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
Wherefore my deere brother if thou be wise yeeld not to this deceit of worldly lips and tongues that vâ—e to blesse and sanctifie such as are in most danger and neerest to perdition Leane rather to the sincere counsaile of saint Paul who willeth thee to examine vprightly thine own works and waies and so to iudge of thy selfe without deceite If thou walke the way of Babilon most certaine it is that thou shalt neuer arriue at the gates of Ierusalem except thou change thy course Oh my brother what a griefe wil it be vnto thee when after long labor and much toyle thou shalt find thy selfe to haue gone awry If a man had trauailed but one whole day and thereby made weary should vnderstande at nyght that all his labour were lost and that his whole iourney was out of the way it wold be a meruailous affliction vnto hym no doubt albeit no other inconuenience were therein but only the losse of y t daies trauaile which might be recouered and recompenced in the next But if besides thys hys busines were great if it lay vpon his life to be at the place whether he goeth at a certaine houre yf the losse of his way were irrecouerable if the punishment of hys error must be death and confusion and hymselfe weare so wearie that he could styrre no one foote further imagine then what a grieuous message thys would be vnto hym to heare one say Syr you are amisse your labour is lost and you haue trauailed wholie besides your way So then will it be vnto thee my soule at the day of death and separation from my body if in thys lyfe thou attend not to thy saluation for which thou wert created but shalt passe ouer thy dayes in following of vanites Thou shalt find thy selfe astray at the end of thy iourney thou shalt find thy selfe wearie enforced to say with those miserable damned spirits I haue walked harde and craggy wayes for that indeede the way of wickednes is full of thornes and stones though in shew it be couered with fayre grasse and manie flowers Thou shaâ—t find at that day that thou hast lost thy labour lost thy time lost al opportunity of thine owne commodity Thou shalt then find thy errour to be vnrecouerable thy danger vnauoidable thy punishment insupportable thy repentance vnprofitable and thy griefe sorrow and calamity inconsolable Oh hee that could behold and feele the inwarde cogitations of a worldly mans hart at that instant after all hys honours and pleasures were past no doubt but he should find him of another iudgement and opiâ—ion in thinges then he was in the ruffe and heate of his iolitie He doth wel perceiue then the sondnes of those tryfles which he followed in this lâ—fe albeit it were to make himselfe a Monarch If a man dyd know the cogitations that K. Alexander the great had when of poyson hee came to die after al his victories and incredible prosperitie if we knewe the thoughts of Iulius Caesar at the day of his murther in the Senat-house after the conquest of all hys enemies subiâ—ction of the whole world to hys own onely obedience we should wel perceiue that they tooke lyttle pleasure in the wayes they walked notwithstanding they were esteemed most prosperous and happy men of this world Iosephus the Iew recounteth two very rare examples of humane felicitie in Herod the first and Agrippa hys Cosine whereof the one by Anthony the Triumuir and the other by Caligula the Emperour both of them beeing otherwise but priuate Gentlemen in great pouertie and misery when they fledde to Rome were exalted vppon the suddaine to vnexpected great fortune and made rich Monarches and glorious Potentates They were indued at seueral times with the kingdom crowne of Iurie that in such ample sort as neuer any of that Nation after theÌ„ had the lyke For which cause they were called in the Hebrue story for distinction sake Herode the great and Agrippa the great They ruled and commaunded al in theyr daies they wanted neither siluer nor gold neither pleasures nor pastimes neyther friendes nor flatterers And besides all these gyfts of Fortune they abounded also in ornaments and excellencie of body wit And all thys was increased made the more admirable by reason of theyr base low estate before in respect whereof theyr present fortune vvas esteemed for a perfect patterne of most absolute felicitie Thys they enioyed for a certaine space to assure themselues of the continuaunce they bent all theyr cares cogitations and studies to please the humors of the Romaine Emperours as theyr Gods and Authors of all theyr prosperitie and felicity vpon earth In respect of whose fauours as Iosephus noteth they cared little to violate their own Religion of the Iewes or any thing els that was most sacred And this forsooth was esteemed of many a most wise politique prosperous and happy course But what was the end consumation of thys theyr pleasant rase First Herod fell sicke of an incurable and lothsome disease and was tormented in the same with so many terrors horrible accusations of his conscience as he pronounced himselfe to be the most miserable afflicted creature that euer liued and so calling one day for a knife to pare an apple would needes haue murthered himselfe with the same if his arme had not beene stayed by them that stood by And for Agrippa Iosephus reporteth how that vppon a certaine day which he kept festiuall in Caesaria for the honour of Claudius the Romaine Emperour when he was in his most extreame pompe and iolitie in the middest of all hys Peeres Nobles and Damosels comming forth at an houre appointed all glyttering in gold and siluer to make an Oration vnto the people hys voyce gesture countenaunce and apparrell so pleased as the people beganne to cry beeing solicited thereunto by some flatterers That it was the voyce of God and not of man whein Agrippa taking pleasure and delectation was stroken presently from heauen with a most horrible putrifaction of al hys body whereof he died repeating only to his friends these words in the midst of hys torments Behold ye me that do seeme to you a God how miserably I am enforced to depart from you all Now then would I demaunde of these two fortunate men who laying aside all care of God and Religion did follow the preferments of thys world so freshly and obtayned the same so luckily how they liked of thys theyr course and rase in the ende Truely I doubt not but if they were heere to answer for themselues they would assure vs that one houre bestowed in y e seruice of God and of theyr saluation would more haue comforted them at the last instant then all theyr labours trauailes which they tooke in their liues for pleasing of Emperours and gathering the grace and good lyking of mortall men Vse then
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
