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
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
maine Armiâ— of Souldiours most excellent welâ— appointed each one in order agreeing with the other deuided intâ— Rankes Squadrons Companies anâ— Offices subordinate the one to y â— oâ—ther by degrees yet all teÌ„ding on way all theyr faces bent vppon on place al mouing marching and turning together all endeuouring with alacritie towards the performance of one common seruice by mutuall assistance without dissention discord difference or clamor he that should see this sayth the Metaphisicke as he could not but imagine some Generall high Captaine to be among these Souldiours whom all obaied from whose supreame coÌ„maundement order this most excellent subordination agreement vnion proceeded so much more vppon consideration of the former coherence consent and miraculous subordination of creatures among themselues in their operations must we inferre that they haue some generall commaunder ouer them all by whose supreame dispositioÌ„ each creature hath his charge peculiar taske appointed which he must performe for the common and vniuersall seruice of the whole The fourth reason or argument alledged by the Supernaturall Phylosopher is of the marueilous prouidence arte and wisdome discouered in y e making of euery least creature wythin the vvorlde For seeing there is nothing so little nothing so base or contemptible within the compasse of this heauen that couereth vs but if you consider it you finde both arte order proportion beauty and excellencie in the same thys cannot proceed of Fortune as foolish Lucrecius and some other would haue it for that Fortune is casualty without order rule or certain tie therefore needes it must come from the wisedome and prouidence of some omnipotent Creator If you take a flye or a flea or a leafe from a tree or any other the least creature that is extant in the world and consider the same attentiuely you shall finde more myracles than parts therein you shall finde such proportion of members such varietie of collours such distinction of offices such correspondence of instruments those so fit so well framed so coherent and so subordinate as the more yee contemplate the more ye shall maruaile neyther is there any one thing in the worlde more effectuall to drawe a man to the loue and admiration of his Creator than to exercise himself often in this contemplation for if hys heart be not of stone this will moue his affection VVe read of Galen a prophane very irreligious Phisitian who as himself confesseth in a certain place taking vpon him to consider of the parts of mans body finding much wisdome in the order vse and disposition of the same sought first to giue the praise glory therof to nature or to some other cause than to God But in processe of time beeing oppressed as it were with the exceeding great wisdome cunning prouidence which he discouered in euery least parcell particle of mans body wherein nothing was redundant nothing defectiue nothing possible to be added altered or better deuised he brake forth into these words Compono hic profecto canticum in Creatoris nostri laudem quod vltra res suas ornare voluit melius quam vlla arte possent Heere truely doe I make a song in praise of our Creator for that of his own accord it hath pleased him to adorne and beautifie his things better than by any art possible it could be imagined Heereby then doth the Metaphysicke gather and conclude most euidently that there is a God a Creator a most wise and powerfull artificer that made all things such a one as exceedeth all boundes of nature of humaine abilitie For if all the world should ioyne together they could not make y e least creature that we see in this woâ—ld He concludeth also that the for-sight prouidence of this Creator is infinite for things to come in all eternitie and finally that his wisdome cogitations are iâ—scrutable And albeit sometime he reueale vnto vs some part therof yet often againe we erre therein For which cause a wise Heathen Platonick concludeth thus after long search about these affayres I will praise God saith he in those things I vnderstand and I will admire him in those things which I vnderstand not For I see that my selfe oftentimes do things wherin my seruants are blind conceiue no reason As also I haue seene little chyldren cast into the fire