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
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
considering but vvhat also hee considered and what effect hee found in himselfe by the same First hee considered as I said the wayes foote-steps commaundements of God and then his dreadfull power to vvit howe no man vvas able to auert or turn away his cogitation but that his soule did vvhat it pleased by this saith he considerans eum timore sollicitor I am made sollicitous or vvatchfull vviâ—â— feare vvhen I consider him In which words he insinuateh two most excellent effects of consideratioÌ„ First the feare of God of which it is vvritten salutis thesaurus timor Domini the feare of God is the treasure of saluation the second y t by this feare hee vvas made sollicitous vvatchfull dilligent in Gods seruice of vvhich the Prophet Michaeas saith thus I wil tell thee O man what is good and what the Lord requireth at thy hands to vvit to doe iudgement loue mercie and to walke sollicitous and watchfull with thy God But thou ô holy and blessed man Iob did this exercise bring foorth in thee so great terror feare of God so carefull watchfulnes for obseruing his coÌ„maundements now I see vvell the cause vvhy thou vvritâ—st of thy self that thou diddest doubt and feare all thy vvorks actiâ—ns vvere they neuer so circumspect But what shal vve say now adaies most happy saint vvho do not doubt so much as our own dissolute carelesse and immoderate actions vvho feele no terror of God at al nor do vse any one â—ote of watchfulnes in obseruing his â—ommaundements tâ—uly this proceedeth of nothing els but of inconsideration it proceedeth of lacke of knowledge both of God and of our selues For doubtlesse if vve knevve either of these two things aright as indeede neither of them can be vvell vnderstoode vvithout the other it could not bee but that many of vs vvould change our vvrong courses O merciful Lord what sinful man in the vvorld would liue as he doth if he knevv either thee or himselfe as he should doe I meane if he considered vvhat thou art vvhat thou hast beene to other that haue lyued and continued in sinne as he dooth Not vvithout great cause cryed to often earnestly to thee that holy Doctor of thy church for obtaining of those tvvo points at thine hands vt cognoscam te vt cognoscam me that I may knovve thee and that I may knovve my selfe saith hee that is that I may consider and feele the true knovvledge heereof for many men doe knovve but vvith little commoditie VVe knovve and beleeue in grosse the misteries of our faith that there is a God vvhich revvardeth good euil that he is terrible in his counselâ— vpon the sons of men that there is a hell for sinners a heauen for good lyuers a most dreadful day of iudgement to come a streight account to be demaunded and the like All this we knowe and beleeue in generall as merchandise wrapped vp together in a bundle But for that wee vnfold not these things nor rest vpon them in particular for that wee let them not downe into our harts nor doe ruminate on them with leysure and attention for that wee chewe them not well in minde by deepe consideration nor doe digest them in heart by the heate of meditation they remaine with vs as a sword in his sâ—aberd doe help vs as little to good life for which they were reuealed as a preseruatiue in our pocket neuer applyed can helpe our health VVee beare the generall knowledge of these mysteries locked vp in our breastes as sealed bagges of treasure that be neuer tolde nor opened and consequently wee haue neither feeling sence nor motion thereby euen as a man may carry fire about him in a flint stone without heate and perfumes in a Pomander without smel except the one be beaten and the other chafed All standeth then good Reader in thys one poynt for direction of our selues in this life for reaping benefit by the misteries of our faith Religion that wee alot our selues time to meditate ponder and consider what these things doe teach vs. For as the sicke man that had most excellent remedies precious potions set before him could expect no profit or ease thereby if he only did looke vpon them or smelled them or tooke them in his mouth alone or should cast them forth of his stomacke agayne before they were setled or had time to worke their operation euen so is it in thys case of ours And therefore with great reason said S. Paul to Timothie after he had taught him a long lesson haec meditare meditate consider ponder vppon these thinges which I haue shewed you as if in other speeches hee had said all that hetherto I haue tolde you or written for your instruction and all that euer you haue heard or learned besides will auayle you nothing for youâ— saluation except you meditate and ponder vpon the same and doe sucke out the iuyce thereof by often consideration VVherfore to conclude this chapter my deere and vvelbeloued brother for that consideration is so precious and profitable so needeful and necessary a thing as hath been declared I thought it conuenient in thys first front entrance of my booke to place the mention and dilligent recommendation thereof as a thing most requisit for all that ensueth For without consideration neither thys that I haue saide already nor any thing els that shall or may bee sayde hereafter can yeeld thee profit as by lamentable experience we see dayly in the world where many millions of men passe ouer theyr whole age without taking profite of so many good Books so many preachings so many vertuous examples so many terrible châ—stisements of God vpon sinners which euery where they see before theyr face But yet for that they will not or haue not leysure or dare not or haue no grace to enter into consideration therof they passe ouer all as sick men do pylles diuerting as much as they may both their eyes cogitations from all such matters as are vngratefull to them Buâ— as good Ieremie sayth the time vvill come vvhen they shall bee enforced to see and know consider these things when perhaps it wil be too late to reape any comfort or consolatioÌ„ therby Wherfore deere brother that which perforce thou must doe in time to come and that perhaps to thy greater damnation I mean to enter into consideration of thine owne estate doe that nowe willingly to thy comfort consolation for preparing the way to thy saluatioÌ„ Preuent the day redeeme the time according to S. Paules wise counsell run not headlong with the world to perdition stay sometime as holy Ieremie admonisheth thee and say to thy selfe what doe I whether goe I what course hold I what shall be my ende Take some time from thy pleasures and froÌ„ the company of thy pleasant friends to doe thys
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
maine Armiâ— of Souldiours most excellent welâ— appointed each one in order agreeing with the other deuided intâ— Rankes Squadrons Companies anâ— Offices subordinate the one to y â— oâ—ther by degrees yet all teÌ„ding on way all theyr faces bent vppon on place al mouing marching and turning together all endeuouring with alacritie towards the performance of one common seruice by mutuall assistance without dissention discord difference or clamor he that should see this sayth the Metaphisicke as he could not but imagine some Generall high Captaine to be among these Souldiours whom all obaied from whose supreame coÌ„maundement order this most excellent subordination agreement vnion proceeded so much more vppon consideration of the former coherence consent and miraculous subordination of creatures among themselues in their operations must we inferre that they haue some generall commaunder ouer them all by whose supreame dispositioÌ„ each creature hath his charge peculiar taske appointed which he must performe for the common and vniuersall seruice of the whole The fourth reason or argument alledged by the Supernaturall Phylosopher is of the marueilous prouidence arte and wisdome discouered in y e making of euery least creature wythin the vvorlde For seeing there is nothing so little nothing so base or contemptible within the compasse of this heauen that couereth vs but if you consider it you finde both arte order proportion beauty and excellencie in the same thys cannot proceed of Fortune as foolish Lucrecius and some other would haue it for that Fortune is casualty without order rule or certain tie therefore needes it must come from the wisedome and prouidence of some omnipotent Creator If you take a flye or a flea or a leafe from a tree or any other the least creature that is extant in the world and consider the same attentiuely you shall finde more myracles than parts therein you shall finde such proportion of members such varietie of collours such distinction of offices such correspondence of instruments those so fit so well framed so coherent and so subordinate as the more yee contemplate the more ye shall maruaile neyther is there any one thing in the worlde more effectuall to drawe a man to the loue and admiration of his Creator than to exercise himself often in this contemplation for if hys heart be not of stone this will moue his affection VVe read of Galen a prophane very irreligious Phisitian who as himself