in many translations as for example where Esay saith Israell shall be saued in Iehoua with eternall saluation which Iehoua signifieth Christ as al men do coÌ„fesâ—e Ionathan turneth it thus Israell shall be saued by Gods word So againe where God sayth by Hosea I will saue the house of Iuda by Iehoua theyr God which is by Christ Ionathan translateth it thus I wyll saue Iuda by the word of theyr God In lyke manner where Dauid wryteth Iehoua sayd to my Lord sitte at my right hand c. Ionathan expresseth it thus Iehoua sayde vnto his worde sitte at my right hand So Rabbi Isaack Arama writing vpon Genesis expoundeth this verse of the Psalme he sent his word and healed them c. to be meant of Messias that shal be Gods word And Rabbi Simeon the chiefe of all the Cabalistes vpon these words of Iob I shall see GOD in my flesh gathereth that the word of God shal take flesh in a womans wombe So that thys doctrine was nothing strange among the auncient Rabbines For further confirmation whereof seeing the matter is of so great importance consider what is recorded in a Treatise called Zoar of high authoritie among the Iewes where Rabbi Simeon that was last before alledged citeth a place out of olde Rabbi Ibda vppon these wordes in Deuteronomie Iehoua our Lorde is one Iehoua which words the sayde auncient Rabbi Ibda interpreteth in thys manner by the first Iehoua in thys sentence being the incoÌ„munible name of God is signified sayth he GOD the Father Prince of all things By the next words our Lorde is signified GOD the sonne that iâ— fountaine of all Sciences And bâ— the second Iehoua in the same senâ—tence is signified GOD the holie Ghost proceeding of theÌ„ both To all which there is added the worde One to signify that these three are inuincible But this secrete shall not be reuealed vntill the comming of Messias Hetherto are the words of Rabbi Ibda reported in Zoar by Rabbi Simeon where also the said Rabbi Simeon interpreteth these words of Esay Holy Holy Holy Lord God of Sabaoth in this manner Esay by repeating three times holy sayth he doth as much as if he had sayd Holy Father holy Son holy Spirite which three Holies doe make but one only Lord God of Sabaoth Finally I will conclude thys controuersie betweene the latter Iewes and vs with the authoritie of learned Philo who lyued in the verie same time with Christ and was sent Embassadour twise to Rome in the behalfe of his Nation in Alexandria that is first in the 15. yeere of Tyberius the Emperour which was three yeeres before Christes passion and the very same yeere wherein he was baptised by S. Iohn and the second time about eyght yeres after to wit in the first yere of the raigne of Caligula Thys man that was the learnedest that euer wrote among the Iewes after y e writers of holy scriptures ceased made a speciall Booke of the banishment of hys Countrimen where hee hath thys discourse ensuing What tyme may be appointed saith he for the returne home of vs banished Iewes it is hard to determine For by tradition we haue that we must expect the death of an high Priest But of those some die quicklie and some liue longer But I am of opinion that this high Priest shal be the very word of GODâ— which shall be voyde of all sinne both voluntarie and inuoluntarie whose Father shall be GOD this word shall be that Fathers wisedome by which all things in thys world were created His head shal be annointed with oyle and hys kingdome shall florish and shyne for euer Thys wrote Phylo at that tyme when he little imagined y t the same high Priest whom he so much expected and the same word of God whose kingdome he describeth was now already come into the worlde And this shall suffise for our second consideration what maner of Messias the Iewes did expect The third Consideration NOw in the third place commeth to be considered what authoritie and power the Messias shoulde haue at hys appearance vpon earth and whether he should change and abrogate the Law of Moses or no Wherein there is no lesse controuersie between vs and the latter Iewes then in the former point of his diuinitie For we hold with Saint Paule that the Lawe of Moses was gyuen vnto the Iewes but for a time to entertaine the people withall and by the outward signes and ceremonies which it had whereof y e most paâ—t or aâ—l prefigured Christ to come to be their Schoole-maister and leader to the tyme of fayth wherein it should be abrogated a far more perfect law seâ—te downe by Christ in place thereof This we prooue first for that the Lawe of Moses was an imperfect Law bringing nothing to perfection as S. Paule well noteth It was as S. Peter saith a burdensome law which the Iewes theÌ„selues were not able to beare for the multitude of ceremonies therein contayned It was a carnall and seruile Law consisting most in the external It was a Law of terror and feare more then of loue and liberty of the spirite It was a Lawe as I sayd before of signes figures for things to come consequently to cease wheÌ„ those things which it prefigured shoulde come to be present It was a Lawe peculier and proper to the Iewes only without respect of all the rest of the world and the exercise thereof was allowed onely in the Countrey of Iurie and that which is more it was not permitted but in one place onely of that Countrey that is in Ierusalem whether euery man was bound to repayre three times a yere to wit at the Pasqua at the Pentecoste at the feast of Tabernacles in that place alone to make theyr sacrifices and in no other Countrey or place besides Now then reasoneth the learned Diuine if thys Lawe of Moses were for the Iewes and Iurie onely howe could it serue for y e tyme of the Messias who was to be King as well of the Gentiles as of the Iewes and to rule all people in the worlde that shoulde belieue in hym vnder one Law If the exercise of this law were allowable onely and lawâ—ull in Ierusalem how could it possiblie be fulfilled by Christians that are dyspersed ouer all the world as for example howe could they repayre to Ierusalem thrise euery yeere howe should euery woman that shoulde dwell in England or India repayre to Ierusalem for her purification after euery chyld-byrth as by the law of Moses she was commaunded Most euident is it then which we sayd before that thys Law was gyuen but to endure for a time And to vse S. Paules owne words it was but Introductio melioris spei an introduction to a better hope It was but an entertainement to that people which by theyr beeing among the Egiptians
