much of good works so little of faith SecoÌ„dly that I talked so largely of Gods iustice and so briefly of his mercie Beside conceiuing by the information of manie that diuers persons hauing a desire in themselues to reade the â—ormer booke but yet being weake fearful to be touched so neere in conscience as they imagined that Book did durst neuer intermedle therwith being informed there was nothing in the same wherewith to entertaine themselues but only such vehement matter of perswasion as would greatly trouble and afflict them For remedy of which inconueniencie I haue framed this second part of that work therein inserted diuers chapters and discourses of matters more plausible of themselues more indifferent wherewith the Reader may solace his minde at such times as he findeth the same not willing to feele the spur of more earnest motion to perfection Hereupon grevv the occasion of his framing his second book vvhich being perused by sundrie lerned men vvho haue thought it as vvorthy to bee seene as the first â—s novv gentle Reader presented to thy vievv read it indifferently and iudge thereof as thou findest occasion OF THE MANIFOLD PERILS THAT ENSVE to the VVorld by Inconsideration And how necessarie it is for eueriâ— man to enter into cogitation of his owne estate CHAP. I. THE Prophets and Saints of GOD vvho from time to time haue beene sent by his mercifull prouidence to aduertise vvarne sinners of their perilous estate condition for sin haue not onely foretold them of their vvickednes imminent dangers for the same but also haue reuealed the causes thereof vvhereby they might the easier prouide remedie for the inconueniences to come Such is the charitable proceeding of our most merciful Lord vvith the children of men And among other causes none is more generall or oftner alledged than the lack of consideration by vvhich as by a coÌ„mon snare and deceipt of our aduersarie most men fall into sin and are holden also perpetually in the same to their finall destruction and eternall perdition So Esay the Prophet speking of the carelesse Nobilitie and Gentrie of Iurie that gaue themselues to banquetting and disporte vvithout consideration of their duties tovvards God repeateth often the threate of woe against them and then putteth dovvne the cause in these vvords The Lute and Harpe and Timbrel Shalme good wine aboundeth in your banquets but the workes of God you respect not nor haue you consideration of his dooings And then insueth Therefore hath hell enlarged his soule and opened his mouth without all measure or limitation and the stout and high and glorious of thiâ— people shall descend into it Here are tvvo causes as you see and tvvo effects linked together of these Ievves damnation the one depending of the other For as good cheere and sensualitie brought these men to inconsideration of GODS vvorks proceedings tovvards sinners so inconsideration brought them to the mouth and pits brimme of hell I say that inconsideration of Gods vvorkes tovvards sinners brought them to this perrill for that it follovveth in the very same place And the Lord of hostes shall be exalted in iudgement and our holy God shall be sanctified in iustice as if he had saide that albeit you vvill not consider novv Gods iudgements and iustice amidst the heate pleasure of your feasting yet shall he by exercising the same vppon you heereafter bee knovvne exalted and sanctified thoroughout the vvorld The like discourse maketh God himselfe by the same prophet to the daughter of Babylon and by her to euerie sinfull sensuall soule figured by that name Come dovvne saith he sit in the dust thou daughter of Babylonâ— thou hast said I shalbe a Ladie for euer hast not put vpon thy heart y e things that thou shouldst nor hast thou had remembraunce of thy last ende c. Now therfore harken thou delicate daughter which dwellest so confidently there shal come vpon thee an euill whereof thou shalt not knowe the of-spring and a calamitie shall rush vppon thee from which thou shalt not bee able to
much more shall we see the same to be true For what is the cause thinke you why at this day wee haue so many of those people whom holy Iob dooth call abhominable that drink vp iniquitie as beastes drinke water that commit all sinne all iniustice all turpitude without remorse or scurple of conscience VVhat is the cause of this I say but lacke of consideration lacke of vnderstanding lacke of knowledge For as Christ sayd to Ierusalem touching her destruction Si cognoâ—isses et tu c. If thou also ô sinful soule didst knowe what hangeth ouer thy head for this carelesse life of thine if thou daughter of Babylon wouldst remember ponder in thine heart what shalbe the end of thy delights thou wouldest not liue so pleasantly as thou doost Nunc autem abscondita sunt ab occulis tuis But now saieth Christ these thinges are hidden from thine eyes Not but that thou mightest haue knowne them if thou wouldest but for that thou art one of them that say to God scientiam viarum tuarum nolumus we wil not haue vnderstanding of thy wayes one of them qui sunt rebelles lumini y t are rebellious against the light and illumination of Gods grace one of them qui nolunt intelligere vt bene agent that will not vnderstand to doe well and finally one of them qui declinant aures ne audiant Legem that turne away theyr eares to the end they may not heare Gods Law quorum oratio est execrabilis whose not onely life but also prayer is execrable and deteâ—table in the sight of their Maker Truely nothing in reason can bee lesse tollerable in the presence of Gods Maiestie than wheras he hath published a Lawe vnto vs with so great charge to beare it in minde to ponder in hart to studie meditate vpon it both day and night at home and abroade at our vprising our downe lying to make it our cogitation our discourse our talke our exercise our rumination and our delight that we should notwithstanding contemne the same as to make it no pat of our thought but rather to flee the knowledge thereof as we see most men of the world doe for not troubling their consciences But the holy Ghost hath laid down the reason hereof long agoe in these words Cum sit timida nequitia testimonium condemnationis For that wickednes in it selfe is alwaies fearefull it gyueth witnesse against it selfe of damnation whensoeuer it thinketh of the Lawe of God or of honâ—stie So Foelix the Gouernour of Iurie when S. Paule began to talke of iustice chastitie Gods iudgements before him he was wonderfully afeard and said to Paul that he should depart for that time and that he would call for him afterward when occasion should require But hee neuer did and whâ—t was the cause for that as Iosephus testifieth he was a wicked man and Drusilla his faire Lady that was with him at S. Paules speech was not hys true wife but taken by allurement and violence from an other therfore it offended them both to heare preaching of chastitie This then is one principall cause why men of this world will not enter into consideration of their owne estate and of Gods commaundements least they should read and see their owne faults and beare witnes against theÌ„selues of their own condemnation VVhereunto the holy Scripture annexeth an other cause not far vnlike to this which is that worldly men doe so drowne themselues in the cares cogitations of this life as they leaue in their minds no place to thinke vppon Gods affaires which are the busines of their owne soules Thys expresseth Ieremie the Prophet most effectually when hauing made his complaint that notwithstanding his preaching and crying in the Temple gate for long time together where al the people passed by him and heard him yet no man saith he would enter into consideration or say with himselfe what haue I doone and reason Omnes enim conuersi sunt ad cursum suum qua siequus impetu vadens ad praelium All men are set vppon their owne courses and wayes and doe runne in the same with as great vehemencie and fearce obstinacioÌ„ as a furious armed horse when he heareth the Trumpet in the beginning of a battayle By which comparison the holy Ghost expresseth very liuly y e irrecouerable state of a setled worldlly man that followeth greedily his own designments in the negotiation of earth These are two of the cheife causes of inconsideration I meane wilfull malice and obstinate corruption in the vanities of this life And yet meÌ„tioneth the Scripture a third sort also of inconsiderate men who neyther of direct malyce nor yet of great occupation in worldly affaires doe neglect consideration but rather of a certain lightnes and idle negligence for that they will not trouble theyr heads with any thing but disport and recreation of whom it is writteÌ„ aestimauerunt lusum esse vitam nostram They esteeme this life of ours to be but a play-game And in an other place of the same men Ita securi viuunt quasi iustorum facta habeant They liue as securely confidently without care and cogitation as if they had the good works of iust men to stand for theÌ„ But as the holy Ghost pronounceth in the same placeâ— hoc vanissimum this is vanity and folly in the highest degree For as in things of this lyfe hee were but a foolish Merchant that for quietnes sake would neuer looke into his own account booke whether he were behind hand or before and as the ship-master were greatly to be laughed at that for auoyding of care would sit downe and make good cheere let the ship goe whether shee would so much more in the busines of our soule it is madnes and folly to fly consideration for eschewing of trouble seeing in the ende thys negligence must needes turne vpon vs more trouble and irremediable calamitie For as Ieremie sayth to all such men in nouissimo die intelligetis ea in the end of your dayes you shall not chuse but know and see and vnderstand these things which nowe for delecacie you wil not take the pains to thinke of But when shall this be trow you he telleth plainely in the same place When the fury of the Lord shall come foorth as a whirlwind and shall rush and rest vppon your heads as a tempest then shall you know and vnderstand these things It seemeth that the Babylonians were a people very faultie in thys poynt of consideration as all wealthy people are not onely by that which before hath beene touched of the daughter of Babilon that would not consider her ending dayes but also for that not long before y e most terrible destruction of that great cittie by the Medes and Persians God cryed vnto her in these words My deerely beloued
