Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	death_n	separation_n	20,420	5	10.8447	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09086	The seconde parte of the booke of Christian exercise, appertayning to resolution. Or a Christian directorie, guiding all men to their saluation. Written by the former authour. R.P.; Booke of Christian exercise. Part 2.	Parsons, Robert, 1546-1610. Christian directory.; Parsons, Robert, 1546-1610. First booke of the Christian exercise.	1590 (1590)	STC 19380; ESTC S110194	217,337	475

sanctifie such as are in most danger neerest to perdition Leane rather to the sincere counsaile of S. Paul who willeth thee to examine vprightly thyne owne works and waies and so to iudge of thy self without deceit If thou walk the way of Babylon most certaine it is that thou shalt neuer arriue at the gates of Ierusalem except thou change thy course Oh my brother what a greefe will it be vnto thee when after long labour and much toyle thou shalt finde thy selfe to haue gone awrie If a man had trauailed but one whole day and thereby made wearie shoulde vnderstand at night that all his labour were lost and that his whole iourney was out of the way it would be a meruailous affliction vnto him no doubt albeit no other inconuenience were therin but onely the losse of that dayes trauaile which might be recouered recoÌ„penced in the next But if besides thys his busines were great if it lay vppon hys life to be at the place whether he goeth at a certaine houre if the losse of hys vvaie were irrecouerable if the punishment of his error must be death and confusion himselfe were so wearie that he coulde stirre no one foote further imagine then what a greeuous message thys woulde be vnto him to heare one say Syr you are amisse your labour is lost and you haue ridden wholy besides your way So then will it be vnto thee my soule at the day of death and seperation from my bodie if in thys life thou attende not to thy saluation for which thou wert created but shall passe ouer thy daies in following of vanities Thou shalt find thy selfe astray at the ende of thy iourney thou shalt finde thy selfe wearie and enforced to say with those myserable damned spirits I haue walked hard and craggie waies for that indeede the way of wickednes is ful of thornes stones though in shewe it be couered with faire grasse and many flowers Thou shalt finde at that daie that thou hast lost thy labour lost thy time lost all oportunitie of thyne owne commoditie Thou shalt then finde thy errour to be vnrecouerable thy danger vnauoidable thy punishment insupportable thy repentaunce vnprofitable and thy greefe sorrowe and calamitie inconsolable Oh he that coulde beholde and feele the the inwarde cogitations of a worldly mans hart at that instant after all his honours and pleasures were past no doubt but he should finde him of another iudgment and opinion in things then he was in the ruffe and heate of his ioylitie He dooth wel perceiue then the fondnes of those trifles which hee folowed in thys life albeit it were to make himselfe a Monarch If a man did know the cogitations that king Alexander the great had when of poyson he came to die after all hys victories and incredible prosperitie if wee knewe the thoughts of Iulius Caesar at the day of hys murther in the Senate house after the conquest of all hys enemies and subiection of the whole world to his own onlie obedience wee shoulde well perceiue that they tooke little pleasure in the waies they walked notwithstanding they were esteemed most prosperous and happie by men of thys world Iosephus the Iewe recounteth two verie rare examples of humaine felicitie in Herod the first and Agryppa his Cosine whereof the one by Anthonie the Triumuir and the other by Caligula the Emperour bothe of them beeing otherwise but priuate Gentlemen and in great pouertie and misery when they fled to Rome were exalted vppon the suddaine to vnexpected great fortune and made rich Monarches and glorious Potentates They were indued at seuerall tymes with the Kingdome and crowne of Iurie that in such ample sort as neuer anie of that Nation after them had the like For which cause they are called in the Hebrue story for distinction sake Herode the great and Agrippa the great They ruled and commaunded all in theyr daies they wanted neyther siluer nor Golde neither pleasures nor pastimes neither freendes nor flatterers And besides al these gifts of fortune they abounded also in ornaments and excellencie of bodie and wit And all thys was increased and made the more admirable by reason of their base low estate before in respect wherof their present fortune was esteemed for a perfect patterne of most absolute felicitie Thys they enioyed for a certaine space and to assure themselues of the continuance they bent all theyr cares cogitations studies to please the humours of the Romaine Emperours as theyr Gods and Authors of all their prosperitie and felicitie vppon earth In respect of whose fauours as Iosephus noteth they cared little to violate theyr owne Religion of the Iewes or any thing els that was most sacred And thys forsooth vvas esteemed of many a most wise politique prosperous happie course But what was the ende and consumation of thys their pleasant rase Fyrst Herode fell sicke of an incurable and lothsome disease and was tormented in the same with so manie terrors horrible accusations of his conscience as he pronouÌ„ced himselfe to be the most miserable afflicted creature that euer liued and so calling one day for a knyfe to pare an Apple wold needes haue murthered himselfe wyth the same if his arme had not beene stayed by theÌ„ that stoode by And for Agrippa Iosephus reporteth howe that vppon a certaine day which hee kept festiuall in Caesaria for the honour of Claudius the Romaine Emperor when he was in his most extreme pompe iolitie in the middest of all his Peeres Nobles and Damosels comming foorth at an houre appointed all glittering in Gold and Siluer to make an Oration vnto the people his voice gesture countenaunce and apparell so pleased as the people began to crie beeing solicited thereunto by some flatterers that it was the voice of GOD and not of man wherein Agrippa taking pleasure and delectation was stroken presently from heauen with a most horrible putrifaction of all hys bodie whereof he died repeating onlie to his freends these words in the midst of his torments Behold ye me that doe seeme to you a God howe miserablie I am enforced to depart from you all Nowe then woulde I demaunde of these two fortunate men who laying aside all care of God and Religion did followe the preferments of this world so freshly and obtayned the same so luckilie how they liked of thys their course and race in the ende Truelie I doubt not but if they were here to aunswere for themselues they would assure vs that one houre bestowed in the seruice of God of their saluation would more haue comforted them at the last instant then all their labours and trauailes which they tooke in theyr liues for pleasing of Emperours and gathering the grace and good lyking of mortall men Vse then Ã´ Christian vse this experience to thy coÌ„moditie vse it to thy instruction vse it to thy forewarning

the other by degrees and yet all tending one way all theyr faces bent vpon one place all moouing marching and turning together all endeuouring with alacritie towards the performance of one coÌ„mon seruice by mutuall assistance wythout discention discorde difference or clamour he that shoulde see this saith the Metaphysicke as he could not but imagine some generall high Captaine to bee among these souldiers whom all obeyed and from whose supreame commaundement and order thys most excellent subordination agreement vnion proceeded so much more vpon consideration of the former coherence consent and miraculous subordination of creatures among themselues in theyr operations must we inferre that they haue som general commaunder ouer them all by whose supreame disposition each creature hath his charge peculier taske appointed which hee must performe for the common and vniuersal seruice of the whole The fourth reason or argument alledged by the Supernaturall Phylosopher is of the meruailous prouidence arte and wisedome discouered in the making of euery least creature within the worlde 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 beautie excellencie in the same this cannot proceede of fortune as foolish Lucretius and some other would haue it for that fortune is casualtie without order rule or certaintie and therefore needes it must come from the wisdome 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 worlde and consider the same attentiuelie you shall finde more miracles then parts therein you shall find such proportion of members such varietie of colours such distinction of offices such correspondence of instruments and those so fit so wel framed so coherent and so subordinate as the more ye contemplate the more yee shall meruaile neyther is there any one thing in the world more effectuall to draw a man to the loue and admiration of his Creator then to exercise himselfe often in this contemplation for if his heart be not of stone thys will moue his affection We read of Galen a prophane very irreligious Phisitian who as himselfe coÌ„fesseth in a certaine place taking vpon him to consider of the parts of mans bodie and finding much wisedome in the order vse and disposition of the same sought first to gyue the prayse and glorie therof to nature or to some other cause then to God But in processe of tyme beeing oppressed as it were with the exceeding great wysedom cunning and prouidence which he discouered in euerie least parcell and particle of mans bodie wherein nothing was redundant nothing defectiue nothing possible to be added altered or better deuised he bâ—ake forth into these words Compono hic profecto canticum in Creatoris nostri laudem quod vltrares suas ornare voluit melius quam vlla arte possent Here truelie doe I make a song in the prayse of our Creator for that of his owne accorde it hath pleased him to adorne and beautifie his thinges better then by any arte possible it could be imagined Heereby then doth the Metaphysick gather and conclude most euidently that there is a GOD a Creator a most wise powrful artificer that made all things such a one as exceedeth all boundes of nature of humaine habilitie For if all the worlde shoulde ioyne together they coulde not make the least creature