Father you shall not neede to trouble your selues with too great anxiety in these matters for that a fathers hart cannot but be prouident and carefull for hys chyldren The lyke deduction maketh hee in the same place to the same effect by comparison of the byrdes of the ayre and other irresonable creatures for which if God doe make sayth he so aboundant prouision as all the whole world may witnesse that hee doth much more carefull wil he bâ— to prouide for men that are his own chyldren which are more deere vnto hym then any other terrestiall thing created All which speeches and reasons of our Sauiour are deriued from the nature and property of a Parent which cannot but affect loue his chyldren especially such a Father whom Christ calleth celestiall who in thys perfection of true fatherlie loue so far exceedeth all earthly Parents put together as in power clemencie goodnes almighty God surpasseth the infirmity of hys feeble creatures Such a father as hath not onely gyuen lyfe and beeing vnto hys chyldren but also as S. Paule sayth hath poured into theyr harts the diuine spirit of hys onely eternall Sonne styrring them vp to most assured coÌ„fidence inuincible hope in hys fatherly goodnes protection And vppon assurance of thys hope haue as well sinners as Saints from the beginning fled vnto hym confidently vnder thys title of paternitie and neuer were deceiued So the Prophet Esay as wel in hys own name as in the name of the sinfull people of Israel doubted not to cry Thou art our Father Abraham hath not knowne vs and Israell is ignorant of vs Thou O Lord art our Father thou art our Redeemer And to confirme thys assuraunce vnto vs Christ sent that most sweet comfortable embassage vnto hys Disciples presently vpon his resurrection Goe and tell my bretheren that I doe ascend vnto my Father vnto your Father vnto my God and vnto your God By which words of Father and God the one of loue and the other of power the one of will the other of abilitie hee tooke away al doubt of not speeding froÌ„ each man that should make recourse to this merciful Lord and Father God himselfe also after many threates vsed by the Prophet Ieremie against the people of Israel for theyr sinnes in the end least they should dispaire turneth about hys talke changeth his stile assuring them of many graces fauours if they woulde returne vnto him telling the house of Israel that hee had loued her from the beginningâ— and had sought to drawe her vnto hym by threates to the end he might take mercy vpon her that now he intended to builde her vp againe to adorne her with ioy exultation to gather her children from all corners of the earth to refreshe them with the waters and Riuers of lyfe and all this saith he Quia factus sum Israeli Pater for that I am become now a father to Israel And in the same place to wicked Ephraim the head Citty of the rebellious kingdome of Samaria he sayth Ephraim is becom my honorable sonâ— my delight deerly beloued child therfore my bowels are mooued with compassion vppon him and in aboundance of mercy will I take pittie of him So much attributed God to this respect of beeing a father vnto Israel and Ephraim and of theyr being his children that for thys cause onely notwithstaÌ„ding their infinite enormous sinnes his bowels of endlesse mercy were moued with loue compassion towards them And these are those tender mercifull bowels which holy Zacharie father to S. Iohn Baptist protesteth to be in almighty God towards man kind that had offended hymâ— These are those which were in y t good old father mentioned in the gospel who being not onely offended but also abandoned by his younger sonne yet after he saw him return home again notwithstanding hee had wasted all hys thrift substance had wearied out hys body with wicked lyfe he was so far off from disdaining to receiue hym as hee came foorth to meete with hym fel vpon his necke kissed hym for ioy adorned him with newe apparel and rich Iewels prouided a solemne banquet for himâ— inuited his friends to be merry with hym shewed more exultation tryumph for his return then if he had neuer departed from hym By which parable our Sauiour Christ endeuoured to set â—orth vnto vs the incomprehensible mercy of his heauenly father towards sinners in which respect he is truly called by hys Apostle Pater misericordiarum the father of mercies For that as S. Bernard well noteth this sea Ocean of mercies doth flow peculiarly from the hart of a Father which cannot be sayde so properly of the gulfe and depth of his iudgements For which cause he is called in scripture the God of iustice reâ—enge and not the Father And finally thys blessed name of father in God doth import vnto vs by Gods owne testimony al sweetnes al loue al friendshyp all comfort all fatherly prouidence care protection all certainty of fauour all assuraunce of grace all security of mercy pardon and remission of our sins when soeuer vnfainedly we turne vnto hym And in thys poynt hys diuine Maiestie is so forward and vehement to giue vs assurance that being not coÌ„tent to set foorth hys loue vnto vs by the loue of a fathers hart hee goeth further and protesteth vnto vs that hys hart is more tender towardes vs in thys behalfe then the hart of any mother can be to the onely child infant of her owne wombe For thus he sayth to Sion which for her sins began to doubt least he had forsakeÌ„ her Can the Mother forget her owne infant or can she not be mercifull to the childe of her owne wombe if shee could yet can I not forgette or reiect thee behold I haue written thee in the flesh of mine owne handes And thys for so much as GOD is called our Father There remaineth yet a third consideration which more setteth forth Gods inestimable loue then any of the other demonstrations before handled And that is that he gaue the lyfe and blood of hys onely begotten eternal sonne for purchasing redeeming vs when we were lost a price so infinite and inexpiable as no doubt hys diuine wisedom would neuer haue giuen but for a thing which he had loued aboue all measure Which our Sauiour himselfe that was to make the payment doth plainly signifie and therefore also seemeth as it were to wonder at such a bargaine when he sayth in the Gospel So deerely hath God my Father loued the worlde that he hath giuen for it his onely begotten sonne In which words he ascribeth this most wonderful dealing of hys Father vnto the vehemencie and excâ—eding aboundance of loue as doth also his deerest Disciple and Apostle S. Iohn saying In this appeareth the great loue and charitie of
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
haue sworne to Dauid my Seruaunt I will prepare thy seed from eternity and wil builde vp thy seate to al generations Which words albeit the latter Iewes wil apply it to King Salomon that was Dauids sonne and in some sence they may so be for that King Salomon was a figure of Christ to come yet properly these wordes And his kingdome shall stand for euer and for all eternitie which are so often repeated in thys other places of the Scripture cannot be verified in Salomon whose earthly kingdom was rent and torne in peeces straight after hys death by Ieroboam and not long after as it were extinguished but they must needes be vnderstood of an eternall King which should come of Dauids seede as must also these other wordes of GOD in the Psalmes Thou art my sonne this day haue I begotten thee I will giue vnto thee the Gentiles for thine inheritaÌ„ce Which was neuer fulfilled in Salomon nor in any other temporall King in Iurie after him And much lesse these words which follow He shall endure with the sunne and before the Moone from generation to generation There shall ryse vp in his daies peace vntill the Moone be taken away he shal raigne from sea to sea vnto the ends of the world all kinges shall adore him and all Nations shall serue him for that hee shall deliuer the poore man that had no helper he shall saue theyr soules and deliuer them from vsurie from iniquitie all Trybes of the earth shall be blessed in him and all Nations shall magnifie him These words of Christes eternall kingdome of hys enduring to the worlds end of his vniuersal raigne ouer Iewe and Gentile of his adoration by all Nations of his deliuerie of soules from bondage of iniquitie and finally of hys making blessed all trybes of the earth cannot possibly be applied to any temporall King that euer was among the Iewes or euer shall be vnto the worlds