Babylon put aside the Table stand vpon thy watch ryse vp you Princes from eating and drinking take your Targets in your hands goe and set a watchman vppon the walles and what soeuer hee seeth let him tell you And then was there a watchman set vppon the walles and a Lyon to denounce with open mouth whatsoeuer daunger he saw comming towards them And God taught the Prophet to cry in thys sort to theyr Sentinell or watchman Custos quid de nocte custos quid de nocte Thou VVatchman what seest thou comming towards thee by night what espyest thou O Sentinell drawing on vs in the darkenesse By all which circumstaunce what els is insinuated but that God wold haue vs stand vppon our watch for that his iudgements are to come vppon the world by night when men least think therof they are to come as a theefe at midnight as also in an other place we are admonished and therfore happie is the man that shall be founde watchfull But nowe the doore and sole entrance into thys watch wherof the securitie of our eeternal life depeÌ„deth can be nothing els but consideration for that wher no consideration is there can be no watch nor fore-sight nor knoweâ—edge of our â—state and consequentâ—y no hope of our saluation as holy S. Bernard holdeth which thing caused that blessed man to write â—iue whole bookes of consideration â—o Eugenius Consideration is the thing that â—ringeth vs to knowe God and our â—elues And touching God it layeth â—efore vs his Maiâ—stie his mercie his â—udgments his commaundements â—is threatnings his promises his â—roceeding with other men before â—s wherby we may gather what we â—lso in time must expect at his hands And for ourselues consideration â—s the key that opneth the doore to the closet of our hart vvhere all our Bookes of account doe lye it is the looking glasse or rather the very eye of the soule vvhereby she taketh the view of herselfe and looketh into al her whole estate into her ritches her debts her duties her negligences her good gifts her defects her safety her daunger her way she walketh in her course shee followeth her pace shee holdeth and finally the place end vvherevnto she draweth And without this consideration shee runneth on headlong into a thousand brakes and bryers stumbling at euery step into some inconueniencie or other and continually in perrill of some great and deadly mischeefe And vvonderfull truely it is that in all other busines of thys lyfe men can see and confesse that nothing may bee begun prosecuted or vvell ended without consideration and yet in this great affayre of vvinning heauen or falling into hell fevve thinke consideration greatly necessarie to be vsed I might stand here to shew the infinite other effects and commodities of consideration that as it is y e watch or larum bell that stirreth vp and awakeneth all the powers of our mind the match or tinder that conceiueth nourisheth the â—ire of deuotion the bellows that enkindleth enflâ—mâ—th the same the spur that pricketh forward to all vertuous zealous and hâ—roycâ—ll acts and the thing indeede that giueth both light lyfe and motion to our soule Our faith is â—onfirmed increased by coÌ„sideration of Gods works and myracles our hope by consideration of his promises of the true performance therof to all them that euer trusted in him our charitie or loue to God by consideration of his benefits innumerable deserts towards vs our humilitie by consideration of his greatnes of our own infirmitie our courage fortitude by contemplation of his assistance in all causes for his honour our coÌ„tempt of the world by consideration of the ioyes of heauen eternall and so all other vertues both morral diuine doe take their heate quickning and vitall spirite from consideration By the exercise of consideration â— meditation holy Dauid saith that he felt a burning fire to flame within his breast that is the fire of zeale the fire offeruour in Religion the fire of deuotion the fire of loue towardes God and his neighbour And in an other place he saith that by the same exercise he swept and purged his owne spirit which is to bee vnderstood from the dust of thys world froÌ„ the dregs of sin from the coÌ„tamination and coinquination of humane creatures for that consideration indeed is the very fan that seuereth and driueth a way the chaffe from the corn For vvhich cause vve shall neuer reade of any holy man from the beginning of the world neither before Christ nor after who vsed not much and familiarly this most blessed exercise of consideration and pondering And for the first three Patriarches it shalbe sufficient to remember the custome of young Isaack recorded in Genesis VVhich vvas to goe foorth towards night into the fielde ad medit andum that is to meditate consider ponder vpon thâ— vvorkes iudgments and commaundements of God And this hee diâ— beeing but a childe and vnmarried farre different from the custome oâ— young Gentlemen now adaies whâ—â— frequent the fieldes to followe theyr vanities and as little Isaack coulde not haue that custome but from hys Father Abraham so no doubt but hee taught the same to his sonne Iacob Iacob again to his posteritie And as for Moses his successor Iosua it may easily bee imagined howe they vsed this exercise by the most earnest exhortations vvhich they made thereof to others in their speech writings The good Kings of Iuda also notvvithstanding theyr many great temporall affayres doe testifie of themselues coÌ„cerning thys exercise as Dauid almost euery vvhere that the commaundements of God vvere his dayly meditation not onely by day that tota die all the day et per singulos dies euery day et in matutino in the morning et septies in die seauen times a day but also hee insinuateth this custome by night meditatus sum nocte cum corde meo I doe meditate by night in my hart vpon thy commaundements ô Lord signyfying heereby both hys vvatchfulnes by night vvhen other men vvere a sleepe and the hartie â—â—re that hee had of this exercise which vve esteeme so little Salomon also King Dauids son so long as he lyued in the grace and fauour of God obserueth this exercise of his Father and exhorteth other men to haue continuall and daylie cogitation in this affaire Which if himselfe had continued still it is likely he had neuer fallen from God by women as he did The good K. Ezechias is reported to haue meditated lyke a Doue that is in silence solitarines with himself alone which is the true vvay of profitable meditation Esay testifieth of his owne vvatching by night in this exercise and howe hee did the same vvith his spirite alone in the very bowels of his hart Holy Iob maketh mention not onely of his manner of
althought it bee with losse of some pastime and recreation for I assure thee it will recompence it self in the end make thee merry when thy laughing friends shall weepe The effect of al the considerations that ensue is rightly to know God for by knowing him we shal knowe our selues all things els which are necessary for vs to know without knowing him all knowledge in the world is vanitie meere folly Haec est vita eterna saith our Sauiour Christ to his Father vt te cognoscant solum Deum verum et quem misisti Iesum Christum This is life euerlasting that men know thee which art onely true God and Iesus Christ whom thou hast sent Gods nature and essence vvee can not know in this life but the onely meane to knowe God in this world is to know his Maiestie to know his mercy to know his iustice to know his iudgements to know his hatred against sin his fauour to the good his benefites and promises to all his grace his threats his wayes his commaundements his dealings towards other men before vs all which things the considerations following doe set before our eyes consequeÌ„tly they doe teach vs to know GOD aright Reade then therefore deere brother with attention and remember the wordes that God vseth to vs all Vacate et 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 onely to read three or foure leaues in one place so in another but it must bee doone with such serious intention as appertayneth to so great a businesse which in truth is the weightiest that possible vnder heauen may bee taken in hand It is the busines wherof Christ ment especially when hee said vnum est necessarium one onely thing is necessary For that all other things in this world are but trifles to this and this alone of it selfe of more importance than they all THAT THERE IS A GOD VVHICH REWARDETH GOOD AND EVILL against all Atheists of old and of our time With the proofes alleadged for the same by the Iewe and Gentile CHAP. II. IT is a thing both common and ordinary in Sciences and Artes when they are learned or deliuered by other to suppose diuers points principles and to passe them ouer without proofe as either knowne before to the learner or els so manifest easie euident of themselues as they neede none other proofe but onely declaration So when wee take in hand to instruct a man in Chiualrie or feats of Armes we do suppose that he knoweth before were hee neuer so rude what a man what a horse what armor what fighting meaneth as also that warre is lâ—wfull expedient in diuers causes the Princes of y â— world may wage the same that Souldiours haue to liue in order and discipline vnder their regiment that Kings for this cause doe holde their Generals Lieuetenants Coronels Captaynes other like Officers in their bands Garisons Camps and Armies In manuall artes and occupations lykewise it is euident that diuers things must bee presupposed to bee foreknown by the learner as in husbandry or agriculture in bulding in paynting and other such exercises when a man is to bee taught or instructed it were not conuenient for the Teacher to stand vppon euerie point or matter that appertaineth to the same but must leaue and passe ouer many thinges as apparant of themselues or easie to bee discerned of euery learner by nature sence reason or common experience But yet in liberall sciences professions of learning is this more apparant where not onely such common vulgare points are to be presumed without proofe or discourse but also certaine propositions are to bee graunted in the beginning as grounds whereupon to build all the rest that insueth So the Logitian for example will haue you yeelde ere he enter with you that contradictorie propositions cannot bee together eyther false or true neither that one thing may be affirmed denyed of an other in one and the selfe same respect and time The Morrall Phylosopher wyll haue you graunt at the beginning that there is both good euill in mens actions and that the one is to bee followed and the other refused The naturall Phylosopher wyll haue you confesse that all physicall bodies which depend of nature haue motion in themselues are subiect to alterations and whatsoeuer is mooued is mooued of another The Mathematique at his first entrance wil demaund your assent that euery whole is bigger than his parts as also the Metaphisicke or Supernaturall Phylosopher that nothing can be and not be at one time And so other such like principles and common grounds in these and all other Sciences are to be demanded graunted agreed vpon at the beginning for the better pursute and establishment of that which hath to follow being things in themselues as you see either by nature common sence or experience most cleere manifest And is not this also in Diuinitie trowe you and in the affayres that we haue now in hand yes truely if wee beleeue S. Paule who writeth thus to the Hebrues Credere oportet accedentem ad Deum quia est et inquirentibus se remunerator sit He that is coÌ„ming towards God must beleeue that there is a God and that he is a rewarder of such as seeke him Beholde heere two principles wherin a man must bee resolued before hee can seeke or drawe vnto God The one that there is a God and the other that the same God is iust to reward euery man according to his deserts VVhich two principles or general groundes are so euident indeede of their own natures so ingraffed by Gods owne hand into the mind and vnderstanding of euery particuler man at his natiuitie according to the saying of the Prophet the light of thy countenance is sealed vpon vs O Lord that were not the times wee lyue in too-too wicked and the shamelesse induratian of sinners intollerable wee should not neede to stand vpon y e proofe of these poynts for confirmation of our cause that we now intreate of resolution but rather supposing and assuring our selues that no resonable creature lyuing could doubt of these principles should pursue only the consideration of other things that might styr vp our wills to the performance of our duetyes towards this GOD that hath created vs and remayneth to pay our reward at the end But for so much as iniquitie hath so aduaunced her selfe at this day in the harts of many as not onely to contemne and offend their Maker but also to denie him for patronage of their euil life for extinguishing the worme of their own afflicted most miserable consciences I am enforced before all other things to discouer this fond and foule errour of theirs and to