Iewels of great price and their Fathers writings of great learning and wisedome for that they were not of capacitie to vnderstand the value worthines of the thing One argument more wyll I alledge of the Metaphisick grounded vpon the immortalitie of mans soul which immortalitie is proued with one consent of all learned men as Plato alledgeth for that it is a spyrit and immateriall substance whose nature dependeth not of the state of our mortall body for so by experience we see daily that in old men withered sickly bodies the minde soule is more quick cleere pregnant and liuely then it was in youth wheÌ„ the body was most lusty The same is also prooued by the vnqueÌ„chable desire which our mind hath of learning knowledge wisedome and other such spirituall and immateriall things wherin her thirst by nature is so great as it cannot bee satis-fied in this life neither can the obiects of sence bodily pleasures or any other commodity or delight of this materiall world content or satiate the restlesse desire of this immaterial â—reature VVhich is an euident argument to the Phylosolopher that some other obiect and contentation is prepared for her in another world and that of such excellencie and supereminent perfection as it shâ—ll haue in it all wisdome all learning all knowledg all beautie all other causes of loue ioy contentation wherin our soule may rest for euer This being so sayth the Phylosopher that the soule mind of man is immortall of necessity it must ensue that an immortall Creator sent the same into our bodies and that to him againe it must returne after her departure from this lyfe heere This was the true meaning indeede how soeuer some latter interpreters haue mis-vnderstood the same of that ancient doctrine of olde Phylosophers which Plutarch alledgeth out of Pythagoras Plato affirming that all particular soules of men came sent froÌ„ one generall coÌ„mon soule of the whole world as sparkles from the fire and beames from the common Sunne and that after their seperation from theyr bodyes they shall returne againe to that generall soule called Anima mundi the soule of the world for that it giueth life being to the world so to remaine with that gâ—nerall soule eternally This was the doctrine of old Philosophers which seemed indede to haue beene nothing els though deliuered in other speeches but that which Salomon himselfe affirmeth in playner wordes Et spiritus redibit ad Deum qui dedit illum our soule or spirit shal
this whole dyscourse and treatise of the proofes and euidences of our Christian Religion seeing that by so manifold inuincible demonstrations it hath beene declared layd before our eyes that Iesus is the only true Sauiour Redeemer of the world and consequently that hys seruice and Religion is the only way and mean to please Almighty God and to attaine euerlasting happines there remayneth now to be considered that the same Iesus which by so many Prophets was promised to to be a Sauiour was also foretold by the selfe same Prophets y t he should be a Iudge and examiner of all our actions Which latter poynt no one Prophet that hath fore-shewed hys comming hath omitted seriously to inculcate vnto vs. No not the Sibyls theÌ„selues who in euery place where they describe the most gracious coÌ„ming of the Virgins sonne doe also annexe thereunto hys dreadfull appearance at the day of Iudgement especially in those famous Acrostick verses whereof there hath beene so much mention before the whole discourse vpon y e words Iesus Christ the sonne of God Sauiour Crosse contayneth nothing els but a large and ample description of hys most terrible comming in fire and flame and conflagration of the worlde at that dreadfull day to take account of all mens words actions and cogitations To which description of these Pagan Prophets is consonant the whole tenor and context of the olde Bible foreshewing euery where the dreadful maiestie terrour and seueritie of the Messias at that day The newe Testament also which tendeth to comfort and solace mankinde and hath the name oâ— Euangile in respect of the ioyfull newes which it brought to the worlde omitteth not to put vs continually in minde of this poynt And to y â— ende both Christ himselfe amidst all hys sweet comfortable speeches wyth hys Disciples dyd admonish them often of thys last day and hys Apostles Euangelists and Disciples after hym repeated itterated