end but onely Christ. Ieremies Prophecie of Christ. THIS promise made vnto Dauid for Christ to come of hys seede is repeated after his death by many Prophets and confirmed by GOD as in Ieremie where God vseth these words Behold the dayes come on and I wil rayse vp to Dauid a iust seede he shal raigne a king and shal be wise and shal doe iudgement and iustice vpon earth And in his dayes shal Iuda be saued and Israell shall dwell confidently and this is the Name that men shall call him OVR IVST GOD. All thys was spoken of Dauids seede aboue four hundred yeeres after Dauid was buried Which proueth manifestly that the former promises and speeches were not made to King Dauid for Salomon hys sonne or for anie other temporal King of Dauids line but for Christ who was called so particulerly The son seede of Dauid for that Dauid was the first King of the Trybe of Iuda and not onely was Christes Progenitor in the flesh but also did beare hys tipe figure in many other things Ezechiels prophecie of Christ. FOR which cause likewise in the Prophet Ezechiell who lyued about the same tyme y t Ieremie did the Messias is called by the name of Dauid himselfe for thus GOD spake at that time vnto Ezechiel I wil saue my flocke nor shal they be any longer left to the spoyle c. I will rayse ouer them ONE PASTOR which shall feede them my seruaunt DAVID he shal feede them he shall be theyr sheepheard Prince and I will be theyr God will make with them a couenaunt of peace c. In which words not onely we that are called Christians but the latter Iewes also themselues doe confesse in theyr Thalmud that their Messias is called by the name of Dauid for that he shall discend of the seede of Dauid as by reason also it must of necessity be so for that King Dauid beeing dead four hundred yeres before these wordes were spoken as hath beene noted could not nowe come againe to feede Gods people or gouerne them himselfe The Prophecies of Esay touching Christ. ESay the Prophet who lyued about a hundred yeeres before Ieremie and Ezechiel had meruailous fore-knowledge of the Messias and hys affayres and describeth him very particulerly beginning in thys manner In the latter daies the HIL of Gods house shall be prepared vppon the toppe of Mountaines and all Nations or Gentiles shall flowe vnto him And many people shall say come and let vs ascend vnto the HIL of the Lord and he shall teach vs his waies and we shall walke in his pathes hee shall iudge Nations c. Which very words are also repeated in Michaeas the Prophet and are applyed there as also heere vnto the Messias and can haue no other meaning by the iudgement of the Iewes Hebrues themselues And Esay dooth prosecute the same matter afterwardes in dyuers Chapters As for example in the fourth talking of the same Messias which before he called the HIL of Gods house he addeth these words In that day shal the issue of the Lord be in magnificence and glory and the fruite of the earth in sublimitie and exultation to all such as shal be saued of Israell In which words he calleth the Messias both the issue of GOD and the fruite of the earth for that he should be both God and man And in the ninth Chapter he calleth him by these termes Admirable Counseller God Strong Father of the future world and Prince of peace In the eleuenth Chapter hee describeth him most wonderfully in these words There shall goe foorth a branch of the stocke of Iesse which Iesse was Dauids father and out of the roote of that branch there shall mount vp a flower and the Spirite of the Lord shal rest vpon him the spirite of wisdome of vnderstanding the spirit of counsell and fortitude the spirite of knowledge pietie he shal not iudge according to the sight of fleshlie eyes nor yet condemne according to the hearing of fleshlie eares but hee shall iudge poore men in iustice and shall dispute in equitie for the milde men of the earth Hee shal strike the earth with the rodde of his mouth and with the spirite of his lyps shal he sley the wicked man Iustice shall be the girdle of his loynes and fayth shall bee the bande of hys reynes c. Hetherto are the wordes of the Prophet wherin truely nothing can be more plaine euident then that by the rod or branch of Iesse is meant the Virgine Marie who directly discended of the linage of Iesse by the flower ascending froÌ„ this branche must needes be vnderstoode Christ that was borne of her and had all those excellencies and priuiledges aboue other men which Esay in this place assigneth vnto him Whose further grâ—ces yet speciall diuine properties the same Prophet expresseth more particulerly in the Chapters following where hee sayth Hee
the young Infants the whole prophecie which he had reade in the verses of Sibylla touching the birth of Christ and of the peace grace and golden world y t shold come with him Vpon which subiect he beginneth thus Vltima Cumaei venit iam temporis aetas Magnus ab integro saeculorum nascitur ordo I am redit Virgo rediunt Saturnia regna That is now is come the last age prophecied by Sibilla called Cumaea now commeth to bee fulfilled the great ordinance and prouidence of GOD appointed from the beginning of the world these were Sibylles words now commeth the Virgine and the first golden daies of Saturnus shall returne againe Thus much translated Virgill out of Sibylla touching the eternall determination of God for Christes comming into this world as also of his Mother the Virgine and of the inâ—inite blessings that should appeare with him Now ensueth in the same Poet what Sibylla had said for Christes actuall natiuitie I am noua progenies caelo dimittitur alto Chara Deum soboles c. Now a new progenie or of-spring is sent downe from Heauen the deerelie beloued issue or child of the Gods And note heere that Sibylla saith plainlie Chara Dei soboles the deerely beloued Sonne of God and not of Gods but that Virgil would follow the style of his tyme. And thirdly hee setteth downe out of Sibylla the effect and cause of this sonne of Gods natiuitie in this sort Te duce si qua manent sceleris vestigia nostri Irrita perpetuo soluent formidine terra That is thou being our leader or Captaine the remnant of our sinnes shall be made voide or taken away and shall deliuer the world for euer from feare for the same These are Virgils words translated as I said out of Sibylla And now consider you in reason whether these Prophecies might be applied as Virgill applied them to those poore children in Rome or no who died soone after this flatterie of Virgill without dooing good either to themselues or to others Albeit perhaps in this point the Poet be to be excused in that he beeing not able to imagine what the Sibyl shold meane made his aduantage thereof in applying the same to the best pleasing of Augustus These then are the proofes which Constantine vsed for the credite and authoritie of the Sibyll verses And of Sibylla Erithraea in particuler that made the Accrostike Verses before mentioned of Christes death and Passion hee concludeth in these words These are the things that fell from Heauen into the mind of this Virgine to â—ore-tell For which cause I am induced to account her for blessed whom our Sauiour did vouchsafe to chuse for a Prophet to denounce vnto the world his holie prouidence towardes vs. And we may consider in this whole discourse of Constantine for authoritie of these verses First that he vseth onely the testimonie of such Writers as liued before Christ was born or Christians once