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
y t were astray and would returne but also to follow and seeke them out and beeing founde to lay them on hys owne shoulders so to beare them back vnto the fold againe and there to gyue his life and blood for theyr defenâ—e against the Wolfe O sweet Lord what greater loue can be imagined then thys what more pregnant signification of inflamed charitie can mans cogitation coÌ„ceiue or apprehend is it meruaile nowe if hee which descended vnto vs with his hart with these bowels of burning affection did set open the gates of all his treasures fauours and graces vnto vs Is it meruaile if the Apostle S. Paule doe say of thys time Superabundauit gratia that grace did ouer abound yet further in another place that Christ beeing very God did in a certaine sort impouerish and emptie hymselfe with the most wonderfull effusion of mercies and hauocke of heauen which at thys tyme euer since he hath made Heere hence it proceeded that all hys delight and pleasure vpon earth was to conuerse with sinners and to giue them comfort courage confidence in hym Which he dyd so manifestly in y e sight of al the world as he became very scandalous offensiue therby to the Scribes Pharisies and other principall Rulers among the Iewish Nation Heerehence also dyd proceede those hys most meruailous speeches strange inuitations of wicked men vnto him as for example at one tyme among other wheÌ„ he cried out in publique Come vnto me all yee that doe labour and be heauie loden and I wil refresh you And at another time going into the Temple of Ierusalem vpon a high festiuall day when all the people were gathered together he stood vp in the midst of them al brake forth into this vehement inuitation with a loud voyce as S. Iohn Euangelist recordeth If any man among you be thirstie let him come vnto mee and he shall drinke Heereby it came to passe that his diuine Maiestie was termed commonlyâ— Publicanorum et peccatorum amicus the friend and familiar of wicked publicans sinners And heereof finally it did proceede that he receiued al embraced all and forgaue all that repaired vnto him were they Scribes Pharisies Souldiours Publicans Vâ—urers Harlots Theeues Persecutors or whatsoeuer most grieuous offenders besides whereof particuler examples in each kinde myght be alledged assuring vs furthermore that after hys resurrection and blessed ascentiâ—n to the right hand of hys Father he would be more bountifull yet in thys maner of proceeding and draw all men vnto him beeing at one tyme both our Iudge Aduocate our King and Mediatour our God and Redeemer our Father and brother our Priest and Sacrifice and he that both pleadeth and determineth our cause together What then should not wee hope at thys tymâ— deere Christian Brother at the hands of thys our Lord and Maister which hath left vnto vs such words such deedes such assured euidence of his infallible loue abouÌ„dant mercies towards vs why should not his dealinges with other men before vs giue vs hart and courage to trust assuredly in him for the tyme present and to come Why should not his former most infinite mercies be vnto vs odoriferous alluring sauours oyntments to make vs as the spouse did in the Canticles follow and runne after him Heare what deuout S. Bernarde doth meditate vpon thys passage of Christes fragrant oyntments O sweet Iesus sayth he the freshe and odoriferous smell of thy wonderfull clemencie dooth allure vs to run after thee wheÌ„ we heare say that thou dispisest not beggers nor abhorrest sinnersâ— We know right wel ô lordâ— that thou diddest not reiect y e thiefe that confessed thee nor the sinfull woman that wept vnto thee nor the Chananaean that humbled herselfe before thee nor the wicked adulteresse brought vnto thee nor y e touller or tribute gatherer that followed thee nor the publican that repaired vnto thee nor the disciple that denied thee nor Saule that did persecute thee nor thy tormentors y t did nayle thy sacred bodie to the Crosse. O Lorde all these are fragrant smelles and sauours of thy most sweet mercie and at the sent of these thyne oyntments we doe followe and run after thee Thus farre S. Bernard The 4â— part the application of all that hath beene sayde AND so with thys to come to the fourth last part of this Chapter and to apply all that hath beene sayde of Gods mercy to our present purpose What man is there lyuing in the world that reading and belieuing these things can doubt or mistrust to receiue pardon for their sins If God be he that iustifieth who is able to condemne vs sayth the holy Apostle S. Paule If God be minded to deliuer vs who can take vs out of hys hands If God protest that hee wil pardon vs why should we make any doubt or question thereof at al Why shoulde wee not ioyne rather with that confident faithfull seruant of hys S. Paule who sayth vnto vs and to al other sinners lyuing in hys Maisters name Let vs repaire vnto him with a true hart in fulnesse of fayth hauing purged our harts froÌ„ an euill conscience let vs hold fast an immouable coÌ„fession of our hope seeing he is faithful which hath giuen vnto vs his promises and let vs consider how one of vs may prouoke another to charity good works By which words the holy Apostle signifieth y t what sinner soeuer shal resolue with himselfe to purge his conscience from wickednes for y e time to come to employ the rest of hys life in charitie and good works he may confidently and boldly repaire vnto almighty God with most certaine assuraunce to receiue pardon and remission And alas deere brother why theÌ„ shoulde any man despaire Wherefore should any man cast away hys owne soule that God so much desireth to saue what a pittifull lamentable case is it to behold so many Christians in the worlde to goe languishing in theyr sinnes and to gyue themselues ouer to all kind of carelesse and dissolute sensualitie which by god himselfe is called desperation vpon thys conceit wicked cogitation that nowe they are gone so farre and so deepely rooted and habitated in thys kinde of lyfe as eyther it is impossible or in vaine for them nowe to thinke of change or amendement O deere brother let these men harken to this excellent discourse of holy Saint Chrisostom which ensueth If thou be a wicked man sayth hee thinke vppon the Publican If thou be vncleane of lyfe consider the harlot If thou be a murtherer remember the theefe If thou be a swearer call to minde the blasphemer Cast thyne eyes vpon Saul and Paule first a persecutor and then a preacher first a violent robber afterward a good steward and dispenserâ— First chaffe afterwarde corne first a wolfe afterward a sheepheard first lead afterward gold
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