remoue also this refuge of desperate iniquitie by shewing the inuincible veritie of these two principles the one depending of the other in such sort as the first beeing prooued the second hath of necessitie to follow For if once it be manifest that there is a God which hath care prouidence of all those whom he hath created gouerneth then must it ensue by force of all cōsequence that he is also to reward the same men according to their good lyuing and deserts of this life First then to proue this principle That there is a GOD I neede vse no other argument or reason in the world but only to referre each man to his owne sence in beholding the world wherof euery part portion is a most cleere glasse representing God vnto vs or rather a fayre Table wherin God hath drawn or imprinted himselfe in so manifest characters and legible Letters as the simpliest man lyuing may read and vnderstand them In respect heereof said the VViseman so long agoe That vaine and foolish were all those who considering the workes that are seene in the world could not thereby rise to vnderstand the work-man And he giueth this reason A magnitudine enim speciei creaturae cognoscibiliter poterit Creator horum videri For that by the greatnes of beauty in the creature may the Creator therof be seene and known Which S. Paule confirmeth when hee saith that the inuisible thinges of God may bee seene and knowne by the visible creatures of the world VVhich is to bee vnderstood in this sense that as a prisoner in a dungeon may easily by a little beame that shineth in at a chincke conceiue ther is a Sun from whence that beame descendeth as a Trauailer in the wildernesse that falleth vpon some channell or brooke may ascend by the same to the VVell or Fountaine euen so hee that beholdeth considereth the wonderfull workes of this world may thereby conceiue also the wonderfull Artificer or work-man that made them If a man should passe by Sea into some forraine strange or sauage Countrey where nothing els but birds and beasts doe appeare yet if he should espye some exquisite building or other worke of arte reason in the place he would presently assure himselfe that some men dwelt or had beene in that Countrey for that such things could not be doone by beasts or vnreasonable creatures euen so in the view and consideration of this world If we cast our eyes vpon the heauens we remain astonished with the myracles that we behold but who made them we see the skyes of exceeding great highnes distinguished with collours and beautie most admirable adorned with starres and Plannets innumerable and these so qualified with their diuers different and vnequal motions as albeit they neuer moue 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 coelorum rationem et concentum coeli quis dormire faciet VVho is able to declare the reason of these heauens or who can make cease or sleepe the vniforme course of theyr motions saith God to Iob As who would say that because no man or mortal creature can do this therefore may we imagine of what power perfection theyr maker is VVhich King Dauid had done when he pronounced Coeli enarrant gloriam Dei et opera manuum eius annunciat firmamentum the heauens declare the glorie of God and the firmament dooth preach the workes of his hands If we pull downe our eyes from heauen to earth we behold the same of an infinite bignesse distinguished with hils and dales woods and pastures couered with all varietie of grasse hearbes flowers and leaues moystened with Ryuers as a body with veynes inhabited by creatures of innumerable kindes quallities enriched with inestimable and endlesse treasures and yet it selfe standing or hanging rather vvith all his weight and poyse in the middest of the ayre as a little ball without prop or pyller At which deuise and most wonderfull myracle God himselfe as it were glorying sayde vnto Iob Where wert thou when I layde the foundations of the earth Tell mee if thou haue vnderstanding who measured it out or drewe his line vppon the same Whereuppon are fastened the pyllers of his foundation or who layde the first corner stone thereof If we looke neyther vp nor down but cast our countenannce onely aside wee espy the Sea on each hande of vs that enuironeth round about the Land A vast creature that contayneth more wonders than mans tongue can expresse A bottomlesse gulfe that without running ouer receyueth all Riuers which perpetually doe flowe A restlesse fight and turmoyle of vvaters that neuer repose neither day nor night A dreadfull raging and furious element that swelleth and roareth and threatneth the Land as though it woulde deuoure it all at once And albeit in situation it be hier than the earth as the Phylosopher sheweth and doe make assaults daily towardes y e same with most terrible cryes and waues mounted euen to the skye yet when it draweth neere to the Land and to his appoynted borders it stayeth vpon the suddaine though nothing bee there to let it and is enforced to recoyle backe 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 vp the Sea with gates when he breaketh forth in rage as from his mothers womb VVhereunto no man being able to giue aunswer God aunswereth himselfe in these words I haue limitted him with my bounds and I haue set him both a doore and a barre and haue saide vnto him hetherto shalt thou come and shalt not passe further heere shalt thou breake thy swelling waues This in summe is of things without vs. But if we should leaue these and enter to seeke God within our selues whether we consider our bodies or our soules or any one part therof we shall find so many strange things or rather so many seas of miracles and wonders that preach and teach theyr Maker vnto vs that wee shall not onely perceiue see God most euidently but rather as a certaine old Heathen hath written we shall feele and handle him in hys workes Which kinde of speech also S. Paule himself doubted not to vse affirming that God hath giuen space to euery man in this life to seek him Si forte attractent eum aut inueniant if perhaps they woulde handle him or find him out VVhich 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 cleerely that in a sort we may be saide to handle and feele him So ioyntly doe all thinges concurre to the manifestation of theyr Maker so manifestly effectually doe they teach demonstrate and paint out
of life And finally this doctrine tendeth wholy to the true sincere and perfect seruice of GOD thy Lorde that made and redeemed thee to the exaltation of his holy name power goodnesse glory to the depression of mans pryde by dyscouering his misery to the contempt of this world vaine pompe thereof to the mortification and subduing of our sensuall appetite to the true loue and vnfeyned charitie of our neighbour to the styrring vp of our spirit to celestiall cogitations to peace of conscience tranquility of minde purity of bodie consolation of our soule And in one word to reduce mankinde againe to a certaine estate of innocencie simplicitie Angelical sanctitie vppon earth wyth hys eye fixed onely in the eternall inheritaunce 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 The life conuersation of Iesus AND as for hys life conuersation by y e testimonie of his greatest aduersaries it was more admirable then his doctrine his lyfe beeing a most liuely Table wherin the perfection of all hys doctrine was expressed A man of such grauitie as neuer in hys lyfe hee was noted to laugh of such humilitie as beeing the sonne of GOD he scarce vsed in thys worlde the dâ—gnity of a seruant of such sweeâ—e and milde behauiour as all the iniuries of hys enemies neuer wrested froÌ„ him one angry word Finally he was such a one as he was described by Esay so many ages before he was borne in these words He shal not cry nor contend nor shal any man heare his voice in the streete he shal not crush a broken reede nor tread out a little â—laxe that â—ieth smoking on the ground c. And another Prophet not long after him brake foorth into thys speech vpon coÌ„sideration 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 Sauior he is poore and humble c. And as the Prophets did foretel the vertue sanctitie of the Messias so the deuils theÌ„selues could not but conâ—esse the same to haue beene fulfilled in the person of Iesus as is most euident by the testimonie of Porphiry a professed