a God which is not onely a Creator but also a Preseruer a Sauiour a Comforter and a Deliuerer in time of neede §. 14. I knowe saith Dauid that the Lord is Psal 135. â— 6. great and that our God is aboue all Gods Whatsoeuer pleased him that did hee in heauen and in earth in the Sea and in all the deepes He hath made the earth by his power Ierem. 10. 12 13. established the world by his wisedom and hath stretched out the heauens by his discretion he giueth by his voyce the multitude of waters in the heauen he causeth the clowdes to ascend from the ends of the earth hee turneth lightnings to raine and bringeth forth the windes out of his treasures Hee giueth peace and prosperitie vnto Aeneus Siluius such as serue him and sendeth trouble and aduersitie to theÌ„ that disobey him hee lifteth to honour whoÌ„ hee liketh bringeth to base estate whom hee pleaseth he maketh manifest his might on whom he will by what meanes hee will and at what time hee will no man beeing able to withstand his power For when hee giueth quietnes who can Iob 34 29 make trouble Or wheÌ„ he hideth his face who can behold him whether it be vpon whole Nations or vpon one man onelie §. 15. VVith the Lorde our God also and in Pet. Mâ—r. â— his only power as Peter Martir affirmeth it resteth to pardon our offences and forgiue vs our sinnes For who is hee as the Scribes said vnto Mark 2 7. Christ that can forgiue sinnes but GOD onely No man as Saint Ambrose saith can be Ambrose partner with God in forgiuing of sinnes for it is Christes onely office that hath taken away the sinnes of the whole world Yea it appertaineth onely vnto GOD faith he to forgiue sinnes and to giue the holy Ghost hee alone forgiueth sinnes which alone died for our sinnes Also that the Lorde might euidentlie Augustine shewe saith S. Augustine that sinnes be forgiuen by the holy Ghost whoÌ„ he hath giuen vnto his faithfull not by the merrites of men hee sayth in a certaine place Take * yee the holy Ghost and straightway Iohn 20 22 23. after these words vttered hee said this saying If yee forgiue any man his sinnes they are forgiuen That is the holy Ghost forgiueth and not you §. 16. Besides this poynt may be further prooued by the speech of Almighty God himselfe where speaking by the mouth of his Prophet vnto Israell he saith I euen I am Esay 43 25 he ô Israel that putteth away thine iniquities for mine owne sake and will not remember thy sinnes any more Againe I haue put away thy transgressions Esay 44. 22. ô Israel like a clowde and thy sinnes as a mist saith the most mercifull turne vnto me for I haue redeemed thee Againe I am the Lorde thy God ô Israel Hosea 13. 4. from the Land of Egipt thou shalt knowe no God but me for there is no Sauiour besides me Also sundry times may be found in the booke of Psalmes with what thankfulnes the Prophet Dauid confesseth the pardon of all his sinnes to proceede onely from the mercy of his Maker As namely amongst the rest in the 103. psalme where he saith Psalm 103. 2. 3. 4. Praise the Lord ô my soule and forget not all his benefites which forgiueth all thy sin and healeth all thine infirmities which redeemeth thy life from destruction and crowneth thee with mercy louing kindnesse §. 17. Moreouer there is as the Apostle affirmeth Iames. 412 one Law-giuer which is able to saue and to destroy And that Law-giuer is God vnto whoÌ„ as Iob saith it * certainly appertaineth to Iob 3431. say I haue pardoned I will not destroy Blessed therefore and most happy is hee Psalm 32 1 whose wickednesse is forgiuen and whose sinne is couered Yea blessed is the man as the Psalmist verse 2. saith vnto whom the Lord our GOD imputeth not iniquitie §. 18. The Lord our God is terrible and verie Ecclê° 43 29 great saith Sirach and meruailous is his almightie power He is to be feared aboue all Gods for all Psal â—6 4 5 the Gods of the Heathen are Idols and vanitie but the Lord our God made the heauens Hee is the liuing God an euerlasting Iere. 10. 10. King At his anger the earth shall tremble and the Nations cannot abide his wrath For who can stand as Nahum saith Nahum 1 6. before the wrath of the Lord or who can abide in the fiercenesse of his wrath His wrath is powred out like fire and the rocks are broken by him Yea the pillers of heauen tremble and quake at his reproofe the sea also is made Iob 26. 11. 12. calme by his power and by his vnderstanding he smiteth the pride thereof §. 19 Behold as Sirach saith the heauen yea Ecclê° 16 18 the heauen of all heauens which are for God the deepe the earth all that therein is shall be moued when he shall visite All the world which is created made verse 19 by his will the mountaines also the foundations of the earth shall shake for feare saith hee when the Lord looketh vppon them And this whole speech of Sirach in effect is likewise further witnessed by the wordes of God himselfe in the prophecie of Esay where speaking in prayse of his owne power hee saith Behold at my rebuke Esay 50 2 3 I dry vp the Sea I make the floods desert their fish rotteth for water dieth for thirst I clothe saith hee the heauens with darknesse and make a sacke theyr couering And for some proofe of his power according to the tenure of this speech vvee finde that his might was sufficientlie made manifest by example when hee sent such a * palpable darknesse ouer all the Land of Exod 10 22 23 Egypt the place where the children of Israell dwelt onely excepted that for the space of three dayes no man could see another neither could any one rise vp from the place where he was He also by his power after this parted in sunder the Red-sea and made the waters Exod 14. 16. c. thereof to stande like two walls and a path of dry ground to appeare in the middest whiles all his people had safe passage from the furie of Pharao and his mightie host which speedily pursued after them to their owne destruction §. 20. Moreouer the Lord our God in the last booke of Moises both to terrifie the rage of Tyrants comfort in calamities as many as put their confidence in him vttereth this fearefull menace following against all the wilful contemners of his power glorie saying * If I whet my glittering sword Deu. 32 41. 42. and my hand take holde on iudgement I will execute vengeance on mine aduersaries and will reward them that hate me I will make my arrowes drunke with blood
preserued according to that speech of Ieremie in his Lamentations where hee sayth * It is the Lords mercies Lam 3. 22. that we are not consumed because his coÌ„passions faile not For hee hath mercy on whom hee will Exod 33 19 haue mercie and hee hath compassion on whom he will haue compassion ¶ Of the iustice of Almightie God §. 1. AS it is a matter most needfull for euerie Christian beleeuer to knowe that God his Creator is very kinde and mercifull so is it likewise greatly necessary for him to remember that the Lord of euerlasting glorie is also iust and true For he that dooth continue in his sin running the race of his life in all kind of wilful negligence and buildeth the whole burden of his iniquities vpon the perswasion of his Makers mercie without any reckoning or regard of his iustice such a man for certaintie liues in a most lothsome state and is ready at euery step which hee treadeth to set his foote with Pharao in the perrilous path of presumption Contrariwise he that doth acknowledge God to be iust seuere and true by too much hammering the same in his braine looseth or letteth slippe the sweete taste feeling comfort of his vnspeakeable loue and mercie entertaineth by this meanes a seruaunt more then he needeth who wayting continually at his elbowe neuer ceaseth to prompt and perfect his maister in * Caines part vntill the disquiet of his Gene 4 13 minde driue him to the soule-destroying sinne of desperation Wherefore sith we haue already found in our short discourse of Gods mercy the precious potion which presently cureth the dangerous disease of all such troublesome and distempering thoughts Let vs now likewise by expressing some few speeches of Gods iustice seeke out such simplâ—s as may dreadfully keepe vs from the offence of too much boldnes in ouer-prouing the great patience of our most mightie Preseruer §. 2. Vnderstand therfore that when the Altie discended from heauen in a clowde proclaimed his Name vnto his seruaunt Moises in Mount Sinai because he would haue him know that hee was the God of iustice as well as the Lord of mercie hee vttered these speeches as he passed by him saying * The Lorde the Lorde strong Exod 34 5 6 7 mercifull and gracious slow to anger aboundant in goodnesse and truth reseruing mercie for thousands forgiuing iniquitie and transgression and sinne Then followeth And not making the wicked innocent visiting the iniquitie of the Fathers vpon the chyldren vpon childrens children vnto the third fourth generation The same Moises likewise that he might cause the people to consider Gods iustice as wel as make them mindful of his mercy forgetteth not in his repetition of the Law to tell them That the Lord theyr God is a Deut 5 9 10. iealous God visiting the iniquitie of the Fathers vpon the chyldren euen vnto the third and fourth generation of them that hate him and shewing mercy vnto thousands of them that loue him and keep his commaundements And to the intent also that Gods iustice might be as well remembred as his mercie the Prophet Ieremie in his prayer which hee made vnto the Lord in prison spareth not to speake of them both together saying * O Lord our GOD it is thou that Ierem 32 17 18. hast made heauen and earth by thy great power and by thine out-stretched arme and there is nothing hid from thee Thou shewest mercy vnto thousands and recompencest the iniquity of the Fathers into the bosome of theyr children after them Besides the Prophet Dauid in the ninth Psalme plainely affirmeth that * the Lord Psalm 9 16 our God is knowne by executing iudgement §. 3. Saint Chrisostome as we read speaking generally of the iustice of Almighty God maketh breefely this definition therof saying The iustice of God is that wherby all Chrisostome those good things be performed which do belong vnto a true God and can be doone by none but by him alone As namely his creating and making of those things which be not and his breeding increasing gouerning continuall preseruing of those things which be But Saint Ambrose speaking more particulerly of Gods iustice deuideth the same into three parts saying The first is that as Ambrose hee is God so hee is the onely Creator and conseruer of all things vvhich is nothing else but the goodnes of his own nature The second is that as he is Lord maister so he gouerneth all things by iust authoritie according to the pleasure of his owne will The third is that as hee is Iudge so hee will deale rightly in iudgement with all men and revvarde euery one at his death according to the workes which hee hath doone in this life And like as S. Ambrose maketh mention of three sorts of iustice to bee in God so S. Augustine speaketh of three speciall Augustine causes which daily mooue men to sinne against their Maker The first is saith he when we foolishlie flatter our selues in our iniquities thinke that the Almighty seeth not our sinnes The second is when wee perswade with our selues that GOD careth not for our sinnes The third is because we weigh not Gods iustice but supposing him to be onely mercifull we will therefore of purpose vvexe more and more sinful But let not my brother saith S. Bernard Bernard the subtilties of sathan so seduce thee that by too much buzzing in thy braine the greatnes of Gods mercy he thereby cause thee cleane to extinguish the remeÌ„brance thou should'st haue of thy Creators iustice Neither bee thou dravvne at any time through his inducements to tempt and abuse Ambrose the patience of the most Mighty for it is the next way to shutte thee out of the grace of saluation vtterly to disappoint thy selfe of all the mercy and fauour which the Almighty was minded to haue vsed towards thee §. 4. VVe read in the fift of S. Iohn that our Sauiour Christ hauing by the onely power of his worde miraculously made vvhole a man which had beene diseased eyght and thirty yeeres chaunced afterward to finde the same fellow in the Temple and before they parted hee gaue him this kinde and freendly admonishment to forewarne him saying * Beholde thou art made vvhole Iohn 5 8 14 sinne no more least a worse thing come vnto thee The like counsaile also in effect giueth Sirach vnto all men in the fift of his booke where he saith Because thy sinne is forgiuen Ecclê° 5 5 6. thee my sonne be not without feare to heape sinne vpon sinne neyther say vnto thy selfe The mercy of God is great he will forgiue my manifold sinnes for mercie and wrath come from him and his indignation commeth downe vpon sinners And * as his mercy is great so is his punishment Ecclê° 16 12 also for hee iudgeth a man according to his workes §. 5. Perfect as Moises saith is the vvorke of