thought vpon Secondly that he vseth these proofes to no meaner audience then to a Councell and congregation of learned men Thirdly that he vvas an Emperour which vsed them that is one that had meanes to see and examine the originall Copies in the Romaine Treasurie Fourthly for that he had great learned men about him who were skilfull and would be dilligent in the search of such an antiquitie of importance especially Lactantius that was Master to hys sonne Crispus and who most of anie Author reciteth and confirmeth the said Sibyls verses and Eusebius Caesariensis that wrote the Ecclesiasticall historie and recorded this Oration of Constantine therin And finallie we may consider that Constantine was the first publique Christian Emperour and lyued within three hundred yeeres after Christ when the recordes of the Romaines were yet whole to be seene He was a religious wise and graue Emperor and therefore would neuer haue bestowed so much labour to confirme such a thing at such a time to such an audience had not the matter ben of singuler importance And thus much of the second point touching Prophets among the Gentiles ¶ Of the confâ—ssion of Oracles concerning Christes comming THere remaineth onelie a word or two to be spoken of the thirde which is of the confession of deuils and Oracles concerning the comming of Christ especiallie when the time of his appearance drew neere and that they began to fore-tell his power and vertue Wherein as I might alledge diuers examples recorded by the Gentiles themselues so for that I haue been some-what long in the former points and shall haue occasion to say more of thys matter in another place heereafter I will touch onelie heere two Oracles of Apollo concerning this matter The one whereof was to a Priest of his owne that demaunded hym of true Religion and of GOD to whom he aunswered thus in Greek O thou vnhappie Priest why doost thou aske me of GOD that is the father of all things and of this most renowmed Kings deere and onelie sonne and of the spirit that containeth all c. Alas that spirit will enforce me shortlie to leaue this habitation and place of Oracles The other Oracles was to Augustus Caesar euen about the verie time that Christ was readie to appeare in flesh For wheras the said Emperour now drawing into age wold needes goe to Delphos and there learne of Apollo who shoulde raigne after him and what should become of things when he was dead to which demaunde Apollo for a great space would make no aunswere notwithstanding Augustus had been verie liberall in making the great Sacrifice called Hecatombe But in the end when the Emperour began to iterate his Sacrifice againe and to be instant for an aunswer Apollo as it were inforced vttered these strange words vnto him An Hebrue childe that ruleth ouer the blessed Gods commaundeth me to leaue this habitation and out of hande to get mee to Hell But yet doe you depart in silence from our Altars Thus much was Apollo inforced to vtter of his owne miserie and of the comming of the Hebrue boy that should put him to banishment But yet the deceitfull spirit to hold still his credite would not haue the matter reuealed to many Wherevpon Augustus falling into a great musing with himselfe what thys aunswer might import returned to Rome and builded there an Altar in the Capitole with this Latine inscription as Nicephorus affirmeth Ara primogeniti Dei The Altar of Gods first begotten Sonne Thus then haue I declared howe that the comming of Gods son into the worlde was fore-tolde both to Iewe and Gentile by all meanes that possibly in reason might be deuised that is by Prophecies signes figures ceremonies tradition and by the confession of deuils themselues Not onelie that his comming was fore-tolde but also why and for what cause he was for to come that is to be the onely Sauiour of the worlde to die for the sinnes of all men to ordaine a newe Law
Iesus actions were doone in that countrey to the end that thereby eyther the whole Nation might belieue them or the obstinate impugne them The other three were wrytten in the publique tongues of all other Nations that is in the Greeke Romaine languages if it be true which dyuers holde that S. Markes Gospell was first wrytten in Latine They wrote their stories in diuers countries each one remaining farre distant from another and yet agreed they all as we see most exactly in the very same narration They wrote in dyuers tymes the one after the other and yet the latter dyd neyther correct nor reprehende any thing in the former They published theyâ— stories when infinite were aliue that knewe the factes and many more that desired to impugne them They sette down in most of their particuler narrations the tyme the day the houre the place the Village the house the persons the men the women and other the lyke Which circumstaunces the more they are in number the more easie to be refuted if they were not true Neyther dyd they in Iurie write of things doone in India but in the same countrey it selfe in Townes and Citties that were publiquely knowne in Bethania and Bethsaida Villages hard by Ierusalem in the Suburbes hyls about the cittie in such a streete at such a Gate in such a porche of the Temple at such a fish-poole which al people in Ierusalem did euery day behold They published theyr writing in theyr owne lyfe tyme and preached in word so much as in writing they had recorded They permitted the same to the iudgement and examination of all Christes church especially of the Apostles who were able to disâ—erne euery least thing therin contained So S. Marke set foorth hys Gospell by the instruction and approbation of S. Peter as also dyd S. Luke by the authority of S. Paul They altered not theyr writings afterward as other authors are wont in theyr latter editions nor euer corrected they one iote of that which they had first sette downe And that which neuer happened in any other wrytings in the world besides nor euer Prince or Monarch was able to bring to passe for câ—edite of hys Edicts or sanctions they gaue theyr lyues for deâ—ence and iustifying of that which they had written Theyr manner of wryting is sincere and simple without all Arte amplification or rethoricall exhortation They flatter none no not Iesus hymselfe whoÌ„ they most adore nor in confessing hym to be theyr God and Creatorâ— doe they conceale his infirmities of flesh in that he was man as hys hunger and thyrst his beeing weary howe he wept hys passions of feare and the lyke So lykewise in the Apostles that were the Gouernours Superiours and heads of the rest do these Euangelists dyssemble hyde or passe ouer no such things as were deâ—ects and might seeme to worldly eyes to turn to theyr dyscredites As for example how Christ rebuked them for theyr dulnes in vndâ—rstanding howe after long instruction they proposed notwithstanding very rude and impertinent questions vnto hym how Thomas would not beleeue the attestation of hys fellowes howe S. Iohn and S. Iames the sons of Zebedee ambiciously solicited to haue the preheminence of sitting neerest to Christ in hys glory which latter clause beeing sette downe cleerelie by S. Marke whyle yet S. Iohn the Apostle was lyuing the same was neuer denyed nor taken ill by the sayd Apostle neyther was S. Marks Gospel any thing the lesse approued by hym albeit he lyued longest and wrote last of al the rest Nay which is more and greatly no doubt to be obserued these Euangelists were so sincere and religious in theyr