and vrged thys important consideration in all theyr words and wrytings Wherefore as by the name and cogitation of a Sauior we are greatly styrred vp to ioy alacritie confidence and consolation so by thys admonishment of Gods Saints and by the testimony of our Lord Sauiour Iesus Christ himselfe that hee is to be our Iudge and seuere examiner of all the minutes moments of our lyfe we are to conceiue iust feare and dreade of thys hys second comming An illation vpon the premisses with an exhortation AND as by y e whole former treatise we haue beene instructed that the onely way to saluation is by the true profession of Christian Religion so by thys account that shal be demaunded at our handes at the last day by the Authour and first institutor of thys Religion wee are taught that vnlesse we be true Christians indeede doe performe such duties as this Law and Religion prescribeth vnto vs so farre off shall we be froÌ„ receiuing any benefite by the name as our iudgement shall bee more greeuous and our finall calamitie more intollerable For which cause I would in sincere charity exhort euery man that by the former discourse hath receiued any light is thorowly confirmed in his iudgement concerning the manifest and vndoubted truth of thys Christian Religion to employ hys whole studie indeuours for the attainment of the fruite and benefite thereof which is by beeing a true and faythfull Christiâ—n for that our Sauiour Christ hymselfe fore-signified that many shoulde take the name wâ—thout benefit or commodity of theyr profession And to the ende each man may the better knowe or coniecture of himselfe whether he be in the right way or no whether he performe indeede the true duety belonging to a faythful Christian I haue thought conuenient to adioyne this Chapter next following of thaâ— matter and therin to declare y e particuler poynts belonging to that profession Which beeing knowne and thorowly considered it shall be easie for euery one that is not ouer partiall or wilfully bent to deceiue himselfe to discerne cleerely of hys own estate and of the course and way that hee holdeth Thys I say is a high poynt of wisedome for all men to doe whyle they haue time least at the last day we hauing passed ouer the whole course of our liues in the bare name onely of Christianitie without the substance and true knowledge therof doe find our selues in the number of those most miserable and vnforâ—unate people who shal cry lord Lorde and receiue no comfort by that confession HOWE A MAN MAY IVDGE OR DISCERNE OF HIMSELFE WHETHER he be a true Christian or not With a declaration of the two parts belonging to that profession which are beleefe and life CHAP. V. AS in humaine learning and Sciences of thys worlde after declaration made of the vtilitie possibilitie certaintie conueniencie and other qualities commendations properties thereof the next poynt is to shewe the meanes wayes whereby to attaine the same so much more in thys diuine heauenly doctrine of Christian Religion which concerneth our soule euerlasting saluation for that we haue shewed before not onely the most vndoubted trueth whereupon it standeth but also that the knowledge heerof is so absolutely necessary as there is no other name or profession vnder heauen whereby mankind may be saued but onely thys of Iesus it followeth by order of coÌ„sequence that we should treate in thys place how a man may attaine the fruiâ—e of this doctrine that is to say howe hee may come to be a good Christian or if he already possesse that name how he may examine or make tryal of himselfe whether he be so indeed or not Which examination to speak in briefe consisteth wholy in consideration of these two poynts First whether he doe not onely beleeue vnfainedly the totall summe of doâ—uments and misteries left by Iesus and his Disciples to the Catholique Church but also perswade assure hymselfe of the forgiuenes of all hys sinnes and of the fatherly loue and fauour of GOD towardes hym in Christ Iesus whereby he is adopted to be the sonne of God an heyre of euerlasting life Secondly whether he conforme and frame hys lyfe according to the precepts and doctrine of Christ Iesus So that in these two poynts we are to bestow our whole speech in thys Chapter The first part concerning beleefe AND for the first howe to examine the trueth of our beliefe it would be ouer tedious to lay down euery particuler way that might bee assigned for discussion thereof â—or that it would bring in the contention of all tymes as well auncient as present about controuersiâ—s in christian Fayth which hath beene impugned from age to age by the seditious instruments of Christes infernall enemie And therefore as well in respect of the length wherof this place is not capable as also for that of purpose I doe auoyde all dealing with matters of controuersie within the