enemie of the Christian name Who after consideration of diuers Oracles vttered by hys Idols touching Iesus he breaketh forth into this coÌ„fession It is exceeding wonderful what testimonie the Gods do giue of the singuler pietie sanctitie of Iesus for which they auouch him rewarded with immortalitie but yet these Christians are deceiued in calling him GOD. Thus much writeth Porphirie And last of all Iosephus the Iew that was borne immediatly after Iesus writeth of him thus There was at this time one Iesus a wise man if it be lawfull to call him a man a worker of most wonderful miracles a Maister teacher of all such men as willinglie were content to imbrace the truth Of Iesus myracles BY which testimony of Ioâ—ephus we see mention also of Iesus myracles which is the next thing wherof we are to consider And as Iosephus in this place beeing a Iewe beareth witnesse that Iesus performed many strange myracles so most apparently and according to the interpretation of Iosephus in this place were the same miracles foretold by the Prophets of GOD that they should be done by y e true Messias So Esay in his thirty-fiue chapter describeth at large how the Messias at hys comming shall declare hys commission by giuing sight to the blinde hearing to y e deafe speech to the dumbe and agilitie of bodie 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 al by his onely word he shall cure all infirmities he shall raise the dead he shall make the lame to run and skip the deafe shall heare the blinde shall see and the dumbe shall speake In fiue loues two fishes fiue thousand persons shall be satisfied and the fragments shal fill twelue baskets to the hope of many He shal coÌ„maund the windes and walke vpon the furious sea with his feete of peace And after diuers other Greek verses to thys purpose shee concludeth in these words Men shall say that I am a mad and lying Prophetesse but when all these thinges shall come to passe then remember mee 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 do agree the Doctors of the Iewes theÌ„selues in many places of their Thalmud to wit that the Messias shall be most wonderful in working myracles And in theyr publique Commentary vpon Ecclesiastes they haue these words All the former miracles of Prophets or Saints shal be nothing to the myracles of the Messias when he commeth And thus much of the fore-telling of Christes miracles But now for the fulfilling thereof in Ieâ—us that is howe these predictions were performed in the stupendious workes and actions of our Sauiour Christ there is no difficultie For that besides the former testimony of Iosephus which were sufficient in thys case the Iewes themselues doe graunt and record Iesus miracles in dyuers places of Treatises of theyr Thalmud yea they make mention of many wonderful thinges that Iesus did which are not written by our Euangelists The same doth Mahomet in his Alcoran affirming Iesus the sonne of Mary to haue beene a great Prophet to haue wrought hys myracles by the onely power Spyrite of God and that himselfe was sent to confirme Iesus doctrine sauing onely in the poynt of hys God-head wherein he sayth that Iesus went too-farre had a check for the same at Gods hand when he returned to heauen Thus much do these enemies confesse of Iesus miracles Which as it is much comming from such witnesses so if they would either deny or dissemble the same they myght be prooued against them by most euident reasons especially in tvvo poynts wherin there can be no probability of any deniall The first is the calling and retayning of hys Apostles and other followers whereof Iosephus also in the place before alledged maketh mention as of a great miracle who were of dyuers callings states conditions trades and occupations in the world And yet al vpon the suddaine left both father mother wife children other temporal respects followed him who had nothing to giue or promise theÌ„ in this world A man that neuer spake them faire or vttered doctrine that was not repugnant to the sensuality of this life as may appeare by theyr owne wrytinges and testimonies of hym A man that was accounted by the bâ—tter sort as then it might seeme that is by the Wise
compasse of this work I meane onely at thys tyme for the comfort of such as are already in the right way and for some light vnto others who perhaps of simplicity may walk awry to â—ette downe with as great breuiâ—y as possibly may be som few generall notes or obseruations for theyr better helpe in thys behalâ—e In which great affaire of our sayth and beleefe wherein consisteth as well the ground and foundation of our eternall welfare as also the fruite and entire vtilitie of Christes comming into this world it is to be coÌ„sidered that GOD could not of his infinite wisedome fore-seeing all things and times to come nor euer would of his vnspeakable goodnes desiring our saluation as he dooth leaâ—e vs in this life without most sure certaine and cleere euidence of thys matter and consequently we must imagine that all our errors coÌ„mitted heerein I meane in matters of fayth beleefe among Christians doe proceede rather of sin negligence wilfulnes or inconsideraâ—ion of our selues then eyther of dyfficulty or doubtfulnes in the means left vnto vs for discerning of y e same or of the want of Gods holy assistaunce to that effect if we woulde with humilitie accept thereof Thys Esay made plaine when he prophecied of thys perspicuitie that is of this 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 and myracles as also the multitude of Gentiles that should embrace hys doctrine together with the ioy and exultation of theyr conuersion he fore-sheweth presently the wonderful prouidence of God also in prouiding for Christians so manifest a way of direction for theyr fayth and Religion as the most simple and vnlearned man in the world should not be able but of wilfulnes to goe astray therein Hys wordes are these directed to the Gentiles Take comfort 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 path away which shalbe called The holy way and it shalbe vnto you so direct away as fooles shall not be able to erre therin By which words we see that among other rare benefits that Christes people were to receiue by his coÌ„ming thys shold be one and not the least that after hys holy doctrine once published receyued it shoulde not be easie for the weakest in capacitie or learning that might be whom Esay heere noteth â—y the name of Fooles to runne awry in matters of theyr beleefe sâ— plaine cleere and euident should the way for tryall thereof be made God hath opened hymselfe vnto vs in y e holy scripturâ—s the wrytings and doctrine of Moses and the Prophets of Christ and hys Apostles wherin is contayned what soeuer is necessary for our saluation For although the inuisible things of God that is hys power and God-heade may be seene by the workmanshyp and creation of the world wherein as in a booke written with the hand of GOD and layd open to the eyes of men the glory of God and hys mighty power appeareth Yet because eyther we read not this booke at all or if wee doe we read it carelesly therefore it was necessary 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 holy will reuealed vnto vs in hys written word Which S. Augustine therefore very well calleth y e Letters or Epistle of GOD sent vnto vs from our heauenly Countrey to teach vs to lyue godly and righteously whilst wee soiourne heere in thys present world Thys is that Lanthorne whereby our feete may be directed and that light wherby our paths