God vnto vs nothing being so little that declareth not his greatnesse nothing so great which acknowledgeth not his soueraigntie nothing so lowe that leadeth vs not vp to behold his Maiestie nothing so high that descendeth not to teach this verity It were a labour without end to goe about in this place to alleadge what might be saide in the proofe of this principle That there is a GOD seeing there was neuer yet learned man in the world eyther Gentile or other that acknowledged and confirmed not the same beeing driuen thereunto by the manfiest euidence of the trueth it selfe If you obiect against me Diagoras Protagoras Theodorus Cyrennensis Bion Borysthines Epicurus and some few others that were open Atheists and denyed GOD I aunswer that some of these were vterly vnlearned and rather sensuall beastes than reasonable men and consequently might deny any thing according to the saying of holy Dauid The foole sayd in his hart there is no God Others that had some smack of learning rather iested at the falshood of theyr own Panisme Idols than denye the beeing of one true God But the most part of these men inâ—deede and such others as in old time were accounted Atheists denied not God so much in words as in life facts such as S. Paule called Atheists in his dayes that obeyed theyr bellyes and followed their pleasures in sinne and sâ—usualitieâ— not vouchsafing to thinke of God in this lyfe such was the Epicure many other are at this day of his profession but yet as Lactantius wel noteth when the same men came to be sober and spake of iudgement as at their death or other time of distresse miserie they were as ready to confesse God as any other whatsoeuer But for learned men people of discretion sobrietie and iudgement there was neuer yet any were hee Iew or Gentile that doubted in this veritie but had meanes of probations to confirme the same as more particularly in the rest of this Chapâ—er shall be declared Howe the Heathen prooued there was a God SECT 2. AMong the Gentiles or Heathen people those men were alwayes of most credite and estimation that professed the loue of wisdome for y t respect were termed Philosophers VVho beeing deuided into diuers sorts sects had four principal Sciences wherof they made profession each one of these hauing other lower Sciences comprehended vnder it The first of these foure is called Naturall Phylosophy the second Morrall the third Supernaturall or Metaphisick the fourth Mathematick And for the first three they haue each one their proper meanes peculiar proofes wherby to conuince that there is a GOD. The fourth which is the Mathematique for that it hath no consideration at all of the efficient or final cause of things vnder which two respects considerations only God may be known declared vnto men in this world therefore this Science hath no proper meane peculiar to it selfe foâ— proouing this veritie as the otheâ— Sciences haue but receyueth thâ— same as borrowed of the former ¶ The Naturall Phylosopher THe Naturall Phylosopher amonâ— the Gentiles had infinite argâ—â—ments to prooue by creatures that there was a God but all hee reduced to three principall generall heads which he tearmed Ex Motu ex Fine et ex Causa efficiente That is arguments drawne from the Motions from the Ends and from the Cause efficieÌ„t of creatures that we behold which tearmes y e examples following shall make cleere and manifest The argument of Motion standeth vpon this generall ground in phylosophy that what soeuer is mooued is mooued of another Wherin also is obserued that in the motions of creatures there is a subordination the one to the other As for example These inferiour bodies vpon earth are mooued and altered by the ayre other elements and the elements are mooued by the influence motion of the Moone Sunne and other heauenly bodyes these Planets againe are mooued from the hyghest Orbe or Sphere of all that is called The first moueable aboue which wee â—an go no further among creatures Now then asketh the Phylosopher â—eere who mooueth this first moueâ—ble for if you say that it moueth it â—â—lfe it is against our former ground that nothing is mooued in nature but of another And if you say that some other thing mooueth it then is the question again who moueth that other and so from one to one vntyll you come to some thing that mooueth and is not moued of an other and that must needes be God which is aboue all nature This was the common argument of Plato and of Aristotle of al the best philosophersâ— And they thought it a demonstration vnauoydable it seemeth they were admonished of this argument by consideration of the Clock whose hammer when it striketh sheweth the next wheele wherby it is moued and that wheele sheweth to another wheele and so from one to one vntill you come to him that was the first cause of motion to all the wheeles that is to the Clock-maker himselfe Aristotle to King Alexander vseth this pretie similitude That as in a Quiar of singers when the foreman hath gyuen the first tune or note there ensueth presently a sweet harmonie and consent of all other voyces both great and small sharpe meane so God in the creation oâ— this world hauing giuen once the first push or motion to the highest heauen called Primum mobile there ensueth vppon the same all other motions of heauens planets elementsâ— and other bodies in most admirable order concord congruetie for conseruation gouernment of the whole And thus is God proued by argument of motion The other two arguments of the End and of the Cause efficient of creatrues are made euident in a certaine manner by this that hath beene spoken of motion For seeing by experience that euery thing brought forth in nature hath a pâ—culiar end appoynted whereto it is directed by the self same nature as we see y â— bird is directed to build her neast by nature the Foxe to make his den so so the like in all other creatures the Philosopher asketh here what thing is that that directeth nature herselfe seeing each thing must haue somewhat to direct it to his end And no aunswer can be made but that the Director of Nature must bee some thing aboue nature which is GOD himselfe This argument of the finall End is most excellently handled by Phylo Iudaeus in his learned treatise Of the workmanship of the world From the Cause efficient the Phylosopher disputeth thus It is euident by all reason in respect of the corruptions alterations and perpetuall motions of all creatures that thys world had a beginning all excellent Phylosophers that euer wereâ— haue agreed therupon except Aristotle who for a time held a fantasy that the worlde had no beginning but was from
all eternitie albeit at last in his old age he confessed y e contrarie in his Booke to King Alexander This then being so that this world had a beginning it must needes follow also that it had an efficient Cause Now theÌ„ is the question who is that efficient Cause that made the world If you say that it made it selfe it is absurde for how could it haue power to make it selfe before it self was and before it had any being at all If you say that something within the world made the world that is that some one part of y e world made the whole this is more absurde for it is as if a man should say that the finger this before it was a finger or part of y e body did make the whole body Wherefore we must confesse by force of this argument that a greater and more excellent thing than is the whole world put together or than any part thereof made the world and was the Cause eâ—ficient of the frame that wee see and this can be nothing els but God that is aboue the world So that heereby we see how many waies the Naturall Phylosopher is fraught with arguments to proue there is a God and that by reason only without all light or assistance of fayth The Mâ—taphisique and his argument BVT the Metaphisique or Supernaturall Phylosopher among the Gentiles as he to whom it appertained most in speciall to handle these high and supernaturall affayres and many more arguments and demonstrations to proue and conuince the being of one God And first of all he saide that it could not stand with any possibility in his Science that Ens finitum a thing finite or closed within bounds or limits as this world and euery creature therin is could be but from some Maker or Creator For saith he the thing that in it selfe is not infinite hath his bounds limits and consequently there must bee some thing that assigned these bounds limits And seeing in this world ther is no creature so great which hath not bounds and limits we must of necessitie imagine some infinite supreame Creator or Maker that limited these creatures euen as we see that the Potter at his pleasure giueth boundes and limits to the pot that he frameth Thys argument the Metaphisicke confirmeth by a ruled principle in his Science That euery thing which is by participation must be reduced referred to some other thing that is not by participation but of it selfe And hee calleth a thing by participation which is not in the fullest or highest degree of perfection in his kind but may haue addition made vnto it As for exmple water or any thing els that is heated by fire is hote by participation and not of it selfe for that it may alwaies be hoter haue addition of heate made vnto it but fire is hote of it selfe and not by participation for that it hath heate in the highest degree and in that kinde can receyue no addition wherefore the heate of all other things which are hote by participation of fire are reduced concerning theyr heate to the heate of fire as to their originâ—ll Now then saith the Metaphisick we see by experience that all the creatures and parts of thys worlde are things by participation onely for that they are infinite in nature and haue limitatioâ—s in all theyr perfections and may receiue additions to the same consequently they must of necessitie be referred to some higher cause thâ—t is infinite in perfection consisteth of it selfe alone without participation from others thys is God who being absolute endlesse and without all limitation of perfection in himselfe deriueth from his own incomprehensible infinitnesse certaine limited natures and perfections to euery creature which perfections in creatures are nothing els but little particles participations of the bottomlesse sea of perfections in the Creator whereunto they are to be referred and reduced as the beame to the Sunne and the brooke to the Fountaine A second argument vseth the Metaphisicke grounded vpon certaine rules of vnitie wherof one principle is That euery multitude or distinction of things proceedeth from some vnitie as from his Fountaine This he sheweth by many examples of things in this world For we see by experience that y e diuers motions or mouing of the lower Spheres or bodies celestial do proceed of the mouing of one highest Sphere are to be referred to the same as to theyr Fountaine Many Riuers are reduced to one well or of-spring innumerable beames to one Sunue all the boughes of a tree to one stock In the body of Man which for his beauty and variety is called the little world the veynes which are without number haue all one beginning in the Lyuer the arters in the heart the sinnowes in the brain And that which is more the infinite actions of life sence and reason in man as generations corruptions nourishments disgestions alteration feeling smelling tasting seeing hearing mouing speaking thinking remembring discoursing and ten hundred thousand particular actions operations and motions besides which are exercised in mans body vnder these or other such names and appellations all these I say being infinite in number most admirable in order distinct in euery theyr office and operation doe receiue notwithstanding theyr beginning from one most simple vnitie and indiuisible substance called the soule which produceth gouerneth and directeth them al to so innumerable different and contrarie functions By this concludeth the Metaphysicke that as among the creatures we finde this most excellent order connexion of things vvhereby one bringeth forth many euery multitude is referred to his vnityâ— so much more in all reason must the whole frame of creatures contayned in the world wherein there are so many millions of multitudes with their vnities be referred to one most simple abstract vnity that gaue beginning to them all and this is God A third argument vseth the Metaphisick deriued from the subordinaâ—ioÌ„ of creatures in this world which â—ubordination is such so wonderâ—ull as we see no creature by nature serueth it selfe but another and altogether doe conspyre in seruing the common We see the heauens doe moue about coÌ„tinually without ceasing this not to serue theÌ„selues but inferiour creatures lesse excellent than theÌ„selues We see y e water moysteneth the ground the ayre cooleth openeth cherisheth the same the Sunne heateth and quickeneth it the Moone Starres poure foorth their influence the windes refresh it and all this not for themselues but for other The earth againe that receyueth these seruices vseth not the same for herselfe or for her owne coÌ„moditie but to bring forth grasse wherewith to feede Cattell they feede not for themselues but to giue nourishment vnto man Now then sayth the Metaphisick if a man that stood a farre off vpon â— Mountain shold see in a field vnder him a great huge and