which wee see in this worlde He concludeth also that the fore-sight and prouidence of this Creator is infinite for things to come in all eternitie finally that his wysedome and cogitations are inscrutable And albeit sometime he reueale vnto vs some part thereof yet often againe wee erre therein For which cause a wyse Heathen Platonick concludeth thus after long search about these affayres I will prayse God saith he in those things I vnderstand and I wyll admyre him in those thinges which I vnderstand not For I see that my selfe oftentimes doe things wherein my seruaunts are blinde and conceiue no reason As also I haue seene little children cast into the fire Iewels of great price their fathers writings of great learning and wysedome for that they were not of capacitie to vnderstand the value and worthines of the thing One argument more will I alledge of the Metaphysicke grounded vpon the immortalitie of mans soule which immortalitie is proued with one consent of all learned men as Plato alledgeth for that it is a spirit and immateriall substance whose nature dependeth not of the state of our mortall bodie for so by experience wee see dailie that in olde men and wythered sickly bodies the minde and soule is more quicke cleere pregnant and liuely then it was in youth when the bodie was most lustie The same is also proued by the vnquenchable desire which our minde hath of learning knowledge wysedome and other such spirituall and immateriall things wherin her thyrst by nature is so great as it cannot be satis-fied in thys life neyther can the obiects of sence and bodily pleasures or any other coÌ„moditie or delight of this materiall world content or satiate the restlesse desire of thys immateriall creature Which is an euident argument to the Phylosopher that some other obiect contentation is prepared for her in another world and that of such excellencie and supereminent perfection as it shall haue in it all wisedome all learning all knowledge all beautie and all other causes of loue ioy and contentation wherein our soule may rest for euer Thys beeing so saith the Phylosopher that the soule and minde of man is immortall of necessitie it must insue that an immortall Creator sent the same into our bodies and that to him againe it must returne after her departure from this life here Thys was the true meaning indeed how soeuer some later interpreters haue mis-understood the same of that auncient doctrine of olde Phylosophers which Plutarch alledgeth out of Pythagoras and Plato affirming that all particuler soules of men came sent from one generall common soule of the whole worlde as sparcles from the fire and beames from the common Sunne and that after theyr seperation from their bodies they shal returne againe to that generall soule called anima mundi the soule of the worlde for that it giueth life and beeing to the worlde and so to remaine with that generall soule eternallie Thys was the doctrine of olde Phylosophers which seemeth indeed to haue beene nothing els though deliuered in other speeches but that which Salomon himselfe affirmeth in plainer wordes et spiritus redibit ad Deum qui dedit illum and our soule or spirit shall returne to God that gaue it vnto vs. And thys may suffise for a taste of that which the Metaphysicke or Supernaturall Phylosopher can say

THE Seconde parte of the Booke of Christian exercise appertayning to RESOLVTION Or a Christian directorie guiding all men to their saluation Written by the former Authour R. P. PSAL. 62. ver 4. One thing haue I requested at Gods hands that wil I demaund stil which is to dwel in his house all the dayes of my life to the ende I may know and doe his will AT LONDON Printed by Iohn Charlwoode and Simon Waterson Anno. 1590. TO THE RIGHT HONORABLE Sir Thomas Heneage Knight vize Chamberlaine to her excellent Maiestie Treasurer of her royall Chamber and one of her Highnesse most honourable priuie Councell All happinesse in this life and in the life to come hartilie wished To the Christian Reader health GEntle Reader not manie yeeres since a booke was published of Christian exercise appertaining to Resolution written by a Iesuit beyonde the Seas yet an English-man named Ma. Robert Parsons which Booke Ma. Edm. Bunney hauing dilligently perused committed to the publique viewe of all indifferent iudgements as glad that so good matter proceeded from such infected people and that good might arise thereby to the benefite of others Since the manifestation of that booke the first Author thereof named Ma. Parsons hath enlarged the same Booke with a second part and new additions wherein hee hath concluded and finished his whole intent of the Resolution and that vppon some speciall causes as himselfe setteth downe For hauing enlarged diuers poynts which before he omitted and comming to the reasons of this newe supply in his Praeface he saith in this manner Beeing admonished by the writings of diuers that since the publishing of my first booke it hath beene misliked in two principall poynts First that I speake so much of good works and so little of faith Secondly that I talked so largely of Gods iustice and so breefely of his mercie Beside conceiuing by the information of many that diuers persons hauing a desire in themselues to read the former Booke but yet beeing weake and fearfull to be touched so neere in conscience as they imagined that booke did durst neuer intermedle therewith beeing informed there was nothing in the same wherewith to entertaine themselues but onely such vehement matter of perswasion as would greatly trouble and afflict them For remedie of which inconueniencie I haue framed this second part of that worke and therein inserted diuers Chapters and discourses of matters more plausible and of themselues more indifferent wherewith the Reader may sollace hys minde at such times as he findeth the same not willing to feele the spurre of more earnest motion to perfection Heereupon grewe the cause of his framing this seconde Booke which performeth what you haue reade in his owne wryting And considering howe diuers were desirous to haue thys latter part because they had thorowlie read the other after passage the perusing of sundrie learned men who haue thought it as worthy to be seene as the first it is gentle Reader presented to thy viewe reade it indifferentlie and iudge therof as thou findest occasion A necessarie Table guiding the Reader to euery Chapter in thys Booke as also to euery particuler argument handled in each Chapter The first Chapter Of the manifold perils that ensue to the world by inconsideration and how necessarie it is for euerie man to enter into cogitation of his owne estate The seuerall matters handled in thys Chapter THE charitable proceeding of GOD by his Prophets in fore-telling men of their wickednesse and reuealing the causes thereof Page 1. The danger of inconsideration declared in two speciall causes page 2. The complaint of the Prophet Ieremie for inconsideration page 4. The misterie and sealed secrete of inconsideration page 5. Lack of consideration cause of eternall destruction a poynt that fooles wil not consider page 7. Inconsideration the cause of so much sinne at thys day page 8. Wilfull mallice obstinate corruption in the vanities of thys life and idle negligence three speciall causes of inconsideration 10 11 12. How we must stand vpon our watch that consideration is the onely doore to our watch with the many commodities and effects therof 14,15,16 That all vertues are stirred vp and quickned by consideration 17. How holy men exercised themselues in consideration namely the three first Patriarches Moses Iosua King Dauid king Salomon and king Ezechias as also what fruite holy Iob gathered by consideration and two principall effects ensuing thereon 18. 19. 20. The importaunce of consideration breefelie described page 22. The second Chapter That there is a God which rewardeth good and euill against all the Atheists of olde and of our time With the proofes alleaged for the same both by Iewe and Gentile The matters handled in thys Chapter are deuided into foure Sections The first Section If there be a God he is a iust rewarder 31. The works of the world declare the workman 31. How the miracles of heauen doe teach to know GOD. 33. In what manner the earth teacheth vs there is a God 34. Howe the Sea dooth wonderfully shewe there is a God 35. The parts of man in body and soule doe amply declare GOD. 36. The second Section Howe the Heathen prooued there was a God by theyr Phylosophie 38. The three argumeÌ„ts of the natural Philosopher Ex motu ex fine Ex causa efficiente 39,40,41,42 The foure arguments of the Metaphisicke or supernatural Phylosopher The first ens finituÌ„ 44. The second that euery multitude or distinction of things proceedeth from some vnitie as from hys fountaine 46. The thyrde subordination of creatures in thys worlde 47. The fourth prouidence in making the verie least creature in the world 49. The fift immortalitie of the soule of man 52. And the meaning of olde Phylosophers touching Anima mundi 53. The three Arguments of the Morrall Phylosopher 1. How in the naturall inclination of man there is a dispositioÌ„ to coÌ„fesse som God or Deitie 54. The reason why there can be but one God 56. All olde Phylosophers acknowledged one God 59. Cicero his opinion of the Panime Gods how they were made 60. 2. The second argument of Morrall Phylosophie de vltimo fine et summo hominis bono 61 Euery thing in this worlde hath a naturall desire to his ende 61. The contention of Phylosophers about the felicitie of man 63. Howe nothing in this life can be our felicitie page 64. Howe farre Morrall Phylosophie teacheth in determining mans felicitie 65. 3. The thyrd argument touching reward and punishment 66. The third Section How the Iewes were able to prooue God 68. Theyr first proofe of Scripture is antiquitie 70. The manner of writing authorising and conseruing the Scriptures the second proofe 72. Consideration of the particuler men that wrote them and their sinceritie the thyrd proofe 75. Consent and approbation of all later writers of the Bible that ensued after Moses the fourth proofe page 81. The subiect handled in the Scriptures with the ende whereto thy leuell the fift proofe 82. The