narrations as they noted especially the imperfections of themselues of such other as they principally respected So S. Mathew nameth hymselfe Mathew the Publican And so S. Marke beeing Peters Disciple recordeth particulerlie how S. Peter thryâ—e denyed his Lord and Maister S. Luke that was Scholler and dependent of S. Paule maketh mention alone of the differences between Paule Barnabas and in the story of S. Stephens death after al hys narration ended he addeth a clause that in humane iudgement might haue beene left out to wit Saulus erat coÌ„sentiens neci eius Saule was consenting culpable of Stephens death Whereby we may perceiue most perspicuously that as these men were plaine sincere and simple and farre from presuming to deuise any thing of themselues so were they religious and had scruple to passe ouer or leaue out any thing of the truth in fauor of themselues or of any other whatsoeuer These mens wrytings then were published receiued for vndoubted truth by all that lyued in the very same age and were priuie to the particulers therein contained They were coppyed abroade into infinite mens hands and so conserued wyth all care and reuerence as holy diuine Scripture They were reade in churches throughout all countries and Nations expounded preached and taught by all Pastours commentaries made vpon them by holie Fathers â—rom time to tyme. So that do doubt can be made but that we haue the very same wrytings incorrupt as the Authors left them for that it was impossible for any enemie to corrupt so many copies ouer the world without dyscouery resistance And the same very text wordes and sentences which from age to age the learned Fathers doe alledge out of these Scriptures wee find them now as they had them at that tyme. As for example S. Iohn that liued longest of all the Apostles and Euangelists had among other Schollers and Auditors Papias Ignatius and Policarpus all which agree of the foure Gospels and other writings left vnto vs in the new Testament affirming S. Iohn to haue approued the same These meÌ„ were Maisters againe to Iustinius Martyr Irenaeus and other whose wrytings remain vnto vs. And if they dyd not yet theyr sayinges and iudgements touching the Scriptures are recorded vnto vs by Eusebius and other Fathers of the next age after so froÌ„ hand to hande vntill our dayes So that of thys there can be no more doubt then whether Rome Constantinople Ierusalem and other such renowned citties knowne to all the world at this day be the verie same whereof Authors haue treated so much in auncient tymes The fourth Consideration AND thus much of Christes Euangelists for whose more credite and for confirmation of things by theÌ„ recorded his diuine prouidence preordained that infinite witnesses whom we cal Martyrs shold offer vp their blood in the Primatiue Church and after Whereas for no other doctrine profession or Religion in the world the lyke was euer heard of albeit among the Iewes in the tyme of the Machabees and at some other times also wheÌ„ that Nation for theyr sinnes were afflicted by Heathen Princes some few were tyrannized and iniuriously put to death yet commonly and for the most part
had taught them The gospell he preached was not after man neyther receiued he it of man but by reuelation from Iesus Christ. Hee brought them no fancies visions dreames interpretations of Scripture hatched in his owne braine but the pure and sincere doctrine receyued by reuelation from GOD hymselfe and faythfully deliuered vnto them without hacke or mayme as he receiued it Therefore S. Ierome vppon that place considering how all Hereticks haue iugled with the Scriptures froÌ„ tyme to tyme sayth That Marcion and Basilides and other Heretiques the contagious botches and plague sores of the church haue not the Gospell of God because they haue not the Spyrite of GOD without which that which is taught groweth to be mans Gospell Thys maketh that learned Father to resolue vpon the matter that it is a dangerous thing peruersly to expound the holy Scriptures for by thys meanes that is by wrong and peruerse interpretation that which is Gods Gospell is made mans Gospell et quod peius est and that which is worse sayth thys holy Father it is made the deuils Gospell For discerning therefore of thys kynde of most pernicious people and theyr deuilish dealing and least we should be carried away with euery winde of docdrine by the wilinesse of men GOD hath ordained in hys Church Apostles Doctors Prophets Pastors Interpreters whom he hath so guyded and gouerned froÌ„ time to time with hys holy Spyrit that they haue beene able by the Scriptures to represse and beate downe whatsoeuer errours and heresies haue been raysed vp by the enemies of Gods truth contrary to the analogie of fayth rule of charitie that is to say beside the true sence and meaning of the Canonicall Scripture When there rose vp certaine seditious fellowes among the Iewes in the Primatiue Church making som contention about theyr ceremonies as did Simon Magus Nichâ—lasâ— Cerinthus Ebion and Meandâ—r that were Heretiques They were refelled and conuinced out of the scriptures by the Apostles and their Schollers Martialis Dyonisius Areopagita Ignatius Policarpus and other who were no doubt directed and guided by the Spyrit of GOD. Afterwarde when Basilides Cerdon Marcion ValeÌ„tinus Tatianus Apelles Montanus and diuers other troubled the Church wyth monstrous heresie they were coÌ„futed by Iustinus Martyr Dionisius Bishop of Corinth Iraeneus Clemens Alexandrinus Tertullian their equales who in all theyr controuersies had recourse vnto the Scriptures and beeing instructed and ledde by the spyrite of trueth preuailed mightilie against theyr aduersaries And so downward froÌ„ age to age vnto our dayes whatsoeuer heresie or different opynion hath sprung vp contrary to the doctrine of Christ and hys Apostles it hath beene checked and controlled by the Watchmen spiritual Pastors and Gouernors of the Church who alledged alway the coÌ„sent of y e scriptures for decyding of al doubts and were most graciously guided by the Spyrite of GOD in all theyr actions And heereof it is that the worde of God is called the sword of the spirit because as it was giuen by inspiration at the first so beeing expounded by the direction of the same Spirite it is most liuely and mighty in operation sharper then any two edged sword and entering through euen to the deuiding a sunder of the soule and the Spyrit of the ioynts and the marrowe and it is a discerner of the thoughts and intents of the hart This is that spyriual sword wherwith our Sauior Christ preuailed against sathan the head Lord maister of all Heretiques who notwithstanding pretended scriptures for his deuillish purposes And the Apostle Paule beeing furnished with thys onely weapon dysputed against the peruerse and ouer-thwart Iewes which dwelt at Damascus and confounded them proouing by conference of Scriptures that thys was verie Christ. Now as it was expedient that the Gospels should be written that we learning the truth fooâ—th of them should not be deceyued by the lyes of herâ—sies so was it necessary that the same gospels shold be preached for the confirmation of fayth And heereof it is that the Apostle Saint Paule Rom. 10 sayth that fayth coÌ„meth by hearing the word of God because the word preached is the ordinary meanes to beget and increase faith in vs for the which cause also it is called the incorruptible seede whereby we are borne