hee also vnderstood verse 25. the misticall meaning of those words which were written the summe vvhereof coÌ„tained no lesse for his offences then the speedy subuersion of his whole kingdom and his owne vtter ouerthrovve for euer Yet seeing and knowing all this but wanting grace to fore-see preuent the danger by true repentance hee perrished the verse 30. same night according to the saying of the Prophet Contrariwise by Samuell it is affirmed that king Dauid did not only see the foulenesse of his offence wherein too long hee had in a manner sencelesly liued so soone as the shril-sounding voyce of Nathan had once by denouncing Gods anger thorowly 2 Sam. 12. chap. awaked him out of his deadly slumber but also presently fore-saw by beleeuing the speech of the Prophet speedilie preuented by his vnfained repentance and amendement the heauy wrath of the Almighty which otherwise was likely for his iniquitie to fall vpon him Marke therefore what counsell Sirach giueth to this purpose and endeuour diligently to follow the same where he sayth My * sonne hast thou sinned doe so no Ecclê° 21. 1. 2 more but pray for thy former sinnes that they may be forgiuen thee Flee froÌ„ sin as from a Serpent for if thou commest too neere it it will bite thee the teeth thereof are as the teeth of a Lyon to sley the soules of men Make much also of time and eschew Ecclus 4 20 the thing that is euill Remember that death tarrieth not and Ecclê° 14 12 that the couenaunt of the graue is not shewed vnto thee Defraude not thy selfe of the good day Ecclê° 14 14 neither let the portion of good desires ouer-passe thee Giue and take and sanctifie thy soule verse 16. vvork thou righteousnes before thy death for in the hell there is no meate to finde Neither is there any more place or time Cyprian of repentance left for any man after hee is once departed out of this vvorlde life is heere either lost or wonne euerlasting saluation is onely heere prouided for by the due worshipping of God and the fruites of fayth And no man is letted eyther by sinnes Cyprian or by yeeres to come to the obtaining of saluation for as long as the soule is yet abyding in the body no repentance is in vaine And what-soeuer is truly doone is neuer too late done Yet thus much alwaies vnderstand that Osorius thy repentance is then most acceptable to God when thou doost offer the same in the prime of thy youth and in the time of thy perfect health For such as neuer cease to sin till sin through age feeblenes begin to forsake them it may greatly be feared that they in the meane while daily drinke vp the dreggs of Gods wrath §. 15. Furthermore although there be indeed Augustine * many in the vvorld which are not ashamed to sinne but are ashamed to repent yet if thou looke for fauour in Heauen thou must both confesse and forsake thy sinnes heere on earth For hee that heere in this life receiueth Ambrose not remission of his sinnes shall haue no part with the godly in the felicity to come Followe therefore for thine owne good the example of King Dauid and with the like humility of heart be ready to say vnto God as he said * Lord haue mercy vpon Psalm 41 4 me and heale my soule for I haue sinned against thee Or as Manasses King of Iuda in his penitent 2 Chro 36. prayer said * I haue sinned ô Lord I haue sinned aboue the number of the sand of the Sea My transgressions are multiplied my offences are exceeding manie and I am not vvoorthy to behold and see the height of the heauens by reason of the multitude of mine iniquities For I haue prouoked thy wrath and done euill before thee I did not thy will neyther kept I thy commaundements Nowe therefore I bowe the knee of my hart beseeching thee of grace I haue sinned ô Lord I haue sinned I acknowledge my transgressions but I humbly beseech thee to forgiue mee O Lord forgiue mee and destroy mee not vvith my transgressions Be not angry with mee for euer by reseruing euill for mee neither condemne me into the lower parts of the earth For thou art the God euen the God of them that repent and in mee thou vvilt shew all thy goodnes for thou ô Lord vvilt saue mee that am vnvvoorthy according to thy great mercie therefore I will praise thee for euer all the dayes of my life c. Or as the prodigall sonne spoken of by Christ in the gospell did remember thine owne estate in time liue no longer like a slaue to sinne and a stranger from the fellowship of the faithfull but rather returne home say vnto God thy Father as hee said to his * I haue sinned ô Father against heauen and before thee and am no Luke 15 16 more worthy to be called thy sonne make me as one of thy hired seruaunts And thou shalt surely finde if thou make an vnfained conuersion that the Lord thy God will be ready to receiue thee For there * is more ioy among the Angels in Luke 15 7. Heauen for one sinner that conuerteth then for ninetie and nine iust men vvhich neede none amendement of life Yea at the true repentance and conuersion Bernard of sinners the Father reioyceth the Sonne reioyceth and the holy Ghost reioyceth The first figured in the prodigall Sonne The second in the lost sheep The third because they are the temple chosen vessels of the holy Ghost euen all the Angels in heauen doe reioyce §. 16. O how good a thing is it then as Sirach Ecclê° 20. 4. saith so soone as thou art reprooued to manifest thy repentance for thereby shalt thou escape wilfull sinne Who so hateth to be reformed is in the Ecclus 21 6. way of sinners but hee that feareth the Lord conuerteth in hâ—rt Seeke the Lord therefore vvhile hee Esay 55 6 may be founde call vpon him while he is neere For hee vvill be founde of them that Wisd 1. 2. tempt him not and appeareth vnto such as proue not vnfaithfull vnto him Get thee righteousnes before thou come Ecclê° 18. 18 to iudgement Learne before thou speake and vse phisicke or euer thou be sicke Examine thy selfe before thou bee iudged verse 19. and in the day of the visitation thou shalt finde mercy Humble thy selfe before thou be sicke verse 20. and whilst thou maist yet sinne shewe thy conuersion Let nothing let thee to pray alwayes vnto verse 21. God and deferre not vnto death to be reformed for the reward of GOD endureth for euer And in what place or state soeuer a man Gregory shall be founde when he departeth out of this life in the same state and degree the last day of the worlde shall finde him For such as euery man shall be in
remaineth sure and hath this seale The Lord knovveth vvho are his And the Almightie himselfe talking with his seruant Moises saith * Thou hast Exod. 33. 17 found fauour in my sight I know thee by name Likewise vnto the Prophet Ieremie in the very beginning of his booke hee vseth these words * Before I formed thee in thy Ierem 1 5. mothers wombe I knew thee and before thou cammest out of the wombe I sanctified thee ordained thee to be a Prophet vnto the Nations §. 5. Now as by these few former places wee finde it most apparantly prooued that the freends and seruaunts of Almightie God are alvvayes knowne vnto him so may we likewise by this ensuing example speech of the Prophet to Senacharib certainly assure our selues that the Lord God knoweth vvho are his enemies also For when that proude-daring King of 2 Reg 18 28. 29 30. â— the Assvrians sent Rabsaketh his foule-mouthed messenger to blaspheme the Holie one of Israell the Almightie returned him this aunswere by the mouth of Esay saying * I knowe thy dwelling yea thy 2. Reg. 19 27 28. going out and thy comming in thy furie against mee And because thou ragest against mee and thy tumult is come vp to mine eares I will put my hooke in thy nostrils and my bridle in thy lippes and will bring thee backe againe the same way thou cammest Moreouer the Lord our God as Esdras affirmeth knoweth all them that sinne 2 Esd 15. 26 against him and therefore deliuereth hee them vnto death and destruction For there is as Iob sayth no darknesse Iob 34 22 nor shadow of death that can hide the wicked dooers from his sight Hee declareth the things past and the Ecclê° 42 19 things that are to come he also discloseth the path of those things that are secrete Hee searcheth the ground of the deepe 2. Esd 16. 49 and the treasures thereof hee hath measured the Sea and knoweth what it containeth §. 6. Let all men therefore as Cicero vvell sayth in this be truly perswaded that God â— Citeâ—s is the onely moderator gouernour of all things and that all things also be done by his power and appoyntment And that he it is which most cleerely beholdeth euery man both what hee doth what he admitteth in himselfe with what minde and godlines he doth loue fauour Religion and that hee hath also a respect to the proceedings both of all godly and wicked men Yea the Lord our God onely as Siluius Siluius saith by his eternall wisedom hath made all by his euerlasting prouidence hee preserueth all and by his most absolute vnderstanding he knoweth all For of him and through him and for Rom 11 36 him as the Apostle saith are all thinges to him be glory for euer Amen ¶ Of the great mercie and louing kindnesse of God §. 1. THE Lord our God according to Nehe. 9. 17 the confession of the Leuites in the ninth of Nehemiah is a GOD of mercies gracious and pittifull of long suffering and of great mercie Hee is as Dauid saith good to all and Psal 145 9 his mercies are ouer or aboue all the rest of his workes Yea hee is full of compassion mercy Psal 103 8 9. slow to anger and of great kindnesse Hee will not alway chide neither will he keepe his anger for euer Hee hath not dealt with vs after our sins nor rewarded vs according to our iniquities verse 10 11 12 13 For as high as the heauen is aboue the earth so great is his mercie toward theÌ„ that feare him and as far as the East is from the West so farre hath he remoued our sinnes from vs. * As a Father hath compassion on verse 14. 15. his children so hath the Lord compassion on them that feare him For hee knoweth whereof we be made hee remembreth that wee are but dust §. 2. Where saith Micah is there anie God Micah 7 18 like vnto the Lord our God that taketh away iniquitie and passeth by or winketh at the transgressions of the remnant of his heritage He retaineth not his wrath for euer because mercy pleaseth him Hee is as Salomon saith gracious and Wisd 15 1 true long suffering gouerneth al things by mercy Hee is as Sirach saith kinde pittiful Ecclus 2 12 hee pardoneth and forgiueth sinnes hee saueth in the time of trouble hee is a defender of all theÌ„ that seeke him in the truth And * as his greatnes is so is his mercy Eccâ—us 2 21 Cyrill For he can no more cease to be mercifull then he can cease to be God The mercie that a man hath saith Sirach Ecclê° 18 12 reacheth vnto his neighbour but the mercy of the Lord is vpon all flesh He is the Father of mercies the God 2 Cor 1 3 of all comfort His mercie reacheth vnto the heauens Psalm 36 5 his faithfulnesse vnto the clowdes His mercie is euerlasting and his truth Psal 100. 5. endureth from generation to generation §. 3. Oh how excellent as Dauid saith is the Psalm 36 7 mercy of the Lord our God! therefore the chyldren of men saith he put theyr trust vnder the shadow of his winges The very remembrance of Gods mercie Bernard saith Bernard maketh glad the harts of all the godly and the hope of heauens helpe is comfortable to euerie penitent person The tongues of all men liuing saith Marlorate Marlorate cannot tell out Gods mercie nor the pennes of all the VVriters in the vvorld sufficiently expresse the same His wrath as Erasmus saith is alvvaies Erasmus giuen by weight but is mercie is infinite without either end or measure Besides if wee aske yet further after the Augustine seuerall workes of Gods mercy wee shall finde as S. Augustine saith that they passe all number as there can be no nuÌ„ber made of our miseries and daily necessities For what man liuing saith Becon can Becon tell how often through frailtie he hath offended or truely reckon how many waies he hath been preserued froÌ„ perrill through the onely mercy of the Almightie extended towards him Also If the sinnes of all the world were as S. Chrisostome saith in one man yet Chrisostome would they be nothing to the mercy of the Almightie but the burthen of them in comparison of his mercie woulde seeme like the Spyders webbe before the boysterous winde Yea the multitude of all mens offences â— Fulgentius in respect of Gods mercie is like a small drop of raine to the greatest Sea §. 4. Furthermore the mercy of the Lorde Chrisostome our God is as S. Chrisostome saith both generall and speciall It is generall in supplying the present wants both of the iust and vniust It is speciall in succouring the iust onely It is likewise temporary saith he in sparing the wicked for a time and it is euerlasting concerning the
euerlasting saluation of the godly not only in choosing but also in regenerating in iustifying and in glorifying them Also King Salomon as we reade in his booke of Wisedome after some mention made of Gods almighty power vttereth these speeches following in praise of his loue and mercie saying Thou ô Lord Wisd 11. 20 21 22 23. hast mercy vppon all for thou hast power ouer all and makest as though thou sawest not the sinnes of men because they should amend For thou louest all the things that are and hatest none of them whō thou hast made For thou vvouldest haue created nothing that thou hadst hated And how might any thing endure vnlesse it were thy will or howe coulde any thing be preserued except it were called of thee But thou sparest all for they are thine ô Lord which art the louer of soules And * for that thou Wisd 12 16 art Lorde of all thinges it causeth thee to spare all things And not much vnlike to this saying of Salomon is the confession of Esdras vnto the Angell which was sent to instruct him where hee saith I knovve Lord that the 2 Esdr 7. 62 63 64. c. most High is called mercifull in that hee hath mercy vppon them which are not yet come into the world And that he hath pittie on those that walke in his Lawe And that hee is patient for hee long suffereth those that haue sinned as his creatures And that hee is liberall for hee will giue as much as needeth And that he is of great mercy for hee ouercōmeth in mercy those that are present those that are past them that are to come For if hee were not aboundant in his mercies the world coulde not continue nor they that haue the possession thereof He pardoneth also for if he gaue not of his goodnesse that they which haue doone 2 Esdras 7. 68 69 70. euill might be releeued from their wickednesse the ten thousand part of men should not remaine aliue And if hee beeing Iudge forgaue not those that be healed with his word tooke away the multitude of their sinnes there should be very fewe people left among an innumerable multitude §. 5. Moreouer the Lorde our God is so full of pitty and compassion that as Gueuara Anth. Gueuara saith hee neuer sendeth downe his wrath vpon any people as a punishment for their offences but hee first seeketh rather by admonishment to bring them to his mercy and fauour through their true humilitie and vnfained repentance And many also are the testimonies which we finde in holie Scripture concerning the great kindnesse and compassion of Almighty God to the penitent but among sundry other I suppose for breuities sake that this one example following may sufficiently serue to instruct vs. Ionas beeing sent of God to preach and Ionas 3 4 5 6 7 c. denounce his iudgements against Niniuie the cheefest Citty of the Assyrians entred into the same a dayes iourney saith the Text and he cryed and sayd Yet fortie dayes and Niniuie shall be ouerthrowne Whereupon the King beleeuing the speech of the Prophet descended from his princely throne and speedily caused thys Proclamation to be made that neither man nor beast should taste any foode nor drink any water but let man beast quoth he put on sackcloth and cry mightilie vnto God yea let euery man turne from his euill wayes and from the wickednesse that is in their hands And * when the Almightie verse 10. saw theyr workes that they repented turned from theyr euill waies hee repented himselfe of the euill that hee had saide hee would doe vnto them and he did it not Which thing as the Text saith displeased Ionas exceedingly and hee was angry Notwithstanding he prayed vnto the lord and said I pray thee ô Lord was not this my saying when I was yet in my countrey Therefore I preuented it and fledde vnto Tarshish for I knew sayth hee that thou art a gracious God and mercifull slowe to anger and of great kindnesse repenting thee of the euill c. After this Ionas went out of the Cittie Ionas 4 1 2. and sate him downe vnder the East side thereof expecting what should bee doone vnto the same And the Lord in one night caused a Gourde to spring vp ouer Ionas that it might be a shadow ouer his head a defence for him against the heate of the Sunne but the next morning hee prepared a Worme also which smote the Gourd and it withered Then Ionas perceiuing himselfe bereft Ionas 4 5 6 7 8 c. of this succour and wexing faint through the extreame heate of the Sunne wished in his hart to die and sayd It is better for me to die then to liue But the Lord God called vnto him and said Ionas doost thou well to be angrie Thou hast pitty on the Gourde for which thou hast not laboured neither madest it to grow which came vp in a night and perished in a night and should not I sayth the most merciful spare Niniuie that great Cittie wherein are six-score thousand persons that cannot discerne betweene theyr right hand and their left and also much cattle By the which speech of the Almightie and example of his clemencie most plainlie it is approued that the Lord our God as S. Iames saith * is very pittifull mercifull Iames 5 11 And that as Ieremie saith * hee dooth Lam 3 33. not punish willingly Nay more so prone is the Almighty to pardon and so much inclined to mercie that although through mans vnrighteousnesse he be highly prouoked to anger and euen ready as it were to execute his fierce wrath vpon the vngodly yet notwithstanding it sometimes pleaseth him to spare a great company of wicked offenders by reason that some fewe righteous persons haue theyr habitation among them As may for example be seene in the eighteene of Genesis where we finde that according to the sixe seuerall peticions of the Patriarch Abraham hee was content to graunt first that if fiftie secondly that if fortie-fiue thirdly that if fortie fourthly Gene. 18. that if thirtie fiftly that if twentie lastlie that if but tenne righteous men coulde bee founde in all Sodome the whole Cittie shoulde bee spared for those tenne mens sake §. 6. Thus proue we our God to be as Dauid saith a pittifull God and mercifull slowe Psal 86 15 to anger and great in kindnes and truth Yea such a God whose compassion also is of no short cōtinuaunce but as the Psalmist saith * endureth for euer euer vppon Psal 103 17 them that feare him and his righteousnesse vppon theyr childrens children Shewing mercy vnto thousands of them Deut. 5. 10. that loue him and keepe his commaundements All yee therefore that worshippe the Dan 3 90. Lord blesse the God of Gods praise him and acknowledge him for his mercy endureth world without end And onely by the reason thereof all men liuing are