369. What we promise in our Baptisme 373. The sixt Chapter Of the onely impediment which is wont to let sinners from resolution which is the mistrust and diffidence in Gods mercie through the multitude and greeuousnesse of their offences Dispaire an ordinarie temptation to the greatest sinners page 377. The shipwrack of soules ouerloden with sin 378. The wofull miserie of desperation page 379 The thing wherein GOD most delighteth is mercie 380. A merueylous example of GODS Clemencie page 381. An other example of Gods wonderfull mercie 382. Iudgment and Iustice to be vsed in true repentaunce that is Iudgement vpon our selues and iustice towards others 383. The deuision of this Chapter into four especiall partes 384. The first part touching the loue that God beareth towards man 384. The first cause why God loueth vs for that he is our Creatour and we are his own workes 385. Euery maÌ„ is giuen by nature to loue his own 386. The confidence of Iob in that GOD made him 386. The assured hope Dauid had in that hee was Gods wormanshippe 387 The second reason of assuraunce of Gods loue for that he is our Father 388. What a Father God is 390. Christes most comfortable embassage 390. Howe greatly the respect of a Father mooueth GOD. 391. The Fathers liberall harte to the prodigall sonne 392. What the name of Father doth importe 393. The third argument of Gods loue the giueing of his Sonne for vs. 394. The conclusion of this pointe made by Saint Paule 395. The second part how God expresseth his loue towards sinners 396. Two rare pointes of clemencie in God 397. God that is offended seeketh attonement with vs. 398. Gods wooing of Ierusalem his protestation his cunctation his chiding his fayre speech his complaynt his kinde speech his conference his sweete conclusion 398. 399. 400. A consideration vppon the former treatie of God with Ierusalem 400. Gods tender loue to Ierusalen when he was to destroy it 401. A pitifull complaint vsed by God for the wilfulnes of his people 402. The wonderfull proceding of God with Ierusalem 403. The obstinacie of the Iewish nation 404. Epithetons giuen by God to the people of Israell 404. A wounderfull poin includedt in Gods promise to a sinner 405. What ioy there is made at a sinners conuersion 405. The third part what assuraunce GOD giueth to them that repent 406. The promises of GOD to sinners that repent 407. Foure vniuersalities in Gods promises to sinners 409. Three especiall pointes of great comfort 409. How God hath performed his promises to sinners that haue repented 410. Neuer sinner repented that was not pardoned 411. The reiection of Caine and Esau. 412. The infinite sinnes of the Iewish people and their infinit pardons receiued at gods handes 412. The examples of Manasses and the Niniuites 413. A speech of GOD to be heedefully considered 415. Examples of mercies in the new Testament page 416. The wonderfull clemencie of Iesus our Sauiour 417. Great and many causes of assured hope in Christ. 418. The fourth part being the aplication of all that hath beene said before 420. Saint Paules exhortation to confidence 420. An excellent discourse and exhortation of Saint Chrisostome 421. The speach of the deuill to a soule loden with sinne 422 Saint Chrisostomes counsaile against the Deuilles temptation 423 No time to late to repent 424. An exhortation and admonition of Saint Augustine 425. A similitude of the bodie to expresse the miserie of the soule by multiplying sinne 426. Godly mens wordes ought to mooue vs greatlie 427. A notable ciscourse of S. Augustine touching our conuersion 428. Hell was not made for man but for the Deuilll 429. In this life repentaunce is auaileable but not after 429. FINIS OF THE MANIFOLD PERILS THAT ENSVE TO THE WORLDE by inconsideration And howe necessarie it is for euerie man to enter into cogitation of his owne estate CHAP. I. THE Prophets and Saints of GOD who froÌ„ time to time haue been sent by his mercifull prouidence to aduertise and warne sinners of their perilous estate condition for sin haue not onely foretold them of their wickednes and imminent dangers for the same but also haue reuealed the causes thereof whereby they might the easier prouide remedie for the inconueniences to come Such is the charitable proceedings of our most mercifull Lord with the children of men And among other causes none is more generall or more often alledged then the lacke of consideration by which as by a coÌ„mon snare deceipt of our aduersarie most men fall into sinne and are holden also perpetually in the same to their finall destruction and eternall perdition So Esay the Prophet speaking of the carelesse nobilitie and gentrie of Iurie that gaue theÌ„selues to banquetting and disport without consideration of their duties towards God repeateth often the threat of woe against them and then putteth downe the cause in these words The lute and harpe and tymprel and shalme good wine aboundeth in your banquets but the works of God you respect not nor haue you consideration of his doings And then ensueth Therefore hath hell enlarged his soule opened his mouth without all measure or limitation and the stout and high and glorious of this people shall discend into it Heere are two causes as ye see two effects lincked together of these Iewes damnation the one depending of the other For as good cheere and sensualitie brought these men to inconsideration of Gods workes and proceedings towards sinners so inconsideration brought them to the mouth and pits brimme of hell I say that inconsideration of Gods works towards sinners brought them to this perrill for that it followeth in the verie same place And the Lord of hostes shall be exalted in iudgement and our holy God shall be sanctified in iustice as if he had said that albeit you will not consider now Gods iudgments and iustice amidst the heate and pleasure of your feastings yet shall he by excercising the same vppon you heereafter be known exalted and sanctified throughout the world The like discourse maketh God himselfe by the same Prophet to the daughter of Babilon and by her to euery sinful and sensuall soule figured by that name Come downe saith he and sitte in the duste thou daughter of Babilon thou hast said I shall be a Ladie for euer and hast not put vppon thy hart the things thou shouldest nor hast thou had remembraunce of thy last end c. Now therfore harken thou delicate daughter which dwellest so confidently there shall come vpon thee an euill whereof thou shalt not know the of-spring and a calamitie shall rush vpon thee from which thou shalt not be able to deliuer thee A miserie shall ouertake thee vpon the suddain which thou shalt not knowe c. Holie Ieremie after hee had weighed with himselfe vvhat miseries for sinne the Prophets Esay Amos Osee Ioel Abdias Micheas Nahum Sophonias and himselfe all which Prophets liued

if once it be manifest that there is a GOD which hath care and prouidence of all those whom hee hath created and gouerneth then must it ensue by force of all consequence that he is also to rewarde the same men according to theyr good liuing and deserts of thys life Fyrst then to prooue this principle that there is a GOD I neede vse no other argument or reason in the world but onely to referre each man to his own sence in beholding the world wherof euery part and portion is a most cleere glasse representing God vnto vs or rather a fayre Table wherin God hath drawne and imprinted himselfe in so manifest charecters and legible Letters as the symplest man liuing may reade and vnderstand the same In respect heere of saide the wise man so long agoe That vaine and foolish were all those who considering the workes that are seene in this worlde could not thereby ryse to vnderstande the worke-man And hee giueth this reason a magnitudine enim specâ—â—â— creaturae cognoscibiliter poterit Creator horuâ— videri For that by the greatnes of beautie in the creature may the Creator thereof be seene and knowne Which Saint Paule confirmeth when hee saith that the inuisible things of God may be seene and knowne by the visible creatures of thys world Which is to be vnderstoode in this sence that as a prisoner in a dungion may easilie by a lyttle beame that shyneth in at a chynck conceiue there is a Sunne from whence that beame descendeth and as a trauayler in the wyldernesse that falleth vppon some channell or brooke may ascende by the same to the well or Fountaine euen so he that beholdeth considereth the wonderfull workes of thys worlde may thereby conceiue also the wonderfull Artificer or worke-man that made them If a man shoulde passe by sea into some forraine strange or sauage Countrey where nothing els but byrdes and beastes doe appeare yet if he should espie some exquisite building or other worke of arte and reason in the place he would presently assure himselfe that some men dwelt or had beene in that Countrey for that such thinges coulde not be doone by beastes or vnreasonable creatures euen so in the viewe and consideration of thys world If we cast our eyes vpon the heauens we remaine astonished with the miracles that we beholde but who made them wee see the skyes of exceeding great highnesse dystinguished wyth colours and beautie most admirable adorned with starres Plannets innumerable and these so qualified wyth theyr diuers different and vnequal motions as albeit they neuer mooue or goe together yet doe they neuer giue let or hinderaunce the one to the other nor change their course out of order or season Quis enarrabit caelorum rationem concentum caeli quis dormire faciet Who is able to declare the reason of these heauens or who can make cease or sleepe the vniforme course of their motions saith GOD to Iob As who woulde say that because no man or mortall creature can doe this therefore may wee imagine of what power and perfection theyr maker is Which K. Dauid had doone when hee pronounced caeli enarrant gloriam Dei opera manuum eius annunciat firmamentum the heauens declare the glorie of God and the firmament dooth preache the workes of his hands vnto vs. If we pull downe our eyes from heauen to earth wee beholde the same of an infinite bignesse distinguished with hils and dales woodes and pastures couered wyth all varietie of grasse hearbes flowers and leaues moystened wyth Riuers as a bodie wyth veines inhabited by creatures of innumerable kindes and qualities inriched with inestimable and endlesse treasures and yet it selfe standing or hanging rather with all his weyght and poyse in the midst of the ayre as a little balle without proppe or pyller At which deuise and most wonderfull miracle God himselfe as it were glorying said vnto Iob. Where wert thou when I laid the