and are assertained of resurrection to glory in y e life to come by hys mighty working that is able to subdue all things to hymselfe Seeing therefore that the summe and substance of our whole Religion and of our eternall saluation or damnation consisteth in the knowledge of thys one vertue it shall be worth the labour breefely but yet plainly to describe the forme force and nature of thys faith whereof we speake Wherin you shall not looke for the diuers significations which that word receiueth in scripture nor for any declaration of those vnprofitable faythes wherof S. Iames speaketh which are coÌ„mon to the wicked and to the deuils themselues whereby they beleeue that Iesus is that Christ but heere my purpose is to entreate of that liuely and sauing fayth which is peculier and propper to the elect and chosen chyldren of GOD whereby thâ—y beleeue thaâ— Christ is theyr Iesus by whom they are saued from theyr sinnes from the punishment due vnto them for the same and by whom onely they are restored vnto the fauour of God and made heyres with Christ of his heauenly kingdome In the Epistle to the Hebrues there is a notable description of that liuely faith where it is said to be y e ground of things that are hoped for and the euidence of thinges y t are not seene Of whiâ—h description of y e Apostle we may make a plaine definition after thys sort Fayth is an assured perswasion of our saluatioÌ„ by y e means of Christ which is grounded on the promises of God and sealed in our harts by the holy Ghost This definition is drawne from the forme and propertie of true fayth but the other in the Epistle to the Hebrues seemeth rather to be taken froÌ„ the substaunce of faith and speaketh of the obiect matter thereof But both of theÌ„ tende to one the same thing namely to expresse the nature of true fayth to consist in the certainty of that eternall lyfe which is purchased vnto vs by Christ Iesus which althogh we enioy not presently yet by faith we are as fully assured of it as if we had possession and fruition thereof already And heereof it is that y e Apostle calleth it plerophoria fulnesse or assurance of fayth when wee are perswaded that wee are so highly in Gods fauour that nothing is able to separate or remoue vs froÌ„ the loue that God beareth vs in his sonne and our Sauiour Christ Iesus Thys fulnes of faith containeth in it these three things Fyrst a notice or knowledge of the mercifull promises of God in Christ Iesus Secondly an vndoubted perswasion of the truth of those promises And thirdly the applying of the same to the comfort of our soules and consciences for our saluation For as it is not enough for a man to haue meate vnlesse hee also eate it digest it so it is not enough for vs to know the promises of God vnlesse we beleeue the same to be true and apply them to our owne selues And as it is not enough for a wounded man to haue a soueraigne salue or Medicine in hys windowe vnlesse he apply it to hys wound so is it not sufficient for vs to knowe that Christ is the Sauiour of the world vnlesse also we acknowledge hym to be a Sauiour vnto vs lay hold on hym by the hand of fayth Wherefore thys is the propertie and effect of a sauing fayth euen to apply Christ wyth hys gyfts vnto euery one of the faythful to make all coÌ„clusions of Gods promises particuler that is peculier to themselues and their own saluation And therefore it is that fayth is called the lyfe of the soule because it is the instrument wherwith Christ the true lyfe foode of our soule is to be eaten Yea it is the mouth the tongue the teeth the stomack and that heate of our harts and soules whereby Christ the word of GOD is spiritually taken eaten and digested of vs wyth which worde or rather with which Christ our soules doe lyue namely with the flesh blood of Christ which we eate and drink whilst we embrace receiue Christ by a lyuely fayth Wherupon S. Cyprian hath thys sweet saying