may be guided vnto Christ it is that most certaine and infallible rule and leuel of all our actions whereby both our fayth lyfe are to be squared and framed Yea it is that holy and vndefiled way and withal that plaine easy way denoted by Esay which euen the very entraunce thereof gyueth lyght and vnderstanding as Dauid speaketh vnto the simple And although we must confesse with S. Peter that there are some things in the Scripture harde to be vnderstoode yet we may also say with the same Peter that they are hard to those that are vnlearned and vnstable which peruert and wrest them to their owne destruction So that if the Gospell of Christ be yet hyd it is hid vnto them that perish whose sences sathan hath closed that the lyght thereof shoulde not shyne vnto them And heere-hence it is that the Apostle S. Paule pronounceth so peremptorily of a contentious and hereticall man that hee is damned by the testimony of his own iudgement or conscience for that hee hath abandoned thys common direct and publique way which all men might see hath deuised particuler paths and turnings to himselfe 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 wilful blindnes and not of ignoraunce applying these wordes of prophecie vnto them They that sawe me ranne out from me Thus then it appeareth that the plaine and direct way mentioned by Esay wherin no simple or ignorant man can erre is the doctrine taught by the mouth of our Sauiour Christ and hys Apostles which howsoeuer it seeme to be obscure darksome to men of peruerse mindes that are not exercised in it yet to the godlie and studious readers hearers that haue theyr eyes opened and theyr mindes lightened to see the trueth it is most plaine easie to be vnderstood And thys is the cause that those holy and sage Apostles of Christ for the better peruerting of al bie-waies crooked pathes and blinde lanes of errors that afterwards might arise as by reuelation from Iesus they vnderstoode there shoulde doe many so earnestly exhorted so vehemently called vppon the people to stand fast in the documents theÌ„ receyued to hold firmely the faith doctrine already deliuered as a Depositum treasure committed to be safely kept vntill the last day And aboue all other things they most dilligentlie fore-warned them to beware of new-fangled Teachers whom they called Heretiques who shold breake froÌ„ the vnity of that body whereof Christ is the head shoulde deuise newe glosses expositions and interpretations of Scripture bring in new senses doctrines opinions and deuisions to the renting of Gods Church and citty now builded and to the perdition of infinite soules The Apostle S. Paule euen whilst he lyued found some of hys Schollers to be remooued by new fangled Teachers to another Gospell the better to make them see their error hee appealeth to the Gospell which he
the true Messias doth sufficiently teach vs that we must not only belieue in his name doctrine but conforme our liues actions also to the prescript rule of his commaundements For albeit in Christian Religion faith be the first principall foundation whereupon all the rest is to be staied and grounded Yet as in other materiall buildings after the foundation is layde there remaineth the greatest labour time cost cunning and diligence to be bestowed vpoÌ„ the framing furnishing of other parts y t must ensue euen so in thys celestiall edifice or building of our soule hauing laid on the foundation and ground of true beleefe the rest of all our life time labor studies is to be imployed in the perfecting of our lyfe and actions and as it were in raysing vp the wals and other parts of our spiritual building by the exercise of all vertues dylligent obseruation of Gods coÌ„mandements without the which it will be to no more purpose for vs to brag of our knowledge in the scriptures or to say we haue fayth looke to be saued as wel as other men then it wil be to purpose to haue a foundation without a building vpon it or a stock or tree y t beareth no fruite Which thing S. Iames speaking of that historical and dead fayth wherby the wicked and the very deuils themselues belieue that there is one GOD expresseth most excellently in thys fit similitude As a bodie without a spirit is dead euen so saith he is fayth without workes Thys poynt of doctrine of vertuous life obseruing of Gods commandements not our sauior Christ alone in hys Sermon most earnestly vrged as hath beene sayde but hys fore-runner also S. Iohn the Baptist and his followers the holy Apostles whereof the one continually called vpoÌ„ the people to bring forth fruits meete for repentance the other in all theyr wryting no doubt in all theyr Sermons after matter of doctrine and fayth propounded do proceede to exhortation precepts of Christian lyfe In so much as S. Augustine other auncient Fathers are of opinion that the rest of the Apostles S. Peter S. Iames S. Iohn and S. Iude perceiuing the loosenes and security of the people in their times directed theyr writings eyther onely or principally to thys ende euen to perswade and enforce the necessitie of good life conuersation among Christians Yea and that Saint Paule himselfe when he concludeth that a man is iustified by fayth without the works of the Law doth not exclude the workes of charitie as effects and fruites of fayth which followe hym that is already iustified in the sight of God but hee excludeth them as causes of saluation which goe before him that is to be iustified Whereby it appeareth that saint Paul handling the causes of our iustification in the sight of God is not repugnant â—r contrary to S. Iames speaking oâ— the notes and signes whéreby we are iustified that is as the worde is taken els where declared or knowne to be iust or righteous before men The sum is that although good works are not the causes of our saluation yet they are the way as it were the path that leadeth thervnto because by them as by certayne marks we perceiue our selues to haue entered and to haue proceeded in the way of eternal life Yea they are the fruites and effects wherby we testifie and declare both vnto our selues and to others the truth of that fayth which we professe And therefore our Sauiour Christ willeth vs in y e gospel to let our light shine before men that they seeing our good works may take occasion therby to glorifie our heauenly Father And his holy Apostle Saint Iames byddeth those carnall and sensuall Christians that stoode so much vpon the onely name of faith to shew hym theyr fayth by their works that is they should declare testifie vnto men as I haue sayde the fayth which they professed by the fruites thereof To men I say 〈◊〉 cause men which iudge but by 〈◊〉 outwarde appearance onely cannot know the goodnes of a Tree but by the good fruite which it yeeldeth they cannot discerne the inwarde fayth but by the outward workes But as for God that searcheth the secrets of the hart and raynes it needeth not that we should shewe him our fayth by our works nor may we looke for iustification at his hands by the best of them for theÌ„ might we haue wherof to boast but there is no boasting with God therfore no iustifying by works in hys sight Yet notwithstanding the Lord requireth good works at our hands to the end that hymselfe myght be glorified our needie bretheren relieued comforted others gained wonne by our example to the embracing of the same fayth and Religion which we professe our owne fayth exercised and strengthened our calling election made sure confirmed And it is very requisite y t the chyldren of God which are bought