die All his transgressions that he hath committed verse 22. they shall not be mentioned vnto him but in his righteousnes that hee hath done he shall liue Moreouer VVhen the wicked saith Ezec 18. 27 hee turneth away from his wickednes that he hath committed and doth that which is lavvfull and right hee shall saue his soule aliue Because hee considereth and turneth away verse 28 from all his transgressions that he hath committed hee shall surely liue and shall not die Againe vvhen I saith the most Mercifull Ezech. 33 14 15 shall say vnto the wicked Thou shalt surely die if hee turne from his sinnes and doe that which is lawfull and right to wit If hee restore the pledge and giue againe that hee had taken away by robberie and walke in the statutes of life without committing iniquitie then shall hee surely liue and not die None of the sinnes that hee hath committed verse 16 shall be mentioned vnto him or any more thought vpon for insomuch as he doth nowe the thing that is lawfull and right hee shall surely liue §. 6. These places of Scripture onely if no moe such could be found might serue sufficiently to proue that God delights not in a sinners death Yet notwithstanding for our greater comfort and as it were more certaine assurance the Lord besides his promise hath vouchsafed to giue his oath to this effect And because he knewe none eyther in heauen or earth greater to sweare by hee hath therefore sworne vnto vs by himselfe saying * As truly as I liue I haue Ezec. 33 11. no pleasure in the death of the vvicked but rather that the wicked shoulde turne from his euill way and liue And to make yet a little more manifest how greatly he desireth our good he spareth not by sundry other speeches both in the old and New-Testament to expresse his kindnes and compassion towards vs in this poynt As namely in the fift Booke of Moises vvhere hee saith * Oh that there Deut 5 29. were such a hart in my people as to feare mee and to keepe all my coÌ„maundements alway that it might goe vvell vvith them and with their children for euer Behold saith he I stand at the doore Reue 3 20 knock if any man heare my voyce and open the doore I will come in vnto him and will sup with him and he with me Also by the voyce of his Gospell hee daily more nowe then euer heretofore manifesteth his euerlasting loue towardes vs in that he therby vouchsafeth coÌ„tinually to call vs saying * Come vnto mee all yet Math. 11. 28 that are weary laden and I wil ease â—ou Take my yoake on you learne of me verse 29 30 that am meeke and lowly in hart and yee shall finde rest vnto your soules For my yoake is easie and my burden light § 7. Clense therefore your hands yee sinners Iames. 4. 8 and purge your harts yee vvauering minded Circumcise the fore-skin of your hearts Deut. 10 16 and harden your necks no more Returne vnto the â—ord and he will returne Mala 3 7 vnto you Cease from your sinnes and forget your 2 Esdr 16. 59 iniquities and medle no more from henceforth with them so shall God leade you foorth and deliuer you from all troubles Yea let the wicked forsake his wayes Esay 55 7 the vnrighteous his ovvne imaginations and returne vnto the Lord and hee vvill haue mercy vpon him and to our GOD for hee is very ready to forgiue §. 8. Returne then vnto the Lord and forsake Ecclê° 17 23 thy sinnes make thy prayer before his face and take away the offence Turne againe vnto the most High for verse 24 hee will bring thee from darknes to wholsome light forsake thine vnrighteousnes and hate greatly all abhomination Learne to know the righteousnesse and verse 25 iudgements of God stand in the portion that is sette forth for thee and in the prayer of the most high GOD and goe in the portion of the holie world with such as be liuing and confesse God Also if thou be withered and worne away Chrisostome of sin renew thy selfe againe through hartie sorrow and true repentance For godly sorrowe causeth repentance 2 Cor 7 10 vnto saluation not to be repented of but worldly sorrow causeth death And the best remedy if thou hast offended Hermes is true repentance and amendement of life §. 9. But to the ende we may some-what the better vnderstand what true repentance is I will heere rehearse some fewe places collected froÌ„ diuers of the diuine Doctors of the Church and first of all from S. Augustine vvhere speaking to this purpose hee saith * True repentance is greatly to Augustine deplore sinnes past and fully to resolue in minde hart neuer to commit any heereafter It consisteth of three parts namelie Contrition of hart Confession of mouth and Satisfaction of deede For vvee haue saith hee offended God three manner of wayes by the delight of thought by the lapse of tongue by the pride of works And these three are to be cured by three contrary remedies Delight of thought by the inward sorrow contrition of the hart The lapse of tongue by the confession of the mouth And the pride of works by our vpright liuing and vncorrupted satis-faction Contrition is a hartie sorrowe inward Bernarde greefe taken for the sinnes which we haue already committed with a full inten and purpose of confession and satisfaction heereafter not to commit any more For otherwise thy repentance is no true Augustine repentance but rather seemeth to be fained if thou pollute thy selfe againe vvith thy former offences thy penitent teares are to small purpose if thou multiply thine iniquities For true repentance is to cease from sinne Wee ought also in the true contrition of Cassianus hart to be sorowfull for these three things First for the sinnes wee haue committed Secondly for the good wee haue omitted Thirdly for the time we haue lost And this kinde of contrition is more auailable Augustine in the sight of God then to goe on pilgrimage throughout the world §. 10. Confession which hath the second place Augustine in true repentance is the health of the soule an expeller of vices a restorer of vertue an impugner of wicked spirits an impediment of the deuill By it the lurking disease of the soule is Isidore opened to the praise of God through it we obtaine hope of pardon for all our offences past Besides vvhen the confession of the Ambrose hart proceedeth forth of the mouth then the vengeance of GOD ceaseth to pursue the penitent person And hee likewise that accuseth himselfe Augustine of his sinnes preuenteth thereby the deuill of his purpose so that hee cannot accuse him at the day of iudgement if in confessing his sinnes vnto God he blot those
Deut 32 4. the mightie GOD For all his waies are iudgement God is true saith he without wickednes iust and righteous is he If thou sinne against him and prooue Osorius truly penitent hee will be found readie to graunt thee forgiuenesse but if thou persist in euill and presume vpon his mercie the path thou walkest in is very perrillous and thou daily standest in danger of his heauie wrath and iudgement For although it sometimes please God Mar. Aur. as Marcus Aurelius affirmeth to forbeare the sinnes and transgressions of diuers persons that persist in theyr euill liuing a great while yet notwithstanding wee â—ften see by example that hee dooth not sâ—are at length suddainly and vnawares to chastise such offenders vvith so much the greater chastisement according to the measure of theyr many iniquities For God is in his corrections saith he like vnto a man that giueth a blowe to another body the higher that hee lyfteth vp his hande vvith the greater force falleth downe the stroake semblably the more yeeres that the Almightie forbeareth our sinnes the more will he afterward afflict vs with punishment for them vnlesse we repent §. 6. It is not as Melancthon saith the great Phil. Mel. wealth of worldly rich men that can cause theyr Creator to with-hold his wrath from the wicked neyther is it the magnificence of mighty men that can procure him to proue partiall in iudgement For there is no iniquitie with the Lorde 2 Chro. 19 7. our God saith Iehosaphat neyther respect of persons nor receiuing of reward Hee being Lord ouer all will spare no Wisd 6. 7 person neyther shall he feare any greatnes For he hath made the small and great and careth for all alike Hee hath no respect vnto the persons of Iob 34 19 Princes neither regardeth he the rich more then the poore for they be all the vvorke of his hands Hee as Tobie saith is iust and all his Tob 3 2 workes and all his vvayes are mercie and truth and he iudgeth truly and iustlie for euer For his eyes are vpon all the wayes of the Iere 32 19 sonnes of men to giue to euery one according to his wayes and according to the fruite of his workes Whosoeuer he be therefore as Vincentius Vincentius saith that walketh in the vvay of the wicked and yet notwithstanding looketh for the reward of the righteous foolishlie flatters himselfe with a false hope and hath more neede of good counsaile to reclaime him from error then hee hath of badde encouragement to cause him continue his course §. 7. Beholde saith the Almightie all soules Ezech 18 4 20. are mine both the soule of the Father and also the soule of the sonne are mine The same soule that sinneth it shall die the sonne shall not beare the iniquitie of the Father neyther shall the Father beare the iniquity of the sonne but the righteousnes of the righteous shall be vpon him and the wickednes of the wicked shall bee vppon himselfe For euery man shall beare his own burden Gala 6 5 And as his workes are founde so shall Luther his reward be giuen Also It is most certaine saith Iob that Iob 34 12 the Lord our God will not doe wickedlie neither will the Almightie peruert iudgement Hee will not cast away an vpright man Iob 8 20. neither wil he take the wicked by the hand For as he is called the * God of iudgement Esay 30. 18 So hee is termed the rightfull * Iudge of Gene 18 25 all the world And therefore hee will vndoubtedly as Dauid sayth * iudge the worlde in righteousnesse Psalm 9 8. and the people with equitie §. 8. Diuers examples also may bee collected from the Scripture concerning the iustice of almighty God and the expressing of his punishments vpoÌ„ offenders but these few folowing shew proofe enough to perswade vs. As namely how he punished * Achan Iosua 7. the sonne of Carmi for his theft Nadab and Abihu for presuming to offer Leuit 10 1 * strange fire before him The two sonnes of Eli * for abusing the 1 Sam 4 Priestes office King Saule * for his disobedience in sparing 1 Sam 15 Agag Gehazi the seruaunt of Eliah * for his 2 Reg 5 couetousnesse Ananiah and his wife Saphira for * lying Acts 5 vnto the holy Ghost By which examples and the like we may coniecture that as the mercy of the Lorde is meruailous great to those that feare and loue him so is his punishment also vppon such as walke in wickednesse and wilfully presume to offend him For as the Angell said vnto Esdras there 2. Esdr 7 19 is no Iudge more iust then God nor anie more wise then the most High ¶ Of the wayes of Almighty God §. 1. THE * vvay of the Lorde or God 2 Sa. 22. 31 as Dauid sayth is vncorrupt And * all his pathes are mercie Psal 25. 10. and truth Vnto such as * keepe his couenaunt Psal 103. 18 thinke vpon his commaundements to doe them §. 2. God hath not as Caluine saith made Caluine manifest vnto man one way onely but he hath shewed vnto vs all his wayes that is all that is needful to make vs walke aright so that wee can neuer goe amisse if we followe the direction which hee in his holie Word hath set downe before vs. §. 3. The wayes of the Lorde our God as S. Augustine Augustine saith are to bee taken for all manner of his dooings and how soeuer it pleaseth him at any time to remoue things first to one side then to another yet his wayes therein are alwaies righteous and he best knoweth wherefore he doth so Besides It is not to be doubted saith he that God doth well yea when soeuer hee suffereth to be done whatsoeuer things are euill done for hee doth not suffer this otherwise then by iust iudgement and surelie all that is iust is good Although therefore those things that be euill inasmuch as they bee euill be not good yet it is good that there should be things not onelie that are good but also that are euill For except it were good that there should bee thinges that are euill the Almightie goodnesse woulde by no meanes suffer them to bee For it is no doubt as easie a thing to him not to suffer that thing to be which hee woulde shoulde not be as it is to doe that which he is willing to doe Therefore whatsoeuer happeneth heere at any time against our wills wee ought to vnderstande that it hapneth not but by the will of God by his prouidence by his decree by his commaundement and by his Law And although wee know not vvhy and wherfore it is done yet we must consider it is done according to his wisedome that gouerneth all things and that it is not done without some speciall cause For the Lord our God is righteous as