Quod est esca carni hoc animae est fides c. That which meate is to the fleshe that is â—ayth to the soule That which foode is to the body that is the worde to the Spyrite So that fayth is the bond which doth so straightly vnite and knit vs vnto Christ no otherwise then the members are vnited to the heade whereby we pertake his spiritual graces as the members of mans body receiue nutriment from the head and in a word what good things soeuer are necessary for our eternall lyfe doe flowe and are deriued vnto vs from Christ as from a most plentiful wholesom fountaine are câ—nueied vnto vs by the instrument of fayth as by a strong and substantiall Conduit-pype It were too long and not so pertinent to the purpose to reâ—ite all the propeâ—ties of this sâ—â—ing faith wherof we speake it may suffise therâ—ore to haue shewed you these few notes and effects thereof by the due consideration whereof it shall be easie for any to examine try themselues as the Apostle speaketh whether they be in the faith or no consequently whether they be true Christians for the first part of y t profession namely for matters of beleefe which coÌ„sisteth as hath been shewed not onely in beleeuing whatsoeuer is propouÌ„ded vnto vs in the holy Scripture although that also be a true fayth but also in the assurance of Gods loue fauour towards vs wrought in our harts by the preaching of the Gospel sealed by the holy Ghost whereby we do firmely perswade themselues that our sins are as vtterly forgiuen vs for Christ his sake as if he neuer had committed any and his righteousnes as perfectly imputed vnto vs as if we had performed the same in our own persons Wherfore to coÌ„clude thys first part of our present speech hee that not onely protesteth with S. Ierome that he dooth abhorre all sectes and names of particuler men as Marcionists Montanists Valenâ—inians the lyke which like the builders of Babel haue built vp Churches Sinagogues and Conuenticles to gette themselues a name that men might be called after them Marcionists Montanists and such others hee I say that loatheth detesteth sects and as hee was not baptised in the name of Marcion Montan or Valentine but in the Name of Iesus Christ so refuseth hee to be called a Marcionist Montanist or Valentinian or by any name of any man vnder heauen and therewithall reioyceth in the Name of Christ to be called a Christian giuing al doctrines and Gospels the slyp pitcheth him vpon the doctrine and Gospell of IESVS taught by his holy Apostles he that can captiuate hys vnderstanding to the obedience of Christ to
God towardes vs that he sath sent hys onely begotten Sonne into the world to purchase life for vs. In this I say is made euident his exceeding charitie that we not louing him he loued vs first and gaue his own son to be a raunsome for our sins Wher vnto also the holy Apostle S. Paul agreeth admiring in like manner the excessiue loue of god in these words God doth meruailously commende and set forth hys great loue vnto vs in that we being yet sinners he gaue his son to the death for our redemption And in another place framing out as it were a measure of Gods mercy by y e aboundance of his loue sayth thus God who is rich in mercie through the exceeding loue which he bore vnto vs wee beeing dead in sin he reuiued vs in Christ and raysed vs vp euen vnto heauen making vs to sitte downe there with hym to the end he might declare to all ages worlds ensuing the most aboundant riches of hys grace and goodnes towards vs. Thys was the opinion of that noble Apostle S. Paule and of all hys coequals Apostles Euangelists Disciples and Saints that this work of our redemption proceeded only froÌ„ the inflamable fornace of Gods immeasurable loue And therefore to make no other conclusion heereof then that which S. Paule hymselfe doth make If God haue not spared his owne propper and onely begotten sonne but hath giueâ— him vp to death for gayning vs vnto hym how can it be that with him he hath not giuen vs al other things If when we were hys enemies and thought not vpon hym hee sent to seeke vs so diligently by such a messenger as hee loued so deerely allowing hym to lay downe a price for vs which he so infinitely esteemed what shall we thinke that he wil doe vnto vs now wee being made hys owne by our redemption if we return willingly vnto hym when our receiuing shal cost hym nothing els but onely a