confesseth in a certain place taking vpon him to consider of the parts of mans body finding much wisdome in the order vse and disposition of the same sought first to giue the praise glory therof to nature or to some other cause than to God But in processe of time beeing oppressed as it were with the exceeding great wisdome cunning prouidence which he discouered in euery least parcell particle of mans body wherein nothing was redundant nothing defectiue nothing possible to be added altered or better deuised he brake forth into these words Compono hic profecto canticum in Creatoris nostri laudem quod vltra res suas ornare voluit melius quam vlla arte possent Heere truely doe I make a song in praise of our Creator for that of his own accord it hath pleased him to adorne and beautifie his things better than by any art possible it could be imagined Heereby then doth the Metaphysicke gather and conclude most euidently that there is a God a Creator a most wise and powerfull artificer that made all things such a one as exceedeth all boundes of nature of humaine abilitie For if all the world should ioyne together they could not make y e least creature that we see in this woâ—ld He concludeth also that the for-sight prouidence of this Creator is infinite for things to come in all eternitie and finally that his wisdome cogitations are iâ—scrutable And albeit sometime he reueale vnto vs some part therof yet often againe we erre therein For which cause a wise Heathen Platonick concludeth thus after long search about these affayres I will praise God saith he in those things I vnderstand and I will admire him in those things which I vnderstand not For I see that my selfe oftentimes do things wherin my seruants are blind conceiue no reason As also I haue seene little chyldren cast into the fire Iewels of great price and their Fathers writings of great learning and wisedome for that they were not of capacitie to vnderstand the value worthines of the thing One argument more wyll I alledge of the Metaphisick grounded vpon the immortalitie of mans soul which immortalitie is proued with one consent of all learned men as Plato alledgeth for that it is a spyrit and immateriall substance whose nature dependeth not of the state of our mortall body for so by experience we see daily that in old men withered sickly bodies the minde soule is more quick cleere pregnant and liuely then it was in youth wheÌ„ the body was most lusty The same is also prooued by the vnqueÌ„chable desire which our mind hath of learning knowledge wisedome and other such spirituall and immateriall things wherin her thirst by nature is so great as it cannot bee satis-fied in this life neither can the obiects of sence bodily pleasures or any other commodity or delight of this materiall world content or satiate the restlesse desire of this immaterial â—reature VVhich is an euident argument to the Phylosolopher that some other obiect and contentation is prepared for her in another world and that of such excellencie and supereminent perfection as it shâ—ll haue in it all wisdome all learning all knowledg all beautie all other causes of loue ioy contentation wherin our soule may rest for euer This being so sayth the Phylosopher that the soule mind of man is immortall of necessity it must ensue that an immortall Creator sent the same into our bodies and that to him againe it must returne after her departure from this lyfe heere This was the true meaning indeede how soeuer some latter interpreters haue mis-vnderstood the same of that ancient doctrine of olde Phylosophers which Plutarch alledgeth out of Pythagoras Plato affirming that all particular soules of men came sent froÌ„ one generall coÌ„mon soule of the whole world as sparkles from the fire and beames from the common Sunne and that after their seperation from theyr bodyes they shall returne againe to that generall soule called Anima mundi the soule of the world for that it giueth life being to the world so to remaine with that gâ—nerall soule eternally This was the doctrine of old Philosophers which seemed indede to haue beene nothing els though deliuered in other speeches but that which Salomon himselfe affirmeth in playner wordes Et spiritus redibit ad Deum qui dedit illum our soule or spirit shal
are full of the lyke and time permitteth me onelie to touch some few of the principall The prophecie for the destruction of Ierusalem Babilon ESay the Prophet is wonderfull in fore-telling the misteries acts of the Messias his natiuitie his lyfe and all the particulers that happened in hys passion In so much that S. Ierom sayth he may seeme rather to write a story of deedes past then a Prophecie of euents to come But yet among other things it is to be noted that he lyuing in a peaceable and prosperous time in Iuda when the Iewes were in amitie and great securitie with the Babilonians hee fore-saw fore-told the destruction of Ierusalem by the sayd Babilonians and the grieuous captiuity of the Iewes vnder theÌ„ as also the destruction of Babilon again by Cyrus King of Persia whose expresse name and greatnes he published in wryting almost two hundred yeeres before he was borne saying in y e person of God First to Ezechias king of Iuda that reioyced in the friendshyp he had with Babilon Behold the dayes shall come when all that thou and thy Fathers haue layde vp shall be carried away to Babilon and thy chyldren shalâ— be Eunuches in the King of Babilons Pallace And next to Babilon he sayd The destruction of Babylon which Esay the sonne of Amos saw c. Howle and cry for that the day of the Lord is at hande c. The wonderfull prophecie for Cyrus King of Persia. THirdly vnto Cyrus not yet born who was preordained to destroy the same and to restore the people of Israell from banishment to rebuild the Temple in Ierusalem hee sayth thus I say to Cyrus thou art my shâ—epe-heard and thou shalt fulfill all my will I say to Ierusalem thou shalt be builded againe I say to the Temple thou shalt be founded againe This sayth the Lord to my annointed Cyrus I will goe before thee and will â—umble the glorious people of the earth in thy presence I will breake theyr brasen gates and crush in peces theyr yron barres for my seruant Iacobs sake haue I called thee by Name and haue armed thee whereas thou knowest not mee Can any thing be more cleerely or miraculously spoken in the world then to name a Heathen not yet borne that shold conquer so strong a Monarchie as Babilon was at thys time and should builde againe the Temple of Ierusalem which others of his owne Religion had destroyed before him What cause what reason whâ—t likeli-hoode could be of thys Yet Esay speaketh it so confidently as he sayth that he saw it and he nameth two witnesses thereof that is Vrias and Zacharias that were not borne in many yeâ—es after saying I tooke vnto me two faithfull witnesses Vrias the Priest and Zacharias the Sonne of Barachias Whereof the first was a Prophet in Ieremies time a hundred yeres after Esay and the second liued fourscore yeeres after that againe in the dayes of Dariâ—s as by the beginning of his prophecie appeareth and yet both as you see were dâ—stinctly named by Esay long tyme before And whereas thys Booke of Esay was pronounced openly to the people as other prophecies weâ—e and published into manie thousande hands before the captiuity of Babylon fell out and then carried also with the people and dyspersed in Chaldea other parts of the world there can be no possible suspition of forgery in thys matter for al that the world both saw it and read it many yeres before the thing came to passe yea when there was no likeli-hood of any such possibility to come The Prophecies and dooings of Ieremie in the siedge of Ierusalem THE same captiuitie destruction of Ierusalem by the Babylonians was prophecied by Ieremie a hundred yeeres after Esay a lyttle before the matter came to passe yea while the Babylonians were about the walles of Ierusalem besiedged the same for two yeres together Ieremie was within and tolde euery man that it was but in vaine to defend the Cittie for that GOD had nowe deliuered it And albeit he were accounted a Traytour for so saying especially when by an Armie of Egipt that came to the ayde of Ierusalem from Pharao the siedge of the Babylonians was raised for a certaine time yet Ieremy continued still in his asseueration said to Zedechias the King Thou shalt bee deliuered into the handes of the King of Babylon And to the people Hae dicit Dominus tradendo tradetur haec Ciuitas c. Thys sayth the Lorde thys Citty most certainly shal be deliuered into the hands of the Babylonians And so he continued notwithstanding he were put in prison and whipt and threatned daily to be hanged vntill indeed the Citty was taken and Zedechias eyes puld out hys chyldren slaine before his face al other things performed which Ieremie had prophecied fore-told them before And which was yet more meruailous Ieremy did not onely fore-tell the particulers of thys captiuitie but also the determinate time how long it should endure saying And all this Land of Iurie shall be into wildernes and astoniednesse and all this people shall serue the King