well or Augustine that wee vnderstand aright wee haue it of God of our selues wee haue nothing but onely sinne that is within vs. And surely deserued paine through Adams Augustine fault would bring al men into euerlasting death vnlesse the vndeserued grace of God through fayth in Christ deliuered some from it §. 11. All men in the first man namely Adam vvere created of God saith S. Ambrose Ambrose without vice or fault all our nature was sound and in health but by the sin of the same man we haue lost it Also We say truly in affirming that the Augustine first man onely could fulfill that he would when as yet his free-vvill of choyse vvas sound and whole before the fault But man misvsing his free-will lost both Augustine himselfe and his will The first man vvas created in nature Augustine without blame in nature without fault he was created vpright he did not make him selfe vpright It is knowne what hee made himselfe falling out of the hande of the Potter he was broken For hee that made him did gouerne him but hee was willing to forsake him that made him and God suffered him so to doe as it were saying thus Let him forsake me that he may find himselfe and that he may by his misery proue that without mee he can doe nothing By this meane therefore would God shew vnto man what free-will is able to doe vvithout God Free-vvill before the fall of Adam vvas Augustine an vpright free-will before which fire and water was layde of God and the first man did reach his hand vnto which hee would hee did choose fire forsooke vvater See therefore the righteous Iudge the same which man beeing free did choose he did receiue hee would haue euill the same did follow him We had free-will before sinne to worke Chrisostome well but after sinne we had none because we were not able by our owne power and strength after sinne to escape from the power of the deuill But as a ship when the sterne is broken is driuen hether and thether where the tempest will so by the deuill wee are driuen from one sinne to another neither hetherto can vvee doe any thing but euen as the deuill will And except GOD doe deliuer vs with the strong hand of his mercie we shall remaine in the bonds chaines of sinnes vnto death For by our owne willes and negligence wee are bound but it is onely by the mercies of almighty God that wee are loosed and set at libertie §. 12. No man can beleeue hope or loue vnlesse Augustine he will saith S. Augustine yet euen the selfe same will to beleeue hope and loue commeth not of our selues but from God Wee indeed thinking beleeue thinking we speake thinking we doe whatsoeuer Augustine we doe But as touching that that appertaineth vnto the way of godlinesse and true vvorship of God wee are not able to thinke any thing as of our selues but our ablenesse commeth of God For our own harts and our owne thoughts are not in our owne powers Also that we should beleeue in GOD liue godly it lyeth not in the wil or running Augustine of man but in the grace and mercy of God Not that we ought not both to wil and to runne but because that God himselfe by his holy Spirit doth worke in vs both to will and also to runne §. 13. Mans naturall free will then vve doe verily Maxentius beleeue saith Maxentius is of no more value but onely for carnall or worldly desires or such deseruings which possiblie may seeme glorious among men but not with God For those things which belong vnto euerlasting life we can neither thinke neither will neither desire neither performe except it be by the infusion and operation of the holie Ghost Besides our prayers are alwayes made Ambrose in vaine if it be in our owne free-wil to do what we will Let no man therefore flatter himselfe Augustine for of his owne hee is a very sathan hee hath that of GOD onely whereby hee is blessed §. 14. There is a sentence in Salomons Prouerbs where the Wiseman thus speaketh saying * The preparations of the hart are Prou 16 1 in man but the aunswere of the tongue is of the Lord. Vpon which wordes S. Augustine thus Augustine writeth Some not vnderstanding thys place wel are deceiued insomuch that they beleeue that to prepare the hart that is to beginne goodnesse without the helpe of the grace of God pertaineth vnto man But God forbid saith he that the chyldren of promise should so vnderstand it as though thereby they woulde confute the Lord whereas they haue heard him saying * Without mee yee can doe nothing And Iohn 15 5 say Behold we are able of our selues to prepare our hart by that to think som goodnes God forbid that any man should vnderstand it so saue the proude defenders of their will For therefore it is written It is the mans part to prepare the hart the aunswere of the tongue is of the Lord because the man prepareth the hart yet for all that man cannot prepare his hart without the helpe of God For God dooth so worke in the harts of men and in their free will it selfe that euery good thought good counsaile and all good motions of the will or minde is of God Hee doth first preuent vs with his grace Gregory that wee may be willing to leaue euill and doe good and afterward with his helping hand also he doth folow vs least we should will in vaine Yea It is God that worketh in vs both Augustine to will also to worke We will then but it is God that worketh in vs euen to vvill We work then but it is God also that doth worke in vs the worke euen freelie of his own good will It is expedient for vs both to beleeue this and also to confesse this This is godly this is true that our confession may be humble and lowly and that all goodnes may be ascribed vnto GOD alone No man can come vnto me saith Christ Iohn 6 44 except the Father which hath sent mee draw him Neither can any man say that Iesus is the 1 Cor 12 3 Lord but by the holy Ghost For to beleeue is the gift of God As Mat 16 17 Christes owne wordes testifie vnto Peter where he sayth * Blessed art thou Simon the sonne of Ionas For flesh and bloode hath not reuealed this vnto thee but my Father which is in heauen Also It is written in the Prophets And Iohn 6 45. they shall be all taught of GOD. Euery man therefore that hath heard and hath learned of the Father commeth vnto me Yea All that the Father giueth mee Iohn 6 37 ◠shall come to mee and him that commeth vnto mee I cast not away §. 16. Moreouer Except a man be borne againe
Iohn 3 3. saith Christ hee cannot see the kingdome of God That is as our Sauiour himselfe expoundeth it Except that a man bee borne of Water and of the Spirit hee cannot enter into the kingdome of God That which is borne of the flesh is flesh Iohn 3 6 and that that is borne of the Spirit is Spirite A man can receiue nothing except it be Iohn 3 27. giuen him from heauen §. 17. Why doe men then presume so much Augustine of the possibilitie of nature saith S. Augustine seeing it is wounded it is â—â—angled it is troubled it is lost It behoueth vs rather truly to confesse it then falsely to defend it For in our flesh the euill lurketh and Bullenger out of vs iniquitie ariseth Whereupon the Apostle in his Epistle to the Romaines saith * I know that in mee that is in my Rom 7 18 19. flesh dwelleth no good thing For to wil is present with mee but I finde no meanes to performe that which is good For I do not the good thing which I would but the euill which I would not that doe I. Also it furthermore seemeth that the verie coÌ„sideration of this our weake sinfull nature where-vnto we are yoked was the only cause which enforced the same Apostle within 5. verses following vehemently to breake forth into these speeches saying O wretched man that I am vvho shall deliuer Rom 7 24. mee from the body of this death But comforting recouering himselfe through faith in his Redeemer he presently maketh this reply in the next verse after saying * I giue thanks vnto God through Rom. 7 25. Iesus Christ our Lord. For hee deliuereth vs from the wrath of 1 The. 1. 10 God to come And GOD hath giuen vs the victorie 1 Cor. 15 57. through him Yea the victory is wholely gotten in his Augustine Name that hath taken man vpon him and hath liued without sinne that in him and through him being both the Priest the Sacrifice remission forgiuenes of sinnes should be obtained and giuen That is to say by the Mediatour of GOD and Man that man Iesus Christ by whom the purging of our sinnes beeing made wee are reconciled vnto God For men bee not seperated from God but by sinnes whereof the purging is not made or which are not purged in this life by our owne vertue and strength but by the mercie of God by his pardon clemencie and not by our own power For the same small vertue and strength that is called ours is graunted and giuen vnto vs by the mercifull goodnesse of Almightie GOD. Thus much onely to shewe vvhat Man is of himselfe by nature ¶ Of the shortnesse and vncertaintie of Mans life §. 1. IT followeth next to be coÌ„sidered what the life of Man is and so consequently how short and vncertaine the same To beginne therefore first with Mans life vve finde in the fourth of S. Iames that the Apostle doth not there compare or liken it to smoake but plainly saith * It is euen Iames 4 14. a vapour or smoake that appeareth for a little time and afterward vanisheth awav We read also in the second Booke of Samuell that the subtile woman of Tekoah pleading with King Dauid for the reconcilement 2. Sam. 14. 4 of his sonne compareth the life of Man to no better thing then water spilt vppon the ground which being once down can neuer be gathered vp againe Besides the Prophet Esay with the afore-said S. Iames S. Peter doe all three agree in one sentence about the life of man Esay 40 6. lames 1. 10. 1. Pet. 1 24 saying * All flesh is grasse and the glorie of man is as the flower of grasse Euen as a flower of the fielde so florisheth Psalm 103 15 16. Man for the winde goeth ouer it and it is gone and the place thereof shall know it no more §. 2. Man that is borne of a woman saith Iob Iob. 14 1 2. is of short continuaunce and full of trouble hee shooteth forth like a flower and is cut downe he vanisheth also as a shadow and continueth not The daies of his life are determined the Iob 14 5. number of his monthes are known to thee ô Lorde thou hast appointed him his boundes beyonde the which hee cannot passe §. 3. The time of Mans life saith the Psalmist Psal 90 10 is threescore yeeres and tenne and if they be of strength foure-score yeeres yet their strength is but labour sorrow for it is cutte off quickly and we flee away If the number of a Mans dayes doe amount Ecclê° 18. 8 to an hundred yeres it is very much And no man liuing hath any certaine knowledge of his death But euen as fishes when they think theÌ„selues Ecclesi 9. 12 in most safetie are taken vvith the hooke and as birdes are caught in a snare when they thinke nothing lesse so death suddainly smiteth men in an euill season when * Granado they are least mindfull of any such matter §. 4. Now if we consider by the authoritie of these few former places onely what and hovve short the life of Man is seeing the longest terme thereof according to the saying of the Psalmist passeth not threescore and tenne or foure-score yeeres for all the rest if any mans life be drawne a little longer is but labour and sorrow and Granado abate out of this saith Granado the time of our infancie vvhich is rather a lyfe of beasts then men and withall the time that we spend in sleep at which instant we haue not the vse of our sences and reason vvee shall finde that this life of ours is a great deale shorter then it seemeth vnto vs. For wee cannot well reckon the time of our infancie for any part of our life because the life of infancie when we are not yet come to the vse of reason which only sheweth vs to be men is as it were the lyfe of a young Goate that goeth wantonly about leaping and skipping in diuers places at pleasure And especially because we plainly perceiue that in all that age there is nothing either learned or doone that may well beseeme the dignitie of a man And as for the time we spend in sleepe that may much lesse bee counted any part of our life seeing it is the coÌ„mon custome of men to sleepe the third part of the day and night which is eyght vvhole howres VVhere-vppon it followeth by thys account that the third part of our life is consumed in sleepe and so consequently that during that time we doe not liue Besides all this if wee doe compare thys life of ours with the eternitie of the life to come which endureth euerlastingly we shall finde that it vvill scarcely seeme so much as a minute Very well therefore and aduisedlie did that Philosopher write vvho likened the life of man to lightning which coÌ„tinueth Crates but a
man of Cyrene named Simon him they compelled verse 32 to beare his Crosse And they brought him to a place named Mar 15 22. Golgotha which is by interpretation the place of Dead-mens skuls * There they Iohn 19 18. crucified him and two other with him on either side one and Iesus in the midst This was done about the sixt howre and Luke 23 44 there was darknes ouer all the Lande vntill the ninth houre The Sunne was darkned and the vaile verse 45 46 of the Temple rent through the midst And Iesus cryed with a loude voyce and sayd Father into thine hands I commend my spirit And when he thus had sayd hee gaue vp the Ghost §. 9. Thus suffered our Sauiour according to his owne fore-telling many wrongs iniuries reproches of his enemies for our sakes And in the end after all his vvhyppings buffettings mockings and reuilings hee was * deliuered to death vpon Rom 4. 25. the Crosse for our sinnes Yea hee was deliuered to death by the Acts 2 23 determinate counsell and foreknowledge of God Otherwise it had not been in the power of his enemies to depriue him of life For no man could take his life from him but he layd it downe of himselfe For he being Iohn 10 18. both God and man had power to lay downe his life power to take it again Yet forasmuch as he came downe from heauen not to doe his owne will but the * will of God which sent him hee therefore Ioh 6 38 vvillinglie gaue * himselfe for our sinnes that hee might deliuer vs from this Gala 1 4. present euill world according to the will of God euen our Father And that by his suffering hee might Ierome make an excellent and merritorious satisfaction vnto his Father for mans iniquity For to this end especially was the passion Chrisostome of our Sauiour Christ that GOD might thereby bring to passe a worke in which he might more fully manifest both his iustice and mercy then hee did in the Creation namely the reconciliation betweene himselfe and man through the suffering of his onely sonne for sinne So that the Passion of Christ being considered Augustine as a bare passion ministers no comfort vnto vs but all our ioy standeth in this that by fayth we apprehend it as a full satis-faction meanes or agreement made vnto God for our iniquities And confesse withall that as the principall Augustine cause thereof was the price of mans Redemption so it was done by the decree and prouidence of God §. 