with so high a price as with the blood of Iesus shold glorify god both in soule body because they are redeemed both in soule body and not lyue vnto theÌ„selues but vnto him which dyed and rose againe for them This is the end of our election before the foundations of the worlde were layde as the Apostle testifieth Ephes 1 4 euen that we should be holie and blamelesse before hym in loue Thys is the ende of our creation as the same Apostle witnesseth Ephesians 2 10. Where he saith that we are Gods workmanshyp created in Christ Iesus vnto good workes wherein he hath ordayned that wee should walke This is the end of our redemption as old Zachary prophecied Luke 1 74 75 that beeing redeemed and deliuered from all our spirituall enemies and from eternall destruction wherunto we were subiect we should serue God without feare in holines and righteousnesse before hym all the daies of our lyfe Finally this is the ende of our vocation For God hath not called vs to vncleannesse but vnto holinesse and as he that hath called vs is holy so must we be holy in all maner of coÌ„uersation And it cannot be that they which are truely iustified that is to say made righteous by a liuely faith in Christ should not also in some measure be sanctified that is made holy by a faithfull lyfe in hym Let not men therfore deceiue theÌ„selues with the onely name shadow of faith without the nature and substaunce thereof Let them not promise vnto themselues euerlasting life because they knowe y e true God and whoÌ„ he hath sent Iesus Christ but let them remember how Christ hys Apostle whom he deerely loued expoundeth that saying when hee wryteth By thys we knowe GOD truly if we keepe his commaundements and whosoeuer sayth that â—e knoweth hym and yet keepeth not his commaundements is a lyar and the trueth is not in hym
For as it is a true saying and by all meanes worthy to be receiued that Christ Iesus came into the worlde to saue sinners so is it as true a saying and no lesse worthy to be affirmed that they which haue belieued GOD shold be careful to shew forth good works S. Gregory vppon the words of Christ to S. Thomas Blessed are they who haue not seene yet haue belieued hath a notable discourse to thys purpose If any sayth he infer heereof I beleeue and thâ—refore am blessed and shall be saued he sayth truely if hys life be aunswerable to hys beleefe for y t a true faith dooth not contradict in maners the things which he professeth in words For which cause S. Paule accuseth certaine false Christians in whom he founde no vertuous lyfe aunswerable to theyr profession that they confessed God in words but denyed hym in theyr deedes And S. Iohn auocheth that who soeuer sayth he knoweth God and keepeth not his coÌ„maundements is a lyar Which beeing so we must examine the trueth of our fayth by consideration of our lyfe for then and not otherwise we are true Christians if wee fulfill in works that wherof we haue made promise in words That is in the day of our Baptisme we promised to renounce the pompe of thys world together with all the workes of iniquitie which promise if wee performe now after Baptisme then are we true Christians and may be ioyful But contrariwise if our life be wicked and contrary to our profession it is sayd by the voyce of truth it selfe Not euery one that shall say to me Lord Lorde shall enter into the kingdom of heauen And again why doe ye call me Lord Lord and doe not performe the things y t I tell you Here-hence it is that God complayned of his old people the Iewes saying This people honoureth mee with their lips but their harts are far off from me And the Prophet Dauid of the same people They loued him with theyr mouth with their tongues they lyed vnto him Wherefore let no man presume to say hee shal be saued if fayth and good lyfe be diuorced and put a sunder which S. Chrisostome noteth by the woful and heaâ—y chaunce and iudgement that happened vnto him who in the gospel was admitted to the feast of christian fayth and knowledge but for lack of the ornament or garment of good lyfe was most contumeliously depriued of his expectation Of whom S. Chrisostoms words are these He was inuited to the feast and brought vnto the table but for that by his foule garment he dishonoured our Lorde that had inuited him he was not onely thrust from the Table and banquet but also bound hand foote and cast into vtter darknes where there is eternall weeping and gnashing of teeth Wherefore let vs not deere bretheren let vs not I say deceiue our selues and imagine that our deade and vnfruitfull fayth wil saue vs at the last day for except wee ioyne pure lyfe to our beleefe and in thys heauenly vocation of ours do apparel our selues with the woorthy garments of vertuous deedes whereby we may be admitted at the mariage day in heauen nothing shall be able to deliuer vs from the damnation of this miserable man that wanted hys wedding weede Which thing S. Paâ—l wel noteth when hauing said we haue an euerlasting house in heauen not made with mens hands he addeth presently thys exception Si tamen vestiti et non nudi inueniamur That is if we be found at that day well apparrelled and not naked Would God euery Christian desirous of his saluation woulde ponder well thys dyscourse of S. Chrisostome And so wyth thys alone to conclude our speech in thys Chapter without allegation of further matters or authorities which are infinite to this effect it may appeare by that which hath already beene sette downe wherein the true profession of a Christian consisteth therby each man that is not partial or blinded in hys owne affection as many are may take a view of his state and condition and frame vnto himsâ—lâ—e a very profitable coniecture how he is lyke to speede at the last accounting day That is what profit or damage he may expect by his knowledge profession of Christian Religion For as to him that beleeueth soundly and walketh vprightly in hys vocation performing effectually euery way hys professed duety there remaine both infinite and inestimable rewards prepared so to him that strayeth aside swerueâ—h from the right path oâ— fayth life prescribed vnto hym there are no lesse paynes and punishments reserued For which cause euery Christian that is carefull of his own saluation ought to fixe hys eyes very seriouslie vpon them both and as in beleefe to shewe hymselfe constant firme humble and obedient so in life conuersation to bee honest iust pure innocent and holy And for this seconde poynt concerning lyfe and maners hath beene already haÌ„dled in my former booke which as I vnderstand is imprinted in England I shal need to wade the lesse in further discourse heereof But for I haue been admonished by the wrytings of dyuers howe my former booke hath been disliked in two speciall poynts first that I speake so much of goods works so little of fayth secondly that I talk so largely of Gods iustice and so briefely of hys mercy whereby the consciences of many haue beene offended let the last chapter going before of beleefe and lyfe aunswere the first and that which immediatly followeth serue for the latter obiection and so I doubt not but a Christian man may be thorowly resolued OF THE ONELY IMPEDIMENT THAT IS WONT TO LET SINNERS FROM Resolution Which is the mistrust and diffidence in Gods mercie through the multitude and greeuousnes of their offences CHAP. VI. AMong all other the most greeuous and perrilous cogitations which in thys world are accustomed to offer themselues to a minde intangled and loden with great sinnes this vsually is the first through the nature of sinne it selfe and crafty suggestion of our ghostly enemie to faâ—l into distrust dispayre of Gods mercy Such was the cogitation of most vnhappy Caine one of the first inhabitants of the earth who after the murther of his own onely Brother and other sinnes by him committed brake into that horrible and desperate speech so greatly offensiue vnto his Lord Maker Mine iniquitie is greater then that I may hope for pardon Such was in lyke manner the desperate conceite of wicked Iudas one of the first of them that were chosen to the peculier seruice of our Redeemer who feeling hys conscience oppressed with manifold iniquities and most of all with the prodition of hys own Lord Maister tooke no other way of amendment or redresse but to destroy him selfe both in body and soule adioyning onely these words ful of myserable distrust desperation I haue sinned in betraying the innocent and