foundations of the earth Tell me if thou haue vnderstanding who measured it out or drew his lyne vpon the same Whereupon are fastened the pillers of his foundation or who laide the first corner stone thereof If we looke neyther vppe nor downe but cast our countenaunce onelie aside we espie the Sea on each hande of vs that enuironeth rounde about the land A vaste creature that containeth more wonders then mans tongue can expresse A bottomlesse gulfe that with out running ouer receiueth all Riuers which perpetuallie doe flow A restlesse fight and turmoyle of waters that neuer repose neyther day or night A dreadfull raging and furious element that swelleth and roareth and threatneth the land as though it would deuoure it all at once And albeit in situation it be higher then the earth as the Phylosopher sheweth and doe make assaults dailie towardes the same with most terrible cryes and waues mounted euen to the skye yet when it draweth neere to the land and to his appointed borders it stayeth vpon the suddaine though nothing be there to let it and is enforced to recoyle back againe murmuring as it were for that it is not permitted to passe any further Of which restraint God asketh Iob this question Who hath shut vppe the Sea vvith gates when he breaketh foorth in rage as from his mothers wombe Whereunto no man being able to giue aunswere God aunswereth himselfe in these wordes I haue limitted him with my boundes and I haue sette him both a doore and a barre and haue said vnto him hytherto shalt thou come and shalt not passe further heere shalt thou breake thy svvelling vvaues This in summe is of things without vs. But if wee shoulde leaue these and enter to seeke God within our selues whether wee consider our bodies or our soules or any one part thereof we shall finde so many strange things or rather so many seas of miracles and wonders that preach and teach theyr maker vnto vs as we shall not onely perceiue see God most euidentlie but rather as a certain olde Heathen hath written we shall feele handle him in his workes Which kinde of speech also S. Paul himselfe doubteth not to vse affirming that God hath giuen space to euerie man in this life to seeke him si forte attractent eum aut inueniant if perhaps they would handle him or finde him out Which manner of words doe signifie that by consideration of Gods creatures and especially of the wonders in man himselfe we may come to see and perceiue the Creator so cleerelie that in a sorte we may be said to feele handle him So ioyntlie doe all thinges concurre to the manifestation of theyr maker so manifestlie and effectuallie doe they teach demonstrate and paint out God vnto vs nothing being so little that declareth not hys greatnes nothing so great which acknowledgeth not his soueraigntie nothing so low that leadeth vs not vp to beholde his

that it had an efficient Cause Now then is the questioÌ„ who is that Efficient cause that made the world if you say that it made it selfe it is absurd for howe coulde it haue power to make it selfe before it selfe was before it had any being at al If you say that som thing within the world made the worlde that is that some one part of the worlde made the whole this is more absurde for it is as if a man should say that the finger this before it was a finger or part of the bodie dyd make the whole bodie Wherefore we must confesse by force of this argument that a greater and more excellent thing then is the whole worlde put together or then any part thereof made the world was the Cause efficient of the frame that we see and this can be nothing els but God that is aboue the world So that heerby we see howe many waies the Naturall Phylosopher is fraught with arguments to proue there is a God that by reason onely without all light or assistaunce of fayth THE METAPHISIQVE AND HIS ARGVMENTS BVt the Metaphysicke or Supernaturall Phylosopher among the Gentiles as hee to whom it appertained most in speciall to handle these high and supernaturall affaires had manie more arguments and demonstrations to proue conuince the being of one God And first of all he saide that it could not stande with any possibilitie in his science that ens finitum a thing finite or closed with in boundes and limits as this worlde and euerie creature therin is could be but from some Maker or Creator For saith hee the thing that in it selfe is not infinite hath hys boundes and limits and consequentlie there must be some thing that assigned these boundes limits And seeing in this world there is no creature so great which hath not boundes and limits wee must of necessitie imagine some infinite supreame Creator or Maker that limitted these creatures euen as we see that the Potter at his pleasure giueth boundes and limits to the potte that he frameth This argument the Metaphysicke confirmeth by a ruled principle in his science that euerie thing which is by participation must be reduced and referred to some other thing that is not by participation but of it selfe And he calleth a thing by participation which is not in the fullest or highest degree of perfection in his kinde but may haue addition made vnto it As for example water or any thing else that is heated by the fire is hote by participation and not of it selfe for that it may alwaies be hoter and haue addition of heate made vnto it But fire is hoâ—e of it selfe and not by participation for that it hath heat in the highest degree and in that kind can receaue no addition wherefore the heate of all other thinges which are hote by participation of fire are reduced concerning theyr heate to the heate of fire as to theyr originall Nowe then saith the Metaphysick wee see by experience that all the creatures and parts of this world are things by participation onely for that they are infinite in nature and haue limitations in all theyr perfections and may receiue additions to the same and consequentlie they must of necessitie be referred to some higher cause that is infinite in perfection and consisteth of it selfe alone without participation from others and this is God who beeing absolute endlesse and without all limitation of perfection in himselfe deriueth from his owne incomprehensible infinitnesse certaine limitted natures perfections to euerie creature which perfections is creatures are nothing els but lyttle particles and participations of the bottomlesse sea of perfections in the Creator whervnto they are to be referred and reduced as the beame to the Sunne and the brooke to the Fountaine A seconde argument vseth the Metaphysicke grounded vpon certain rules of vnitie whereof one principall is that euerie multitude or distinction of thinges proceedeth from some vnitie as froÌ„ his fountaine This he sheweth by many examples of thinges in thys worlde For wee see by experience that the diuers motions or moouing of the lower Spheres or bodies celestiall doe proceede of the moouing of one highest sphere and are to be referred to the same as to theyr fountaine Many Riuers are reduced to one well or of-spring innumerable beames to one Sunne and all the boughes of a tree to one stocke In the bodie of Man which for his beautie and varietie is called the little world the veines which are without number haue all one beginning in the liuer the arteres in the hart the sinnowes in the braine And that which is more the infinite actions of life sence and reason in man as generations corruptions nourishments digestions and alterations feeling smelling tasting seeing hearing moouing speaking thinking remembring discoursing and tenne hundreth thousand particuler actions operations and motions besides which are exercised in mans body vnder these or other such names and appellations all these I say beeing infinite in number most admirable in order and distinct in euerie theyr office and operation do receiue notwithstanding their beginning from one most simple vnitie and indiuisible substaunce called the soule which produceth gouerneth and directeth them all to so innumerable different and contrarie functions By this concludeth the Metaphysick that as among the creatures wee finde thys most excellent order and connexion of thinges whereby one bringeth foorth manie and euerie multitude is referred to his vnitie so much more in all reason must the whole frame of creatures contained in this worlde wherein there are so many millions of multitudes wyth their vnities be referred to one most simple and abstract vnitie that gaue beginning to them all and this is GOD. A thirde argument vseth the Metaphysicke deriued from the subordination of creatures in this world which subordination is such and so wonderfull as wee see no creature by nature serueth it selfe but another altogether doe conspire in seruing the common Wee see the heauens doe mooue about continuallie without ceasing and thys not to serue themselues but inferiour creatures lesse excellent then themselues We see that water moysteneth the ground the ayre cooleth openeth and cherisheth the same the Sunne heateth and quickeneth it the Moone and Starres poure foorth theyr influence the windes refresh it and all thys not for themselues but for other The earth againe that receiueth these seruices vseth not the same for herselfe or for her own commoditie but to bring foorth grasse wherewith to feede Cattaile and they feede not for themselues but to giue nourishment vnto man Nowe then sayth the Metaphysick if a man that stoode a farre off vppon a mountaine should see in a field vnder him a great huge and mayne Armie of souldiers most excellent well appointed each one in order agreeing with the other deuided into ranks Squadrons Companies and offices subordinate the one to