of Babylon for three-score and tenne yeeres when three-score and tenne yeeres shall be complete I will visite vppon the King of Babilon vpon that Nation saith the Lord and I will lay the same into eterâ—all desolation But vppon Iudâ— will I cast my pleasant eyes and will bring them backâ— to this Land again c. In which prophecie is contained first the particuler tyme howe long thys captiuitie should endure Secondly the destruction of Babylon and of that Monarchie by the Persians And thirdly the returning home of the Iewes againe which three things to haue been afterward fulfilled not onely Esdras that liued at that tyme and was an actor in performance of the last but all other Heathen writers besides doe record and testifie And thys prophecie of Ieremie was so famous and certainly belieued amongst all the Iewes in the time of their captiuity as when the day of expiration drew neere Daniell writeth thus of himselfe In the first yeere of Darius I Daniell vnderstood in the scriptures the nuÌ„ber of the seauentie yeeres whereof God spake to Ieremie that they should be fulfilled touching the desolation of Ierusalem I turned my face to my Lord God and besought him in fasting sackcloth c. Neyther onely the Iewes vnderstoode and beleeued thys prophecie but euen Cyrus himselfe that was a Gentile gaue ful credite thervnto and theâ—eby was induced to restore the Iewes as appeareth both by hys own words and Proclamations sette downe by Esdras that executed the same and by hys deedes also in râ—storing home the Iewes rebuilding theyr Temple at his own great chaâ—ges as all Historiographers of the Heathen doe confesse I might heere alledge infinite other examples and make no end if I woulde followe
that is or may be said heereafter It is the first finall and chiefe principle of our eternall saluation or damnation and the total weale or woe that must befall vs and possesse vs for euer Which grounde and veritie if it be so certaine and euident as before hath been shewed by all reason anâ— prooâ—e both diuine and humane that y e matter be so testified proclaimed vnto vs by all the creatures of heauen earth by the mouth and writing of our Creator himself as no ignoraunce or blindnesâ—e can excuse the same no slothfulnes dissemble it no wickednesse denie it what remaineth then but to consider with our selues what seruice this God requireth at our hands what gratitude what dutie what honor for our creation to the end that as we haue proued him a most bountifull Creator so we may finde â—him a propitious Iudge and munificent rewarder For it is not probable that his diuine Maiestie which hath appointed euery other creature to some action for hys owne gloâ—y as hath been declared at large before shold leaue man-kind onely which is the worthiest of all the rest without obligation to his seruice In which one point notwithstanding though neuer so cleere such is the fondnes of our corrupt nature without Gods holy grace fayled those auncient wisemen of y e world of whom S. Paul speaketh so much in hys Epistle to the Romaines taking compassion of theyr case and calling them fooles and all theyr great learning Phylosophy meere fondnes for that whereas by the means before mentioned they came to know GOD they did not seeke to glorifie him as appertained vnto God nor yet did render him due thankes but vanished away in theyr cogitations c. That is they tooke no profite by this knowledge of theirs but applyed their cogitations vppon the vanities of this world more theÌ„ vpon the honour and seruice of thys theyr God For which cause as Saint Paul adioyneth presently in the same place that for so much as they dyd thus dyd not shew forth by their lyfe and workes that they had the knowledge of God indeede GOD deliuered them ouer to a reprobate sence and suffered them to fall into horrible sinnes which S. Paul doth name and detest in al that Chapter and finally concludeth that theyr euerlasting perdition ensued principallie vpon thys one poynt that wheras They knew the iustice of God by all the wayes arguments that before haue been declared yet wold they not vnderstand sayth he that death was due to all such which lyued wickedly as they did And the same Apostle vpon consideration of these matters wherein he standeth long for the importance thereof pronounceth in fine thys generall sentence with great asseueration and vehemencie of Spyrite That the wrath of God is reuealed froÌ„ heauen vpon all impietie and iniustice of those men who hold the knowledge of God in vnrighteousnes That is who being indued with y â— knowledge of God doe liue notwithstanding vnrighteously or as he sayde before doe consume theyr dayes in vanitie not making account of the seruice which they doe owe to that God for theyr creation other benefites Which thing if Saint Paule might truly say to those Gentiles before hys time who had onely naturall knowledge and vnderstanding of God that is so much as by hys creatures was to be gathered what may or shall be said vnto vs who haue not onely that light of nature which they had but also the wrytings law of God himselfe communicated especially vnto the Iewes and aboue that also haue heard the voice of his onely sonne vpon earth haue receiued the doctrine of hys most blessed Gospell and yet doe liue as negligently manie of vs as dyd the verie Heâ—then touching good lyfe and vertue Surely in this case I must denouÌ„ce against my selâ—e that if it be true as it cannot be â—alse which this blessed Apostle affirmeth here of these Heathen Phylosophers that by that little knowledge they had of GOD they were made inexcusable then by the most iust certaine rule of Christ laid downe by S. Luke cui multum datum est multum queretur ab eo that of euery man which hath receiued much a greâ—t aâ—count shall be taken for the same we are forced to inâ—erre that our account shal be the greater and our selues much more inexcusable before hys diuine Maiestie then the very Gentiles Heathens are if after our knowledge manifest vnderstanding of his Godhead and iustice We vanish away in our cogitations as they did as the most part of the worlde at this day are seene to doe that is if we apply our cogitations and cares about the vaine affayres of thys temporâ—l lyfe and transitory commodities which we should bestow vpon the seruice and honour of thys Lord and Creator OF THE FINAL ENDE AND CAVSE WHY MAN VVAS CREATED BY GOD and placed in thys world And of the obligation he hath therby to attend to the affaire for which he caâ—e hethâ—r CHAP. III. BY the Chapter precedent I nothing doubt gentle Reader but if thou haue seene perused the same thou remainest sufficiently informed of thy Creator Now foloweth it by order of good consequence that we consider with some attention for that is standeth vs much vpon what intent and purpose God had in creating vs thys world for our sakes and in placing vs therein as Lordes of the same By the former considerations we haue learned that as among other creatures nothing made it selfe so nothing was made for it selfe nor to serue it selfe The heauens we see doe serue the ayreâ— the ayre serueth the earth the earth serueth the beastes the beastes serue man and then is the question whoÌ„ man was made to serue for in him also holdâ—th the former reason that seeing he was not made by himselfe it is not likely that he was made to serue himselfe If we consult with the scriptures heerein we finde a generall sentence layd downe without exception Vniuersa propter semetipsum operatus est Dominus the Lord hath made al things for himselfe And if al then man no doubt who is not y e least of the rest which he hath made And heerby it commeth to passe that man cannot be sayd to â—e free or at hys owne appointment or dysposition in thys world but is obliged to performe that thing for the which he was sent into this habitation Which point holy Iob declareth plainly in a certain inuectiue against such men as were carelesse and negligent in consideration of thys affayre A vaine man sayth he is lifted vp in pride and thinkâ—th himselfe to be borne as free as the â—olt of a wild Asse That is he thinketh himselfe bounde to nothing subiect to nothing accountable for nothing that he doth in thys lyfe but only borne free to passe his time in disport and pleasure as a Colt in the
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