first a Pirat afterwards a good pilot first a disperser afterward a gatherer together first a breaker down of Gods vineyard afterward a Planter first a destroyer afterwarde a builder Thou hast seene manifolde wickednesse but nowe behold vnspeakeable mercie Thou hast hearde the pryde of the seruaunt consider now the loue and clemencie of the Maister I will not thou say to me I am a blasphemer I haue beene a persecutor I haue led an vncleane abhominable life therefore I doubt least I shall not be pardoned Say not so vnto me for heere thou hast examples to the contrary in euery of these and many other sinnes Thou mayst safely flie to what port thou lyst and that eyther in the olde or newe Testament For in the olde thou hast Dauid in the newe thou hast Paul I will not haue thee therfore alledge excuses vnto me for couering thine owne cowardnesse Hast thou sinned repent hast thou sinned a thousande times repent a thousand times vnfeynedly Thys is the onely oyntment that may bee poured into an afflicted conscienceâ— the torment whereof I doe well knowe For the deuill standeth by whetting hys sword of desperatian and saying vnto thee Thou hast lyued wickedly all thy youth and thy former daies thou hast mispent thou hast haunted playes and spectacles with thy companions and followed after loose and lasciuious women thou hast taken other mens goods from them wrongfully thou hast beene couetous dissolute and effeminate thou hast forsworne thy selfe thou hast blasphemed and committed many other heynous wicked crymes and therefore what hope canst thou haue of saluation Truely none at all Thou art a meer cast-away and canst not nowe goe backe and therfore my counsaile is that nowe thou vse the pleasures commodities of thys worlde and passe ouer thy time in mirth of hart without cogitation of other affaires These are the words of the deuill louing brother these are the counsailes perswasions of our enemie But mine are contrary If thou haue fallen thou maist rise againe If thou haue beene a lost companion yet thou maist be saued If thou haue committed fornication and adulterie in times past thou maist be continent for the time to come If thou haue haunted plaies games thou maist draw backe thy foote from hence-forth If thou haue delighted in leude and euill company thou mayst heereafter acquaint thy selfe with good Thys onely is necessarie that thou begin 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 thine eyes begin but to shed foorth one teare enter into thy conscience consider thy selfe but indifferently examine thine actions and what they deserue lay before thy face the day of iudgement with the torments of hell on the one side the ioyes of heauen on y e other Repent confesse amend thy life seeke a medicine for thy wounde out of hand while thou art in thys life in what state or condition soeuer thou be Yea if thou be vppon thy death-bedde and ready to breath out thy soule and spirit feare not to repent for that Gods mercy is not restrained by the shortnesse of tymeâ— Which I speak vnto you my deere bretheren not to make you heereby the more negligent but onely to stirre you vp to the confidence of Gods mercy thereby to auoyd the most daungerous gulfe of desperation Hetherto are the wordes of this holy and learned Father In which long large dyscourse of hys we are to note that together with most excellent encouragement which hee gyueth to all sinners of what state condition soeuer they be in all times and seasons to trust in Gods mercy and neuer to despaire he giueth also an wholesome admonishment that we should not by thys confidence become more negligeÌ„t in reforming our liues but rather doe it out of hande without all delay or procrastination Whervnto in like manner the holy Father S. Augustine in like exhortation against dispayre dooth endeuour most vehemently to stirre vs vp in these words Let no man after a huÌ„dred sinsâ— nor after a thousand despaire of Gods mercy but yet so let hym not despayre as he seeke presently without all stay to reconcile himselfe to God by amendement of lifeâ— least perhaps after that by custom he hath gotten a habite of sin hee be not able to delyuer himselfe from the snares of the deuill albeit he would And in the very same sermon he discourseth yet further of the same matter in manner following Not euery man that hath sinned but he that perseuereth in sin is hateful and abhominable in the sight of GOD. For that no man must distrust of Gods mercy towards him that will amend and leaue his sinnes For that God himselfe as a most sweet comforter hath said by his prophet That the impietie of a wicked man shal not hurt him at what time soeuer he shall returne from the same But yet thys great mercy of the Lord is then only profitable vnto vs if we delay not our conuersion nor doe multiply sins vpon sins Which I will declare vnto you by the example of wounds ruptures of our body by which the infirmities also of our mind and soule may be conceiued Thus then we see if a mans foote leg or arme be broken with howe great paine the same is restored to hys accustomed strength But if any member of our body shold be broken twise or thrise or more often in one and the selfe same place your charitie can imagine howe hard a thing it were for that part to recouer her perfect health againe So fareth it deere bretheren in the woundes and rupâ—ures of our soule If a man do commit sin once or twise and do vnfainedly without dissimulation make his refuge to the medicine of repentance he doth out of hand obtaine health againe and that sometimes 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 do rather putrifie within him by couering defending theÌ„ then heale by repentance and confession it is to be feared least that heauie speech of the Apostle be fulfilled in him to whoÌ„ he sayth Doost thou not knowe that the benignitie of God is vsed to bring thee to repentance but thou by thy obdurate and irrepentant hart doost heape to thy selfe wrath in the day of vengeance and of the reuelation of Gods iust iudgement Thus farre S. Augustine But nowe deere Christian brother what can be spoken more effectually eyther to erect vs to hope and confidence in Gods mercie or to terrifie vs froÌ„ presumption in delaying our amendement then heere hath been vttered by these noble pillers and Fathers of Christes church and most excellent instruments and temples of his holie Spyrit The diuine wisedom of almighty God in a certaine place sayth That y e words of wise men ought to be spurs
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