mercifull looke vppon vs which is not so much from the infinite bowels of hys bottomlesse mercie as is one droppe of water from the most huge gulfe of the maine Ocean sea And thys shall suffise for the fiâ—st poynt of Gods loue declared vnto vs by the three most sweet and comfortable names and respects of Creator Father and Redeemer The second part how God expresseth his loue towards sinners NExt after which we are to consider in what manner God is accustomed to expresse declare thys loue of hys in his dealings and proceedings towards sinners And first of al the wise man hauing had long experience of thys matter beginneth to describe and sette â—oorth in thys sort saying vnto God hymselfe Thou O Lorde doost dissemble the sinnes of men to giue vnto them tyme of repentance And then when they will not vse thys benefite of hys forbearing but wil needes enforce him to punish and correct them he sayth further of thys correction Such as wilfully doe runne astray O Lord and will not turne vnto thee thou dost correct them sweetly by little litle admonishing and exhorting them to leaue theyr sinnes and to beleeue in thee These two poynts then of exceeding clemencie by the testimonie of the wiseman are founde in Almighty God first to wincke at the wicked lyfe of men and to expect theyr conuersion with vnspeakeable patience and longanimitie according as also the Prophet Esay beaâ—eth witnesse adioyning the cause thereof in these words The Lorde doth attend your conuersion to the end he may take mercie on you and thereby be exalted And secondly for the same respect when he is enforced by reason of his iustice to chastise them yet doth he the same with such moderation and mildnes as alwaies in this life hee reserueth place of pardon And to these two we may adioyne yet a third property of his mercie more admirable perhaps then the formerâ— which is as Tertullian excelleÌ„â—ly noteth that he being the partie offended yet first and principally desireth reconsiliation he hauing receiued the wrong iniurie yet doth he most busily intreate for amitiâ— attonement And whereas in all ryght and equitie he might denie vs pardon and for hys power take reuenge of vs at hys pleasure yet doth he not onely offer vs peace of hys owne accorde but also sueth vnto vs by all meanes possible to accept thereof humbling in a certaine manner hys diuine Maiestie to our basenes and vilitie and behauing himselfe in thys respect as a Prince that were enamoured of hys bond-slaue and abiect seruaunt Thys might be declared by many of hys own speeches and doings in holy Scripture but one place out of the Prophet Esay shall serue for all where Almighty GOD so earnestly wooeth y e conuersion of Ierusalem as no louer in the world could vtter more signes testimonies of a hart inflamed sette on fire with loue then he dooth towards that Cittie which so highly had offended hym For first after many thrâ—ates poured out against her if she dyd not return least she might perhaps fall into despayre he maketh this protestation in the beginning of hys speech Indignatio non est mihi c. Angry I am not ô Ierusalem but whatsoeuer I haue spoken I haue spoken of good wil and loue Secondly hee entreth into this dyspute and doubt with hymselfe about punishing her for her sinnes what shal I do Shall I treade her vnder my feete and put her to the fire or els will she stay my puissaunt hand and make peace with me will she I say make attonement with me After which doubt and cunctation he resolueth himselfe to change hys manner of stile to â—al a lyttle to chyde with her and then he sayth Harken O ye deafe inhabitants of Ierusalem looke about ye yee blinde folke that will not see who is blind and deafe but my seruaunt that wil not regarde or listen to the Messengers which I sende O thou which hast open eares wilt thou not heare And then a lyttle after he beginnâ—th to smooth and speake faire againe saying Euer since thou hast beene gracions and glorious in mine eyes I haue loued thee and for thy soule wil I giue whole Nations Feare not for that I am with thee Wherwith shee beeing little or nothing mooued he returneth to a sweet maner of complaynt saying Thou hast enthrallâ—d me by thy sins and with thine iniquities thou hast greatly afflicted mee Which beeing sayde and she somewhat moued thereby to loue him as it seemeth he turneth vnto her with thys most comfortable and kynde speech I am he I am he which cancelleth thine iniquities for myne own sake wil neuer think any more vpon thy sins All which being done they now reconciled and made fast friends together his diuine Maiestie beginneth a very louing conference as it were and sweet expostulation wyth her sayiug in these words Call thou to