10. After our Sauiour had thus fully suffered for our offences there came a rich man of Math 27 57 58 59 60. Arimathea named Ioseph who had also himselfe beene Iesus disciple hee went to Pilate and requested the body of Iesus And Pilate * after hee vnderstoode that Mar. 15 45. Iesus was dead commaunded the body to be giuen him So Ioseph tooke it wrapped it in a cleane linnen cloth and put it in his new Tombe which he had hewne out in a Rocke wherin before that time was Ioh 19 41 42 * neuer any man layd There then did he and Nicodemus helping him lay the bodie of Iesus And when they had doone Math. 27. 60 they rolled a great stone to the doore of the Sepulcher and departed At this time also there were certaine women Math 27 55 56 which had followed Iesus from Galile ministring vnto him among vvhom was Mary Magdalen and Mary the mother of Iames and Ioses and the mother of Zebedeus sonnes These beheld the Sepulcher Luke 23. 55 56. and sawe howe the body of Iesus was layd And they returned and prepared odours and sweet oyntments but rested the Saboth day according to the commaundement §. 11. On the morrow after the Saboth beeing Luke 24 1 2 3 the first day of the weeke these foresaid women came early in the morning vnto the Sepulcher bringing with them the odours which they had prepared And perceiuing the stone to bee rolled away frō the doore thereof they went in but found not the body of the Lord Iesus And it came to passe that vvhilst they verse 4. 5. 6 7 8. were amazed thereat two men suddainlie stoode by them in shining vestures And as they trembled and durst not looke vp the men said vnto them Why seek ye him that liueth among the deade Hee is not heere but is risen Remember howe hee spake vnto you while hee was yet in Galilee saying The sonne of man must be deliuered into the hands of sinfull men be crucified the third day rise againe And they remembred the vvordes of verse 9 10. Christ and returned from the Sepulcher and tolde all these thinges vnto the eleuen and to all the remnant c. The same day also Iesus himselfe Mark 16 9 10. 11 12 that hee might make manifest his Resurrection to such as loued him appeared first to Mary Magdalen out of whom hee had cast seauen deuils And at another time after that he appeared vnto two of his disciples as they went into the Country And they went and tolde these thinges vnto the Apostles and the rest of his disciples but they beleeued it not After this hee appeared also vnto the Mark 16. 14 eleuen as they sate together and reproued them for their vnbeleefe and hardnesse of hart because they beleeued not thē which had seene him being risen vp againe And further to confirme them in an vndoubted beleefe of his most certaine Resurrection and to assure them by plaine proofes that he was truly their Lorde and maister Christ which appeared vnto them and no deceitfull or deluding Spirit as Luke 24 37 38 39. 40. they at the first sight supposed him to be he first shewed vnto them his hands his feete and then commaunded them to handle and feele his body and to beholde his flesh and bones * Afterwardes he asked verse 41. 42 43 c. them for meat did eate the same in their presence Hee also opened their vnderstanding and expounded the Scriptures vnto them saying Thus it is written and thus it behoued Christ to suffer and to rise againe frō the dead the third day and that repentance remission of sinnes should be preached in his Name among all Nations beginning at Ierusalem c. Afterward he led them * forth into Bethania Luke 24 50 lift vp his hands blessed them And when hee had sundry times presented himselfe aliue vnto them after that he had suffered and sufficiently prooued his resurrection * by many infallible tokens Acts 1 3 4. 5. beeing seene of them by the space of fortie dayes speaking of those things which appertaine to the kingdome of God hee then gathered them together and commaunded them that they shoulde not depart frō Ierusalem but waite for the promise of the Father which said he ye haue hearde of
in his flesh vpon the Crosse the God-head and manhood vvere still together but his Godhead did not suffer that we might be iustified not onely in his flesh but also in his Diuinitie and that we might be saued both in his God-heade and manhood together For we could neuer haue beene deliuered Augustine by that one onely Mediatour between God and men the man Christ Iesus vnlesse he had beene also God The benefites which we dâ—ily receiue by Ambrose his death are foure The first is the change of our naturall death The second is in that he hath quite taken away the second death from those that are in him The third is that his death is a meanes to satisfie his last will and Testament The fourth is that it doth serue to abolish the originall corruption of our sinfull harts The meanes also of our saluation by him Augustine are two his Merrite his Efficacie The first is in that by his obedience to the Law and by his death he made full satis-faction vnto his Father for all our sinnes freed vs from death and reconciled vs vnto God The second is in that he gaue his Spirit to mortifie the corruption of our natures that we thereby may daily die vnto sin and liue vnto righteousnes haue true comfort in terrors of conscience and in the pangs of death Beleeuing assuredly that what-so-euer Caluine Christ hath suffered hee hath suffered for vs and that all his righteousnes through fayth is made our righteousnesse For hee himselfe alone hath fully discharged by his death the debt which all vvee owed and hath made vs by his obedience the sonnes of God fellow heires with him of euerlasting glory For hee hath put out the hand-vvriting Colos 2 14 15. that was against vs contained in the Lawe written which was contrary to vs he euen tooke it out of the way fastned it vpoÌ„ the crosse hath spoiled the Principalities Powers hath made a shew of theÌ„ openly triumphing ouer theÌ„ in the same crosse §. 8. The Lawe saith S. Iohn was giuen by Iohn 1. 17. Moises but Grace and Truth came by Iesus Christ For God sending his owne sonne in the Rom 8 3 similitude of sinful flesh and for sin condemned sinne in the flesh that the righteousnesse of the Lawe might be fulfilled in vs which walke not after the flesh but after the spirit And wee through the spirit waite for Gala 5 5 the hope of righteousnes through faith Be it knowne vnto you therefore men Acts 13 38 39 brethren that through this man Christ is preached vnto vs the forgiuenesse of sinnes from all things from which we could not be iustified by the Law of Moises by him euery one that beleeueth is iustified For the Lawe made nothing perfit but Heb 7 19. the bringing in of a better hope made perfect whereby we draw neere vnto God And albeit that we in time past beeing Ephe. 2. 11. 12. 13. Gentiles and vncircumcised people in the flesh were indeede without Christ and were aliants from the common-wealth of Israell and strangers from the couenaunts of promise and had no hope and were without God in the world yet nowe by the meanes of Christ Iesus we which once were farre off are made neere by the blood of Christ For hee being our peace hath made of Ephe 2. 14. 15. 16. 17. 18. both one and hath broken down the stop of the particion Wall that was betweene the Iewes and vs in abrogating through his flesh the hatred namely the Lawe of Commaundements which standeth in ordinances for to make of twaine one nevv man in himselfe so making peace And that he might reconcile both vnto God in one body thorow his Crosse and sley hatred thereby he came preached peace both to vs vvhich were a farre off and to them also that were neere For through him vvee both haue an entrance vnto the Father by one spirit And GOD vvhich is rich in mercie through his great loue wherewith he loued Ephe 2 â— 5 6 7. vs euen wheÌ„ we were dead by sinnes hath quickned vs both Iewes and Gentiles together in Christ by whose grace we are saued and hath raised vs vp together and made vs sitte together in the heauenly places in Christ Iesus That he might shew in the ages to come the exceeding riches of his grace through his kindnes towards vs in Christ Iesus Not by the vvorkes of righteousnesse Titus 3 5 6 7. which we had doone but according to his mercie hee saued vs by the washing of the newe birth and the renewing of the holie Ghost which he shed on vs aboundantlie through Iesus Christ our Sauiour that we beeing iustified by his grace shoulde bee made heires according to the hope of eternall life For God so loued the vvorlde that hee Ioh 3 16. hath giuen his onely begotten Sonne that whosoeuer beleeueth in him shoulde not perrish but haue euerlasting life And heerein was the loue of God made 1. Ioh 4 9. manifest amongst vs in that hee sent his onely begotten sonne into the world that we might liue through him Yea heerein is loue not that wee loued 1 Ioh. 4. 10. GOD but that he loued vs and sent his Son to be a reconcilâ—ation for our sinnes For Christ vvhen we vvere yet of no Rom 5 6 strength at his time died for the vngodly And hee beeing very God equall vvith Philip. 2. 6 7 8. the Father in power and glory made himselfe notwithstanding of no reputation taking on him the forme of a seruaunt and was made like vnto men and was found in shape as a man Hee humbled himselfe became obedient vnto the death euen the death of the Crosse That hee might heâ—eby deliuer vs from the wrath of God and from the danger of Becon eternall damnation whereunto through our Father Adams transgression vvee all remained subiect Likevvise then as by the sinne of one Rom 5 18. namely Adam there sprang vp euill on all men to condemnation euen so by the righteousnesse of one namely Christ â—pringeth good vpon all men to the righteousnes of life For as by one mans disobedience many verse 19 were made sinners so by the obedience of one shall many also be made righteous §. 1. CHrist saith the Apostle is risen from 1 Cor. 15. 20. the dead was made the first fruites of them that slept For since by man came death by man verse 21 22 came also the resurrection of the dead and â—â— in Adam all die euen so in Christ shall 〈◊〉 be made aliue Yea Christ himselfe and no other for him did by his owne power raise himselfe Augustine to life Which proueth that hee was not onely man but also true God VVherefore if he were able to giue lyfe Ierome vnto himselfe beeing deade and buried then much more now beeing aliue and in
heauen glorified hee is able by his owne power to raise vp all those that be his members from death For his Resurrection euen vnto the dead Bernard is life to the Saints glory and to sinners mercie And like as when a man is cast into the Chrisostome Sea hauing all his body vnder the vvater and that there is nothing to be looked for but present death yet if hee carry his head aboue the water theâ—e is good hope of his recouerie so Christ himselfe though hee were dead and buried in the graue is risen againe as a sure pledge that all the iust shal likewise rise againe For hee is the headâ— vnto his Church and therefore all his members must needes follow him in theyâ— time §. 2. The resurrection of our Sauiour Christ Augustine saith S. Augustine vvâ—s long since preâ—â—gured in our first Father Adaâ— For as he rising from his sleepe did know Eue to â—e flesh of his flesh so Christ rising from â—is death by the wound of his side acknovvledged his Church And his resurrection is sufficiently â—uailable Augustine for all them that beleeue in him for by the same power whereby he raised himselfe he raiseth all his members and therefore he is called a quickning Spirit Besides it was most needfull that Christ Ambrose our Sauiour shoulde rise againe after his death for these three causes following First that he might thereby shewe to all the people of God that he had fully ouercome death Secondly Christ vvhich died vvas the sonne of GOD therefore the Authour of life it selfe and for this cause it was neyther meete nor possible for him to be holden of death but needes he must rise from death Thirdly Christ his Priest-hood consisteth of two parts one to make satisâ—faction for sinne which he perâ—â—â—ted by his one onely sacrifice vpon the Crosse the other to apply through the secrete working of his holy Spirite the vertue of this sacrifice to euery one that beleeueth in him vvhich could not be vnlesse hee had risen againe from the dead §. 1. CHrist our Sauiour hauing once offered himselfe a sufficient sacrifice vnto his Father for our sinnes sitteth as the Apostle saith for * euer at the right hand of Heb 10 12 13. God and from hence-forth tarrieth vntill his enemies be made his footestoole For vvith one offering hath hee made verse 14 perfit for euer them that are sanctified Yea be is now at the right hand of God 1 Pet 3 22 gone into heauen and to him the Angels powers and might are subdued Also when hee ascended vp on hiâ— hee Ephe 4 8 ledde captiuitie captiue gaue gifts vnto men Hee gaue some to be Apostles some to Ephe 4 11 12 13. be Prophets some to be Eâ—angelists and some to be Pastours and Teachers for the gathering together of the Saints for the worke of the Ministerie and for the edification of the body of Christ till vvee all meete together in the vnitie of fayth and knowledge of the sonne of GOD vnto a perfit man §. 2. Christ saith S. Ierome is ascended into Ierome heauen and sitteth at the right hand of the Father the same nature of flesh wherein he was borne suffered and rose againe remaining still For the substance of his humaine nature vvas not done avvay but glorified Wherefore vvee must beleeue that although Cyrill Christ be absent from vs as concerning his body yet by his diuine power he gouerneth vs and all things and is euermore present with all the faithfull according as himselfe hath promised euen * vntill Math. 28. 20 the end of the world For like as when he was conuersant here Cyrill on earth as man yet then he filled heauen and did not leaue the company of Angels euen so beeing nowe in heauen with his flesh yet he filleth the earth and dwelleth in all them that loue him So that he is with vs not with vs for Virgilius those whom he left and went from as concerning his humanitie those he left not nor forsooke them not as touching his diuinitie For as touching the forme of a seruaunt which hee tooke away from vs into heauen he is absent from vs but by the forme of God which goeth not from vs he is alwayes present with vs in earth And neuerthelesse both present and absent he is all one Christ §. 3. Christ by his ascention saith S. Augustine Augustine hath like a noble Captaine taken sinne and â—athan prisoners and hath pinioned theÌ„ fast so that all the power which they heeretofore had is nowe in Christes hand And this benefite likewise comes vnto Augustine vs by his ascention that he is ascended not onely to rest personally in heauen himselfe but also to prepare a place of endlesse felicitie for as many as shall beleeue in him And that hee might the better by his ascention Ambrose take away al excuses froÌ„ them that will not seeke his king dome hee hath seâ—â—e markes and boundes in the way and hath placed guides in it namely his Ministers to shew all passengers a straight and ready course vnto the kingdome of God Nay more euen with his owne bloode Ierome hee hath vouchsafed to trayne the way for vs to the kingdome of heauen and hath there made a perpetuall purchase for vs requiring nothing of vs but that we would come to possesse the place which he hath already payd for §. 4. VVee reade saith S. Bernard that no Bernard man ascendeth vp to heauen but hee that came downe from heauen What shall we doe then shall we despaire Nay rather by this saith hee our hope is made stronger for although Christ onely ascend yet rest we fully assured that euery part of him goeth with him for a bone of him shall not be broken and the heade in Gods kingdom is not found without the members Thou therefore which fearest death remember Ierome that Christ is gone into heauen to prepare a place for thy bodieâ— vvhere it must be glorified and liue for euer vvith the blessed Trinitie all the holy Saints and beautifull Angels though for a while it lie dead â—ot in the earth For as sure as Christ our Captaine is ascended Beza into heauen in mans nature so certainly shall all we that are his members by his almightie power be likewise receiued into heauen in the same nature wherein he is ascended §. 5. What shall wee then say to these things Rom. 8 31 32. If GOD be on our side vvho can be against vs Who spared not his own sonne but gaue him for vs all to death how shall he not with him giue vs all things also Who shall lay any thing to the charge of verse 33. 34 Gods chosen It is GOD that iustifieth who shall condemne It is Christ vvhich is dead yea or rather vvhich is risen againe who is also at the right hand of God