the styrring vppe of our spyrite to celestiall cogitations to peace of conscience tranquilitie of minde puritie of body consolation of our soule And in one worde to reduce man-kinde again to a certaine estate of innocencie simplicitie and Angelicall sanctitie vpon earth wyth hys eye fixed onlâ—e in the eternall inheritance of Gods kingdome in heauen Thys was the doctrine deliuered by Iesus which is the same that the Prophets of God fore-tolde shoulde be deliuered by the Messias And as for hys life and conuersation by the testimonie of his greatest aduersaries it was more admirable then hys doctrine his lyfe beeing a most liuely table wherein the perfection of all his doctrine was expressed A man of such grauitie as neuer in hys lyfe he was noted to laugh of such humilitie as beeing the sonne of God hee scarse vsed in this world the dignitie of a seruaunt of such sweet and milde behauiour as al the iniuries of hys enemies neuer wrested from him one angry worde Finally hee was such a one as hee was described by Esay so many ages before he was borne in these words Hee shall not crie nor contend nor shall any man heare his voice in the streete he shall not crush a broken reede nor tread out a little flaxe that lyeth smoking on the grounde c. And another Prophet not long after hym brake foorth into thys speech vpon consideration of the behauiour that should be in the Messias Reioyce thou daughter of Sion tryumph thou daughter of Ierusalem for behold thy King shal come vnto thee thy iust Sauiour hee is poore and humble c. And as these Prophets dyd fore-tell the vertue and sanctitie of the Messias so the deuils themselues could not but confesse the same to haue beene fulfilled in the person of Iesus as is most euident by the testimonie of Porphyrie a professed enemie of the Christian name Who after consideration of dyuers Oracles vttered by hys Idols touching Iesus he breaketh forth into thys confession It is exceeding wonderfull what testimonie the Gods doe giue of the singuler pietie and sanctitie of Iesus for which they auouch him rewarded with immortalitie but yet these Christians are deceiued in calling him God Thus much wryteth Porphyrie And last of all Iosephus the Iew that was borne immediatly after Iesus wryteth of hym thus There was at thys time one Iesus a wise man if it be lawfull to call hym a man a worker of most wonderfull myracles and a Maister and Teacher of all such men as willingly were content to embrace the trueth In which testimony of Iosephus wee see mention also of Iesus myracles which is the next thyng whereof we are to consider And as Iosephus in thys place being a Iew beareth witnesse that Iesus performed manie strange myracles so most apparently and according to the interpretation of Iosephus in thys place were the same myracles fore-told by the Prophets of God that they shold be doone by the true Messias So Esay in hys thirtie-fiue Chapter describeth at large how the Messias at hys comming shal declare his commission by giuing sight to the blinde hearing to the deafe speeche to the dumbe and agilitie of body to the lame and cripple And that which is more God reuealed thys poynt very particulerly to the Gentiles by the Sibyls among whom one of them wrote thus of Christ to come as Lactantius recordeth He shall doe all by his onely word he shal cure all infirmities he shall raise the deade hee shall make the lame to runne and skip the deafe shall heare the blinde shall see and the dumbe shall speake In fiue loaues and two fishes fiue thousand persons shall be satis-fied and the fragments shall fill twelue baskets to the hope of manie He shall commaund the windes and walke vpon the furious Sea with his feete of peace And after dyuers other Greeke verses to thys purpose she concludeth in these words Men shall saie that I am a mad and lying Prophetesse but when all these things shall come to passe then remember me for then shall no man say more that I was a lyar but rather the Prophet of the great God To these predictions of Prophets in Iurie and among the Gentiles doe agree the Doctors of the Iewes themselues in many places of theyr Thalmud to wit that the Messias shall be most wonderfull in working myracles And in theyr publique Commentarie vppon Ecclesiastes they haue these wordes All the former myracles of Prophets or Saints shall be nothing to the myracles of the Messias when he commeth And thus much of the fore-telling of Christes myracles But novve for the fulfilling therof in Iesus that is how these predictions were performed in the stupendious workes and actions of our Sauiour Christ there is no difficultie For that besides the former testimonie of Iosephus which were sufficieÌ„t in thys case the Iewes themselues doe graunt and record Iesus myracles in diuers places of Treatises of theyr Thalmud yea they make mention of many wonderfull thyngs which Iesus did that are not written by our Euangelists The same dooth Mahomet in his Alcorane affirming Iesus the son of Marie to haue beene a great Prophet and to haue wrought his miracles by the onely power and spyrite of GOD and that himselfe was sent to confirme Iesus doctrine sauing onely in the poynt of hys God-head wherin he sayth that Iesus went too-farre and had a checke for the same at Gods hande when hee returned to Heauen Thus much doe these enemies confesse of Iesus myracles Which as it is much comming from such witnesses so if they would eyther denie or dissemble the same they might be prooued against them by most euident reasons especially in two points wherin there can be no probabilitie of any denyall The first is the calling and retayning of hys Apostles and other followers whereof Iosephus also in the place before alleaged maketh mention as of a great miracle who were of diuers callings states conditions trades and occupations in the world And yet all vppon the suddaine left both father mother wyfe children and other temporall respects and followed him who had nothing to giue or promise them in thys worlde A man that neuer spake them fayre or vttered doctrine that was not repugnant to the sensualitie of thys life as may appeare by theyr owne wrytings and testimonies of him A man that was contemned by the better sort as then it might seeme that is by the wyse and learned of that Countrie and especially disliked by them that were in gouernment as a dangerous and troublesome man to the state One that had neyther freendes in the worlde to beare him out nor a house to put his heade in And yet notwithstanding all thys that worldly men and women some such also as were great sinners and loose lyuers before shoulde leaue all their worldlie hope stay and condition to followe such a man with so

the same or of the want of Gods holy assistance to that effect if we would with humilitie accept thereof Thys Esay made plaine when hee prophecied of thys perspicuitie that is of thys most excellent priuiledge in Christian Religion so many hundred yeeres before Christ was borne For after that in diuers Chapters hee had declared the glorious comming of Christ in signes miracles as also the multitude of Gentiles that shoulde embrace hys doctrine together with the ioy and exultation of theyr conuersion hee fore-sheweth presently the wonderful prouidence of God also in prouiding for Christians so manifest a way of direction for theyr faith religion as the most simple and vnlearned man in the world should not be able but of wylfulnes to goe astray therein His wordes are these directed to the Gentiles Take comforte and feare not Behold your God shall come and saue you Then shall the eyes of the blinde be opened and the eares of the deafe shall be restored c. And there shall be a pathe and a waie which shall be called The holie waie and it shall be vnto you so direct a way as fooles shall not be able to erre therein By which wordes wee see that among other rare benefits that Christes people were to receiue by hys comming thys should be one and not the least that after hys holie doctrine once published and receiued it shoulde not be easie for the weakest in capacitie or learning that might bee whom Esay heere noteth by the name of fooles to runne awry in matters of their beleefe so plaine cleere and euident shoulde the way for tryall thereof be made God hath opened himselfe vnto vs in the holie Scriptures the wrytings and doctrine of Moses and the Prophets of Christ and hys Apostles wherin is contayned whatsoeuer is necessarie for our saluation For although the inuisible thinges of God that is hys power and God-heade may be seene by the workmanship and creation of the world wherin as in a booke written with the hand of God and layde open to the eyes of men the glorie of GOD and hys mightie power appeareth Yet because eyther we reade not thys Booke at all or if wee doe wee reade it careleslie therefore it was necessarie that the Lord God should adde another Booke more plaine and easie to be read so as he may run that readeth it and this is as hath been said his holie wyll reuealed vnto vs in his wrytten word Which Saint Augustine therefore verie well calleth the Letters or Epistle of God sent vnto vs from our heauenly Countrey to teach vs to liue godlie and righteouslie whilst wee soiurne heere in thys present worlde Thys is that Lanthorne wherby our feete may be directed and that light wherby our pathes may be guided vnto Christ it is that most certaine infallible rule and leuell of all our actions wherby both our faith lyfe are to be squared and framed Yea it is that holy and vndefiled way and with all that plaine and easie way denoted by Esay which euen in the very entraunce thereof gyueth light vnderstanding as Dauid speaketh vnto the simple And although wee must confesse wyth S. Peter that there are some thinges in the Scripture harde to be vnderstoode yet wee may also say wyth the same Peter that they are harde to those that are vnlearned and vnstable which peruert and wrest them to theyr owne destruction So that if the Gospell of Christ be yet hid it is hid in them that perrish whose sences sathan hath closed that the light thereof should not shine vnto them And heere-hence is it that the Apostle Saint Paul pronounceth so peremptorilie of a contentious and hereticall man that he is damned by the testimonie of his owne iudgment or conscience for that hee hath abandoned this common direct and publique way which all men might see hath deuised particuler paths and turnings to him selfe And heere-hence is it that the auncient Fathers of Christes primatiue Church dysputing against the same kind of people defended alwaies that theyr errour was of malice and wilfull blindnesse and not of ignoraunce applying these words of prophecie vnto them They that sawe mee ran out from mee Thus then it appeareth that the plaine and direct way mentioned by Esay wherein no simple or ignoraunt man can erre is the doctrine taught by the mouth of our Sauiour Christ and hys Apostles which howsoeuer it seeme to be obscure and darksome to men of peruerse mindes that are not exercised in it yet to the godlie and studious readers and hearers that haue theyr eyes opened and theyr mindes lightened to see the trueth it is most plaine and easie to be vnderstood And thys is the cause that those holie and sage Apostles of