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
Philâ—as Byshop in Affrica touching thys poynt alledged by Euse. lib. 8 hist. c. 11 12. â—he singuâ—er alacritie of Christians in theyr sufferings Tertul. in Apol. cap. 1. Iesus assistanâ—â— to his Martyrs The subiection of Spyrits Soph 2 Of the myraculous ceasing of Oracles at Christes appearing Iuuenall Saty. 6. Lucan Strab lib. Geograph Plutar. de defectu Oraculo Two insufficient causes 1. Iohn 3. Math 10â— Tert. in Apol ad gen A moâ—t coÌ„fideâ—t oâ—fer made â—y Terâ—uâ—lâ—an The wonderful authorite of christians ouer spyrits Lact. li. 2. di inst cap. 16 Euse. li. 5 de praep Euan. Sozom. lib 3. hist. cap. 18. Lucian in Alex. Porph. lib. 1. cont Christ. apud Euseb. li. 5. ca. 1. de praep Euaâ—â— A meruailous confession of Porphyrie A prety storie of Plutarch Plut. de deâ—ectu oracu The punishment of enemies Herod Ascolonita Iosep. libâ— 17. antiq ca. 10. et lib. 1. de bell Iudai cap. 21 Archelaus Iosep. lib 17 antiq ca. 15 lib. 2. de bel Iuda cap. 6 Herod Antipas Iosep. lib. 18. antiq cap. 9 lib. 2 de bel cap. 8 Herodias daughter Niceph. li. 1 capit 20. Herod Agrippa Acts 12. Iosep. lib. 19. antiq cap. 7 Lib. 18 ca. 7 The stock of Herod soone extinguished The punishmeÌ„ts of the Romans Pilate Eutrop. lib 7 hist. Euseb. libâ— 2 cap 7 hist Tertul. in Apolog. Caligulaâ— Nero. Many Emperors that dyed myserably Euagr. Scolast lib. 3. hist. cap. 41 The chastisement of Ierusalem and of the Iewish people Iosep. lib. 19. antiq lib. 2 et 3 de bell â—udai Philo in Flacco et lib. 2. de leg Cornel. Tac. lib. 12 Hâ—w Christ his death was â—unished with like circumstances vpoÌ„ the Iewes Iosep. lib. 5. de belâ— ca. 8 Capit. 27 Lib 5 de bel capit 28. A meruailous prouidence of God for deliuering the Christians that were in Ierusalem at the time of destruction Lib. 4. diui instit ca. 21. Euseb. lib. 3. hist. cap. 5. Nicep cap 3 The Iewish miseries after the destruction of Ierusalem Iâ—sep lib. 7 de bello cap. 20 et 21. The finall desolâ—tion of the Iewish Nation Oros. li. 7â— ca. 13. Ariston pellaeus in hist. Euse. li 4 capit 8. Niceph. lib. 3. cap. 24. * The Emperours name was Aelius Adrianus Math 25. The fulfilling of Iesus prophecies Math 23. Luke 21. Luke 1â—â— Iesus speeches of Ierusalem Luke 21â— The circuÌ„staunce of the tyme when Iesus spake hys words and when they were written Luke 19 Luke 23 Phle Thral lib. annal The testimony of a Heathen for the fulfilling of Christes prophecies Orig. lib. 2 con Cels. sub initium The sum of the former 3. Sections Eyght reasons Osea 3. Iesus shall be also a Iudge Apud Euse. lib. 4 in vita Const. infi 1 Reg 2 Psalm 95 Esay 2 13 26 27 30. Ierem 30 Dan 7 Soph 1 Mala 4. Math 12.13 16 14.25 Markeâ— 13. Luke 17 Rom 2 14. 1 Cor 15 2 Cor 5. 1. Thes. 4 5â— 2 Thes 1 1 Titusâ— 2 2 Peter 3. Hebr 9. Iude 4. Reue 1 Acts. 4. The effect of thys Chapter Two points The matters of faith and beleefe easie among Christians Esay 35 * The direct holy way of Christians vnder the Gospel Iohnâ— 20 28 2 Tim 3 14 15. c. Rom. 1 20 Psal. 19 1 Abac 2 2 August in exposi Psal. 96 et Serm 59 ad Fratrem in Eremo Titus 2 12 Psalm 119 105 Psalm 19 7 Psal. 119 130. 2. Pet 3 16 1 Cor. 4 3 4 Titus 3 Psal 31 11. 1 Pet 1.19 1 Corin. 16. Gala 5. 2 Thes 2 1 Tim 6 20 2 Tim 1 Math 7 Rom 16 2 Tim 2 3 Titus 3 Gala 1 11 1. Corâ— 12 1â— Ierom. in Epist ad Gal. Ephe 4.14 1 Corin. 12 No heresie finally preuailed against the scriptures Ephe 6 17. 2. Tim. 3 16 Hebr 4 12 Math 4. Acts 9 Theophilactus Hiâ—ronimus Rom 10 17 1 Pet 1 23 Ephe 5 26 2 Timâ— 3 15.16 17. Basil. mora Regula 80 capit 21 August con litteras petil lib 3. cap. 6. Gala 1 8 Iohn 5 39. Rom 10 4 Gala 3 24 Phil 3 21 Iam 2 19 Mar 1 24. Math 1 21. Rom 8 17. Hebr. 11 1 Colos. 2.2 Heb 10 22 Hebr 4.2 Habac. 2. Rom 1 17 Heb 10 37. Iohn 6 51 Cypr. lib. de Caena Dom. 2 Cor 13 5 Dial cont Lucifernanum Gene 11 2. Cor 10 5 Ephe 3 17 Rom 5 12. * See S. Au. de vtil cre cap 1. Cyp. Epist. 61. The two causes of heresie The doings of Precismatiques The obseruation of S. Cyprian Cyp. epist. 