this that a rich man or worldling attending with all his industrie to heape vp riâ—hes as the fashion is can not attende nor euer doth to that for which he came into this world and conseqâ—ently can neuer attaine heaueâ— except God worke a miracle thereby doe cause him to spende out hys riches to the benefit of his soule as sometimes he doth so do lessen the Cammell in such sort as hee may passe the needles eye Whereof we haue a very rare example in the Gospell of Zacheus who beeing a very rich man dyd presently vppon the entering of christ into his house but much more as appeareth into hys hart by fayth resolue himselfe to change his former course touching riches and at one blow to beginne with-all gaue away halfe of all hee possesâ—ed to the poore and for the rest made proclamation that whosoeuer had receiued any wrong at his handes as commonly many do by theÌ„ that are rich he shold come and receyue foure times so much amendes By which almes and restitution hee was deliuered from the Camels gib or bunch on his backe that letted his passage through the needles eye And thys extraordinary fauour and grace he receiued by the fortunate presence of his most blessed and bountifull guest who had signified before in an-other place that himselfe was able so to draw the Camel as he should passe the needles eye for that the thinges which are vnpossible with man are possible with GOD. But to leaue this and to goe forward in our former purpose no meruaile it is if in the world abroade so few be saued seeing y t of thousands scarce one doth account of that busines which of all other is the chiefe and principall Consider you y e multitude of all sorts of people vppon earth and see what theyr traffique and negotiation is see whether they treate thys affaire or no see wherin their care study cogitation consisteth How many thousand finde you in Christendome who spende not one houre of four and twentie nor one halfe day in forty in the seruice of GOD or businesse of theyr â—oule How infinite haue you that breake theyr braines about worldlie commodities and how few that are troubled with this other cogitation How many find time to eate drink sleepe disport deck and trym themselues to the view of others and yet haue no time to bestow in this greatest busines of all other businesse How manie passe ouer whole dayes weekes monthes and yeeres and finally their whole life time in hauking hunting and other pastimes without regard of this important affaire How many miserable women haue you in the world that spende more dâ—yes in one yeere in pricking vp theyr apparrel adorning theyr carkasse then they doe houres in prayer for the space of all theyr lyâ—e And what alas shall becom of this people in the ende what will they doe or say at the day of account what excuse will they alledge what way will they turne them If the Merchant-factor which I mentioned before after many yeres spent in forraine Countries vpon his Maisters expences should returne at length and gyue vp his accounts of so much tyme and money spent in singing so much in dauncing so much in fencing so much in courting and the like who would not laugh at so fonde a reâ—koning but beeing further demaunded by hys Maister what time he had bestowed vpon the Merchandise affaires for which hee was sent if the man should aunswer that he had no leysure to thinke vpon that thing for the great occupation which he had in the other who woulde not esteeme him woorthy of all punishment and confusion And much more shame confusion no doubt shal they sustaine at the last dreadful day in the face and presence of God and all his Angels who beeing sent into thys worlde to traffique so rich a Merchandise as is the kingdome of heauen haue neglected the same and haue bestowed theyr studies vpon the most vayne trifles and fâ—llies of thys world withoâ—t cogitation or care of the other O yee children of Adam saith the Spyrit of GOD why loue ye so vanitie and seeke after lyes why leaue you the Fountaine and seeke after Cesterns If a golden game of inestimable value should be proposed for such as would runne and could winne the same when the course or râ—se were begun if some shoulde sâ—ep aside and follow flyes or fethers that passed in the ayre without any regard of the prize and gole proposed who wold not meruaile take pitty of their folly euen so is it with men of the worlde if we beleeue S. Paule who affirmeth that we are all placed together in a course or race and that the kingdome of heauen is propounded vnto vs for the Game or Prize but euery man sayth hee arriueth not thether and why for that most men doe steppe aside and leaue the marke Most men do run awry and doe follow fethers vp and downe in the ayre most men doe pursue vanities doe weary themselues out in the pursute thereof vntil they can neyther run nor goe nor mooue theyr lyms any further and then for the most part it is too-lâ—te to amend theyr folly Will you heere the lamentations of such vnfortunate men these are theyr owne words recorded by scripture We are wearied out in the way of iniquitie and perdition and the way of God haue we not knowne What profit haue we receiued of al our pompe and pride and vaunting riches what good haue they done vs They are nowe past away as a shadow and as a Messenger that rydeâ—h in post and we are consumed in our owne iniquities Thys is the lamentable complaint of such men as ranne awry and followed a wrong course in their actions of thys lyfe These are they who pursued riches honour pompe and such lyke vanities and â—orgate the great and weighty busines for which they were sentâ— These are they who were esteemed happy men in thys worlde and thought to run a most fortunate course in that they heaped much riches together aduaunced themselues their families to great dignities became gorgious glorious and dreadful to others and finally obtained what-soeuer theyr lust concupiscence desired Thys made them seeme blessed to worldly cogitations and the way wherein they ran to be most prosperous and happy And I make no doubt by experience of these our tymes but they had admirours and enuiours in great aboundaunce who burned in desire to obtaine y e same course And yet when I heare their complaint in this place and theyr owne confession wherein they say expreslie We sencelesse men did erre from the way of truth When I consider also the addition of scripture Talia dixerunt in inferno they spake these thinges when they were in hell I cannot but esteeme theyr course for most miserable and condemne wholy the iudgement of flesh in thys affaire
and whether thou goest If hetherto thou haue wandered and gone astray be sorrie for the tyme lost but passe no further If hetherto thou haue not considered y e weightines of thys affayre serue thy selfe of thys admonition and remember that it is written that a Wiseman profiteth by euery occasion Esteeme thy resolution in thys one poynt the chiefest menage that euer shal passe through thy hands in this world albeit y u wert a Monarche and Ruler of tenne worlds together And finally I will end with the verie same words wherewith the wiseman concludeth hys whole Booke Feare God and obserue his commaundements for this is euery man That is in thys dooth all and euery man consist his end his beginning hys lyfe and cause of beeing that hee feare God and direct hys actions to the obseruaunce of hys commaundements for that without thys he is no man in effect seeing that hee looseth al benefit both of his name nature redemption and creation THAT THE SERVICE WHICH GOD REQVIRETH OF MAN IN THIS present lyfe is Religion With the particuler confirmations of Christian Religion aboue all other in the world CHAP. IIII. HAuing prooued in the former chapters that there is a GOD which created man and that man in respect thereof and of other benefites receiued is bouÌ„d to honor and serue the same GOD the question may be made in thys place what seruice this is that God requireth and wherin it dooth consist Whereunto the aunswer is briefe easie that it is Religion which is a vertue that containeth properlie the worshyp seruice that we owe vnto GOD euen as Pietie is a vertue contayning the duety that chyldren doe owe vnto theyr Parents Obseruaunce another vertue that comprehendeth the regard that schollers and seruaunts beare vnto their Maisters In respect of which comparison and likenes betweene these vertues God sayth by a certaine Prophet The sonne honoreth his father and the seruaunt his Maister if then I be a Father where is my honour if I be a Maister where is my feare The acts of Religion are diuers different some internall as deuotion and prayer some other external as adoration worship sacrifice oblations and such lyke that are declarations and protestations of the internall It extendeth it selfe also to styrre vp and put in â—re the acts and operations of other vertues for the seruice of God in which sence saint Iames nameth it Pure vnspotted Religion is to visite Orphans widdowes in their tribulation to keepe our selues vndefiled from the wickednes of this world Finally how soeuer some Heathens doe vse thys worde Religion to some other significations yet as S. Augustine well noteth the vse therof among the faithfull hath alwaies beene to signifie thereby the worship honour and seruice that is due vnto GOD so that if in one word you will haue it declared what GOD requireth of man in thys life it may be rightlie sayd that all standeth in thys that he be religious Heereof it proceedeth that whatsoeuer sort or sect of people in the world professed reuerence honor or worship to GOD or to gods or to anie diuine power essence or nature what-soeuer were they Iewes Heathens Gentiles ChristiaÌ„s Turks Moores Heretiques or other they did alwaies cal theyr said profession by the name of their Religion In which sence also and signification of the worde I am to treate at thys tyme of Christian Religion that is of the substaunce forme maner way reuealed by Christ and hys Apostles vnto vs of