Christ for the better preuenting of all bye-waies crooked paths and blinde lanes of errours that afterwardes might aryse as by reuelation from Iesus they vnderstoode there should doe manie so earnestly exhorted and so vehementlie called vpon the people to stand fast in the documents then receiued to holde firmelie the fayth and doctrine alreadie deliuered as a Depositum and treasure committed to be safelie kept vntill the last daie And aboue all other things they most diligently fore-warned them to beware of newe-fangled Teachers whom they called Heretiques who should breake from the vnitie of that bodie whereof Christ is the head and shoulde deuise newe glosses expositions and interpretations of Scripture bring in newe senses doctrines opinions and diuisions to the renting of Gods Church and Cittie nowe builded to the perdition of infinit soules The Apostle S. Paule euen whylst hee liued founde some of his Schollers to be remoued by new-fangled Teachers to another Gospell and the better to make them see theyr errour hee appealeth to the Gospell which he had taught them The Gospell he preached was not after man neyther receiued he it of man but by reuelation from Iesus Christ. He brought them no fancies visions dreames interpretations of scripture hatched in hys owne braine but the pure sincere doctrine receiued by reuelation from God himselfe and faithfully deliuered vnto them without hacke or mayme as hee receiued it Therefore Saint Ierome vpon that place considering howe all Heretiques haue iugled wyth the Scriptures from time to tyme sayth That Marcion and Basilides and other Heretiques the contagious botches plague sores of the Church haue not the Gospell of God because they haue not the spirit of God without which that which is taught groweth to be mans Gospell Thys maketh that learned Father to resolue vpon the matter that it is a dangerous thing peruersly to expound the holy Scriptures for by thys meanes that is by wrong and peruerse interpretation that which is Gods gospell is made mans Gospell et quod peius est and that which is worse saith this holy Father it is made the deuils Gospell

be saued as well as other men then it wyll be to purpose to haue a foundation without a building vppon it or a stocke or tree that beareth no fruite Which thing S. Iames speaking of that historicall and dead fayth whereby the wicked the very deuils theÌ„selues beleeue that there is one GOD expresseth most excellently in this fitte similitude As a bodie without a spirit is dead euen so saith he is fayth without workes Thys poynt of doctrine of vertuous life and obseruing of Gods commaundements not our Sauiour Christ alone in his Sermon most earnestly vrged as hath beene sayde but his fore-runner also Saint Iohn the Baptist and hys followers the holie Apostles whereof the one continually called vpon the people to bring foorth fruites meete for repentance the other in all theyr writings no doubt in all their Sermons after matter of doctrine and faith propounded do proceede to exhortation and precepts of Christian life In so much as Saint Augustine other auncient Fathers are of opinion that the rest of the Apostles S. Peter S. Iames S. Iohn and S. Iude perceiuing the loosenesse and securitie of the people in theyr tymes directed theyr writinges eyther onely or principally to this ende euen to perswade and enforce the necessitie of good life and conuersation among Christians Yea and that Saint Paule himselfe when hee concludeth that a man is iustified by faith without the workes of the Lawe doth not exclude the works of charitie as effects and fruites of fayth which followe him that is alreadie iustified in the sight of God but hee excludeth theÌ„ as causes of saluation which goe before him that is to be iustified Wherby it appeareth that S. Paule handling the causes of our iustification in the sight of God is not repugnant or contrary to S. Iames speaking of the notes and signes whereby we are iustified that is as the word is taken els where declared or known to be iust or righteous before meÌ„ The sum is that although good workes are not the causes of our saluation yet they are the way as it were and the path that leadeth thereunto because by them as by certaine markes we perceiue our selues to haue entered and to haue proceeded in the waie of eternall life Yea they are the fruites and effects whereby we testifie and declare both vnto our selues and to others the trueth of that faith which we professe And therefore our Sauiour Christ willeth vs in the Gospel to let our light shine before men that they seeing our good works may take occasioÌ„ therby to glorifie our heauenly father And his holy Apostle Saint Iames biddeth those carnall sensuall Christians that stood so much vpon the only name of faith to shewe him theyr fayth by their workes as he would shew them his faith by his worksâ— that is they should declare and testifie vnto men as I haue said the fayth which they professed by the fruites thereof To men I say because men which iudge but by the outward appearaunce onely cannot knowe the goodnes of a tree bâ—t by the good fruite which it yeeldeth they cannot discerne the inwarde faith but by the outwarde workes But as for God that searcheth the secrets of the harts and reynes it needeth not that wee shoulde shewe him our faith by our workes nor may wee looke for iustification at his handes by the best of them for then might wee haue whereof to boast but there is no boasting with God and therefore no iustifying by workes in his sight Yet notwithstanding the Lorde requireth good workes at our hands to the end that himselfe might be glorified our needie bretheren releeued and comforted others gained wonne by our example to the embracing of the same faith and Religion which we professe our owne faith exercised and strengthened and our calling and election made sure and confirmed And it is very requisite that the children of GOD which are bought with so high a price as with the blood of Iesus should glorifie God both in soule body because they are redeemed both in soule and body and not liue vnto theÌ„selues but vnto him which died and rose againe for them Thys is the ende of our election before the foundations of the world were layde as the Apostle testifieth Ephes. 1.4 euen that we should be holy and blameles before him in loue Thys is the ende of our creation as the same Apostle witnesseth Ephesians 2. 10. Where he saith that we are Gods workmanshyp created in Christ Iesus vnto good workes wherein he hath ordained that wee shold walke This is the end of our redemption as olde Zacharie prophecied Luke 1. 74 75. that beeing redeemed and deliuered from all our spirituall enemies and from eternall destruction whereunto we were subiect we should serue God without feare in holines and righteousnes before him all the daies of our life Finally this is the ende of our vocation For God hath not called vs to vncleannesse but vnto holinesse and as hee that hath called vs is holy so must we be holie in all manner of conuersation And it can not be that they which are truely iustified that is to say made righteous by a liuely fayth in Christ should not also in some measure be sanctified that is made holie by a faithfull lyfe in him Let not men therefore deceiue themselues with the onely name and shadowe of faith without the nature substance therof Let them not promise vnto themselues euerlasting life because they knowe the true God and whom hee hath sent Iesus Christ but let them remember howe Christes Apostle whoÌ„ he deerely loued expoundeth that saying when he writeth By this wee knowe God truely if wee keepe his commaundements and whosoeuer sayth that he knoweth him and yet keepeth not his commaundements is a lyer and the trueth is not in him For as it is a true saying and by all meanes woorthy to be receiued that Christ Iesus came into the worlde to saue sinners so is it as true a saying and no lesse woorthie to be affirmed that they which haue beleeued God should be carefull to shew foorth good works Saint Gregorie vpon the words of Christ to S. Thomas Blessed are they who haue not seene and yet haue beleeued hath a notable discourse to this purpose If any sayth hee inferre heereof I beleeue and therefore am blessed and shall be saued he saith truely if his life be aunswerable to his beleefe for that a true faith dooth not contradict in manners the things which hee professeth in words For which cause S. Paule accuseth certaine false Christians in whom he found not vertuous life aunswerable to theyr profession that they confessed God in wordes but denyed him in theyr deedes And Saint Iohn auoucheth that whosoeuer saith hee knoweth GOD and keepeth not his commandements is a lyer Which beeing

so we must examine the trueth of our fayth by coÌ„sideration of our life for then not otherwise are we true Christians if wee fulfill in works that whereof we haue made promise in words That is in the day of our Baptisme we promised to renounce the pompe of this world together with all the workes of iniquitie which promise if wee performe nowe after Baptisme then are we true Christians and may be ioyfull But contrariwise if our life be wicked contrary to our profession it is saide by the voyce of trueth it selfe Not euery one that shall say to mee Lord Lord shall enter into the kingdom of heauen And againe why doe yee call mee Lord Lord doe not performe the things that I tell you Heer-hence is it that God complained of his old people the Iewes saying this people honoureth me with their lips but their harts are farre off from me And the Prophet Dauid of the same people They loued him with their mouth and wyth their tongues they lyed vnto him Wherefore let no man presume to say he shall be saued if faith and good life be diuorced put a sunder which S. Chrisostome noteth by the wofull and heauie chaunce iudgment that happened vnto him who in the Gospell was admitted to the feast of Christian faith knowledge but for lacke of the ornament or garment of good life was most contumeliouslie depriued of his expectation Of whom Saint Chrisostoms words are these He was inuited to the feast and brought vnto the Table but for that by his foule garment he dishonored our Lord that had inuited him he was not onely thrust from the Table banquet but also bounde hande and foote and cast into vtter darknes where there is eternall weeping and gnashing of teeth Wherefore let vs not deere bretheren let vs not I say deceiue