and maketh request for vs. Sathan and his Angels are fallen and Augustine haue no Sauiour but Man falling had through the great mercy of God a Mediatour and Sauiour to restore him namely Iesus Christ VVho as he stoode in our roome vpon Ambrose the Crosse and made satisfaction vnto his Father for our sinnes so nowe in heauen hee appeares as a publique person in our stead representing all the Elect that beleeue in him Yea the selfe same Christ vvhich dyed Augustine for vs heere vpon the earth maketh intercession vnto his Father for vs now in heauen And whatsoeuer his request was in our Ambrose behalfe heere on earth the same for substance it continues still in heauen §. 6. Before the fall of Adam saith S. Ierome Ierâ—me man could speak to God face to face but now Christ is his Intercessour And thys worke of intercession is the sole worke of Christ God and man not belonging to any other creature besides either in heauen or earth The worke of Christes Passion serueth Chrisostome as a satisfaction vnto Gods iustice for our offences and is as it were the tempering of the plaister by which wee may be healed but Intercession goeth further for it applieth the same satis-faction of Christ to vs and layeth the very salue to the sore of euerie penitent sinner Besides the vvorke of Christes Intercession Chrisostome or Mediation serueth not onely to preserue all repentant sinners in the estate of grace that beeing once sanctified and iustified they may so continue to the end but it also maketh our workes acceptable in the sight of GOD and causeth him to account them righteous through our faith in Christ §. 7. Christ our Sauiour beeing both our Heb 9 24 high Priest and Mediatour as the Apostle in his Epistle to the Hebrewes calleth him is not entred into the holy places that are made with hands which are similitudes of the true Sanctuary but is entred into heauen it selfe to appeare nowe in the sight of GOD for vs. Not that hee should offer himselfe often verse 25 26. as the High-priest among the Iewes entred into the Holy place euery yeere vvith other blood for then must he haue often suffered since the foundation of the world but nowe in the end of the world hath he appeared once to put away sinne by the sacrifice of himselfe And as it is appointed vnto men that verse 27 28. they shall once die and after that coÌ„meth the iudgement so Christ was once offered to take away the sinnes of many and vnto them that looke for him shall hee appeare the second time without sinne vnto saluation Againe among the Ievves many vvere Hebr. 7 23. made Priestes because they were not suffered to endure by reason of death but this man Christ because hee endureth euer hath an euerlasting priest-hood VVherefore verse 24. 25 he is able also perfectly to saue them that come vnto God by him seeing he euer liueth to make intercession for them For such an High-priest it became vs to verse 26. 27. haue which is holie harmelesse vndefiled separate froÌ„ sinners and made higher then the heauens which needed not daily as those High-priestes to offer vp sacrifice first for his owne sinnes and then for the peoples for that did he once when he offered vp himselfe §. 8. The same Christ likewise being come Hebr 9 11. 12. an High-priest of good things to come by a greater and a more perfit Tabernacle not made with hands that is to say not of this building neyther by the blood of Goates and Calues but by his owne blood entred he in once into the holy place obtained eternall redemption for vs. For if the blood of Bulles of Goates verse 13. 14. and the Ashes of an Heifer sprinckling them that are vncleane sanctifieth as touching the purifying of the flesh hovve much more shal the blood of Christ which through the eternall Spirit offered himselfe without spot to God purge our coÌ„science from dead works to serue the liuing God And for this cause is he the Mediatouâ— of verse 15. the newe Testament that thorowe death which was for the redemption of the transgressions that vvere in the former Testament they which were called might receiue the promise of eternall inheritance For where as is a Testament there must verse 16 17 also be the death of him that made the Testament For the Testament is confirmed when men are dead and is yet of no force so long as he that made the same remaineth aliue c. §. 9. Doubtlesse saith S. Paule one wil scarse Rom 5 7 die for a righteous man but yet for a good man it may be that one dare die But God setteth out his loue towards vs verse 8 9 seeing that vvhile vvee vvere yet sinners Christ dâ—ed for vs. Much more then beeing now iustified by his blood we shall be saued from wrath through him For if when we were enemies wee were verse 10 reconciled to God by the death of his Son much more beeing reconciled we shall be saued by his life And not onely so but vvee also reioyce verse 11. in GOD through our Lord Iesus Christ by vvhom vvee haue novve receiued the attonement For God hath not appoynted vs vnto 1 Thes 5 9 10. vvrath but to obtaine saluation by the meanes of our Lorde Iesus Christ vvhich died for vs that vvhether wee vvake or sleepe we should liue together with him Wherefore if any man sinne wee haue 1 Ioh. 2 1 2. an Aduocate with the Father Iesus Christ the iust hee is the reconciliation for our sinnes and not for ours onely but also for the sinnes of the whole world By him vvee haue redemption through Ephe 1 7 8 his blood euen the forgiuenesse of sinnes according to his rich grace vvhereby hee hath beene abundant toward vs in all wisedome and vnderstanding By him we are made the sonnes of God Iohn 1 12. if wee beleeue in his Name And of his fulnes haue all wee receiued verse 16 euen grace for grace By his blood also wee may be bold to Heb 10. 19 20. enter into the Holy place by the newe and liuing way which he hath prepared for vs through the vaile that is his flesh For we are made partakers of Christ if Heb 3 14 we keepe sure vnto the end the beginning where-with we are vpholden And we are iustified freely by the grace Rom. 3 24. 25. of God through the redemption that is in Christ Iesus whom God hath set forth to be a reconciliation through faith in his blood For the blood of Iesus Christ the sonne 1. Iohn 1. 7. of God clenseth vs from all sinne And without sheading of blood is no Heb 9 22. remission §. 10. Seeing then that we haue a great High-priest Heb 4 14 vvhich is entred into Heauen euen Iesus
light there is none occasion of euill in him But he that hateth his brother is in darknesse verse 11. and walketh in darknesse knoweth not vvhether hee goeth because that darknesse hath blinded his eyes §. 9. Loue saith the Apostle doth no euill Rom 13 10 to his neighbour therefore is loue the fulfilling of the lawe For all the law is fulfilled in one vvord Gala. 5 14. which is this Thou shalt loue thy neighbour as thy selfe Wherefore If any man say I loue 1 Ioh 4 20. God and hate his brother he is a lyer for howe can hee that loueth not his brother whom he hath seene loue God whom he neuer saw Moreouer Whosoeuer he be that hath this worlds good seeth his brother haue 1 Iohn 3 17 neede and shutteth vp his compassion from him howe dwelleth the loue of God in him For by the true and perfect loue which Erasmus we beare vnto God we rightly vnderstand what our dutie is towards our neighbour And this is the coÌ„maundement of God 1 Ioh 3 11. which we haue heard from the beginning That we should loue one another * Euen Ephe 5 2. as Christ himselfe hath loued vs. §. 10. Beloued let vs therefore loue one another 1. Ioh 4 7 8 for loue commeth of God euerie one that loueth is borne of God and knoweth God He that loueth not knoweth not God for God is loue Let vs not loue in vvorde neither in 1. Ioh. 3. 18. tongue onely but in deede and in truth That we may walke worthy of the vocation Ephe 1 1 2. 3. where-vnto wee are called vvith all humblenes of minde meekenesse with long suffering supporting one another through loue endeuouring to keepe the vnitie of the Spirit in the bond of peace ¶ What the will and desire of Almighty God is concerning men and how louingly he admonisheth euery one to come to repentance promising mercy forgiuenes to all those that amend 2. ESDRAS 7. verse 20. 21. Many perrish in this life because they despise the Law of God that is appointed For God hath diligently admonished such as came so oft as they came what they should doe to haue life and what they should obserue to auoyd punishment ¶ What the will of God is c. §. 1. THis is the will of God as saith the Apostle euen our sanctification 1. Thes 4. 3. 4. 5. 6. that we should abstaine from fornication that euery one of vs should knowe howe to possesse his vessell in holinesse and honour and not in the lust of concupiscence as doe the Heathen which know not God that no man oppresse or defraude his brother in any matter for the Lord is the auenger of all such things He therefore that despiseth these things 1 Thes 4 8. despiseth not man but God who hath giuen vnto vs his holy Spirit And whose will is that all men should 1 Tim 2 4 be saued and come vnto the knowledge of the truth For it is not the will of God that one of Math 18 14 the least should be lost §. 2. Deerely beloued saith S. Peter be not 2 Pet 3 8 9 ignorant of this one thing that one day is with the Lord as a thousand yeeres and a thousand yeeres as one day The Lord is not slack concerning the promise of his comming as some men count slacknes but is patient toward vs would haue no man to perrish but would haue all men to come to repentance For GOD would not that man should 2 Esdr 8 59 perrish But vnto them that will repent hee giueth Ecclê° 17 22 them grace to returne and exhorteth such as faile vvith patience and sendeth them the portion of the veritie Amend your liues therefore and turne Acts 3 19. that your sinnes may be put away when the time of refreshing shall come from the presence of the Lord. And as it came into your minde to goe Baruc 4 28. astray from your God so endeuour your selues tenne times more to turne againe to seeke him For he that is Lord ouer all is rich vnto Rom. 10 12 all that call vpon him §. 3. Make no tarrying to turne vnto the Ecclus 5. 7. Lord neither put it off from day to day for suddainly shall the wrath of the Lord breake forth and in thy securitie thou shalt be destroyed thou shalt perrish in time of vengeance VVherefore as the holy Ghost sayth Hebr 3 7 8 To day if yee shall heare his voyce harden not your harts Yea this day if yee heare his voyce Heb 4 7 harden not your harts For it is a fearefull thing to fall into the Heb 10 31 hands of the liuing God §. 4. VVee finde in the eyghteene of Ezechiell and the 23. verse that the Almightie by the mouth of the same Prophet exhorting the Children of Israell to repentance first maketh this demaund of them Ezec 18 23 saying * Haue I any desire that the wicked should die or shall hee not liue if hee returne from his wayes Then followeth in the 27. and 28. verses Ezec 18 27 28 31 32 sundry promises of Gods loue mercie vnto him that truly repenteth and forsaketh his sinnes And in the 31. 32. verses of the same chapter he thus concludeth all his former speech held with them to that purpose saying Cast away from you all your transgressions whereby you haue transgressed and make you a newe heart and a nevve Spirite for vvhy vvill yee die ô house of Israell For I desire not the death of him that dieth cause therefore one another to returne and liue §. 5. We finde likewise in the prophecie of Esay that the Lord beeing there desirous to withdraw that wicked obstinate people of Israell from their greeuous offences in which too long they had wilfully continued beginneth also first with a gentle admonishment saying * VVashe you Esay 1 16 17 make you cleane take away the euill of your workes from before mine eyes cease to do euill learne to doe well seeke iudgement relieue the oppressed iudge the fatherlesse and defend the widdow And hauing thus fore-told them vvhat they ought to doe hee then presently addeth * Come nowe and let vs reason together Esay 1 18 though your sinnes were as Crimson they shall be made white as snowe though they were redde like Skarlet they shall be as vvooll Declaring heereby vnto vs howe readie he is to receiue them that truly repent and how prone to put all their former offences cleane out of his remembrance As may further appeare againe euen by the witnesse of his owne wordes in the 18. chapter of the afore-named Ezechiell vvhere hee saith * If the wicked will returne Ezec 18 21. from all his sinnes that he hath committed keepe all my statutes do that which is lawfull and right hee shall surely liue and shall not