wildernes that hath no Maister to tame him Which in other words the wiseman vttereth thus He esteemeth this lyfe of ours to be but a play-game and therefore careth not how he lyueth or wherein he spend and passe ouer his time And this of the man whoÌ„ the Scripture calleth vaine But now for the sober wise and discreet of whom it is written The way of life is vppon the learned to the ende he may decline from the lowest hell they are farre from so great follie as to imagine that no account shal be demaunded of our being in this world for that they haue read That God shall bring into iudgement what-soeuer is doone for euery faulte that is committed And the Christian man knoweth further by the mouth and asseueration of hys Sauiour and Redeemer that hee shall be accountant for euery idle worde that hee mis-vttereth and finallie there is no man that is eyther of reason or conuersant in the wrytings and Testament of his Creator but remembreth well that among al other irritations whereby the wicked man is saide to prouoke Gods patience to indignation none is more often repeaâ—ed or more grieuouslie taken then that he said in his hart God will aske no account With these men then alone shall be my speech in this present Chapter who haue a desire to dyscharge well thys account For attayning whereof truly I can giue no better counsaile instruction oâ— aduise then to doe in thys case as a good Merchant factor is wont to doe when he arriueth in forraine Countries or as a Souldiour or Captaine sent by hys Prince to some great exployt is accustomed when he commeth to the place appointed that is to weigh and consider deepely for what cause he came thether why he was sent to what ende what to attempt what to prosecute what to performe what shall be expected and required at his hands vppon his returne by him that sent him thether For these cogitations no doubt shall styrre him vp to attend to that for which he came and not to employ hys time in impertinent affaires The like would I counsaile a Christian to put in vre concerning a case proposed and to demaunde of himselfe betweene God and hys conscience why and wherefore and to what end he was created sent hether into this world what to do wherein to bestow his dâ—yes c. And then shall he finde that for no other cause matter or end but onely to serue God in thys lyfe and by that seruice to enioy heauen and euerlasting saluation in the lyfe to come Thys was the condition of our creation as Moises wel expresseth and thys was the consideration of our redeeming fore-tolde by Zacharie before we were yet redeemed That we being dâ—liuered from the hands of our enemies should serue God in holinesse and righteousnes all the dayes of oâ—r lâ—ues Of thys consideration doe ensâ—e two conâ—â—quents to be obserued Whereâ—f the first is that seeing our end and finall cause of being in thys world is to serue God so to work our owne saluation with feare and trembling what-sâ—euer thing wee doe or bestowe our time in which eyther is contrary or impertinent or not profitable to thys end though it were to gaine kingdoms it is vanitie and lost labour that wil turne vs in time to griefe and repentance if we change not our course for that it is not the matter for which wee came into thys life nor whereof we shal be demaunded an account except it be to receiue iudgement punishment for the same Secondly it foloweth of the same consideration that seeing our onely busines and affaire in thys world is to serue our Maker saue our own soules and that all other earthly creatures are put heere to serue our vses to that end onely we should for our parts be indifferent to all these creatures as to riches or pouertie to health or sicknes to honour or contempt to little learning or much learning and we should desire only so much or little of eyther of them as were best for vs to the attainment of our sâ—id end Butte pretended that is to the seruice of God the weale of our soules For whosoeuer desireth seeketh loueth or vseth these creatures more then for thys runneth from the end â—or which he came hether By this then may a careful Christian take some scantling of his own estate with God and make a coniecture whether he be in the right way or no For if he attend onely or principally to this end for which he was sent hether if his cares cogitations studies endeuours labours talke conuersation and other his actions doe runne vpon thys matâ—er that hee careth no more for other creatures as honours riches learning and the lyke then they are necessarie vnto him for this ende that he pretendeth if hys dayes life be spent in thys study of the seruice of God and procuring his own saluation in carefulnes feare and trembling as the Apostle aduised him then hee is doubtles a most happy man shall at length attaine to the Kingdome which he expected But if he find himselfe in a contrary case and course that is not to attend indeed to this matter for which only he was sent hether nor to haue in his hart study this seruice of God and enioying of heauen but rather some other vanitie of the worlde as promotioÌ„ wealth pleasure sumptuous apparel gorgious buildings beauty fauour of Princes or any other thing els that appertaineth not vnto thys endâ— If he spend his time about these trifles hauing his carâ—s and cogitations his tâ—lk delight more in these thinges then about the other great busines of possessing Gods eternall kingdom fâ—r which he was made plaâ—ed in this world then is hee I asâ—ure him in a perrilous waie leading directly to perdition exâ—ept he alter change his course For mâ—st certâ—in it is that whosoeuer shal not attâ—nd vnto the serâ—ice he came for shal neuâ—r attaine the reward assigned promised to that seruice And for that the most part of all thys woâ—ld not onely of Infidels but also Christians doe run amisâ—e in thys poynt and doe not take care of that assayre busines for which alone they were created and placed heere hence is it that Christ hys holy Saints both before and aâ—ter hys appeâ—rauâ—ce in the flesh haue spoken so hardly and seuerely of the very small number that shall be saued euen among Christians and haue vttered certaine speeches which seeme very rigorous to fleshe and blood and to such as are most touched therein scarce credible albeit they must be fulfilled As among other thinges that a louer of thys worlde cannot be saued that rich men do enter as hardly into heauen as a Camell through a needles eye and the lyke The reason of which maner of speeches doe stand in
comming for the time ensuing we haue sacrifice sacraments that represent hys being for the time present They called theyr Redeemer The expectation of Nations and we call him now The saluation of Nations And finallie there was no other difference betweene the olde fayth of good men from the beginning and ours but only in the circumstaunces of time cleerenes particularitie and of the manner of protesting the same by outward signes and ceremonies For that in substaunce they belieued the same Redeemer that we doe and were saued by the same beliefe in his merits as we are For which cause Eusebius well noteth that as wee are called now Christians so they were called then Christi Psalm 104. that is annointed in prefiguration of the true Christ in whom they belieued as the first and head of all other annointed and who was the cause and authour of their annoynting By thys then it is most manifest that not onely nowe to vs that are Christiâ—ns but at all other times from the beginning of the worlde and to all other persons and people what-soeuer that dâ—sired to haue theyr soules saued it was necessarie to belieue and loue CHRIST and to professe in hart hys Religion For which consideration I thought it not amisse in thys place after the former groundes layde that there is a GOD and that man was created and placed heere for hys seruice to demonstrate and prooue also this other principle that the only seruice of thys God is by Christian Religion Wherein alâ—eit I doe not doubt but that I shall seeme to many to take vppon me a superfluous labour in proouing a veritâ—e which all men in Christendome doe confesse yet for the causes before alledged in y e second chapter which mooued me in that place to proue that there is a GOD that is to say first for the comfort strength and confirmation of such as either from the enemy may receiue temptations or of themselues may desire to see a reason of theyr belâ—efe and second-lie for awakingâ— styrring or stinging of others who either of malice carelesnes or sensualitie are fallen a sleepe and haue lost the feeling and sence of theyr beleefe for maâ—ie such want not in these our miserable dayes it shall not be perhaps but to eueâ—y good purpose to lay together in thys place with the greatest breuity y t possibly may be the most sure groundes and inuincible euidences which we haue for declaration confirmation of this matter For albeit the Apostle Saint Paule declareth the things which we beleeue be not such in themselues as may be made apparant by reason of humane arguments yet such is the goodnesse and most sweete proceeding of our mercifull GOD towardes vs as he will not leaue himselfe without sufficient testimonie both inward and outwarde as the same Apostle in another place doth testifie For that inwardly he testifieth the truth of such thinges as wee belieue by gyuing vs light and vnderstanding with internall ioy and consolation in belieuing them And outwardly hee giueth testimony to the same with so many conueniences probabilities and Arguments of credibilitie as Diuines doe cal theÌ„ that albeit the very point of that which is belieued remaine stil with some obscuritie yet are there so many circumstaunces of lykelihoodes to induce a man to the beleefe thereof as in all reason it may seeme against reason to deny or mistrust them Thys shall easily appeare by the Treatise following of Christ and Christianitie and of the foundations of our Religion which shal be confirmed by so many pregnant reasons and most manifest circumstances of euident probability as I doubt not but the zealous Christian shall take exceeding comfort therein and ésteeme himselfe happy to haue a lot in that faith Religion where he shal see feele so much reason proofe conueniencie to concurre shew it selfe for hys satisfaction And to thys effect it shall bee of no meane moment that I haue proued before the certaintie diuinitie and infallible truth of y e Iewes scriptures or olde Testament which writings we haue receiued from that Nation that dooth as it were professe enmitie against vs the same being written so many ages before the name of Christianity was known in the worlde it cannot be but of singuler authoritie whatsâ—euer shal be alledged out of those recordes for our purpose And therefore as before in procuing our first principle That there is a GOD we vsed onelie the testimonie of such witnesses as could not be partiall so much more in this confirmation of Christian Religion shall we stand onelie eyther vppon the confession of such as are our enemies or vpon the records of others who must needes be indifferent in the cause for that they lyued before eyther cause or controuersie