a newe and whereby the Church is sanctifyed vnto the Lord. Wherfore to conclude this point seeing that the holy Scriptures are that most infallible and secure way mentioned by Esay seeing they are the rule and leuell both of our faith and lyfe containing in them sufficient matter to confute errour confirme the truth able to make a man wise vnto saluation and perfectly instructed vnto euery good worke this ought to be the duty of y e faythful that I may vse the words of Basil to be thorowly perswaded in his mind that those things are true and effectuall which are vttered in the Scripture to reiect nothing thereof For if whatsoeuer is not of fayth be sinne as sayth the Apostle and if fayth commeth by hearing and hearing by the word of God without doubt when any thing is without the holy Scripture which cannot be of fayth it must needes bee sinne And therefore to speake as S. Augustine speaketh if any I will not say if wee but which S. Paule addeth if an Angel from heauen shal preach eyther of Christ or of his church or of any other thing which pertaineth to faith or to the leading of our lyfe otherwise then we haue receiued in the holy scriptures of the Law and the Gospell let them bee accursed Now if forsaking al by-pathes of mens inuentions and traditions we wil search diligently in the scriptures wherein we thinke to haue eternall lyfe we shall see that they testifie of nothing so much as of the promises of God in Christ Iesus who as he is the ende of the law for righteousnes to euery one that beleeueth so doe they send vs directly and as it were lead vs by the hand like a carefull Schoole-maister vnto hym teaching vs to apprehend and lay hold on hym with the hand of fayth and to apply hym with hys gifts graces vnto our selues and our own saluation So that fayth is made the meanes and as it were the Conduit to conuay Christ himselfe his death buriall and resurrection and all the rest of his benefits vnto vs which the Apostle witnesseth Colos. 2.12 Yee are buried saith he with hym thorow Baptisme in whom ye are also raised vp together through the sayth of GOD effectually working who raised hym from the dead Whereof it ensueth that all the faythfull doe not only obtaine y e benefit of Christes death and buriall by theyr Baptisme whereby they die vnto sinne but also doe receiue and enioy the fruite effect of his resurrection by a liuely faith wherby they are quickned and raised vp vnto righteousnes in thys life
beleeue huÌ„bly such things as Christ by his Apostles proposeth to hym albeit hys reason or sence should stand against the same And not onely so but also perswadeth assureth hys own hart soule that all the mercifull promises that God maketh in his word doe belong vnto hym in especiall and that he is one of that nuÌ„ber which God hath elected to saluation and for whose sinnes Christ Iesus the son of GOD was content to die and to rise again for hys iustification he that findeth hymselfe to be in this faith or rather thys fayth to be in hym and feeleth the fruites effects thereof that is as they are reckoned by the Apostle Rom. 5. to be at peace wyth God to haue an entrance vnto grace to haue spirituall ioy not onely in prosperitie but euen in tribulation and affliction to haue hope that maketh not ashamed and to haue the loue of God shedde abroâ—d in his hart by the working of the holy Ghost c. Thys man no doubt is in a most sure case for matters of his fayth and cannot possibly walke awry therein but may thynke hymselfe a good Christian for thys first poynt which is for matters of beleefe The second part of this Chapter THere followeth the second parte of Christian proâ—ession concerning lyfe and manners which is a matter of so much more difficultie then the former by how many more waies a man may be ledde from vertuous lyfe then from sincere fayth wherein there can be no comparison at all seeing the path of our beleefe is so manifest as hath beene shewed that no man can erre therin but of inexcusable wilfulnesse Which wilfulnes of errour the holy Fathers of Christes Primatiue Church dyd alwaies referre to two principall and originall causes that is to pryde and ouerweening in our owne conceits and to malice against our Superiours for not gyuing our selues contentation to the things that wee desire Of the first doe proceede new opinions new glosing expounding and applying of the Scriptures preâ—erring our owne iudgement before all other past or present the contempt and debasing of holy Fathers and Councels whatsoeuer proofe standeth not with our owne lyking and approbation Of the second fountaine are deriued other qualities conformable to that humor as are the denying of iurisdiction authority in our Superiours the contempt of Prelates the exaggeration of the faults defects of our Gouernours the impugnation of al byshoplike dignities or Ecclesiasticall eminencie and especially of that rule wherunto appertaineth the correction of such like offenders and finally for satis-fying this deuilish and pernicious venime of malice those wicked â—eprobates do incite arme the people against theyr spirituall Pastours they kindle factions against Gods faithfull Ministers they deuise a new Church a newe forme of gouernment a newe kingdome and Ecclesiasticall Hieraâ—chie vpon earth wherby to bring men in doubt or staggering what or whom to beleeue or whereunto to haue recourse in such difficulties as doe arise These two maladies I say of pride and malice haue beene the cause of obstinate errour in all Heretiques from the beginning as â—ul well noted that holy and auncient Martyr S. Cyprian when he sayd so long agoe These are the beginnings originall causes of Heretiques wicked Scismatiques first to please and lyke wel of themselues and then being puffed vp with the swelling of pryde to contemne their Gouernors and Superiors Thus doe they abandon and forsake the church thus doe they erect a prophane Altar out of the church against the church Thus doe they breake the peace and vnitie of Christ doe rebel against Gods holy ordination Nowe then as these are the causes eyther onely or principally of erring in our beleefe most facile and easie as we see to be discerned so of errour in lyfe and manners there are many more occasions causes ofsprings and fountaines to be found That is to say so many in number as we haue euil passions in ordinate appetites wicked desires or vnlafull inclinations within our mind euery one whereof is the cause oftentimes of dysordered life breach of Gods commaundements For which respect there is much more set downe in scripture for exhortation to good lyfe then to fayth for that the error heerein is more ordinary and easie and more prouoked by our owne frailtie as also by the multitude of infinite temptations Wherefore wee reade that our Sauiour Christ in the verie beginning of hys preaching strayght after he was baptised and had chosen vnto him S. Peter and S. Andrew Iames and Iohn some other fewe Disciples went vp to the Mountaine there made his most excellent famous and copious Sermon recited by S. Mathew in three whole chapters wherein he talketh of nothing els but of vertuous lyfe pouertie meekenes iustiâ—e purity sorrow for sinne patiâ—nce in suffering contempt of rychesâ— forgiuing of iniuries fasting prayer repentance entrance by the straight gate and finally of perfection holinesse and integritie of conuersation and of the exact fulfilling of euery iote of Gods Law and coÌ„mandements He assured