our selues and imagine that our dead and vnfruitfull faith wyll saue vs at the last day for except wee ioyne pure life to our beleefe and in this heauenly vocation of ours doe apparrell our selues with the worthy garmeÌ„ts of vertuous deeds whereby we may be admitted at the mariage day in heauen nothing shall be able to deliuer vs from the damnation of this miserable man that wanted his wedding weede Which thing S. Paule well noteth when hauing sayde wee haue an euerlasting house in heauen not made with mens handes he addeth presentlie thys exception Si tamen vestiti et non nudi inueniamur That is if wee be founde at that day well apparrelled and not naked Would God euery Christian desirous of hys saluation woulde ponder well thys discourse of S. Chrisostome And so wyth thys alone to conclude our speeche in thys Chapter without allegation of further matters or authorities which are infinite to thys effect it may appeare by that which hath alreadie beene sette downe wherein the true profession of a Christian consisteth and thereby each man that is not partiall or blinded in his owne affection as many are may take a viewe of his state and condition and frame vnto himselfe a verie probable coniecture how he is like to speed at the last accounting day That is what profite or damage hee may expect by hys knowledge and profession of Christian Religion For as to him that beleeueth soundly and walketh vprightly in his vocation performing effectually euery way his professed duetie there remaine both infinite and inestimable rewards prepared so to hym that strayeth aside and swerueth from the right path of fayth and life prescribed vnto hym there are no lesse paines and punishments reserued For which cause euery Christian that is carefull of his owne saluation ought to sixe his eyes verie seriouslie vppon them both and as in beleefe to shewe himselfe constant firme humble and obedient so in life conuersation to be honest iust pure innocent and holie And for this seconde poynt concerning life and manners hath been already handled in my former booke which as I vnderstand is imprinted in England I shall neede to wade the lesse in further discourse heereof But for I haue beene admonished by the writinges of diuers howe my former booke hath beene misliked in two speciall poynts first that I speake so much of good workes and so little of faith secondly that I talke so largelie of Gods iustice and so breefelie of his mercie whereby the consciences of many haue beene offended let the last Chapter going before of beleefe and life aunswer the first and that which immediatly followeth serue for the latter obiection and so I doubt not but a Christian man may be thorowlie resolued OF THE ONLY IMPEDIMENT THAT IS WONT TO LET SINNERS FROM Resolution Which is the mistrust and diffidence in Gods mercy through the multitude and greeuousnesse of their offences CHAP. VI. AMong all other the moste greeuous and perrilous cogitations which in thys worlde are accustomed to offer themselues to a minde intangled and loden wyth great sinnes this vsually is the first through the nature of sinne it selfe and crafty suggestion of our ghostly enemie to fall into distrust and dyspaire of Gods mercie Such was the cogitation of most vnhappie Caine one of the first inhabitants of the earth who after the murder of his owne onely brother and other sinnes by him committed brake into that horrible and desperate speeche so greatly offensiue vnto his Lorde Maker Mine iniquitie is greater then that I may hope for pardon Such was in like manner the desperate conceite of wicked Iudas one of the first of theÌ„ that were chosen to the peculier seruice of our Redeemer who feeling hys conscience oppressed wyth manifolde iniquities and most of all with the prodition of his owne Lord and Maister tooke no other way of amendmeÌ„t or redresse but to destroy himselfe both in bodie and soule adioyning onoly these words full of miserable distrust and desperation I haue sinned in betraying the innocent and iust blood By which wordes and most wretched ende he more greeuouslie offended and iniured his most louing and mercifull Sauiour then by all his former iniquities committed against him This then most louing brother is the first and greatest rocke wherat a sinful soule ouer burdened wyth the charge of her owne iniquities and tossed in the waues of dreadfull cogitations by the blastes stormes of Gods threates against sinners doth coÌ„monlie make her shypwracke That is that most horrible depth and dungion wherof the holie scriptures saith The impious man when he is come into the bottome and profunditie of his sinnes contemneth all Thys is that remedilesse sore and incurable wound wherwith God himselfe charged Ierusalem when hee sayd Insanabilis fractura tua thy rupture is irremediable And the Prophet Michaeas considering the same people thorowe the multitude of their wickednes to encline now to dispayre of Gods goodnes towards them brake forth into thys most pittiful coÌ„plaint For this will I

thousand times repent a thousand times vnfainedly This is the only oyntment that may be poured into an afflicted conscience the torment whereof I doe well knowe For the deuill standeth by whetting his sword of desperation saying vnto thee Thou hast liued wickedly all thy youth and thy former daies thou hast mispent thou hast hanted playes spectacles with thy coÌ„panions and followed after loose and lasciuious women thou hast taken other mens goods froÌ„ them wrongfully thou hast been couetous dissolute effeminate thou hast forsworne thy selfe thou hast blasphemed and committed many other hainous wicked crimes and therefore what hope canst thou haue of saluation Truely none at all Thou art a meere cast-away and canst not nowe goe backe and therfore my counsaile is that now thou vse the pleasures and commodities of thys worlde and passe ouer thy time in myrth of hart without cogitation of other affaires These are the words of the deuil louing brother these are the counsailes and perswasions of our enemie But mine are contrary If thou haue fallen thou maiest rise againe If thou haue beene a lost coÌ„panion yet thou maist be saued If thou haue committed fornication and adulterie in time past thou maist be continent for the time to come If thou haue haunted playes and games thou maist draw back thy foote from henceforth If thou haue delighted in leud and euil company thou maist hereafter acquaint thy selfe with good Thys only is necessarie that thou beginne thy conuersion out of hand and that thou repent and take in hande to reforme thy selfe though it be at the first but a little Let thyne eyes begin but to shed forth one teare enter into thy conscience consider thy selfe but indifferently examine thyne actions and what they deserue lay before thy face the day of iudgment with the torments of hell on the one side and the ioyes of heauen on the other Repent confesse amende thy life seeke a medicine for thy wounde out of hande while thou art in thys lyfe in what state or condition soeuer thou be Yea if thou be vpon thy death-bed and readie to breath out thy soule spirit feare not to repent for that Gods mercie is not restrained by the shortnes of time Which I speake vnto you my deere brethren not to make you hereby the more negligent but onely to styrre you vp to the confidence of Gods mercie and thereby to auoid the most daungerous gulfe of desperation Hetherto are the wordes of thys holy and learned Father In which long and large dyscourse of his we are to note that together with most excellent encouragement which hee giueth to all sinners of what state and condition soeuer they be in all times and seasons to trust in Gods mercie and neuer to despaire he giueth also an holesome admonishment that we shoulde not by thys confidence become more negligent in reforming our liues but rather doe it out of hande without all delay or procrastination Whereunto in like manner the holy father S. Augustine in like exhortation against despaire dooth endeuour most vehemently to stirre vs vppe in these words Let no man after a hundred sins nor after a thousande despaire of Gods mercie but yet so let him not despaire as hee seeke presently without all stay to reconcile hymself to God by amendment of life least perhaps after that by custome he hath gotten a habite of sinne he be not able to deliuer him selfe from the snares of the deuill albeit hee woulde And in the very same sermon he discourseth yet further of the same matter in manner folowing Not euery man that hath sinned but he that perseuereth in sinne is hatefull and abhominable in the sight of GOD. For that no man must distrust of Gods mercie towards hym that wyl amende and leaue his sinnes For that God himselfe as a most sweete comforter hath sayd by his Prophet That the impietie of a wicked man shal not hurt him at what time soeuer he shall turne from the samâ— But yet this great mercy of the Lorde is then onely profitable vnto vs if we delay not our conuersion nor doe multiply sinnes vpon sins Which I wil declare vnto you by the example of woundes ruptures of our body by which the infirmities also of our minde and soule may be conceiued Thus then we see if a mans foote leg or arme be broken with howe great paine the fame is restored to his accustomed strength But if any member of our body shoulde be broken twise or three times or more often in one and the selfe same place your charity can imagine howe harde a thing it were for that part to recouer her perfit health againe So fareth it deere brethren in the woundes and ruptures of our soul. If a man doe commit sin once or twise doe vnfainedly with out dissimulatioÌ„ make his refuge to the medicine of repentance hee doth out of hande obtaine health again that somtimes without any skar or blemish of the disease past But if he begin to adde sins vpon sins in such sort that the woundes of his soule doe rather putrifie within him by couering and defending them then heale by repentance confession it is to be feared leaste that heuie speech of the Apostle be fulfilled in him to whom he sayth Doost thou not know that the benignitie of God is vsed to bring thee to repentaunce but thou by thy obdurate and irrepentant hart dost heape to thy self wrath in the day of vengeance and of the reuelation of Gods iust iudgement Thus farre S. Augustine But now deere christian brother what can be spoken more effectuallie either to erect vs to hope coÌ„fidence in Gods mercie or to terrifie vs from presumption in delaying our amendment then here hath been vttered by these noble pyllers and fathers of Christes Church and most excellent instruments and temples of his holy spirit The diuine wisedome of almightie God in a certaine place saith That the wordes of wyse men ought to be spurs vnto vs and as it were nailes dryuen into the depth of our hearts meaning thereby that wee should be styrred vppe and most vehementlie mooued when we heare such wise men as the holie Ghost there meaneth which in deed are only they that haue the knowledge and true feare of GOD make such exhortations vnto vs and gyue vs such holesome admonishments as these godly Fathers in this great affaire haue done And howe is it then deere brother that we are nothing stirred vp therby nothing quickned nothing awaked Well I will conclude thys whole Chapter and treatise wyth an other exhortation and admonishion of S. Augustine for that besides the graue authoritie of the man which ought to mooue vs much I thinke nothing can be spoken more excellently or more agreeing to our peculier purpose Thus then he saith Almightie God doth neuer despise the repentaunce of any man if it be offered vnto him sincerely and simplie