performing our duty and true seruice towards God Which seruice is the first poynt necessary to be resolued vpon by hym that seeketh his saluation as in the Chapter y t goeth before hath beene declared And for obtaining this seruice the true knowledge thereof no meane vppon earth is left vnto man but only the light and instruction of Christian Religion according to the protestation of S. Peter vnto the Gouernours of the Iewes wheÌ„ he sayd There is no other name vnder heauen giuen vnto men whereby to be saued but onely this of Christ and of his Religion If you obiect against me that in former tymes before Christes natiuitie as vnder the law of Moises for two thousand yeeres together there vvere many Saintsâ— who without Christian Religion serued God vprightly as the Prophets other holy people and before them againe in the law of Nature when neyther Iewish nor Christian Religion was yet heard of for more theÌ„ two thousand yeeres there wanted not dyuers that pleased God serued him truely as Enoch Noe Iob Abraham Iacob and others I aunswer that albeit these men especially the former that liued vnder the Law of nature had not so particuler expresse knowledge of Christ of his misteries as we haue now for thys was reserued to the time of grace as S. Paul in diuers places at large declareth that is albeit they knewe not expresly how and in what maner Christ should be borne whether of a Virgine or no or in what particuler sort he should liue die what Sacraments he should leaue what way of publishing his Gospell he shold appoint the like wherof notwithstanding very many particulers were reuealed to the Iewes from time to time and the neerer they drewe to the tyme of Christes appearaunce the more plaine reuelation was made of these misteries yet I say all and euery one of these holy Saints that lyued from Abraham vntil the comming of Christ had knowledge in generall of Christian Religion and did belieue the same that is they belieued expresly that there shold come a Sauiour and Redeemer of man-kinde to deliuer them from the bondage contracted by the sinne of Adam This was reuealed straight after theyr fall to our first Parents and Progenitors in Paradise to wit that by the Womans seede our redemption should be made In respect wherof it is sayd in the Reuelations that Christ is the Lambe that hath been slaine â—roÌ„ the beginning of y e world And Saint Peter in the first generall Counsell holden by the Apostles affirmeth that the old auncient Fathers before Christes natiuitie were saued by the grace of Christ as we are nowe which S. Paul confirmeth in diuers places And finallie the matter is so cleere in this behalfe that the whole schoole of Diuines accordeth that Fayth and Religion of the auncient Fathers before Christes appearaunce was the very same in substaunce that ours is now sauing onely that it was more generall obscure and confuse then ours is for that it was of things to come as ours is now of things past present For example they belieued that a Redeemer should come and we belieue that hee is already come They sayd Virgo concipiet a Virgine shall conceiue and we say Virgo concepit a Virgine hath conceiued They had sacrifices and ceremonies y t prefigured his
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
which agreeth iust with the eyghteene yeere of Tyberius hys raigne which was the yeere wherein our Sauior Christ suffered And he goeth so nigh as to name the very houres of the day as our Euangelists doe Aesculus an old Astronomer doth confirme the same and prooueth moreouer by the situation consâ—itution of the Sunne and Moone at that time that no Eclipse could then be naturallie Which thing in lyke manner Dyonisius Areopagita did obserue in the very day of Christes passion beeing at that time but twenty fiue yeres olde and yet well studied in Astronomie as himselfe testifieth And finally Lucianus a learned Priest of Antioche was accustomed to prouoke the Gentiles to theyr owne Commentaries stories for recorde and testimonie of those things Of Iesus Resurrection THere ensueth now fâ—r ending confirmation of all that hath beene sayd and prooued before to adde a word or two of Iesus Resurrection Which poynt as of all other it is of most importaunce so was it exactly fore-told both to Iew and Gentile and promised by Christ himselfe in all his speeches while he was vppon earth And among the Iewes it was assured by all the Prophecies before recited which do promise so great aboundance of glorie ioy tryumph to Christes Church after his Passion Which neuer possibly could be fulfilled vnlesse hee had risen from death againe And therefore the sayd Resurrection was prefigured in Ionas together with the time of his abode in the Sepulcher It was also expresly fore-shewed by Dauid affirming That God would not suffer his holy one to see corruption And after him againe more plainly by the Prophet Oâ—e He shall quicken vs againe after two dayes in the thyrd day he shall rayse vs wee shal liue in his sight And to the Gentiles Sibylla left written not far froÌ„ the same time He shall ende the necessity of death by three dayes sleepe and then returning froÌ„ death to lyght againe he shall be the first that shall shew the beginning of Resurrection to his chosen for that by conquering death he shall bring vs lyfe Thus much was promised by prophets before christes appearance And Iesus to comfort his disciples followers reiterated hys promise againe of himselfe in many speeches albeit many times his meaning was not perceiued Which promise of returne from death if it had beene made for some long time to come as Mahomet promised his Sarasins after eyght hundred yeeres to reuisite them again albeit the performance were neuer meant yet might the falshood lurk in the length of tyme. But Iesus assuring all men that hee would rise again within three daies it cannot be imagined but that he sincerely purposed to fulfil hys promise for that otherwise the fraude must haue beene discouered Nowe then let vs consider what manner of performance Iesus made heereof The appearings which Iesus made after his Resurrection AND first the persons most interessed in the matter as they whose totall hope stay refuge and felicitie depended heereof I meane hys appalled dysmaied and afflicted Disciples do recount twelue sundry apparisions which Iesus made vnto them in flesh after his Resurrection The first was to Mary Magdalen apart when she with Solome and other women went and remained with oyntments about the Sepulcher The second was to all the women together as they returned home-wards who also were permitted to embrace his feete The thyrde was to Simon Peter alone The fourth to the two Disciples in theyr iourney to Emaus The fift was to all the Apostles and other Disciples together when the dores were shut The sixt was to the same companie againe after eight dayes when Thomas was with them at what tyme also he did both eate drinke and suffered his body also to be handled among them The seauenth was to S. Peter and Saint Iohn with fyue other disciples when they were a fishing at what time also he vouchsafed to eate with them The eyght was to eleuen Disciples at one time vpon the Mount Thabor in Galiley The ninth was to more theÌ„ 5. hundred bretheren at one time as Saint Paule testifieth The tenth was to S. Iames as the same Apostle recordeth The eleuenth was to al his Apostles disciples friends together vpon the Mount Oliuet by Ierusalem when in their presence he ascended vp to heauen The twelfth and last was after his ascention vnto S. Paule as himselfe beareth witnesse All these apparitions are recorded in Scripture as made by Iesus after hys Resurrection to such as by hys eternall wisedome were preordained to be witnesses of so glorious a spectacle To whom as S. Luke affirmeth He shewed himselfe aliue by many arguments for the space of fortie dayes together and reasoned with them of the kingdome of his Father And why any man should mistrust the testimonie of those men which saw him conuersed with him eate with hym dranke with him touched him and heard him speake whose entire estate and welfare depended wholy of the certainty heerof I see no reason For what comfort had it beene or consolation to these men to haue deuised of themselues these former apparitions What encouragement might they haue taken in those doleful tymes of desolation and affliction to haue had among them the dead bodie of him on whose onely lyfe theyr vniuersall hope and confidence depended The Scribes and Pharisies being astonished with the suddaine newes of hys rysing againe confirmed vnto them by their own Souldiours that saw it founde no other way to resist the fame thereof but onely by saying as all their posteritie doe vnto this day that hys Disciples came by night and stole away his body while the souldiours were a sleepe But what likeli-hoode or possibilitie can there be in thys for first it is eâ—ident to all the worlde that his Apostles themselues who were the heads of all the rest were so dismaied discomforted and deiected at that time as they durst not once goe out of the doore for which cause onely those seely women who for theyr sexe esteemed themselues more free from violence presumed alone to visite the Sepulcher which no one man durst doe for feare of the Souldiours vntill by those women they were enformed that the fore-sayd band of Souldiours were terrified put to flight by Christes Resurrection And then how was it likely that men so much amazed ouercome with feare shold aduenture to steale away a dead body from a Guard of Souldiours that kept it or if theyr hearts had serued them to aduenture so great a daunger what hope or probabilitie had there beene of successe especially considering the said body lay in a newe Sepulcher of stone shut vp locked and fast sealed by the Magistrate Howe was it possible I say that hys Disciples should come thether breake vp the Monument take ouâ— his body and carry the same away neuer after to be