hys Disciples with great asseâ—eration that he came not to breake the Lawe but to fulfill the same and consequently who soeuer should breake the least of hys Commaundements and shoulde teach men so to doe that is should perseuere therin without repeÌ„tance and so by hys example drawe other men to doe the like should haue no place in the kingdom of heauen Againe he exhorted them most earnestly to be lyghts and to shyne by good works to al the world that except theyr iustice dyd exceede the iustice of the Scribes and Pharisies which was but ordinary and externall they could not be saued Hee told them plainly they might not serue two Maisters in thys lyfe but eyther they must forsake God or abandon Mammon He cryed vnto them Attendite stand attent and consider wel your state and condition and then againeâ— seeke to enter by the straight gate And lastly he concludeth that the only trial of a good tree is the good fruite which it yeeldeth without the which fruite let the Tree be neuer so faire or pleasant to the eye yet it is to be cutte down and burned And that not euery one that shall cry or say vnto him Lord Lord at the last day shal be saued or enter into the kingdome of heauen but onely such as did execute in deedes the will and commaundements of hys Father in thys life For want whereof he assured them that many at that day who had not only beleeued but also doone miracles in hys Name should be denied reiected and abandoned by hym Which long lesson of vertuous lyfe being the first that euer our Sauiour gaue in publique to his Disciples then newly gathered togeâ—her as S. Matthew noteth hauing treated some-what before of poynts of fayth and by some miracles and preaching shewed himselfe to be
such as wil truely turne vnto him in what tyme state condition or age soeuer in this lyfe which shal be shewed and sette downe by these four poynts and parts that doe ensue The first part touching the loue that God beareth towards man FIrst of all by the infinite and incomprehensible loue y e almightie God beareth vnto man which loue is alwaies y e Mother of fauor grace and mercy If you demaund of mee in what sorte I doe prooue that the loue of God is so exceeding great towards man I answer as the Cosmographer is wont to doe who by the greatnes multitude of y e streames and Riuers doth frame a coniecture of the Fountaine from which they flowe The proper Riuers which are deriued and doe run forth of loue are good turnes and benefits which seeing they are infinite endlesse and inestimable bestowed by God vpon man as in the place before hath beene declared and the whole vniuersall frame of thys world doth aboundantly beare witnes it foloweth most euidently that the origine fountaine wel-spring of al these fauours graces and good turnes must needes be infinite immeasurable and far surpassing all compasse of mans vnderstanding If you require of me the cause reason why Almighty God should so wonderfully be affected towardes man I can directly yeelde ye none at all but rather meruaile thereat with holy Iob why so soueraigne a Maiestie should set his hart vpon so base a subiect Notwithstanding the holy Scripture seemeth to alledge one principal reason of his loue when it sayth Nâ—hil odâ—sti â—orum que fecisti et parcis omnibus quia tua sunt Demine qui diligis animas That is Thou ô Lord which louest soules canst not hate those thinges which thou hast made but dost vse mercie towardes all men for that they are thyne And the lyke manner of reasoning vseth God himselfe when he sayth by the Prophet Ezechiel Behold all soules are mine and heerevpon he inferreth a little after Numquid voluntatis meâ— est mors impij Can I haue the wil to damne a wicked man seeing y t his soule is mine created redeemed by me as who would say thys were a case against all order and equity And the reason of this maner of speech argument is for that euery man naturallie is inclined to loue the things that be of his own making So we see that if a man haue an Orchard wherein be great varietie of Trees plants yet if there be but one of his own peculier grafting that florisheth prospereth well he taketh more delight therein then in any of the rest for that it is hys owne workmanshyp So in lyke manner if a man haue a Vineyard of his owne planting and trimming For which respect the holie Prophet Dauid finding himselfe and the whole kingdome of Iurie in great affliction calamity thought no other meanes so forcible to draw God to compassion and commiseration of theyr case as to cry out to hym in this maner Thou which gouernest Israel looke towards vs be attent Thou hast brought foorth a Vineyard out of Egipt thou hast purged the same from Gentiles and hast planted it Thou O God of all power turne towards vs looke vpon vs from heauen and visite this thy vineyarde which thine owne right hande hath planted The like maner of perswasion vsed the holy Prophet Esay to moue God when he said Looke vppon vs I beseech thee O Lorde which are the worke of thine owne hands But aboue all other the blessed man Iob standeth as it were in argument and dysputation with God about thys matter saying haue not thy hands made me haue they not framed me of clay and earth hast not thou compacted me as cheese is made of mylke hast not thou knyt my bones and sinewes together and couered my fleshe with skyn hast not thou giuen me lyfe and conserued my Spyrite with thy continuall protection how soeuer y u seeme to dissemble these matters hide theÌ„ in thy hart yet I know that thou remembrest them all and art not vnmindful of them By which wordes thys holy man signified that albeit god suffered him greatly to be tempted and afflicted in thys lyfe so farre foorth as hee might seeme to haue forgotten him yet was he well assured that his diuine Maiestie coulde not of his goodnes forsake or despise him for that he was his creature the proper workmanshyppe of hys own hands In which very name of workmanship holy Dauid tooke such great comfort considering that the workman cannot chuse but be louing and fauourable towardes hys owne worke especially so excellent and bountifull a workman as is almighty God towards a work made as man is to his own shape likenes that in all his necessities yea euen in hys greatest infirmities of fleshe and most grieuous offences committed against hys Maiestie he conceiueth most assured hope of mercy and pardon vpon this consideration that he was his workmanship and consequently wel knowne to his diuine wisedome of how brickle infirme a mettal he was made For thus at one time among other he reasoneth of thys matter Looke how far distant the East is from the West so far off hath God remoued our iniquities from vs. Euen as a father dooth take compassion of hys own chyldren so doth the lord take mercy vpoÌ„ vs for that he wel knoweth the mould wherof we are made and doth remember that we are nothing els but dust In which discourse the holy Prophet maketh mention of two things that did assure hym of Gods mercy the one that God was hys Creator and maker and therby priuie to the frailty of hys constitution nature the other that he was hys Father whose property is to haue compassion on hys chyldren and thys is a second reason more strong forcible perhaps then the former why euery man may be most assured of pardon that hartily turneth vnto almighty GOD considering that it hath pleased his diuine Maiestie not onely to be vnto man a Creator as he is to all other things but also a Father which is the title of the greatest loue and coniunction that nature hath left to things in this world Wherof a certaine Phylosopher sayd well that no man coulde conceiue the loue of a Parents hart but hee only y t had a chyld of hys owne For which respect our Sauiour Christ to put vs in minde of this most feruent loue and thereby as it were by one fire to enkindle another within our harts dyd â—se oftentimes ordinarily to repeate thys sweete name of Father in his speeches to hys followersâ— and thereupon founded dyuers most excellent and comfortable dyscourses as at one time when he exhorted them from ouer-much carâ— and worldly solicitude hee addeth thys reason Your Father in Heaueâ— knoweth that you haue neede of these thinges As who woulde say hee knowing your wants being your