offences out by repentance which hee hath coÌ„mitted and cease to renew those sinnes againe which he now is sorry for For those sinnes shall neuer be condemned Leo. in iudgement which were purged before with confession true repentance Neither is Iesus Christ any longer theyr Cassiodoruâ— Iudge but their Aduocate vvho accuse themselues by their owne confession So that confession ioyned with true contrition Augustine openeth the gates of heauen and stoppeth the mouth of hell §. 11. Satisfaction beeing the third last part Augustine of repentance is cheefely to cutte off the causes of such sinnes as in former time we haue loued not to cherrish henceforth by suggestions any entrance into them For wee doe not truly satis-fie although Gregory wee cease from iniquitie vnlesse wee persecute by opposite bewailings the euils which heere-to-fore wee haue most affected endeuour with all our might daily to with-stand all such kind of pleasures as prouoke men to sin and wickednes Wee ought also to vnderstand that in Phil. Mel. the worke of true repentance satis-faction is to be made three seuerall waies First vnto God to wit when through faith and confidence wee humbly present our selues in prayer before him and earnestly intreate his maiestie that he will vouchsafe to accept the passion and death of his Sonne Christ as a perfect full and sufficient satisfaction for all the sinnes which we haue committed Secondly satis-faction is to be made vnto the Church after Excommunication for such offences as we haue done testifying thereby both in the sight of God and man our humble submission and vnfained repentance Thirdly satisfaction ought to be made vnto our neighbour or brother if we haue any way wronged him either in vvord or deede namely thus hee must be recompensed by confessing the fault vnto him and restitution must likewise be made according to the damage we haue done him otherwise our repentance is greatly to bee suspected of hipocrisie if beeing able we make not recompence by restitution Againe in making satis-faction the reconciliation Chrisostome ought to be equall to the precedent offence and thou oughtest to bee as ready to lament as thou wast to offend And as thine intent was before to offend such also ought now thy deuotion to be in repenting For according to the greatnes of thy sinnes ought the greatnesse of thy greefe sorrowe to be and as thy delight and loue was before to those things which were euill so ought now thy hatred lothing to be against those things vvhich are euill §. 12. Vnderstanding novve by these fevve former speeches vvhat true repentance is * Let vs according to the counsell which Lament 3. 40 41. the Prophet Ieremie giueth search try our wayes and turne againe vnto the Lord. Let vs lift vp our harts with our hands vnto God in the heauens Yea let vs as Erasmus willeth returne Erasmus againe vnto the Lord our God with hartie sorrow and true repentance humbly confessing before him the faultes which vvee haue committed and earnestly desiring of him that hee vvill alvvaies heereafter so strengthen vs with his grace that wee may daily more more dutifully becom obedient to his holy will euer study to please him our whole life time following For if we acknowledge our sinnes God 1 Ioh 1 9. is faithfull and iust to forgiue vs our sinnes and to clense vs from all vnrighteousnes Hee that hideth his sinnes shall not prosper Prou 28. 13 but hee that confesseth forsaketh them shall haue mercie Wherfore if the testimony of thine own Pacuuius conscience doe at any time accuse vexe or trouble thee for any euill conceiued or done confesse thy fault speedily deferre not the time dally not with God but bee earnestly repentant trust in his mercy and seeke not to hide thine iniquity from him so will he haue compassion on thee not impute sinne vnto thee Besides when thou truly repentest and askest pardon of God for thine offences Boâ—tius then cannot thy sinnes disquiet thee nor haue any power to hurt thee But vvhen thou art vnrepentant and ceaâ—est to call for mercie then thy sinnes rage ouer thee and cry dailie vnto God for vengeance against thee Also the sinne that is not foorth-with Gregory clensed and purged by repentance doth speedily draw on another with his weight Sleepe not therefore without repentance Plato for thy sinnes done and past §. 13. It behooueth a man so to liue saith Basill Basill that hee looke for death euery howre and to be alwaies in a readines for the comming of death For as God findeth thee to bee when he Gueuara calleth thee so will he iudge thee And as the tree falleth so shall it be taken Eccles 11 3. vp Trouble not thy selfe then with taking Sâ—crates thought how thou maist liue long but rather be careful to liue well and forasmuch as thou arâ— vncertaine in what place Death abideth foâ— thee be thou ready prepared in eacâ— placâ— to mâ—â—te him Let not thy â—eaâ— be layde downe to rest Isidore before thou hast considered how thou hast bestowed the day past If thou hast vvell done giue thanks to God if otherwise repent and aske him forgiuenesse Also if thou intend to doe well deferre Plato it not till to morow for thou knowest not what may chaunce vnto thee this night Neuer trust too much to time for it suddainlie Hermes deceiueth them that trust thereto Thinke not that another time vvill be Rauisius soone enough for thee to repent if thou now feele thy conscience touched with the remembrance of thy sinne For although we finde that God in many Gregory places of his holy Word hath promised pardon to the penitent yet we no where read that euer hee promised to morrowe vnto a sinner §. 14. Certainly saith Aurelius those men Mar. Aurel. doe liue very euill that are alwaies beginning to liue well forasmuch as theyr often beginnings doe make theyr liues still more and more vnperfect Well therefore saith Zenophon that to Zenophon see is a small matter but to fore-see is a token of good wit And the difference betweene a wise man Diâ—genes and a foole is this the one is prouident to preuent an euill before it come the other wisheth for remedy when it is too late As may for example more plainelie be perceiued by reading the different doings of these two men following Baltazar the king of Babel as Daniell affirmeth euen in the time of his banquetting amongst his Dan. 5. 5. 6. thousand Princes perfectly discerned the hande of a man writing vppon the plaister of his wall and was greatly for the time terrified thereby insomuch that the verie ioynts of his loynes were loosed his countenaunce changed his thoughts troubled and his knees smote one against the other for feare of Gods iudgements Yea by Daniels diuine interpretation
43 44 45 Thou shalt loue thy neighbour and hate thine enemie But I saith Christ say vnto you loue your enemies blesse them that curse you do good to them that hate you and pray for them that hurt you and persecute you that yee may be the chyldren of your Father which is in heauen For he maketh his sunne to arise on the euill and on the good and sendeth downe raine on the iust and vniust For if yee loue them which loue you verse 46. 47 what reward shall yee haue doe not the vngodly euen the same And if you be Luke 6 32 friendly to your Brethren onely what singuler thing doe yee Doe not euen the vngodly likewise Yee shall therefore be perfect as your Math. 5. 48 Father which is in heauen is perfect §. 17. Auenge not your selues but giue place Rom 12. 19 vnto wrath for it is written Vengeance is mine I will repay saith the Lord. Therefore if thine enemie hunger feede verse 20 him if he thirst giue him drink for in so doing thou shalt heape coales of fire vppon his head Contrariwise hee that seeketh vengeance Ecclê° 28. 1 shall finde vengeance of the Lord and he will surely keepe his sinnes Should a man beare hatred against man Ecclê° 28. 3 and yet desire forgiuenes of the Lord Hee will shew no mercy to a man that is verse 4. like himselfe and will hee aske forgiuenes of his owne sinnes If he which is but flesh nourish hatred and aske pardon of God who will intreat Ecclê° 28 5. for hys sinnes Remember therefore the end and let verse 6 enmitie passe imagine not death and destruction to another through anger but perseuer in the commaundements And forgiue thy neighbour the hurt that Ecclê° 28. 2 hee hath done thee so shall thy sinnes be forgiuen thee also when thou prayest §. 18. If thy Brother trespasse against thee rebuke Luk 17 3 4 him and if hee repent forgiue him And though hee sinne against thee seauen times in a day and seauen times in a day turne againe vnto thee saying It repenteth mee thou shalt forgiue him For if you doe forgiue men their trespasses Math 6 14 15 your heauenly Father will also forgiue you your trespasses but if you do not forgiue others God will not forgiue you Be alwaies therefore as ready to forgiue Iunius thy brother vvhen hee repenteth as thou thy selfe art willing to be pardoned of God when thou prayest And be not ouercome of euill but ouercome Rom 12 21 euill with goodnes §. 19. Nowe the end of all things saith the Apostle 1. Pet 4 7 8 is at hand be yee therefore sober and watching in prayer But aboue all things haue feruent loue among you for loue couereth the multitude of sinnes Be yee likewise harberous one to another verse 9 10 vvithout grudging And let euery man as hee hath receiued the gift minister the same one to another as good disposers of the manifold grace of God If any man speake let him talke as the wordes of God If any man minister let 1 Pet 4 11 him do it as of the abilitie vvhich God ministreth that GOD in all thinges may be glorified through Iesus Christ §. 20. Cast away prophane and olde wiues fables 1. Tim 4 7 8. and exercise thy selfe vnto godlines For bodilie exercise profiteth little but godlines is profitable vnto all things which hath the promise of the life present and of that that is to come Flee also from the lusts of youth follow 2. Tim 2. 22 after righteousnesse faith loue and peace vvith them that call on the Lord with a pure hart For the end of the commaundement is loue out of a pure hart and of a good conscience 1. Tim 1. 5. and of faith vnfained §. 21. Be nothing carefull but in all things let Phil. 4. 6. 7 your requests be shewed vnto GOD in prayer and supplication with giuing of thanks And the peace of God which passeth all vnderstanding shall preserue your harts and mindes in Christ Iesus Bee also at peace among your selues 1. Thes 5 13. 14 admonish them that are vnrulie comfort the feeble minded beare with the meeke be patient toward all men Reioyce euermore pray continually in 1. Thes 5. 16 17 18. all things giue thanks for this is the will of God in Christ Iesus toward you Quench not the Spirit despise not prophesying 1. The. 5. 19 20 21 22 try all thinges and keepe that which is good Abstaine from all appearance of euil Let your conuersation be without couetousnes Hebr 13 5 and be content with those things that ye haue Remember them that are in bonds as Heb. 13 3. though yee were bounde with them and them that are in affliction as if yee were also afflicted in the body Bee alwaies affectioned to loue one Rom 12 10 another with brotherlie loue Reioyce in hope be patient in trouble Rom 12. 12 13. and continue in prayer Distributing vnto the necessitie of the Saints and giuing your selues to hospitalitie Also vvhatsoeuer thinges are true Philip 4 8 vvhatsoeuer things are honest what soeuer things are iust whatsoeuer things are pure whatsoeuer things pertaine to loue whatsoeuer thinges are of good report if there be any vertue or if there be any praise thinke on these things which ye haue both learned and receiued and heard Those things also doe the God of verse 9. peace shall be with you §. 22. Finally my bretheren be strong in the Ephe. 6. 10. 11 12. Lord and in the power of his might Put on the whole Armour of God that ye may be able to stand against the assaults of the deuill For wee wrestle not against fleshe and blood but against principalities against powers against vvorldly gouernours the princes of the darknesse of this world and against spirituall wickednesses which are in the hie places For this cause take vnto you the vvhole Ephe. 6 13. Armour of God that yee may be able to resist in the euill day and hauing finished all things stand fast Stande therefore and your loynes girded Ephe 6 14 15. about with the truth hauing on the brest-plate of righteousnes and your feete shod with the preparation of the Gospell of peace Aboue all take the shielde of faith verse 16. 17 vvhere-with yee may quench all the fierie darts of the vvicked and take the helmet of saluation and the svvorde of the Spirit which is the word of God And pray alvvaies with all manner of verse 18. prayer and supplication in the Spirit and watch there-vnto vvith all perseuerance and supplication for all Saints Let euery one also that calleth on the 2 Tim 2 19 Name of Christ depart from iniquitie And what-soeuer yee would that men Math 7 12 should do vnto you euen so doe yee vnto them for this is the
which vvee haue already receiued as vvee are vvilling vvhen vvee pray to obtaine from him those graces which are most needfull for vs. Yea wee ought to preuent the Sunne-rising Wisd 16. 28 to giue thankes vnto God to salute him vvith prayses before the day spring At thy downe lying therefore and at thy vprising at thy sporting eating and banquetting Tertullian be mindfull of thy Maker be thankfull vnto him for his benefits and remember his manifold mercies Be thankefull vnto him for thy creation Becon redemption vocation and sanctification Be likewise thankfull vnto him for the Euagoras sundrie helpes and succours which many times he hath graciously extended towards thee and also for the daily sustenaunce which he prouidently prouideth for thee For the hope of the vnthankfull shall Wisd 16. 29 melt as the winter yee and flowe away as the vnprofitable waters But he that offereth praise shall glorifie Psalm 50. 23 mee saith the Lorde and to him that disposeth his way aright will I shewe the saluation of God ¶ Of Fasting and Almes-deedes §. 1. THat which goeth into the mouth saith Math 15 11 Christ defileth not the man but that vvhich commeth out of the mouth that defileth the man Perceiue yee not that vvhat-soeuer entereth Math. 15. 17 into the mouth goeth into the bellie and is afterward cast out into the draught But those thinges vvhich proceede out of verse 18 the mouth come from the hart and they defile the man For out of the hart come euil thoughts verse 19. murders adulteries fornications theftes false testimonies slaunders These are the thinges vvhich defile a verse 20. man but to eate with vnwashen handes defileth not a man §. 2. Wherefore if at any time thou feele thy Luther conscience inwardly greeued vvith the remembrance of thy sinnes past and art truly willing in hart to fast for thy former offences endeuour then diligently to purge thy soule from filth by abstaining froÌ„ euill for God is better pleased there-with then by thy abstaining from meates If thou wilt fast fast after the commaundement Origen of Christ in the Gospell and keep in thy fasting the rules of the Gospell Fast from all sinne abstaine from the meate of hatred and malice take no delight in vaine pleasures be not enflamed with the vvine of excesse fast from euill actions for beare euill thoughts touch not the stolne bread of wrong and peruerse doctrine lust not after the deceitfull foode of Philosophy which may leade thee away from the truth of Gods word This kind of fasting pleaseth God and this kinde of fasting is allowed of him §. 