in Christianitie was knowne or called in question My whole purpose shall be then to make manifest in thys Chapter that IESVS CHRIST vvas the Sauiour and Redeemer of all mankinde fore-promised and expected from the beginning of the worlde that he was the onely sonne of God and God himselfe and consequentlie that what-soeuer he hath left vs in hys doctrine and Religion is true and sincere and the onely way of saluation vpon earth For cleerer proofe declaration whereof I wil reduce what-soeuer I haue to say heerein vnto three principall heads or branches according to the order of three distinct tymes wherein they fel out That is to say in the first place shal be considered the things that passed before the natiuitiy or incarnation of Christ. In the seconde the thinges doone and verified from that time vnto his ascention which is the space of hys abode vpon earth And in the thyrde place such euents shall be considered as ensued for confirmation of his Deitie after his departure In declaration of which three generall poynts I hope by the assistaunce of him whose cause we handle that so many cleere demonstrations shall be dyscouered as shall greatly confirme thy fayth gentle Reader and remoue all occasions of temptation to infidelitie How Christ was fore-told to Iew Gentile SECT 1. FIrst then for such things as passed before Christ appeared in the flesh and doe make for proofe of our Christian Religion it is to be noted that they are of two sorts or at least wise they are to bee taken from two kindes of people that is partly froÌ„ the Iewes partly from the Gentiles For seeing that Christ was appointed from the beginning yea before the world was created as Saint Paule affirmeth to worke the redemption both of Iewe and Gentile and to make them both one people in the seruice of hys Father heer-hence is it that he was fore-told and prefigured to both these Nations and diuers fore-warnings were left among them both for styrring them vp to expect hys comming as by the considerations folowing shal most euidently appeare The â—irst Consideration AND to begin with
the young Infants the whole prophecie which he had reade in the verses of Sibylla touching the birth of Christ and of the peace grace and golden world y t shold come with him Vpon which subiect he beginneth thus Vltima Cumaei venit iam temporis aetas Magnus ab integro saeculorum nascitur ordo I am redit Virgo rediunt Saturnia regna That is now is come the last age prophecied by Sibilla called Cumaea now commeth to bee fulfilled the great ordinance and prouidence of GOD appointed from the beginning of the world these were Sibylles words now commeth the Virgine and the first golden daies of Saturnus shall returne againe Thus much translated Virgill out of Sibylla touching the eternall determination of God for Christes comming into this world as also of his Mother the Virgine and of the inâ—inite blessings that should appeare with him Now ensueth in the same Poet what Sibylla had said for Christes actuall natiuitie I am noua progenies caelo dimittitur alto Chara Deum soboles c. Now a new progenie or of-spring is sent downe from Heauen the deerelie beloued issue or child of the Gods And note heere that Sibylla saith plainlie Chara Dei soboles the deerely beloued Sonne of God and not of Gods but that Virgil would follow the style of his tyme. And thirdly hee setteth downe out of Sibylla the effect and cause of this sonne of Gods natiuitie in this sort Te duce si qua manent sceleris vestigia nostri Irrita perpetuo soluent formidine terra That is thou being our leader or Captaine the remnant of our sinnes shall be made voide or taken away and shall deliuer the world for euer from feare for the same These are Virgils words translated as I said out of Sibylla And now consider you in reason whether these Prophecies might be applied as Virgill applied them to those poore children in Rome or no who died soone after this flatterie of Virgill without dooing good either to themselues or to others Albeit perhaps in this point the Poet be to be excused in that he beeing not able to imagine what the Sibyl shold meane made his 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 particuler that made the Accrostike Verses before mentioned of Christes death and Passion hee concludeth in these words These are the things that fell from Heauen into the mind of this Virgine to â—ore-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 world his holie prouidence towardes vs. And we may consider in this whole discourse of Constantine for authoritie of these verses First that he vseth onely the testimonie of such Writers as liued before Christ was born or Christians once thought vpon Secondly that he vseth these proofes to no meaner audience then to a Councell and congregation of learned men Thirdly that he vvas an Emperour which vsed them that is one that had meanes to see and examine the originall Copies in the Romaine Treasurie Fourthly for that he had great learned men about him who were skilfull and would be dilligent in the search of such an antiquitie of importance especially Lactantius that was Master to hys sonne Crispus and who most of anie Author reciteth and confirmeth the said Sibyls verses and Eusebius Caesariensis that wrote the Ecclesiasticall historie and recorded this Oration of Constantine therin And finallie we may consider that Constantine was the first publique Christian Emperour and lyued within three hundred yeeres after Christ when the recordes of the Romaines were yet whole to be seene He was a religious wise and graue Emperor and therefore would neuer haue bestowed so much labour to confirme such a thing at such a time to such an audience had not the matter ben of singuler importance And thus much of the second point touching Prophets among the Gentiles ¶ Of the confâ—ssion of Oracles concerning Christes comming THere remaineth onelie a word or two to be spoken of the thirde which is of the confession of deuils and Oracles concerning the comming of Christ especiallie when the time of his appearance drew neere and that they began to fore-tell his power and vertue Wherein as I might alledge 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 say more of thys matter in another place heereafter I will touch onelie heere two Oracles of Apollo concerning this matter The one whereof was to a Priest of his owne that demaunded hym of true Religion and of GOD to whom he aunswered thus in Greek O thou vnhappie Priest why doost thou aske me of GOD that is the father of all things and of this most renowmed Kings deere and onelie sonne and of the spirit that containeth all c. Alas that spirit will enforce me shortlie to leaue this habitation and place of Oracles The other Oracles was to Augustus Caesar euen about the verie time that Christ was readie to appeare in flesh For wheras the said Emperour now drawing into age wold needes goe to Delphos and there learne of Apollo who shoulde raigne after him and what should become of things when he was dead to which demaunde Apollo for a great space would make no aunswere notwithstanding Augustus had been verie liberall in making the great Sacrifice called Hecatombe But in the end when the Emperour began to iterate his 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 hande to get mee to Hell But yet doe you depart in silence from our Altars Thus much was Apollo inforced to vtter of his owne miserie and of the comming of the Hebrue boy that should put him to banishment But yet the deceitfull spirit to hold still his credite would not haue the matter reuealed to many Wherevpon Augustus falling into a great musing with himselfe what thys aunswer might import returned to Rome and builded there an Altar in the Capitole with this Latine inscription as Nicephorus affirmeth Ara primogeniti Dei The Altar of Gods first begotten Sonne Thus then haue I declared howe that the comming of Gods son into the worlde was fore-tolde both to Iewe and Gentile by all meanes that possibly in reason might be deuised that is by Prophecies signes figures ceremonies tradition and by the confession of deuils themselues Not onelie that his 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 worlde to die for the sinnes of all men to ordaine a newe Law
she wold haue feigned anie it is like she would haue taken one of them as soone as this which had not been the name of any great Patriarch There followeth the comming of the three Magi or wisemen froÌ„ the East of whom Cyprians wordes are these It is an old tradition of the Church that the Magi of the East were Kings or rather little Lords of particuler places Which is to be vnderstoode such little Kings as Iosua slew thirty in one battaile And it is to be noted that S. Matthew maketh mention of the comming of these Kinges to Ierusalem as of a knowne publique matter whereof all Ierusalem and Iurie were able to beare him witnesse For he talketh of theyr often comming to Ierusalem and of the inquiâ—y for the new borne King of their speech conference had with Herod as also of Herods consultation with y e Scribes and Pharisies about the place of the Messias birth And finally he sheweth the most pittiful murder that ensued of almost infinite infants in all the circuite of Bethleem for thys matter Which could not be a thing vnknown to all Iurie much lesse fained by the holy Euangelist Saint Mathew for that he shoulde haue giuen his aduersaries the greatest aduantage in the world if he had begun his Gospell with so notorious and open an vntruth which might haue been refuted by infinite persons that were yet aliue Epiphanius is of opinion that the three Kinges arriued in Ierusalem two yeeres after Christes Natiuitie for that Herod slewe all the infants of that age But other holde more probablie that the starre appeared vnto them two yeeres before Christes natiuity so that they came to Bethleem the thirteenth day after Christes byrth according as the Church doth celebrate the Epiphanie Saint Basile thinketh that they were learned men and myght by theyr learning and Arte Magicke wherein those Countrimen at that tyme were very skilful vnderstande and feele that the power of theyr Heathen Gods was greatly diminished and broken They might also be stirred vp with that coÌ„mon brute and generall prophecie spred ouer all the East in those dayes as both Suâ—tonius and Iosephus do recorde That out of Iurie should come an vniuersall King ouer all the worlde By these meanes I say and by the prophecie of Balaam lest among them from Mosâ—s time for he was a Gentile whereby was signified that a starre should rise and declare a great and mighty King in Israell they might be induced at the sight of this starre to take so long a iourney as they dyd towards Iurie Thys starre as I haue sayd was fore-told by Balaam a Heathen prophet aboue one thousand and fiue hundred yeeres before it appeared And after Balaam againe it was prophecied by Dauid that Kings of Arabia Saba and other Easterne Countries should come and adore Christ and offer both golde and other gyfts vnto him The murder also of those infants of Bethleem was presignified by Ieremie in the weeping of Rachell for the slaughter oâ— her children which Rachel was buried in Bethleem and for that cause those Infants were called her chylâ—dreÌ„ albeit she were dead aboue twâ— thousande yeeres before they were slaine and aboue one thousand and fiue hundred yeeres before Ieremie wrote thys prophecie Amongst which infants Herode also for more assuraunce slewe an infant of his own For that as Phylo noteth he was discended by hys Mothers side of the lyne of Iuda Which crueltie comming to Augustus eares he sayd as Macrobius reporteth that he had rather bee Herods swine then hys sonne for that he being a Iewe was forbidden by his religion to kil his swine though not ashamed to kill his sonne The same starre wherof we spake is mentioned by dyuers Heathen Wryters as by Plinie vnder the name of a Comete for so they termed all extraordinary starres which appeared in the latter