10. Marke 14. Acts. 15. Acts 7. No doubt but that we haue the true wrytings of our Euangelists Eusebius lib. 5. hist. cap 15. Of Martyrs Macab lib. 1. et 2. Math 5. Math 10. Three poynts to be considered in our Martyrs * See the narration of Philaeas bishop in Affrica touching this point alleaged by Eusebius lib. 8. hist. cap. 11. et 12. The singuler alacritie of Christians in theyr sufferings Tertul. in Apolog capit 1. Iesus assistance to his Martyrs The subiection of spyrits Sopho 2. Of the myraculous ceasing of Oracles at Christes appearing Iuuenal Saty. 6. Lucan Strab. lib. Geograph Plutarch de defectu oraculo Two insufficient causes 1. Iohn 3. Math 10. Tertul. in Apolog ad gentes A most confideÌ„t offer made by Tertulian The wonderfull authoritie of Christians ouer spirits Lact. li. 2. diuin Instit. cap. 16. Euseb. lib. 5. de prap Euan. Sozom. lib. 3. hist cap. 18. Lucian in Alex. Porph. li. 1. cont Christ. apud Euse. lib. 5. cap. 1. de prae Euang. A meruailous confession of Porphyrie A prety storie of Plutarch Plutarch de defectu oraculo The punishment of enemies Herod Ascolonita Ioseph lib. 17. antiq cap. 10. et lib. 1. de bel Iudai cap. 21. Archilaus Ioseph lib. 17. antiq cap. 15. lib. 2. de bel Iuda cap. 6. Herod Antipas Ioseph lib. 18. antiq cap. 9. lib. 2. de bel cap. 8. Herodias daughter Niceph. lib. â— cap. 20. Herod Agryppa Acts. 12. Ioseph lib. 19. antiq cap. 7. Lib. 18. cap. 7. The stock of Herod soone extinguished The punishments of the Romaines Pilate Eutrop. lib. 7. hist. Euseb. lib. 2. cap. 7. hist. Tertuli in Apolog. Caligula Nero. Many Emperours that died myserably Eâ—agrius Scolast lib. 3. hist. cap. 41. The chastisement of Ierusalem and of the Iewish people Ioseph lib. 19. anâ—iq li. 2. et 3. de bel Iudai Philo. in Flacco et lib. 2. de leg Cornel. Tac. lib. 12. How Christes death was punished wyth like circumstances vppon the Iewes Ioseph lib. 5. de bello cap. 8. Capit. 27. Lib. 5. de belloâ— capâ— 28. A meruailous prouidence of God for deliuering the Christians that were in Ierusalem at the time of destruction Lib. 4. diuin Instit. cap. 2â— Eusebius lib 3. hist. capit 5. Niceph cap 3. The Iewish miseries after the destruction of Ierusalem Ioseph lib 7 de bel cap 20 et 21. The finall desolation of the Iewish Nation Orosâ— li 7 ca 13 Ariston pellaeus in hist. Euseb lib 4 capit 8 Niceph libro 3 cap 24 * The Emperours name was Aelius Adrianus Math 25. The fulfilling of Iesus prophecies Math 23. Luke 21. Luke 19. Iesus speeches of Ierusalem Luke 21. The circumstaunce of the time when Iesus spake hys words when they were written Luke 19. Luke 23. Phleg. Thral lib. annal The testimony of a Heathen for the fulfilling of Christes prophecies Orig. lib. 2. conâ— Celsum sub initium The summe of the former three Sections Eyght reasons 1 The prophecies 2 The fulfilling 3 Gods assistaunce 4 Iesus doctrine 5 Iesus manner of teaching 6 Iesus life and maner of proceeding 7 The beginners and first publishers of christian religion 8 The present state of Iewes Ose 3. The conclusion of the Chapter with an admonishment Iesus shall be also a Iudge Apud Euse. lib. 4. in vit Const. in â—i 1. Reg 2. Psalm 95. Esa 2. 13. 26 27. 30. Ieremie 30. Daniel 7. Sopho 1. Malac. 4. Math 12. 13. 16 14. 25. Mark 13. Luke 17. Rom 2 14. 1 Cor 15. 2 Cor 5. 1. Thess 4. 5. 2 Thes. 1. 1. Titus 2. 2 Peter 3. Hebr. 9. Iude. 4. Reuel 1. An illatioÌ„ vpon the premisses with an exhortation Acts 4. The effect of thys Chapter Two poynts The matters of faith beleefe easie among Christians Esay 35. * The direct holy way of Christians vnder the Gospell Iohn 20. 21. 2 Timo. 3. 14 15 c. Rom 1. 20. Psalm 19 1. Abac 2 2. August in exposit Psal. 96. et Serm. 56. ad Fratrem in Eremo Titus 2. 12 Psalm 119,105 Psalm 19 7. Psalm 119.130 â— Peter 3 16 2 Cor 4 3,4 Titus 3 Psalm 31.11 1. Peter 1 19 1 Cor. 16. Gala. 5. 2. Thess. 2. 1. Tim 6. 20 2 Tim 1 Math 7 Rom 16 2 Tim 2. 3. Titus 3. Gala 1. 11. 12. 1. Cor 1â— 23. Ierom. in epist. ad Gal. Ephe. 4 14. 1 Cor 12 No heresie finally preuailed against the scriptures Ephe 6 17. 2 Tim. 3,16 Heb 4 12. Math. 4. Acts 9. Theophilactê° Hieronimus Rom 10 17 1. Peter 1 23 Ephe 5 26. 2 Tim 3 15. 16 17. Basil. moralium Regula 80. ca. 21. August cont literas petil lib. 3. cap. 6. Gala 1 8. Iohn 5. 39. Rom 10 4 Gala 3 24. Coloss. 2,12 Phillip 3,21 Iames 2 19. Marke 1 24. Math. 1 21. Rom 8 17. Hebru 11 1. Colos 2 2 Heb 10,22 Hebru 4,2 Habac 2 Rom 1 17. Hebru 10. 37. Iohn 6 51. Cyprian lib de caena domini 2 Cor 13 5. Dial. contra Lucifernanum Gene 11 2 Cor 10.5 Ephe 3 17. Rom. 5 12 * See S. August de vtil cre cap. 1 Cyp. epist. 61. The two causes of heresie The dooings of Precismatiques The obseruation of Saint Cyprian Cyp. epist. 65. ad Rogatian Many causes of euill lyfe The effect of Christ hys Sermon Math. chap 5 6 and 7. Math 5,20 Math 6 24 Math. 7 13. Math 7. 20 Math 7 25. Math,7,22 A similitude touching faith and workes Iames,2 26. Math 3 8. Roma 12. 1. Ephe 4 1. Rom,3,28 Math,12,37 Colos. 1,10 Iames,2,18 Math,5,16 Iames,2,18 Math 7 16 Rom 4 2. * 1 Pet 2. 12. * 1 Cor,9 2,13 2 Peter,1,10 1 Pet,1,18,19 1 Cor 6,20 2 Cor,5,15 Ephe 1,4 Ephe 2,10 Luke 1,74,75 1 Thes 4,7 1 Pet 1,15 Iohn 17,3 1 Iohn 2.3,4 1 Tim 1,15 Titus 3,8 Greg. in hom 29. in Eâ—ang Iohn 20. Titus 1,16 1 Iohn 2,4 What we promised in our Baptisme Math 7. Esay 29,17 Psal 78,36,37 Chrys. hom 9. in Iohn 2 Cor,5,1,8 The conclusion of thys Chapter Dispaire an ordinary temptation to the greatest sinners Caine. Gene 4 Iudas Math 27. The shipwrack of soules ouerloden wyth sinnes Prou 18. Ieremie 3â— Mich 3. The misery of desperation Hose 11. Ieremie 2. Ephe 4. The thing wherein God most delighteth is mercy A desperate resolution Ierem 18. A meruailous example of Gods clemencie Another example of Gods wonderfull mercy Ezech. 33. * Iudgment and iustice to be vsed in true repentance that is iudgment vpoÌ„ our selues and iustice towards others Foure parts of this Chapter Iob. 7. Wisdom 11 1 The first cause why God loueth vs for that he is our Creator and we are his own workes Ezechiel 18. Euery man giuen to loue his owne Psalm 79. Iob 1. The confideÌ„ce of Iob in that God bad made him The assured hope Dauid had in that he was Gods workmanshyp Psalm 102. 2 The seconde reason of assurance of Gods loue for that he is our Father Math 5,6,8 c. Math 6. What a father God is Gala 4. Esay 63. Christes comfortable embassage Iohn 20. Howe greatly the respect of a father moueth God Ieremie 31. Ieremie 31. Luke 1 Luke 16. The fathers liberall hart to the prodigall sonne 2 Cor 1. Ber. ser. 5. de natal Psalm 35â— What the name of Father dooth import Esay 49. The thyrd argumeÌ„t of Gods loue the giuing hys sonne for vs. Iohn 3. 1 Iohn 4. Christ was giuen for loue Rom. 5. Ephe 2. The conclusion of this point made by S. Paule Titus 3. Rom 5. Wisd 11 Wisdom 12. Two rare poynts of clemencie in GOD. Esay 30 Tertul. in Apolog cap 2. God that is offended seeketh attonement with vs. Gods wooing of Ierusalem Esay 27 His protestation His cunctation His chiding His faire speech His complaint His kinde speech His conference His sweete conclusion A consideration vpon the former treatie of God wyth Ierusalem Psalm 144. Psalm 16. Gods tender loue to Ierusalem when he was to destroy it Ierem 7 Ierem. 7. Ierem 8. A pittifull complaint The wonderful proceeding of God with Ierusalem Iere. 35â— Iere 3â—â— The obstinacie of the Iewish nation Ezechi 23. Ezech 2. Epithetoâ—s giuen by God to the people of Israel A wonderfull poynt Esay 40. What ioy there is made at a sinners conuersion Esay 30. Luke 15 Psalm 57. The promises of God to sinners that repent Ezech 18,33 34 37. Esay 1 Ierem 3 Foure vniuersalities in Gods promisses to sinners Three poynts of great comfort Bern. Ser. in ver Psalm misericordia Domini in aeter Câ—ntab Ecclâ—â— 4. How God hath performed hys promises to sinners that haue repented 1. Ioh 2 Neuer sinner repented that was not pardoned Adam Eue. Gene 3. The reiection of Caine and Esau. Hebru 12 Chrys. hom 80. de paenit ad pop Amiâ— The infinit â—ins of the Iewish people and their infinit pardons receiâ—ed froÌ„ God The example of Manasses 4 Reg 21. 2 Chro 33 The example of the Niniuites Ionas 1,2,3,4 Consider thys speech of almighty God Ionas 4. * In the first part of thys booke Examples of mercy in the newe Testament Luke 15 Iohn 10,11 Rom 5 Phillp 2 The wonderfull clemencie of Iesus our Sauiour Math 9 11. Markâ— 2 Luke 5 Math 11. Iohn 7 Iohn 7. Math 11. Iohn 12 Great many â—â—uses of assured hope in Christ. Cant. 1. Beâ— Ser. 5. in Cantab. Rom 8 Iohn 10 Hebr 10. S. Pauls exhortation to confidence An excellent discourse and exhortation of Saint Chrys. hom 2 in Psal. 50. The speech of the deuill to a soule loden with sinne S. Chrisostoms counsayle against the deuils temptation No tyme too late to repent An exhortation and admonishion of S. Augustine Ser. 58. de temp Ezech 11,33 A similitude of the body to expresse the misery of the soule by multiplying sinne Rom 2. Godly menâ— wordes ought to moue vs greatly Eccle 12. A notable discourse of S. Augustine touching our conuersion Ser. 181. de temp Esay 54. Esay â—9 Hel not made for man Math 25â— In thys lyfe repentance is auailable but not after

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