The fulnesse of fayth containeth in it three especiall things page 417. That which is meate to the flesh that is fayth to the soule 418 A conclusion of thys first part according to Saint Ierome 420 The second part of thys Chapter concerning lyfe and manners 422 Two causes of heresie according to the opinion of the holy Fathers of Christes primatiue Church page 422 The dooings of Precismatiques 423 The obseruation of S. Cyprian concerning the originall causes of heretiques 424. Many causes of euill lyfe â—odem The effect of Christes most excellent Sermon on the Mountaine page 425 A similitude touching fayth and workes 428 The summe of fayth and workes 429 What we promise in our Baptisme 435 The sixt Chapter Of the only impediment which is wont to let sinners froÌ„ resolution which is the mistrust diffidence in Gods mercy through the multitude and grieuousnes of theyr offences Despayre an ordinary temptation to the greatest greatest sinners page 439 The shypwrack of soules ouerloden with sin 440 The woful mysery of desperation 441 The thing wherein GOD most delighteth is mercy page 442 A meruailous example of Gods clemencie 444 An other example of Gods wonderfull mercie page 445 Iudgement and iustice to be vsed in true repentance page 446 The deuision of thys Chapter into foure especiall parts eodem The first part touching the loue that God beareth towards man 447 The first cause why God loueth vs for that he is our Creator and we are his own works 448 Euery man is giuen by nature to loue his own page 449 The confidence of Iob in that GOD made hym page 450 The assured hope Dauid had in that he was Gods workmanshyp page 451 The second reason of assurance of Gods loue for that he is our Father 452 What a Father GOD is 453 Christes most comfortable embassage 454 How greatly the respect of a Father mooueth GOD. page 455. The Fathers lyberall hart to the prodigalâ— sonne page 456 What the name of Father dooth import 457 The third argument of Gods loue the giuing of hys sonne for vs. page 458 The conclusion of thys poynt made by Saint Paule page 460 The second part how God expresseth hys loue towards sinners 461 Two rare poynts of clemencie in God 462 God that is offended seeketh attonement with vs. page 463 Gods wooing of Ierusalem page 464 A consideration vpon the former treatie of God with Ierusalem 466 Gods tender loue to Ierusalem when hee was to destroy it 467 A pittifull complaint vsed by God for the wilfulnesse of hys people 468 The wonderful proceeding of God with Ierusalem page 469 The obstinacie of the Iewish Nation 470 Epithetons gyuen by GOD to the people of Israell page 47 A wonderful poynt included in Gods promise to a sinner page â—ad What ioy there is made at a sinners conuersion page 472 The thyrd part what assuraunce God gyueth to them that repent 473 The promises of GOD to sinners that repent 474 Foure vniuersalities in Gods promises to sinners page 476. Three speciall poynts of great comforâ— 476 How God hath performed his promises to sinners that haue repented 477 Neuer sinner repented that was not pardoned page 478 The reiection of Caine and Esau 479. The infinite sinnes of the Iewish people and theyr infinite pardons receiued at Gods handes 479 The examples of Manasses and the Niniuites 480.481 A speech of God to be heedefully considered 483 Examples of mercies in the newe Testament 484. The wonderful clemency of Iesus our Sauiour page 485 Great and many causes of assured hope iâ— Christ 487 The fourth part being the application of all that hath beene sayd before 488 Saint Paules exhortation to confidence 489 An excellent discourse and exhortation of S. Chrisostome 490 The speech of the deuill to a soule loden with sinne 492 Saint Chrisostomes counsaile against the deuils temptations 492â— No tyme too late to repent 493. An exhortation and admoniâ—ion of Saint Augustine 494 A similitude of the body to expresse the misery of the soule by multiplying sinne 496 Godly mens words ought to moue vs greatly page 497 A notable discourse of S. Augustine touching our conuersion 498 Hell was not made for man but for the deuill 499 In thys lyâ—e repentance is auailable but not after page 500 FINIS The charitable proceeding of God by his Propheâ—s The danger of Inconsideration Esa. 5. The sensual life of the Ievvish gentrie Esa. 47. The daughter of Babilon forgetteth her end 4. Reg. 15. 17. The complaint of Ieremie for inconsideration Esay 5. The mistery of Inconsideration Iob. 4. Iob. 4. A collection to bee noted Lack of coÌ„sideration cause of eternall destruction Psalm 91. A point that fooles will not consider Dan. 10. A most terrible vision of Daniel wherein he saw Christ. Dan. 12. A secrete Dan. 12. VVilfull ignorance The cause of so much sin at this day Iob 15. Luke 19. Luke 19. Voluntarie inconsideration Iob. 21. Iob. 23. Prou. 28. Prou. 28. Deut. 6. and 11. Iosua 1. Psal. 118. Eccle 6. and 22. Ecclâ— 17. The first cause why men flee consideration Acts 24. Iosep. lib. 20. antiq cap. 5. The second cause why men flee coÌ„sideration Ierem. 7. Ierem. 8. The third cause of inconsideration Wisdom 15. Eccle 8. A comparison Iere. 30.23 In the end euill meâ— shall vnderstand whither they will or no. The example of the Babylonians Esay 21. VVe must stand vppon our watch Consideration the only doore to our watch Bern. lib. 1. de conâ—i The many commodities of consideration Effects of consideration How al vertues are stirred vp and quickned by considâ—ration Psal. 38. Psalm 76. The exercise of holy men touching consideration Gen. 24. The first three Patriarches Moses and Iosua Deut 6. and 11. Iosua 1. K. Dauid Psal. 38.62 118. Psal. 76. King Salomon Eccle. 6. King Ezechias Esay 58. Esay 26. The consideratioÌ„ that Iob vsed the fruites thereof Iob. 23. Tvvo effects of consideration Esay 32. Michae 6. A consideration vpon the doings of Iob. Iob. 9. August in lib. confes Knowledge and beliefe in grosse A similitude The importance of coÌ„sideration 1 Tim. 4. The conclusion of the Chapter The misery of the world Iere. 30. and 2â— Ephe. 5. Iere. 7. The effect of all the Chapter following Iohn 17. The way to know God in this lyfe Psalm 45. Luke 10. A common customes in Sciences to suppose principles An example in Chiualry In handy crafts In liberall Sciences Grounds to be graunted in Sciences In Logick In Morrall phylosophie In Naturall philosophie In the Mathematicks The Metaphisick In Diuinitie Heb. 11. Two principles in Diuinitie Psalm 4. The cause of thys Chapter If there be a God he is a iust rewarder * See Lactantius at large in his booke of the workmanship of the world The workes of y e world doe declare the workman Wisd. 3. Rom. 1. A similitude The heauens teach GOD. Iâ—b 28. The earth teacheth GOD. Iob 38. The Sea sheweth GOD. Arist. lib. de