end of Augustus dayes were far different from all other that euer appeared And therefore contrary to the nature of those kind of starres it was adiudged by the whole Colledge of Soothsaiers to pretend vniuersall good vnto the earth and for that cause had an Image of mettall erected to it in Rome and as Plinies wordes are Is Cometa vnus tota orbe colitur that onely Comete is worshypped thorow out the whole world Origine also writeth of one Chaeremon a Stoike that was much moued with the consideration of thys Starre and for that after the appearance therof he perceiued the power of hys Gods decayed tooke a iourney into Iurie in companie of other Astronomers to informe himselfe further of the matter Wherunto Chalcidius a Platonicke doth ad that the Chaldaean Astronomers did gather by conteÌ„plation of this star that some God discended from heauen to the benefit of mankind And finally the Sibyls talking of the coÌ„ming of Christ affirmed plainlie Rutilans eum Sydus monstrabit a blazing starre shal declare his comming Which prophecie Virgil the Poet hauing read in Augustus tyme and soone hauing seene y e same fulfilled applyed it as I haue shewed before of all the rest to the flattering of Caesar and therfore he sayth in the place before alledged Ecce Dionaei processit Caesaris astrum Behold the star of Caesar descended of Venus hath now appeared Which starre indeede was the starre of Caesars Lord and Maister After fortie daies past ouer Saint Luke reporteth how Iesus by hys Mother was presented in the Temple of Ierusalem and therewithall recounteth two strange thinges thâ—t hâ—ppened at the same time to wit that two graue and reuerende persons Simeon surnamed Iust and Anna the Prophetesse both of singuler sanctitie amongst the Iewes comming into the Temple at the same time when Iesus was there in hys Mothers armes tooke notice of hym and acknowledged him publiquely for the Messias and Sauiour of the world Fore-telling also by the Spyrite of prophecie dyuers particuler things y t were to ensue both to Christ and Christians especially to hys Mother the blessed Virgine Which things being published at that time and confirmed afterwards by the euent doe well declare that thys narration of S. Luke could not be forged as doe also the number of particuler circumstaunces sette downe about the tyme place and persons most notoriously knowne to all Ierusalem For as for Anna she had lyued from her youth vntill four-score yeeres of age in the Temple and thereby was knowne to the most part of Iurie And as for Simeon he was the Scholler of the most famous Hillel condisciple to Ionathan maker of the Chaldie Paraphrase of whom I spake before and the Iewes Thalmud conâ—esseth that by the death of these two men especially of Simeon fayled the spyrite of the great Sinagogue called Sanhedrin which after the captiuitie of Babilon vntill Herods tyme supplied in a sort the spirit of prophecie that was expresly in Israell before the
tortures of so great potent and violent persecutions this poore simple and feeble Congregation shoulde pearse through and augment it selfe so strongly Especially if we consider the outward meanes of this increâ—se wherein there was nothing to allure or content mans nature nothing gorgius nothing delectable nothing to please or entertaine sensualitie We reade of an Emperour that taking in hand to coÌ„quer the world made thys Proclamation for winning men vnto hys partie Who soeuer wil come and be my seruaunt if he be a foote-man I will make hym a horse-man if he be a horse-man I will make hym ride wyth Coches if he be a Farmour I will make him a Gentleman if he possesse a cottage I wil giue him a Village if he haue a Village I will gyue him a Citty if he be a Lord of a Citty I will make him Prince of a Region or Countrey And as for gold I wil poure it forth vnto them by heapes and weight and not by number Thys was the Proclamation and Edict of Cyrus to hys followers very glorious as we see in pompe of words and ostentation of style Let vs now compare the Proclamation of Iesus whose enterance and Praeface was PaenitentiaÌ„ agite Repent yee And then it followeth In hoc mundo pressuram habebitis in thys world you shall receyue affliction And then after againe They shall whyp and murder you And yet further You shal be hatefull in the sight of all men for my sake Then is there adioynedâ— He that loueth his life shall lose his soule After that ensueth Hee that will follow mee 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 chyldren his bretheren his sisters and his owne lyfe for my sake he is not worthy to be my seruaunt Thys was the entertainment proposed by Iesus to such as wold come serue vnder hys Banner with expresse prostestation y t hymselfe was sent into the worlde not to bring peace rest ease to flesh blood but rather to be the cause of sword fire trybulation combate and enmitie And yet with these colde offers presented to the world by pore abiect and most contemptible Officers and by this doctrine so crosse and opposite to mans nature inclynation and sensual appetite he gayned more harts vnto him within the space of forty yeeres as hath beene sayde then euer did Monarch in the world possesse louing Subiects by what-soeuer temporall allurement they dyd or might propose Which argueth most euidently the omnipotent puissaunce of hym that contrary to mans reason could bring to passe so miraculous a conquest The second Consideration THere followeth in order the consideration of Christes Aposâ—les which in some respect may be sayde more strange wonderful 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 assigned to so great a worke as was the conuersion of all Countries Nations and to stande in combate with the power learning and wisedome of all the world Neither only had they to contend and fight against theyâ— enemies but also to direct gouerne and menage all those who shoulde be adioyned to theyr Maisters kingdomâ— To which charge they seemed so vntoward and insufficient in all that tyme wherein they lyued with him heere vppon earth as by theyr questions and demaunds made vnto him a little before his passion they might appeare to haue learned very little in three whole yeeres conueâ—saâ—ion instruction and in verie deede to be incapable of so high mysteries and â—unctions Yet notwiâ—hstanding these men who of themselues were weake and impotent after strength and confirmation receiued by y e descending of Gods holy Spirit into them became so perfect able and most excellent men as they brought the whole world in admiration of them Not onely by the most exquisite perfection of theyr doctrine wherein on a suddaine without study they excelled and conuinced the greatest Phylosophers then lyuing but also and that especially by the rare stupendious myracles which they wrought in the sight of al men The contemplacion whereof as S. Luke reporteth droue the beholders not onelie into great meruaile but also into feare and exceeding terrour And for example he recounteth the restoring of a lame man at y e Temple gate of Ierusalem which had been a Cripple for the space of forty yeeres and more and thys myracle was doone and testified in the presence and knowledge of all the Cittie He recordeth also the dreadfull death of Annanias and Saphira by the onely speech and voyce of S. Peter as in lyke manner the healing of infinite sicke people by the presence and shadowe of the same Apostle He reporteth also the most wonderful deliueraunce of the sayd Saint Peter out of the hands pryson of Herod by the Angel of God The varietie of languages which all the Apostles spake The visible descending of the holy Ghost vppon al such on whom the sayde Apostles dyd but lay theyr hands The miraculous conuersion of S. Paule by Christes appearing vnto him in the way when he went to persecute Of which myracle S. Paul himself protesteth in euery place afterward and once especially in an open audience and iudgement before K. Agrippa and Festus Gouernour of Iurie These miracles many moe are recorded by S. Luke whereof some part were seene by hymselfe and the rest most euident to all the worlde as doone in publique before infinite witnesses Neyther is it possible they could be â—ayned for that as in the like I haue before noted it had been most easie to haue refelled them thereby to haue discredited y e whole proâ—eedinges of Christian Religion in theyr first beginnings As for example if the miracle of Saint Peter beeing deliuered foorth of the hands pryson of Herod Agrippa had any way beene to be touched with falshood howe many would there haue beene of Herodes Officers Courtiers seruants friendes that for defence of their Princes honour so deeply tainted by this narration of Saint Luke published not long after the thing was done how many I say woulde haue offered themselues to refute and disgrace the writer heereof hauing so pregnant meanes by publique recorde to doe the same So again wheras the same S. Luke reporteth of his own knowledge that in a Citty of Macedonie named Philippi Saint Paule and Silas after many myracles doone were whypped and put in pryson with a dilligent guarde in the lowest prison of all theyr feete loâ—ked fast in the stockes of Tymber that at mydnyght when Paule and Silas began to pray the whole pryson was shaken and all the doores throwne open as also the gyues not onely of those two but of all the other prysoners vpon a suddain burst in sunder and that thereupon not onely the Iaylor cast
this was rather of barbarous cruelty in the Pagans for theyr resistaunce then directly for hatred of Iewish Religion And for the number there is no doubt but that more Christians were put to death within two monethes for theyr beleefe thorow out the worlde then were of Iewes for two thousande yeres before Christes coÌ„ming which is vndoubtedly a matter very wonderfull considering that the Iewish Religion impugned no lesse the Pagan Idolatry then doth the doctrine of the Christians But this came to passe that Christes words might be fulfilled who sayde I come noâ—â—o bring peace but the sworde And aâ—gaine I send you â—oorth as sheepe among wolues That is to say to bee torne and harried and your bloode to be deuoured In which extreame and most incredible sufferings of christiaÌ„s three poynts are worthy of great consideration The first what infinite multitudes of al estates conditions sexe qualities and age dyd suffer dailie for testimony of thys truth The second what intollerable and vnaccustomed torments not hearde of in the world before were deuised by Tyrants for afflicting thys kinde of people The thyrd what inuincible courage and vnspeakeable alacritie the Christians shewed in bearing out these afflictions which the enemies themselues could not attribute but to some diuine power supernaturall assistance And for thys latter poynt of comfort in their sufferings I wil alledge onely thys Testimonie of Tertullian against the Gentiles who obiected that wicked men suffered also as wel as Christians whereto this learned Doctor made answer in these words Trueth it is y t many men are prone to ill and doe suffer for the same but yet dare they not defend their euill to be good as Christians doe theyr cause For that euery euil thing by nature dooth bring with it eyther feare or shame and therefore we see that malefactors albeit they loue euil yet wold they not appeare so to the worlde but desire rather to lye in couert They tremble when they are taken and when they are accused they denie all doe scarce often-times confesse theyr dooings vpon torments And finally when they are condemned they lament mone and doe impute theyr harde fortune to destiny or to the Planetsâ— But the Christian what dooth hee lyke to thys is there any man ashamed or doth any man repent him wheÌ„ he is taken except it be for that he was not takeÌ„ rather if he be noted by the enemy for a Christian he glorieth in the same if he be accused hee defendeth not himselfe if he be asked the question he confesseth it willingly if hee be condemned he yeeldeth