seene or founde without espial of some one amongst so many that attended there Or if thys were possible as in reason it is not yet what profite what pleasure what comfort coulde they receyue heerby We see that the Apostles Disciples of his who were so abandoned of life hart in his passion after two dayes onely they were so changed as life and death can be no more contrary For whereas before they kept home in all feare and durst appeare no where except among theyr own priuate freendes nowe they came forth into the streetes and common places and auouched with al alacritie and irresistable constancie euen in the faces heaâ—ing of their greatest enemies that Iesus was risen froÌ„ death to lyfe that they had seene him and enioyed his presence And that for testimonie and confirmation heereof they were most readie to spend their liues And could all thys trow you proceed onely of a dead body which they had gotten by stealth into theyr possession wold not rather the presence and sight of such a body so torne mangled and deformed as Iesus body was both vpon the Crosâ—e and before haue rather dysmayed them more then haue gyuen him any comfort Yes truelyâ— And therefore Pilate the Gouernour considering these circumstaunces and that it was vnlikelie that eyther the body shold be stolne away without priuity of the Souldiours or if it had been that it should yeeld such life hart consolâ—tion and courage to the steâ—lers beganne to giue eare more diligently to y e matter and calling vnto him the Souldiers that kept y e watch vnderstood by them the whole truth of the accident to wit that in their sight presence Iesus was risen out of hys Sepulcher to lyfe and that at hys rysing there was so dreadful an earthquake with trembling and opening of Sepulchers rounde about such skryches cryes and commotion of all Elements as they durst not abide longer but ranne and tolde the Iewish Magistrates thereof who being greaâ—ly discontented as it seemed with the aduertisement gaue them money to say that whyle they were sleeping the body was stolne away from them by hys Disciplesâ— All thys wrote Pilate presently to hys Lord Tyberius who was then Emperour of Rome And he sent withall the particuler examinations confessions of diuers others that had seene and spoken wyth such as were rysen from death at that tyme and had appeared to many of their acquaintance in Ierusalem assuring them also of the Resurrection of Iesus Which information when Tyberius the Emperor had considered he was greatly moued therwith and proposed to the Senate that Iesus myght be admitted among the rest of the Romaine Gods offering hys owne consent with the priuiledge of hys supreame royall suffrage â—o that deâ—ree But y e Senate in no wiâ—e would agree thereunto Wherupon Tyberius beeing offended gaue lycence to all men to beleeue in â—esus that would and forbid vpon paine of death that any Officer or oâ—her should molest or trouble such as bare good affection zealeâ— or reuerence to that name Thus much testifieth Tertullian against the Gentiles of hys owne knowledge who lyuing in Rome a learned man and pleader of causes dyuers yeeres before he was a Christian which was about one hundred and foure-score yeeres after our Sauiour Chrâ—st hys ascention had great ability by reason of the honour of his familie learning and place wherein hee lyued to see and know the Recordes of the Romains And the same doth affirme also Egisippus another auncient Wâ—yter of no lesse authoritie then Tertullian before whom he liued Neither onely diuers Gentiles had thys opinion of Iesus Resurrection againe from death but also sundry Iewes of great credite and wisedom at that tyme were enforced to belieue it notwithstanding it pleased not God to gyue them so much grace as to become Christians Thys appeareth plainelie by the learned Iosephus who wryting his storie not aboue fortie yeeres after Christes passion tooke occasion to speake of Iesus and of his Disciples And after he had shewed howe hee was crucified by Pilate at y e instance of the Iewes and that for all thys his Disciples ceased not to loue him stiâ—l he adioyneth forâ—h-with these words Idâ—irco illis tertio die vita resumpta denuo apparuit That is for thys loue of hys Disciples he appeared vnto them againe the third day wheÌ„ he had resumed life vnto him Which expresse plaineâ— resolute words we may in reason take noâ— as the confession onely of Iosephus but as the common iudgement opinion and sentence of all the dyscreete and sober men of that tyme layde downe and recorded by thys Historiographer In whose dayes there were yet many Christians aliue that had seene spoken with Iesus after his Resurrection infinite Iewes that had heard the same protested by theyr Fathers bretheren kins-folkes and freendes who had beene themselues eye witnesses thereof Of Iesus ascention AND thus hauing declared and proued the Resurrection of our Sauiour Iesus both how it was foreshewed as also fulfilled there remaineth nothing more of necessitie to be sayd in thys Section For that whosoeuer seeth acknowledgeth that Iesus beeing dead could rayse himselfe againe to lyfe wil easily beleeue also that he was able likewise to ascend vp to heauen Whereof notwithstanding S. Luke alledgeth one hundred and twenty witnesses at the least in whose presence he ascended from the top of the Mount Oliuet after forty dayes space which hee had spent with them from the tyme of hys resurrection Hee alledgeth also the appearing of two Angels among al the people for testimonie thereof He nameth the day and place when and where it happened He recounteth the very words that Iesus spake at his ascention He telleth the manner howe hee ascended and how a Clowde came downe and receiued hym into it out of theyr sight He declareth what the multitude dyd whether they went and in what place they remained after theyr departure thence And finally he setteth downe so many particulers as it had been the easiest matter in the world for hys enemies to haue refuted his narration if all had not beene true Neyther was there anie to receiue more domage by the falsehoode thereof then himselfe and those of his profession if the matter had beene feigned Wherefore to conclude at length thys treatise of the byrth lyfe doctrine actions death resurrection and ascention of Iesus seeing nothing hath happened in the same which was not fore-tolde by y e Prophets of GOD nor any thing foreshewed by the same Prophets concerning the Messias which was not fulfilled most exactly within the compasse and course of Iesus abode vpon earth we may most certainly assure our selues that as GOD can neyther fore-tell an vntruth nor yeeld testimony to the same so can it not be but that these things which wee haue shewed to haue beene so manifestly fore-prophecied and so euidently accoÌ„plished must needes assure vs
such as wil truely turne vnto him in what tyme state condition or age soeuer in this lyfe which shal be shewed and sette downe by these four poynts and parts that doe ensue The first part touching the loue that God beareth towards man FIrst of all by the infinite and incomprehensible loue y e almightie God beareth vnto man which loue is alwaies y e Mother of fauor grace and mercy If you demaund of mee in what sorte I doe prooue that the loue of God is so exceeding great towards man I answer as the Cosmographer is wont to doe who by the greatnes multitude of y e streames and Riuers doth frame a coniecture of the Fountaine from which they flowe The proper Riuers which are deriued and doe run forth of loue are good turnes and benefits which seeing they are infinite endlesse and inestimable bestowed by God vpon man as in the place before hath beene declared and the whole vniuersall frame of thys world doth aboundantly beare witnes it foloweth most euidently that the origine fountaine wel-spring of al these fauours graces and good turnes must needes be infinite immeasurable and far surpassing all compasse of mans vnderstanding If you require of me the cause reason why Almighty God should so wonderfully be affected towardes man I can directly yeelde ye none at all but rather meruaile thereat with holy Iob why so soueraigne a Maiestie should set his hart vpon so base a subiect Notwithstanding the holy Scripture seemeth to alledge one principal reason of his loue when it sayth Nâ—hil odâ—sti â—orum que fecisti et parcis