65 ad Rogation Many causes of euill lyfe The effect of Christes Sermon Mat. chap. 5 6. and 7 Math 5 20 Math 6 24 Math 7 13 Math 7 20. Mat 7 â—5 Mat 7 22 A similitude touching faith and works Iam 2 26â— Math 3 8 Rom 12 1. Ephe 4 1 Rom 3 28 Mat. 12.37 Colos 1 10 Iam 2 18 Math 5 16 Iam 2 18 Mat 7 16 Rom 4.2 * 1. Pet. 2.12 * 1. Cor. 9.1.23 2 Pet 1 10. 1 Pet 1 18. 1 Cor 6 20. 2 Cor 5 15 Ephe 1 4 Ephe 2 10. Luke 1 74. 1 Thes. 4 7 1 Pet. 1 15 Iohn 17 3. 1 Ioh 2 3.4 1 Tim 1 15 Titus 3 8 Gre. in hom 29. in EuaÌ„ Iohn 20. Titus 1 16. 1. Iohâ— 2 4 What we promised in our Baptisme Math 7. Esay 29.17 Psalm 78.36 37 Chris. hom 9 in Iohn 2 Cor. 5 1 2 The conclusion of this chapter Dispaire an ordinarie temptation to the greatest sinners Caine. Gene 4. Iudas Math 27 The shypwrack of soules ouerloden with sinnes Prou 18 Ierem 3 Mich 1. The misery of desperation Hosea 11 Ierem 2. Ephe 4. The thing wherin God most delighteth is mercie A desperate resolution Ierem 18 A meruailous example of Gods clemencie An other example of Gods wonderful mercie Ezech 33 * Iudgment iustice to be vsed in true repentance that is iudgmeÌ„t vppon our selues iustice toward others Foure parts of thys Chapter Iob 7. Wisd 11 1 The first cause why God loueth vs for that he is our Creator we are hys own works Ezech 18. Euery man gyuen to loue hys owne Psalm 79. Iob. 10. The confideÌ„ce of Iob in that God had made him The assured hope Dauid had in that he was gods workmanshyppe Psal 102. 2 The second reason of assurance of Gods loue for that he is our Father Math 5.6.7 8 c. Math. 6. What a Father God is Gala 4 Esay 63. Christes coÌ„fortable embassage Iohn 20. How greatly y e respect of a Fatheâ— mooueth GOD. Ierem. 31. Luke 1. Luke 16. The fathers liberall hart to the prodigall Son 2. Cor. 1. Ber. Ser. 5 de natal Psalm 35 What the name of father doth import Esay 49. The thyrd argument of Gods loue the giuing hys son for vs. Iohn 3 1. Iohn 4 Christ was gyuen for loue Rom 5 Ephe 2 The conclusion of thys poynt made by S. Paule Titus 3. Rom. 5. Wisd. 11â— Wisedâ— 12 Two rare poynts of clemencie in God Esâ—y 30. Tert in Apol cap. 2. God that is offended seeketh attonement with vs. Gods wooing of Ierusalem Esay 25. Hys protestation Hys cunctation His chiding Hys fayre speech Hys complaynt Hys kynde speech Hys conference Hys sweet coÌ„clusion A consideration vpon the former treatie of God with Ierusalem Psalm 144. Psalm 16. Gods tender loue to IerusaleÌ„ when he was to destroy it Ierem 7 Ierem 7 Ierem. 8. A pittifull complaint The wonderful proceeding of God wyth Ierusalem Ierem. 35. Ierem. 36. The obstinacie of the Iewish Nation Ezech. 23. Ezech. 2 Epithetons gyuen by God to the people of God A wonderfull poynt Esay 40. What ioy there is made at a sinners conuersion Esay 30. Luke 15. Psalm 57â— The promises of God to sinnersâ— that repent Ezech. 18.33 34.37 Esay 1. Ierem 3. Foure vniuersalities in Gods promises to sinners 3 Poynts of great comfort Bern. ser. in ver Psalm miseric Doin â—ter Can. Eccle. 4 Howe God hath performed hys promises to sinners that haue repented 1 Iohn 2. Neuer sinner repented that was not pardoned Adam and Eue. Gene. 3. The reiection of Caine and Esau. Hebr. 12. Chris. hom 80. de paenit ad pop Antio The infinite sins of the Iewish people theyr infinite pardons receiued from God The example of Manasses 4. Reg 21 2 Chro. 33 The example of the Niniuites Ionas 1 2 3 4 Consider thys speech of almighty GOD. Ionas 4. * In the first part of this booke Examples of mercy in the new Testament Lâ—ke 15 Iohn 10 12 Rom 5 Phil. 2 The wonderful clemencie of Iesus our Sauiour Math. 9.11 Marke 2 Luke 5 Math 11. Iohn 7. Math 11. Iohn 12. Great and many causes of assured hope in Christ. Cant. 10 Ber. Ser. 5 in Cant. Rom 8. Iohn 10 Hebr. 10. S. Paules exhortation to confidence An excellent discourse exhortation of S. Chris. hom 2. in Psal 50 The speech of the deuil to a soule loden with sinne S. Chrisostoms couÌ„saile against the deuils temptation No tyme too late to repent An exhortation admonition of S. Augustine Ser 58 de temp Ezeâ— 11.33 A similitude of the body to expresse the misery of the soule by multipliing sinne Rom 2 Good mens wordes ought to mooue vs greatly Eccle 12â— A notable discourse of S. Augustine touching our conuersion Ser. 181 de temp Esay 58 Esay 59 Hell not made for man Math 25 In thys lyfe repentance is auailable but not after