thanks What euill is there then in the Christian cause which lacketh the natural sequell of euill I meane feare shame tergiuersation repentance sorrowe and deploration What euill I say can thys be deemed whose guiltinesse is ioy whose accusation is desire whose punishment is happinesse Hetherto are the words of learned Tertullian who was an eye witnesse of that he wrote and had no small part in the cause of those that suffered being himselfe in y t place and state as daily he might expect to tast of the same affliction To which combat how ready he wasâ— may appeare by diuers places of thys hys Apologie wherein he vttereth besides his zeale and feruour a most confident securitie and certaine assurance of Iesus assistance by that which he had seene performed to infinite other in their greatest distresses from the same Lord before So that nothing doth more acertaine vs of the diuine power and omnipotencie of IESVS then the fortitude inuisible which aboue all humaine reason force and nature hee imparted to hys Martyrs The fift Consideration AFter which consideration there commeth to be weighed the fift poynt before mentioned which is of the same power and omnipotencie of Iesus declared and exercised vppon the Spyrits infernall Which thing partly may appeare by the Oracles alledged in the end of the former Section wherein those spyrits fore-tolde that an Hebrew chylde shold be borne to the vtter subuersion and ruine of theyr tyrannicall dominion much more at large the same might be declared by other answers Oracles vttered after Christes natiuity registred in the Monuments euen of the Heathens themselues Wherof he that desireth to see more ample mention especially out of Porphyrie who then was lyuing let hym reade Eusebius sixt Booke De preparatione Euangelica where he shal finde store namely that Apollo many tymes exclaimedâ— Hei mihi congemiscite Hei mihi hei mihi Oraculorum defecit me claritas Woe vnto mâ—e lament ye with me woe vnto me woe vnto me for that the honour of Oracles hath now forsaken me Which coÌ„plaints lamentations are nothing els but a plaine confession that Iesus was he of whom a Prophet sayd diuers ages before Attenuabit omnes Deos terrae he shall weare out and bring to beggery all the Gods or Idols of the earth This confessed also the wicked Spyrits themselues wheÌ„ at Christes appearing in Iurie they came vnto hym dyuers tymes and besought hym not to afflict or torment them nor commaund theÌ„ presently to return vnto hell but rather to permit them some little time of entertainement in the Sea or Mountaines or among heardes of Swyne or the lyke Which confession they made in the sight of all the world and declared the same afterwards by theyr facts and deedes For presently vpon Iesus death vpon the preaching of his name Gospel throughout the worlde the Oracles which before were aboundant in euery Prouince and Countrey were put to silence Whereof I might alledge the testimony of very many Gentiles themselues as that of Iuuenall Cessant Oracula Delphis All Oracles at Delphos doe now cease c. That also of another Poet Excessere omnes adytis arisque relictis Dij quibus imperium hoc steterat c. That is the Gods by whom thys Empyre stood are all departed from theyr Temples haue abandoned theyr Altars and place of habitation Strabo hath also these expresse wordes The Oracle of Delphos at this day is to be seene in extreame beggery mendicitie And finally Plutarch that lyued within one hundred yeeres after Christ made a speciall Booke to search out the causes why the Oracles of the Gods were ceassed in hys tyme. And after much turning and winding many waies resolued vpon two principall points or causes therof The first for that in hys tyme there was more store of Wise-men then before whose aunswers might stand in steede of Oracles and the other that peraduenture the spyrites which were accustomed to yeeld Oracles were by length of tyme growne olde and dead Both which reasons in the verie common sence of all men must needes be false and by Plutarch himselfe cannot stande with probability For first in hys Bookes which he wrote of the lyues of auncient famous men he confesseth that in such kind of wisedome as he
the true Messias doth sufficiently teach vs that we must not only belieue in his name doctrine but conforme our liues actions also to the prescript rule of his commaundements For albeit in Christian Religion faith be the first principall foundation whereupon all the rest is to be staied and grounded Yet as in other materiall buildings after the foundation is layde there remaineth the greatest labour time cost cunning and diligence to be bestowed vpoÌ„ the framing furnishing of other parts y t must ensue euen so in thys celestiall edifice or building of our soule hauing laid on the foundation and ground of true beleefe the rest of all our life time labor studies is to be imployed in the perfecting of our lyfe and actions and as it were in raysing vp the wals and other parts of our spiritual building by the exercise of all vertues dylligent obseruation of Gods coÌ„mandements without the which it will be to no more purpose for vs to brag of our knowledge in the scriptures or to say we haue fayth looke to be saued as wel as other men then it wil be to purpose to haue a foundation without a building vpon it or a stock or tree y t beareth no fruite Which thing S. Iames speaking of that historical and dead fayth wherby the wicked and the very deuils themselues belieue that there is one GOD expresseth most excellently in thys fit similitude As a bodie without a spirit is dead euen so saith he is fayth without workes Thys poynt of doctrine of vertuous life obseruing of Gods commandements not our sauior Christ alone in hys Sermon most earnestly vrged as hath beene sayde but hys fore-runner also S. Iohn the Baptist and his followers the holy Apostles whereof the one continually called vpoÌ„ the people to bring forth fruits meete for repentance the other in all theyr wryting no doubt in all theyr Sermons after matter of doctrine and fayth propounded do proceede to exhortation precepts of Christian lyfe In so much as S. Augustine other auncient Fathers are of opinion that the rest of the Apostles S. Peter S. Iames S. Iohn and S. Iude perceiuing the loosenes and security of the people in their times directed theyr writings eyther onely or principally to thys ende euen to perswade and enforce the necessitie of good life conuersation among Christians Yea and that Saint Paule himselfe when he concludeth that a man is iustified by fayth without the works of the Law doth not exclude the workes of charitie as effects and fruites of fayth which followe hym that is already iustified in the sight of God but hee excludeth them as causes of saluation which goe before him that is to be iustified Whereby it appeareth that saint Paul handling the causes of our iustification in the sight of God is not repugnant â—r contrary to S. Iames speaking oâ— the notes and signes whéreby we are iustified that is as the worde is taken els where declared or knowne to be iust or righteous before men The sum is that although good works are not the causes of our saluation yet they are the way as it were the path that leadeth thervnto because by them as by certayne marks we perceiue our selues to haue entered and to haue proceeded in the way of eternal life Yea they are the fruites and effects wherby we testifie and declare both vnto our selues and to others the truth of that fayth which we professe And therefore our Sauiour Christ willeth vs in y e gospel to let our light shine before men that they seeing our good works may take occasion therby to glorifie our heauenly Father And his holy Apostle Saint Iames byddeth those carnall and sensuall Christians that stoode so much vpon the onely name of faith to shew hym theyr fayth by their works that is they should declare testifie vnto men as I haue sayde the fayth which they professed by the fruites thereof To men I say 〈◊〉 cause men which iudge but by 〈◊〉 outwarde appearance onely cannot know the goodnes of a Tree but by the good fruite which it yeeldeth they cannot discerne the inwarde fayth but by the outward workes But as for God that searcheth the secrets of the hart and raynes it needeth not that we should shewe him our fayth by our works nor may we looke for iustification at his hands by the best of them for theÌ„ might we haue wherof to boast but there is no boasting with God therfore no iustifying by works in hys sight Yet notwithstanding the Lord requireth good works at our hands to the end that hymselfe myght be glorified our needie bretheren relieued comforted others gained wonne by our example to the embracing of the same fayth and Religion which we professe our owne fayth exercised and strengthened our calling election made sure confirmed And it is very requisite y t the chyldren of God which are bought with so high a price as with the blood of Iesus shold glorify god both in soule body because they are redeemed both in soule body and not lyue vnto theÌ„selues but vnto him which dyed and rose againe for them This is the end of our election before the foundations of the worlde were layde as the Apostle testifieth Ephes 1 4 euen that we should be holie and blamelesse before hym in loue Thys is the ende of our creation as the same Apostle witnesseth Ephesians 2 10. Where he saith that we are Gods workmanshyp created in Christ Iesus vnto good workes wherein he hath ordayned that wee should walke This is the end of our redemption as old Zachary prophecied Luke 1 74 75 that beeing redeemed and deliuered from all our spirituall enemies and from eternall destruction wherunto we were subiect we should serue God without feare in holines and righteousnesse before hym all the daies of our lyfe Finally this is the ende of our vocation For God hath not called vs to vncleannesse but vnto holinesse and as he that hath called vs is holy so must we be holy in all maner of coÌ„uersation And it cannot be that they which are truely iustified that is to say made righteous by a liuely faith in Christ should not also in some measure be sanctified that is made holy by a faithfull lyfe in hym Let not men therfore deceiue theÌ„selues with the onely name shadow of faith without the nature and substaunce thereof Let them not promise vnto themselues euerlasting life because they knowe y e true God and whoÌ„ he hath sent Iesus Christ but let them remember how Christ hys Apostle whom he deerely loued expoundeth that saying when hee wryteth By thys we knowe GOD truly if we keepe his commaundements and whosoeuer sayth that â—e knoweth hym and yet keepeth not his commaundements is a lyar and the trueth is not in hym