Philâ—as Byshop in Affrica touching thys poynt alledged by Euse. lib. 8 hist. c. 11 12. â—he singuâ—er alacritie of Christians in theyr sufferings Tertul. in Apol. cap. 1. Iesus assistanâ—â— to his Martyrs The subiection of Spyrits Soph 2 Of the myraculous ceasing of Oracles at Christes appearing Iuuenall Saty. 6. Lucan Strab lib. Geograph Plutar. de defectu Oraculo Two insufficient causes 1. Iohn 3. Math 10â— Tert. in Apol ad gen A moâ—t coÌ„fideâ—t oâ—fer made â—y Terâ—uâ—lâ—an The wonderful authorite of christians ouer spyrits Lact. li. 2. di inst cap. 16 Euse. li. 5 de praep Euan. Sozom. lib 3. hist. cap. 18. Lucian in Alex. Porph. lib. 1. cont Christ. apud Euseb. li. 5. ca. 1. de praep Euaâ—â— A meruailous confession of Porphyrie A prety storie of Plutarch Plut. de deâ—ectu oracu The punishment of enemies Herod Ascolonita Iosep. libâ— 17. antiq ca. 10. et lib. 1. de bell Iudai cap. 21 Archelaus Iosep. lib 17 antiq ca. 15 lib. 2. de bel Iuda cap. 6 Herod Antipas Iosep. lib. 18. antiq cap. 9 lib. 2 de bel cap. 8 Herodias daughter Niceph. li. 1 capit 20. Herod Agrippa Acts 12. Iosep. lib. 19. antiq cap. 7 Lib. 18 ca. 7 The stock of Herod soone extinguished The punishmeÌ„ts of the Romans Pilate Eutrop. lib 7 hist. Euseb. libâ— 2 cap 7 hist Tertul. in Apolog. Caligulaâ— Nero. Many Emperors that dyed myserably Euagr. Scolast lib. 3. hist. cap. 41 The chastisement of Ierusalem and of the Iewish people Iosep. lib. 19. antiq lib. 2 et 3 de bell â—udai Philo in Flacco et lib. 2. de leg Cornel. Tac. lib. 12 Hâ—w Christ his death was â—unished with like circumstances vpoÌ„ the Iewes Iosep. lib. 5. de belâ— ca. 8 Capit. 27 Lib 5 de bel capit 28. A meruailous prouidence of God for deliuering the Christians that were in Ierusalem at the time of destruction Lib. 4. diui instit ca. 21. Euseb. lib. 3. hist. cap. 5. Nicep cap 3 The Iewish miseries after the destruction of Ierusalem Iâ—sep lib. 7 de bello cap. 20 et 21. The finall desolâ—tion of the Iewish Nation Oros. li. 7â— ca. 13. Ariston pellaeus in hist. Euse. li 4 capit 8. Niceph. lib. 3. cap. 24. * The Emperours name was Aelius Adrianus Math 25. The fulfilling of Iesus prophecies Math 23. Luke 21. Luke 1â—â— Iesus speeches of Ierusalem Luke 21â— The circuÌ„staunce of the tyme when Iesus spake hys words and when they were written Luke 19 Luke 23 Phle Thral lib. annal The testimony of a Heathen for the fulfilling of Christes prophecies Orig. lib. 2 con Cels. sub initium The sum of the former 3. Sections Eyght reasons Osea 3. Iesus shall be also a Iudge Apud Euse. lib. 4 in vita Const. infi 1 Reg 2 Psalm 95 Esay 2 13 26 27 30. Ierem 30 Dan 7 Soph 1 Mala 4. Math 12.13 16 14.25 Markeâ— 13. Luke 17 Rom 2 14. 1 Cor 15 2 Cor 5. 1. Thes. 4 5â— 2 Thes 1 1 Titusâ— 2 2 Peter 3. Hebr 9. Iude 4. Reue 1 Acts. 4. The effect of thys Chapter Two points The matters of faith and beleefe easie among Christians Esay 35 * The direct holy way of Christians vnder the Gospel Iohnâ— 20 28 2 Tim 3 14 15. c. Rom. 1 20 Psal. 19 1 Abac 2 2 August in exposi Psal. 96 et Serm 59 ad Fratrem in Eremo Titus 2 12 Psalm 119 105 Psalm 19 7 Psal. 119 130. 2. Pet 3 16 1 Cor. 4 3 4 Titus 3 Psal 31 11. 1 Pet 1.19 1 Corin. 16. Gala 5. 2 Thes 2 1 Tim 6 20 2 Tim 1 Math 7 Rom 16 2 Tim 2 3 Titus 3 Gala 1 11 1. Corâ— 12 1â— Ierom. in Epist ad Gal. Ephe 4.14 1 Corin. 12 No heresie finally preuailed against the scriptures Ephe 6 17. 2. Tim. 3 16 Hebr 4 12 Math 4. Acts 9 Theophilactus Hiâ—ronimus Rom 10 17 1 Pet 1 23 Ephe 5 26 2 Timâ— 3 15.16 17. Basil. mora Regula 80 capit 21 August con litteras petil lib 3. cap. 6. Gala 1 8 Iohn 5 39. Rom 10 4 Gala 3 24 Phil 3 21 Iam 2 19 Mar 1 24. Math 1 21. Rom 8 17. Hebr. 11 1 Colos. 2.2 Heb 10 22 Hebr 4.2 Habac. 2. Rom 1 17 Heb 10 37. Iohn 6 51 Cypr. lib. de Caena Dom. 2 Cor 13 5 Dial cont Lucifernanum Gene 11 2. Cor 10 5 Ephe 3 17 Rom 5 12. * See S. Au. de vtil cre cap 1. Cyp. Epist. 61. The two causes of heresie The doings of Precismatiques The obseruation of S. Cyprian Cyp. epist. 65 ad Rogation Many causes of euill lyfe The effect of Christes Sermon Mat. chap. 5 6. and 7 Math 5 20 Math 6 24 Math 7 13 Math 7 20. Mat 7 â—5 Mat 7 22 A similitude touching faith and works Iam 2 26â— Math 3 8 Rom 12 1. Ephe 4 1 Rom 3 28 Mat. 12.37 Colos 1 10 Iam 2 18 Math 5 16 Iam 2 18 Mat 7 16 Rom 4.2 * 1. Pet. 2.12 * 1. Cor. 9.1.23 2 Pet 1 10. 1 Pet 1 18. 1 Cor 6 20. 2 Cor 5 15 Ephe 1 4 Ephe 2 10. Luke 1 74. 1 Thes. 4 7 1 Pet. 1 15 Iohn 17 3. 1 Ioh 2 3.4 1 Tim 1 15 Titus 3 8 Gre. in hom 29. in EuaÌ„ Iohn 20. Titus 1 16. 1. Iohâ— 2 4 What we promised in our Baptisme Math 7. Esay 29.17 Psalm 78.36 37 Chris. hom 9 in Iohn 2 Cor. 5 1 2 The conclusion of this chapter Dispaire an ordinarie temptation to the greatest sinners Caine. Gene 4. Iudas Math 27 The shypwrack of soules ouerloden with sinnes Prou 18 Ierem 3 Mich 1. The misery of desperation Hosea 11 Ierem 2. Ephe 4. The thing wherin God most delighteth is mercie A desperate resolution Ierem 18 A meruailous example of Gods clemencie An other example of Gods wonderful mercie Ezech 33 * Iudgment iustice to be vsed in true repentance that is iudgmeÌ„t vppon our selues iustice toward others Foure parts of thys Chapter Iob 7. Wisd 11 1 The first cause why God loueth vs for that he is our Creator we are hys own works Ezech 18. Euery man gyuen to loue hys owne Psalm 79. Iob. 10. The confideÌ„ce of Iob in that God had made him The assured hope Dauid had in that he was gods workmanshyppe Psal 102. 2 The second reason of assurance of Gods loue for that he is our Father Math 5.6.7 8 c. Math. 6. What a Father God is Gala 4 Esay 63. Christes coÌ„fortable embassage Iohn 20. How greatly y e respect of a Fatheâ— mooueth GOD. Ierem. 31. Luke 1. Luke 16. The fathers liberall hart to the prodigall Son 2. Cor. 1. Ber. Ser. 5 de natal Psalm 35 What the name of father doth import Esay 49. The thyrd argument of Gods loue the giuing hys son for vs. Iohn 3 1. Iohn 4 Christ was gyuen for loue Rom 5 Ephe 2 The conclusion of thys poynt made by S. Paule Titus 3. Rom. 5. Wisd. 11â— Wisedâ— 12 Two rare poynts of clemencie in God Esâ—y 30. Tert in Apol cap. 2. God that is offended seeketh attonement with vs. Gods wooing of Ierusalem Esay 25. Hys protestation Hys cunctation His chiding Hys fayre speech Hys complaynt Hys kynde speech Hys conference Hys sweet coÌ„clusion A consideration vpon the former treatie of God with Ierusalem Psalm 144. Psalm 16. Gods tender loue to IerusaleÌ„ when he was to destroy it Ierem 7 Ierem 7 Ierem. 8. A pittifull complaint The wonderful proceeding of God wyth Ierusalem Ierem. 35. Ierem. 36. The obstinacie of the Iewish Nation Ezech. 23. Ezech. 2 Epithetons gyuen by God to the people of God A wonderfull poynt Esay 40. What ioy there is made at a sinners conuersion Esay 30. Luke 15. Psalm 57â— The promises of God to sinnersâ— that repent Ezech. 18.33 34.37 Esay 1. Ierem 3. Foure vniuersalities in Gods promises to sinners 3 Poynts of great comfort Bern. ser. in ver Psalm miseric Doin â—ter Can. Eccle. 4 Howe God hath performed hys promises to sinners that haue repented 1 Iohn 2. Neuer sinner repented that was not pardoned Adam and Eue. Gene. 3. The reiection of Caine and Esau. Hebr. 12. Chris. hom 80. de paenit ad pop Antio The infinite sins of the Iewish people theyr infinite pardons receiued from God The example of Manasses 4. Reg 21 2 Chro. 33 The example of the Niniuites Ionas 1 2 3 4 Consider thys speech of almighty GOD. Ionas 4. * In the first part of this booke Examples of mercy in the new Testament Lâ—ke 15 Iohn 10 12 Rom 5 Phil. 2 The wonderful clemencie of Iesus our Sauiour Math. 9.11 Marke 2 Luke 5 Math 11. Iohn 7. Math 11. Iohn 12. Great and many causes of assured hope in Christ. Cant. 10 Ber. Ser. 5 in Cant. Rom 8. Iohn 10 Hebr. 10. S. Paules exhortation to confidence An excellent discourse exhortation of S. Chris. hom 2. in Psal 50 The speech of the deuil to a soule loden with sinne S. Chrisostoms couÌ„saile against the deuils temptation No tyme too late to repent An exhortation admonition of S. Augustine Ser 58 de temp Ezeâ— 11.33 A similitude of the body to expresse the misery of the soule by multipliing sinne Rom 2 Good mens wordes ought to mooue vs greatly Eccle 12â— A notable discourse of S. Augustine touching our conuersion Ser. 181 de temp Esay 58 Esay 59 Hell not made for man Math 25 In thys lyfe repentance is auailable but not after