vnto vs and as it were nayles driuen into the depth of our hearts meaning therby that we should be stirred vp and most vehemently moued when we heare such wise men as the holie Ghost there meaneth which in deed are only they y t haue the knowledge and true feare of God make such exhortations vnto vs and gyue vs such wholesome admonishments as these godly Fathers in thys great affaire haue done And how is it then deere brother that we are nothing styrred vp thereby nothing quickned nothing awaked Well I will conclude thys whole Chapter and treatise with another exhortation admonishment of S. Augustine for that besides the graue authoritie of the man which ought to moue vs much I thinke nothing can be spoken more excellently or more agreeing to our peculier purpose Thus then he sayth Almighty God doth neuer despise the repentance of any man if it be offered vnto him sincerely and simply nay he accepteth the same most willingly embraceth the penitent and endeuoureth to reduce hym to hys former state wherein he was before he fell And that which is yet more if a man be not able to fulfil the whole order of his satisfaction yet dooth not God refuse the least repentaunce that is though it be done in neuer so short a space Neyther doth he suffer the reward to perrish of any little coÌ„uersion And thys doth the Prophet Esay seeme to me to signifie when he saith in gods person to the people of Israel I haue contristed thee a little for thy sinnes I haue striken thee turned my face from thee thou hast been sad hast walked in sorrowe and I haue comforted thee againe These examples then of repentance deere bretheren we hauing before our eyes let vs not perseuere in wickednes nor despaire or reconcilliation but rather let vs say with a confident hart we wil turn home to our Father and present our selues vnto our God for truely my bretheren hee will neuer turne away from the man that turneth vnto hym Himselfe hath sayde y t he is a God which draweth neere vnto vs were it not that our sins doe make a seperation betwixt him vs. Let vs take away then the seperation and obstacle so nothing shal let our coniunction with him which he greatly desireth For to thys end did he create vs that he might bestowe vppon vs eternall blisse in the kingdom of heauen He did not make vs for hel but he made his kingdome for vs and hell for the deuill So hee sayth in the Gospell Come ye blessed of my father enioy the kingdome prepared for you from the beginning of the world And to the damned Depart from me ye accursed into euerlasting fire which is prepared for the deuill and his angels If then hell fire was prepared for the deuil and the kingdom of heauen for man from the beginning of the world it remaineth onely that we prouide not to loose our inheritance by persisting in sin So long as we are in thys lyfe howe manie of great soeuer our sinnes may be it is possible to wash them away by true and vnfained repentance but when we shall once depart froÌ„ this world albeit then wee doe repent as no doubt but we shal from the bottom of our harts yet shall it auaile vs nothing And albeit our teeth doe gnash our mouth cry out our eyes gush foorth in teares and our harts lament with innumerable coÌ„plaints and supplications yet shall no man heare vs no man assist vs nor so much as with the typ of hys finger giue vnto vs a drop of water to coole our tongue amidst her torments but we shal receiue that lamentable answer which the rich glutton receiued at the mouth of Abraham There is betweene vs and you a great distance so that none may passe from vs to you nor from you to vs. Hetherto lasteth S. Augustines exhortation And there-withal think I it good to conclude thys Treatise FINIS The end of the second and last Booke tending to Resolution A necessarie Table guiding the Reader to euerie Chapter in thys Booke as also to euery particuler argument handled in each Chapter The first Chapter Of the manifold perils that ensue to the worlde by inconsideration and how necessary it is for eueriâ— man to enter into cogitation of his owne estate The seuerall matters handled in this Chapter THE charitable proceeding of GOD by hys Prophets in fore-telling men of theyr wickednes and reuealing the cause thereof page 1 The daunger of inconsideration declared in two speciall causes eodem The complaint of the Prophet Ieremie for inconsideration page 4 The misterie and sealed secrete of inconsideration page 6 Lack of coÌ„sideration cause of eternal destruction a poynt that fooles will not consider 7 8â— Inconsideration the cause of so much sinne at this day page 10 Wilful malice obstinate corruption in the vanities of thys lyfe and idle negligence three speciall causes of inconsideration 12 13 14. How we must stand vpon our watch that consideration is the only doore to our watch wyth the many coÌ„modities effects thereof 17 18 That all vertues are stirred vp quickned by consideration page 19 Howe holy men exercised themselues in consideration namely the three first Patriarches Moses Iosua King Dauid king Salomon king Ezechias as also what fruite holy Iob gathered by consideration and two principal effects ensuing thereon page 20 21 22 The importance of consideration breefely described page 26 The second Chapter That there is a God which rewardeth good euil against al the Atheists of old and of our time With the proofes alledged for the same both by Iewe and Gentile The matters handled in this Chapter are deuided into foure Sections The first Section IF there be a God he is a iust rewarder 35 The workes of the world declare the workman page 36 Howe the myracles of heauen teach to know GOD. page 37 In what manner the earth teacheth vs there is a God page 38 Howe the Sea doth wonderfully shewe there is a GOD. 39 The parts of man in body and soule do amply declare God page 41 The second Section How the Heathen prooued there was a God by theyr Phylosophy 43 The three arguments of the naturall Phylosopher Ex motu ex fine and Ex causa efficiente 45 47.48 The foure argumeÌ„ts of the Metaphisiâ—k or supernatural philosopher The first ens finitum 49 The second that euery multitude or distiction of things proceedeth from some vnitie as from hys fountaine page 52 The thyrd subordination of Creatures in thys world page 53 The fourth prouidence in making the verie least creature in the world 55 The fiâ—t immortalitie of the soule of Man 59 And the meaning of olde Phylosophers touching Anima mundi 60 The three Arguments of the Morrall Phylosopher 1. How in the naturall inclination of Man there is a disposition to confesse some GOD or Deitie 61 The reason why there can be but
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