hart we shall find 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 wil breake his promise for the time to come especially seeing now in Christianitie when we haue thys aduantage aboue other former tymes as S. Iohn doth also note that he who was and is our Iudge is become also our aduocate to pleade our cause Cast backe thyne eyes then my louing brother and take a viewe of all ages times and seasons past and gone Begin from the first creation of the world and come downwarde euen vnto thys day examine indifferently whether in all thys wide compasse of tymes persons places and most greeuous offences coÌ„mitted against his diuine Maiestie there werâ— euer yet any one sinner vppon earth that returned vnfainedly and was not receiued The sinne of our first Parents was presently forgiuen vnto them vpon theyr first signification of greefe and sorrowe for the same And not onely this but our Sauiour also Iesus Christ was promised to be sent for restoring them and their posterity to the glory and felicity which by their fall they had lost After this vntill the time of Abraham and of the people of Israel as some workes of Gods iustice are recorded in holy writ that were exercised vppon irrepentant offenders so are there many more celebrated of his mercy only two persons in particuler are mentioned who notwithstanding some sorrowe which they seemed to haue of theyr offences were yet reiected the first wherof was the murtherer Caine who at the beginning denyed hys wickednes vnto God and then beeing conuicted dispaired of remission The second was Esau whom Saint Paule calleth a Prophane fornicator who found no place of repentance albeit with teares he sought y e same Wherof S. Chrisostome giueth the reason in these words For this cause Esau obtained not pardon for that hee dyd not repent as he should haue doone his teares proceeding rather of anger and temptation then of true sorrow When the people of Israell came to be a distinct Nation to be gouerned at Gods appointment howe grieuously trow you dyd they offend daily and almost hourely hys diuine Maiestie And howe graciously dyd his vnspeakeable clemencie remit and pardon their manifold and innumerable sinnes and trespasses done against hym The whole scripture in truth seemeth nothing els but a perpetuall narration of Gods incredible patience infinite mercies towardes them And if I would speake of particuler persons among them which hee receiued to his fauour after great and manifold offences committed there woulde be no end of all that recitalâ— Let Manasses that most impious and wicked king be an example for all of whose enormous life most detestable actes whole pages are replenished both in the bookes of Kinges Chronicles and yet afterwards notwithstanding the same man falling into misery calamity among y e Babilonians a fortunate schoole oftentimes for Princes who in theyr prosperity are wont to contemne God he beganne to be sorrowful for his former life actions and became repentant as the scripture sayth in the sight of GOD for the same Whereat his diuine and incoÌ„prehensible mercy was so much moued presently as he receiued hym to fauour and brought hym backe from hys prison and fetters to hys kingdom imperial throne of maiestie The example also of the Niniuites is very notable and singuler in this behalfe gainst whoÌ„ almightie God hauing decreed a sentence of death to be executed within a certaine time he commaunded Ionas the Prophet to go denounce that sentence vnto them But Ionas wel knowing the nature and disposition of God towards mercie foresawe as afterwards he signifieth that if he shoulde goe and beare that embassage vnto them and they therevppon make change of theyr lyues hys Maiestie wold presently pardon them and so he should be taken for a false and lying Prophet For auoyding which inconuenience he chose rather to flee away by sea to the Cittie of Tharsis and there to hide him selfe But Almightie God raised a tempest in that iourney and disposed in such sort as Ionas was cast into the sea and there receiued deuoured by a Whale from whose belly hee was commaunded afterwards to repaire to Niniuie and to doe hys former message which he performed And the tennour of his message was that within forty daies that huge Citty of Niniuie shoulde be destroyed Which he hauing denounced vnto them the sequell fell out as Ionas before had suspected For the Niniuites belieuing the message and betaking themselues to repentaunce God forgaue them presently wherat Ionas was exceedingly greeued and offended and complained sweetly to God of his strange dealing heerein demaunding why hee had enforced him to come and preach destruction vnto theÌ„ knowing before hand that he would pardon them But his mercifull Lorde aunswered him fully to this poynt by a certaine accident that fell out whereto Ionas was not able to reply one word For so it chaunced that Ionas sitting without the walles of the Citty Niniuie vnder an Iuie bush that in one night by Gods appointment was sprung vp to couer him froÌ„ the sunne the same Iuie by Gods ordinance perrished vpon the suddaine and was consumed by a worme leauing the poore Prophet destitute of that consolation of shaddow which he receiued by it Wherwith he beeing not a little disquieted and afflicted God sayd vnto hym thou Ionas art sorrowfâ—ll and much greeued for losse of thine Iuie tree which notwithstanding thou diddest not plant or make to growe nor â—ookest any labour at all about it But the same grew vp in one night and in one night it perrished againe And shal not I then be careful to pardon my great Cittie of Niniuie wherein there be aboue an hundred twentie thousand innocent people which cannot distinguish betweene theyr right hand and theyr leâ—t Thys was the aunswere of Almightie GOD to Ionas for defence of his singuler inclinatioÌ„ to mercy in respect that the Niniuites were his owne creatures hys owne workmanship and the labours of hys owne handes as all other people also are Of which kinde of reason and consideration there haue been diuers things saide declared before for manifestations of Gods infinite mercy And al this that hetherto hath beene spoken is of things onely done in time of the olde Testament before the appearance of Christ our Sauiour in the flesh But now if we looke into the time of grace when God incarnate came himselfe in person to shew the riches of hys endlesse mercie vnto mortall men vpon earth we shall see more examples without comparison of his exceeding clemencie For that nowe our Creator and sheepeheard ouercom as it were with extreame compassion cam down into the vale of our misery with resolution not onely to offer pardon and forgiuenes to all hys sheepe
one God 63 All olde Phylosophers acknowledged one GOD. 67 Cicero hys opinion of the Painime gods how they were made 69 2. The second argumenâ— of Morrall phylosophy de vltimo â—ine et summo hominis bonâ— 69 Euery thing in thys world hath a naturall desire to hys end page 70 The contention of Phylosophers about the felicitie of man page 72 Howe nothing in thys lyfe can be our felicitie page 73 3. The thyrd argument touching rewarde and punishment page 75 The thyrd Section How the Iewes were able to prooue God 78 Their first proofe of scripture is antiquity 80 The manner of wâ—ytingâ— authorising conseruing of Scriptures the second proofe 82 CoÌ„sideration of the particuler men that wrote them and theyr sincerity the third proofe 86 Consent and approbation of all latter Wryters of the Bible that ensued after Moses the fouâ—th proofe page 92 The subiect handled in the Scriptures with the end whereto they leuell the fiâ—t proofe 94 The peculier stile and phrase which they vse the siâ—t proofe 97 The contents of the Scriptures the seauenth proofe 102 The circumstaunces of prophecies set down in the Scriptures 107 1. The prophecie to Abraham for hys posteritie 108. 2. The prophecy for y e gouernmeeÌ„t of Iudâ— 110 3. The prophecie for the greatnesse of Ephraim aboue Manasses page 113 4. The fore-sight of Moses 115 5. The prophecie for the perpetuall desolation of Iericho 116 6. The prophecie for the byrth and actes of King Iosias 117 7. The prophecie for the destruction of Ierusalem and Babilon page 119. 8. The wonderfull prophâ—cie for Cyrus king of Persia. 121 9. The prophecies and dooings of Ieremie in the siedge of Ierusalem 123 Approbation of Heathen Wryters the eyght proofe page 130 1. The creation of the world 131 2. The flood of Noe. 132 3. The long life of the first Fathers 132 4. Of the Tower of Babilon 133 5. Of Abraham and hys affaires 134 6. Of Isaack Iacobâ— Ioseph Iob c. 135 7. Of Moses and his acts 136 8. The story of Iosua the Iudges and the Kinges 137 9. The thinges that ensued after King Salomons daies page 138â— The fourth Section The conclusion of the Chapter with the application page 140â— No â—xcuse can auaile of the ignoraunce of God page 141 The application to our selues of the premisses page 143 The thyrd 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 attend to the affaire for which he came hether The matters handled in this Chapter How man was made to serue God and therefore cannot be free or at his own appointment 146 Man shall be accountant of euery idle worde hee vttereth pageâ— 146 Profitable demaundes and considerations for a man to thinke vppon 148 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 dangerous course 151 The reason why so fewe are saued 152 A perfect example of a good conuersion 154 The complaint of worldlings in the ende of theyr lyfe 158. A comparison expressing our griefe in the end for running a wrong course 160. The misery of a soule that hath gone awry at the last day pagâ— 161 Two rare examples of humane felicitie in Herod the first and Agrippa with theyr seuerall strange and wonderfull endes 162 163 164 Errour in our course of lyfe is not pardoned page 168 A rare chance that happened to Baltazar 169 If God examine straightly the actions of Infidels much more will he doe of carelesse Christians page 170 The dangerous and most dreadfull deuision from God our Sauiour c. 171 The fourth Chapter That the seruice which God requireth of man in this present life is Religion with the particuler confirmation of Christian Religion aboue all other in the world What speciall poynts are handled in this Chapter and first for the formost part An aunswere to the demaunde what seruice God requireth of vs c 173 The internall and externall acts and operations of Religion 174 No way left to obtaine this seruice but the light instruction of Chrisâ—ian Religion 175 Howe men in olde tyme were saued without Christian Religion 176 The difference betweene our beleefe and the beleefe of the old Fathers page 178 Diuers testimonies from God of the thinges that we beleeue 181 The principall heads of thys Chapter deuided into 3. parts handled in foure Sections 183â— 1. The thinges that past before the natiuitie and incarnation of Christ. 184 2. The things doone and verified from that â—yme vntill hys ascention 184 3. Such euents as happened for confimation of hys Deitie after hys deparure page eadem The first Section How Christ was fore-told both to Iewe and Gentile declared in foure considerations 184 The first consideration touching the Messias promised 185 The first couenaunt to Adam in Paradise 186 The same promise to Abraham and Isaack 187 Iacobs prophecie of the comming of Christ page 188 Moses prophecie of Christ lyuing in the wildernesse with the people 190 Dauids prophecie of Christ foure hundred yeeres after page 191. Ieremies prophecie of Christ foure hundred yeeres after Dauid 194 Ezechiels prophecie of Christ wherein hee is called by the name of Dauid page 195 The prophecie of Esay touching Christ. 196 Daniels prophecie of Christ in the ende of Babilons captiuitie 199 The second consideration that Christ should be both GOD and man sixe wayes prooued 202â— 1. That he should crush the deuill and breake hys head page 202 2. That he shoulde be a Ruler in Israell and hys name GOD. 205. 3. That he shoulde be called Iehoua with the interpretation of the Rabbines 206 4. That he should be called the very Sonne of GOD. page 209. 5. That he should be the worde of the Father page 211 6. Learned Phylo. his discourse for the returne home of the banished Iewes 214. The thyrde consideration whether Christ should change the Law of Moses or no. 215 Moses Lawe was an imperfect Law bringing nothing to perfection eodem The newe Law of Christ and the perfections thereof pageâ— 217 The reprobation of the olde Law with a promise of a newe page 220â— The fourth consideration wherein all particulers are fore-told of Christ for hys incarnation byrth lyfe death and resurrection page 222 223 224 The fift consideration touching the maniâ—estation of Christ to the Gentiles page 225 Three peculiar waies whereby the Gentiles might heare of Christ. 226 Prophecies touching Christ among the Gentiles by the Sibyls page 230 Of what importance authoritie the Greeke verses of the Sibyls were 231 Foure seuerall proofes for credite of the Sibils verses page 233 234 236 Of the confession of Oracles concerning Christes comming page 241 The second Section How the former predictions were fulfilled in our Sauiour Christ at his being vpon earth 244 The first consideration of the appointed tyme for Christes byrth 241