omnibus quia tua sunt Demine qui diligis animas That is Thou ô Lord which louest soules canst not hate those thinges which thou hast made but dost vse mercie towardes all men for that they are thyne And the lyke manner of reasoning vseth God himselfe when he sayth by the Prophet Ezechiel Behold all soules are mine and heerevpon he inferreth a little after Numquid voluntatis meâ— est mors impij Can I haue the wil to damne a wicked man seeing y t his soule is mine created redeemed by me as who would say thys were a case against all order and equity And the reason of this maner of speech argument is for that euery man naturallie is inclined to loue the things that be of his own making So we see that if a man haue an Orchard wherein be great varietie of Trees plants yet if there be but one of his own peculier grafting that florisheth prospereth well he taketh more delight therein then in any of the rest for that it is hys owne workmanshyp So in lyke manner if a man haue a Vineyard of his owne planting and trimming For which respect the holie Prophet Dauid finding himselfe and the whole kingdome of Iurie in great affliction calamity thought no other meanes so forcible to draw God to compassion and commiseration of theyr case as to cry out to hym in this maner Thou which gouernest Israel looke towards vs be attent Thou hast brought foorth a Vineyard out of Egipt thou hast purged the same from Gentiles and hast planted it Thou O God of all power turne towards vs looke vpon vs from heauen and visite this thy vineyarde which thine owne right hande hath planted The like maner of perswasion vsed the holy Prophet Esay to moue God when he said Looke vppon vs I beseech thee O Lorde which are the worke of thine owne hands But aboue all other the blessed man Iob standeth as it were in argument and dysputation with God about thys matter saying haue not thy hands made me haue they not framed me of clay and earth hast not thou compacted me as cheese is made of mylke hast not thou knyt my bones and sinewes together and couered my fleshe with skyn hast not thou giuen me lyfe and conserued my Spyrite with thy continuall protection how soeuer y u seeme to dissemble these matters hide theÌ„ in thy hart yet I know that thou remembrest them all and art not vnmindful of them By which wordes thys holy man signified that albeit god suffered him greatly to be tempted and afflicted in thys lyfe so farre foorth as hee might seeme to haue forgotten him yet was he well assured that his diuine Maiestie coulde not of his goodnes forsake or despise him for that he was his creature the proper workmanshyppe of hys own hands In which very name of workmanship holy Dauid tooke such great comfort considering that the workman cannot chuse but be louing and fauourable towardes hys owne worke especially so excellent and bountifull a workman as is almighty God towards a work made as man is to his own shape likenes that in all his necessities yea euen in hys greatest infirmities of fleshe and most grieuous offences committed against hys Maiestie he conceiueth most assured hope of mercy and pardon vpon this consideration that he was his workmanship and consequently wel knowne to his diuine wisedome of how brickle infirme a mettal he was made For thus at one time among other he reasoneth of thys matter Looke how far distant the East is from the West so far off hath God remoued our iniquities from vs. Euen as a father dooth take compassion of hys own chyldren so doth the lord take mercy vpoÌ„ vs for that he wel knoweth the mould wherof we are made and doth remember that we are nothing els but dust In which discourse the holy Prophet maketh mention of two things that did assure hym of Gods mercy the one that God was hys Creator and maker and therby priuie to the frailty of hys constitution nature the other that he was hys Father whose property is to haue compassion on hys chyldren and thys is a second reason more strong forcible perhaps then the former why euery man may be most assured of pardon that hartily turneth vnto almighty GOD considering that it hath pleased his diuine Maiestie not onely to be vnto man a Creator as he is to all other things but also a Father which is the title of the greatest loue and coniunction that nature hath left to things in this world Wherof a certaine Phylosopher sayd well that no man coulde conceiue the loue of a Parents hart but hee only y t had a chyld of hys owne For which respect our Sauiour Christ to put vs in minde of this most feruent loue and thereby as it were by one fire to enkindle another within our harts dyd â—se oftentimes ordinarily to repeate thys sweete name of Father in his speeches to hys followersâ— and thereupon founded dyuers most excellent and comfortable dyscourses as at one time when he exhorted them from ouer-much carâ— and worldly solicitude hee addeth thys reason Your Father in Heaueâ— knoweth that you haue neede of these thinges As who woulde say hee knowing your wants being your
vnto vs and as it were nayles driuen into the depth of our hearts meaning therby that we should be stirred vp and most vehemently moued when we heare such wise men as the holie Ghost there meaneth which in deed are only they y t haue the knowledge and true feare of God make such exhortations vnto vs and gyue vs such wholesome admonishments as these godly Fathers in thys great affaire haue done And how is it then deere brother that we are nothing styrred vp thereby nothing quickned nothing awaked Well I will conclude thys whole Chapter and treatise with another exhortation admonishment of S. Augustine for that besides the graue authoritie of the man which ought to moue vs much I thinke nothing can be spoken more excellently or more agreeing to our peculier purpose Thus then he sayth Almighty God doth neuer despise the repentance of any man if it be offered vnto him sincerely and simply nay he accepteth the same most willingly embraceth the penitent and endeuoureth to reduce hym to hys former state wherein he was before he fell And that which is yet more if a man be not able to fulfil the whole order of his satisfaction yet dooth not God refuse the least repentaunce that is though it be done in neuer so short a space Neyther doth he suffer the reward to perrish of any little coÌ„uersion And thys doth the Prophet Esay seeme to me to signifie when he saith in gods person to the people of Israel I haue contristed thee a little for thy sinnes I haue striken thee turned my face from thee thou hast been sad hast walked in sorrowe and I haue comforted thee againe These examples then of repentance deere bretheren we hauing before our eyes let vs not perseuere in wickednes nor despaire or reconcilliation but rather let vs say with a confident hart we wil turn home to our Father and present our selues vnto our God for truely my bretheren hee will neuer turne away from the man that turneth vnto hym Himselfe hath sayde y t he is a God which draweth neere vnto vs were it not that our sins doe make a seperation betwixt him vs. Let vs take away then the seperation and obstacle so nothing shal let our coniunction with him which he greatly desireth For to thys end did he create vs that he might bestowe vppon vs eternall blisse in the kingdom of heauen He did not make vs for hel but he made his kingdome for vs and hell for the deuill So hee sayth in the Gospell Come ye blessed of my father enioy the kingdome prepared for you from the beginning of the world And to the damned Depart from me ye accursed into euerlasting fire which is prepared for the deuill and his angels If then hell fire was prepared for the deuil and the kingdom of heauen for man from the beginning of the world it remaineth onely that we prouide not to loose our inheritance by persisting in sin So long as we are in thys lyfe howe manie of great soeuer our sinnes may be it is possible to wash them away by true and vnfained repentance but when we shall once depart froÌ„ this world albeit then wee doe repent as no doubt but we shal from the bottom of our harts yet shall it auaile vs nothing And albeit our teeth doe gnash our mouth cry out our eyes gush foorth in teares and our harts lament with innumerable coÌ„plaints and supplications yet shall no man heare vs no man assist vs nor so much as with the typ of hys finger giue vnto vs a drop of water to coole our tongue amidst her torments but we shal receiue that lamentable answer which the rich glutton receiued at the mouth of Abraham There is betweene vs and you a great distance so that none may passe from vs to you nor from you to vs. Hetherto lasteth S. Augustines exhortation And there-withal think I it good to conclude thys Treatise FINIS The end of the second and last Booke tending to Resolution A necessarie Table guiding the Reader to euerie Chapter in thys Booke as also to euery particuler argument handled in each Chapter The first Chapter Of the manifold perils that ensue to the worlde by inconsideration and how necessary it is for eueriâ— man to enter into cogitation of his owne estate The seuerall matters handled in this Chapter THE charitable proceeding of GOD by hys Prophets in fore-telling men of theyr wickednes and reuealing the cause thereof page 1 The daunger of inconsideration declared in two speciall causes eodem The complaint of the Prophet Ieremie for inconsideration page 4 The misterie and sealed secrete of inconsideration page 6 Lack of coÌ„sideration cause of eternal destruction a poynt that fooles will not consider 7 8â— Inconsideration the cause of so much sinne at this day page 10 Wilful malice obstinate corruption in the vanities of thys lyfe and idle negligence three speciall causes of inconsideration 12 13 14. How we must stand vpon our watch that consideration is the only doore to our watch wyth the many coÌ„modities effects thereof 17 18 That all vertues are stirred vp quickned by consideration page 19 Howe holy men exercised themselues in consideration namely the three first Patriarches Moses Iosua King Dauid king Salomon king Ezechias as also what fruite holy Iob gathered by consideration and two principal effects ensuing thereon page 20 21 22 The importance of consideration breefely described page 26 The second Chapter That there is a God which rewardeth good euil against al the Atheists of old and of our time With the proofes alledged for the same both by Iewe and Gentile The matters handled in this Chapter are deuided into foure Sections The first Section IF there be a God he is a iust rewarder 35 The workes of the world declare the workman page 36 Howe the myracles of heauen teach to know GOD. page 37 In what manner the earth teacheth vs there is a God page 38 Howe the Sea doth wonderfully shewe there is a GOD. 39 The parts of man in body and soule do amply declare God page 41 The second Section How the Heathen prooued there was a God by theyr Phylosophy 43 The three arguments of the naturall Phylosopher Ex motu ex fine and Ex causa efficiente 45 47.48 The foure argumeÌ„ts of the Metaphisiâ—k or supernatural philosopher The first ens finitum 49 The second that euery multitude or distiction of things proceedeth from some vnitie as from hys fountaine page 52 The thyrd subordination of Creatures in thys world page 53 The fourth prouidence in making the verie least creature in the world 55 The fiâ—t immortalitie of the soule of Man 59 And the meaning of olde Phylosophers touching Anima mundi 60 The three Arguments of the Morrall Phylosopher 1. How in the naturall inclination of Man there is a disposition to confesse some GOD or Deitie 61 The reason why there can be but
thys is that GOD promiseth to a sinner that faithfully will return vnto him not onely to forgette and vtterly extinguish all memory of hys former iniquities but also to make more ioy and tryumph at hys conuersion and to loue and cherish hym more tenderly at hys returne then if hee had neuer fallen or departed froÌ„ hys seruice This God himselfe signifieth by the Prophet Esay when he sayth Call vnto Ierusalem speake vnto her hart that is comfortably for that her iniquity is forgiuen shee hath receiued double at Gods hands for all her sinnes committed And more plainly in another place by the same Prophet The lyght of the Moone shall be as the light of the Sun and the light of the Sun shal be as the lyght of seauen dayes seauen times put together when God shall binde vp the wounds of his people and heale theyr sores And to thys purpose doe appertaine directly those most wonderfull Parables of our Sauiour in the Gospell concerning the extraordinary ioy feasting that the carefull Woman made when she had founde againe her grote that was lost the good sheepeheard when he brought back the sheepe that was astray and the mercifull Father when hee receiued home hys sonne that before had abandoned hym And to the same purpose doth it also appertaine that in the Prophet Dauid God glorieth especially in the seruice of those people y t before had not knowne hym And thys shall suffise for thys second poynt to shew what wonderful meanes almighty God doth vse in setting forth his mercy for allurement of sinners vnto repentance The third part what assurance God giueth to them that repent AND so hauing declared what exceeding great loue and mercie God beareth towards man how effectually he expresseth the same by his suing vnto sinners for theyr conuersion it followeth that we shold in thys thyrd place examine somewhat more in particulers what certaine assuraunce his diuine Maiestiâ— gyueth of vndoubted pardon ful remission of theyr sins to all such as vnfainedly shall resolue themselues to make theyr refuge vnto hym Which thing albeit euery man by that which before hath been treated may sufficiently conceiue yet for the importance of the matter it shall not be amisse in thys place also to adde a word or two for more plaine and euident demonstration thereof And thys shall be doone by setting downe both the wordes and deedes that is both the promises performance which almighty GOD hath vsed exercised in this behalf to all such as haue offended hym whatsoeuer And for the first which are hys promises most apparant it is as wel by the thinges which before haue beene discussed as also by the whole course body dryft of holy scripture y t the promises of mercy pardon which hys diuine Maiestie hath made to sinners and wherunto by hys sacred worde he hath in a certaine manner obliged hymselfe are both manifold vehement absolute resolute and vniuersal Whosoeuer shal depart from his wicked waies and turne vnto me sayth Almighty God I will receiue him Beholde the vniuersalitie of all people persons without excluding any And then further At what time soeuer an impious man shall returne vnto me from his impietie his wickednesse shall not hurt him sayth the Lord GOD of hostes See the vniuersality of al times and seasons without exception But yet harkeÌ„ what God addeth besides Leaue off to doe peruersly sayth hee to the Iewes c. and then doe you come and find fault with mee if you can For if your sinnes were as red as skarlet they shall be made as white as snow c. Consider the vniuersality of al kind of sinnes be they neuer so grieuous so horrible or heynous And finally God talking to a soule that hath oftentimes fallen most infinitely offended him hee sayth thus It is a common receiued speech that if a woman depart from her husband and doe ioyne herselfe to another man she may not return to her first husband againe for that shee is defiled and made contaminate And yet where as thou hast departed from mee and hast committed fornication with many other louers doe thou returne vnto mee againe and I will receiue thee sayth Almighty GOD. By which wordes is expressed the fourth vniuersalitie contayning all states qualities and conditions of men how many waies or howe oftentimes or howe contemptuouslie soeuer they haue committed sinnes against hys diuine Maiestie And what may be added now more vnto thys was there euer Prince that made so large an offer to hys Subiects or was there euer Father that gaue so ample vniuersall promise of pardon vnto his chyldren Who can now mistrust himselfe to be excluded from this assurance of mercy wherin all sorts of people all kinde of sinners all tymes and seasons all states qualities of sinners are coÌ„prehended O most miserable and infortunate man that excludeth him selfe whoÌ„ God excludeth not What is there in this general and vniuersall promises whereof any man in the world shold haue pretence to make any least doubt or question Of the meaning perhaps intent of him that promiseth ô deere brother it is onely loue and charitie and consequently cannot deceiue vs. Of the trueth and surety of hys promises It is infallible and more certaine then heauen and earth put together Of the power that hee hath to performe his promises it is infinite and not restrained by anie bounds or limitation wherof then may we doubt or in which of these three poynts may wee not conceiue most singuler consolation Heare the comfortable meditation y t blessed S. Bernard made vpoÌ„ these three particulers which wee haue nowe mentioned Tria considero saith he in quibus tota spes mea consistâ—t charitatem vocationis veritatem promissionis potestatem redditionis c. That is I do consider three things sayth thys holy man wherin al my hope consisteth and whereby it is made inuinsible First the exceeding loue and charity of him that calleth me to him by repentance secondly the infallible trueth and certainty of his promise which he maketh to me of pardon and mercy thirdlie the endlesse power and abilitie hee hath to performe whatsoeuer hee promiseth Thys is that triple or threeâ—fold rope and chayne which holy Scripture sayth is hardly broken for that by thys rope let downe vnto vs from heauen which is our Countrey into this world that is our prison we may ascende and mount vp if we will euen vnto the sight possession of Gods eternal kingdome and heauenly glory Thus far that blessed Father But now to the second poynâ— if we consider how faithfully almightie God hath put in execution those promises of hys from tyme to tyme how no one man vpon earth so many ages as the world hath continued was euer yet frustrate of thys hope in making his conuersion vnto his Maiestie if he made it froÌ„ his
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