3. The honour of fasting is not the abstinence Chrisostome from meates but the flying from sinne For what auaileth it if wee abstaine froÌ„ Bâ—con the lawfull vse of meates needfull and by backe-byting and slaundering eate deuoure our brothers flesh The most healthfull kinde of fasting is Ambrose to keepe our bodies from excesse surfetting and our soules from sinne vice And then are our fastings acceptable to Augustine God when they that fast through neede and necessity are charitably refreshed of vs. For it is not such a kinde of fasting as hypocrites vse which pleaseth the Lorde Esay 58 5 6. namely that a man should afflict his soule for a day and bowe downe his head like a Bulrush and lie vpon the ground in sackcloth and ashes but rather this is the fasting which pleaseth the Lord to wit that thou loose him out of bondage that is in thy danger that thou breake the oath of wicked bargaines that thou let the oppressed goe free and take from them all manner of burdens To deale thy bread to the hungry and verse 7. to bring the poore that vvander home to thy house when thou seest the naked that thou couer him hide not thy selfe from thine owne flesh Then shall thy light breake forth as the verse 8. morning and thy health shall grow speedily thy righteousnesse shall goe before thee and the glory of the Lord shall embrace thee Then shalt thou call and the Lord shall aunswer thou shalt cry and hee shall say verse 9 Heere I am If thou take away from the mids of thee the yoake the putting foorth of the finger wicked speaking If thou powre out thy soule to the hungry verse 10 11 and refresh the troubled soule then shall thy light spring out in the darknesse and thy darknes shall be as the noone day And the Lord shall guide thee coÌ„tinually and satisfie thy soule in drought and make fatte thy bones thou shalt be like a watred garden and like a spring of vvater whose waters faile not §. 4. Seeke therefore to restraine and bridle Fulgentius thine owne flesh by moderate fasting and abstinence endeuour diligently to doe good by exercising the vvorkes of mercy towards the poore and pray alwaies earnestly vnto God for his grace that thou maist be made willing to doe his will Likewise know this that vvee ought a Bernard great deale rather to fast from sinnes vices then from meates Let therfore thine eyes fast let thine eares fast let thy tâ—nge fast let thy handes fast and let also thy soule fast Let thine eyes fast from all vaine and wanton lookes let thine eares fast from Bernard filthy and naughtie tales and rumours let thy tongue fast from backbyting slaundering murmuring and from vnprofitable vaine filthy words let thy hands fast from vaine signes and from vvorkes what-soeuer are not commaunded but much more warily let thy soule and minde fast from fond imaginations and from thine owne vngodly desires For â—urelie without wee fast after this manner our fasting is no true fast Also vvhen yee fast looke not sowre as Math. 6. 16. hypocrites doe for they disfigure theyr faces that they might seem vnto men to fast Verily I say vnto you that they haue theyr reward But when thou fastest annoynt thine verse 17 18. head and wash thy face that thou seeme not vnto men to fast but vnto thy Father vvhich is in secret and thy Father vvhich seeth in secret will reward thee openly §. 5. To doe good and to distribute saith Hebr. 13 16 the Apostle forget not for vvith such sacrifices God is pleased While we haue therefore time let vs doe Gala 6 10. good vnto all menâ— but specially vnto them that are of the houshold of fayth Doe good vnto the righteous and thou Ecclus 12 2 shalt finde great reward though not of him yet of the most High Helpe thy neighbour according to thy Ecclê° 29. 22 power and beware that thou thy selfe fall not Giue almes according to thy substance Tob 4. 8. and though thou haue but a little be not afraide to giue a little almes For if there be first a willing minde it is 2. Cor. 8 12 accepted according to
vnto you that they haue their reward VVherefore vvhen thou giuest thine almes let not thy left hand know what thy right hande doth that thine almes may be in secret thy Father which seeth in secret will reward thee openly §. 14. Likewise regard vvell that the Almes Isidorus which thou art willing to bestowe on the poore be taken from some part or portion of thine owne true-gotten goods for other-wise in giuing thou shalt highly prouoke GOD to anger and sooner bring downe a curse then a blessing vpon thee For the offering of the righteous maketh Ecclê° 35 6 the Altar fat and the smell thereof is sweete before the Lord. But he that giueth an offering of vnrighteous Ecclê° 34 18 goods offereth a mocking sacrifice and the gifts of the vngodly please not God The sacrifice of the righteous is acceptable Ecclê° 35 7. and the remembrance thereof shall neuer be forgotten But the most High doth not allowe the Ecclê° 34 20 offerings of the wicked neither is hee pacified for sinne through the multitude of their sacrifice For the sacrifice of the wicked is an abhomination Prou 15 8 vnto the Lord. And he that bringeth an offering of the Ecclê° 34. 21 goods of the poore doth as one that sacrificeth the sonne before the fathers eyes VVhich as in reason euery man may well perswade himselfe that the father of such a child would neuer willingly be content eyther to see or suffer so by the testimony of these few former places may wee certainely assure our selues that God vvill much more vnlikely be pleased with the gifts of ill-gotten goods ¶ Of Humilitie and Obedience §. 1. THe greater thou art saith Sirach the Ecclê° 3 19. more humble thy selfe in all things so shalt thou find fauour before the Lord. For thus saith hee that is hie and excellent he that inhabiteth the eternitie whose Esay 57 15. Name is the Holie one I dwell in the hie and holie place with him also that is of a contrite and humble spirit to reuiue the spirit of the humble to giue life to them that are of a contrite hart §. 2. There be as Orosius saith three degrees Orosius of humilitie the first is of repentance the the second is in hungering thirsting after righteousnesse the third consisteth in extending the workes of mercie to such as haue neede of comfort And the chiefest poynt of all mans true Iust Mar. humilitie consisteth in this to subiect and frame his vvill according to the will of God in all things what-soeuer For them that be meeke wil God guide Psalm 25 9. in iudgement and teach the humble his way §. 3. It is nothing prayse-worthy for a man to Clem. Alex. be humble in aduersitie because necessitie then compelleth him but in the midst of prosperitie to beare an humble minde deserueth great commendation VVherefore if thou desire to ascende Bernard where God the Father sitteth thou must put on the true humilitie which Christ his Sonne teacheth For euery one that exalteth himselfe Luke 18 14 shall be brought lowe but hee that humbleth himselfe shall be exalted §. 4. Pride and humilitie be two contraries Cicero the one is both of GOD and man greatly disliked the other is of God and man very much beloued And as the one directeth the way to hell Mar. Bucer so the other teacheth the way to heauen If thou arrogantly lift vp thy selfe vnto Augustine God hee will flee further off from thee but if thou humble thy selfe vnfainedly before him he will then draw neere come downe vnto thee §. 5. Let nothing saith the Apostle be done Philip 2 3. through contention or vaine glory but in meekenesse of minde let euery man esteeme other better then himselfe For like as lowlines of hart and meekenes Epiphaniâ—â— of minde maketh a man highly in fauour with God so strife vaine-glory and contention procureth hatred and disdaine amongst men And like as pride sleyeth loue prouoketh disdaine kindleth malice confoundeth Pacuuius iustice and subuerâ—eth Weales publique euen so meekenes gentlenes or humilitie doe stirre vp affection augment beneuolence intend charitie support good equitie and preserue in peace concorde both Countries and Common-weales §. 6. It is better saith Salomon to bee of an Prou 16. 19 humble minde with the lowlie then to deuide the spoyles with the proude Now therefore as the elect of God holie Colos 3. 12. 13. beloued put on tender mercy kindnesse humblenes of minde meekenesse long suffering forbearing one another forgiuing one another if any man haue a quarrell to another euen as Christ forgaue you euen so doe yee And aboue all these things put on loue Colos 3 14. which is the bond of perfectnes And let the peace of God rule in your verse 15. harts to the which ye are called in one bodie and be yee thankfull Likewise ye yonger submit your selues 1 Pet 5 5. vnto the elders submit your selues euery man one to another decke your selues inwardly in lowlines of minde for GOD resisteth the proude and giueth grace to the humble Humble your selues therefore vnder the 1 Pet 5 6 mightie hand of God that hee may exalt you in due time Cast down your selues before the Lord Iames 4 10 and hee will lift you vp §. 7. Submit your selues saith S. Peter vnto 1 Pet. 3 13 14. all maner ordinaunce of man for the Lords sake vvhether it be vnto the King as vnto the Superiour or vnto Gouernours as vnto them that are sent of him for the punishment of euill dooers and for the praise of them that doe well Yea Let euery soule be subiect vnto the Rom 13 1 2. higher Powers for there is no power but of God and the powers that be are ordained of God Whosoeuer therefore resisteth the power resisteth the ordinance of God and they that resist shall receiue to themselues condemnation Be subiect then to the principalities Titus 3 1 powers be obedient and ready to euerie good worke For obedience is better then sacrifice 1 Sam 15 22 23. and to harken is better then the fatte of Rammes But rebellion is as the sinne of vvitchcraft transgression is wickednes and idolatry §. 8. Obedience saith Plotinus is an incomparable Plotinus vertue and due both to God and man that is to say first and cheefely vnto God secondly vnto the Prince and so consequently vnto all other Magistrates that by him are placed in authoritie For as the Prince beeing placed onely Virgilius by the prouidence of God in the highest seate of honour oweth equall iustice and meeke conuersation to all his subiects so ought the people to owe dutifull obedience to their Prince in reuerencing his person and fulfilling his commaundements And hee that rightly obeyeth his superiour Cyrill by his good ensample instructeth his inferiour Also hee that
the fatherlesse Gueuara and oppressed For hee that is rich commonly seeketh to reuenge himselfe eyther by lawe or armes but the poore mans remedy is wholy procured from God by his pittifull lamentations mournings Doth not the teares runne downe the Ecclê° 35 15 widdowes cheekes and her cry is against him that caused them for froÌ„ her cheekes doe they goe vp vnto heauen the Lord which heareth them doth accept them For hee despiseth not the desire of the Ecclê° 35 14 fatherlesse nor the widdowe when shee powreth out her prayer before him But heareth the peticion of the partie Ecclê° 35 13 oppressed §. 8. Thou shalt not saith the Lord doe thy Leuit. 19. 13 neighbour wrong neither rob him The worke-mans hire shall not abide with thee vntill the morning Thou shalt not oppresse an hired seruaunt Deut 24 14 that is needy and poore neyther of thy brethren nor of the stranger that is in the Land within thy gates But thou shalt giue him his hire for the day and shalt not let the sunne goe downe verse 15. vpon it for hee is poore there-withall sustaineth his life least hee cry against thee vnto the Lord it be sinne vnto thee §. 9. Rob not the poore because he is poore Prou 22 22 23. neither oppresse the afflicted in iudgement for the Lorde will defende theyr cause and spoyle the soule of those that spoyle them With-hold not the good from the ovvners Prou 3 23 thereof though there be power in thy hand to doe it Neyther let the vvages of any man that Tob 4 24 hath wrought for thee tarry with thee but giue it him out of hand The bread of the needfull is the life of Ecclê° 34 22 the poore he that defraudeth him thereof is a murtherer Hee that taketh away his neighbours liuing verse 23 sleyeth him he that with-holdeth the labourers hire from him is a blood-shedder And this yee know that no man-sleyer 1. Ioh 3 15 hath eternall life abyding in him §. 10. Vse therefore mercie gentlenes pittie â—ulgosius and compassion towards the poore and suffer not him that hath done thy vvill to make sute vnto thee for his recompence Defraude not the poore of his liuing Eccâ—us 4 1. neither make the needy eyes to waite long Make not an hungry soule sorrowful neyther vexe a man in his necessity Trouble verse 2 3 not the heart that is greeued neyther defer thou the gift of the needy Refuse not the prayer of him that is in trouble neyther turne away thy face from verse 4 5. 6 the poore Turne not thine eyes aside in anger from the poore neither giue him any occasion to speake euill of thee For if hee curse thee in the bitternes of his soule his prayer shall be heard of him that made him For the prayer of the poore going out Ecclus 21 5. of the mouth commeth vnto the eares of the Lord and iustice is doone him incontinently Yea the prayer of him that humbleth himselfe is of such force that it pierceth Ecclê° 35 17 thorow the clowdes and ceaseth not till it come neere will not depart till the most High haue respect there-vnto to iudge righteously and to execute iudgement And the Almighty wil not be slack nor Ecclê° 35 18 tarry long from them till hee hath smitten in sunder the loynes of the vnmercifull auenged himselfe of the heathen or vngodly ones till hee hath taken away the multitude of the cruell and broken the scepter of the vnrighteous till he giue euerie man after his works and reward them after theyr deuises till he haue iudged the cause of his people and comforted them with his mercie §. 11. Let it not then grieue thee to bowe Ecclus 4 8 downe thyne eare vnto the poore but pay thy debt and giue him a friendlie aunswere For if thou shewe compassion vâ—â—o the Isidorus poore that can doe but little thou shalt be highly fauoured of GOD that can doe much But who soeuer stoppeth his eare at the Prou 21 13 crying of the poore he shall also cry himselfe and not be heard ¶ Against ouer-hastie and rash iudgement §. 1. IVdge not saith Christ and ye shall not Luke 6 37 be iudged condemne not and yee shall not be condemned For with what iudgement yee iudge ye Math 7 2 shall be iudged and with what measure ye mete it shall be measured vnto you againe §. 2. Thou art inexcusable ô man saith the Rom 2 1. Apostle whosoeuer thou art that iudgest For in that that thou iudgest another thou condemnest thy selfe for thou that iudgest doost the same things VVhy seest thou the mote that is in thy Math 7 3 4 brothers eye perceiuest not the beame that is in thine owne eye Or howe sayest thou to thy brother Suffer me to cast out the â—â—te out of thine eye and beholde a beame is in thine owne eye Hypocrite first cast out the beame that verse 5 is in thine owne eye then shalt thou see cleerly to cast out the mote out of thy brothers eye Besides who art thou that iudgest or Rom 14 4 Iames. 4. 12 condemnest another mans seruaunt hee standeth or falleth to his owne maister Iudge nothing therfore before the time 1 Cor 4. 5. vntill the Lord come who will lighten the the things that are hid in darknes make the counsels of each hart manifest then shall euery man haue prayse of God §. 3. Iudge not according to the appearance Iohn 7. 24. saith Christ but iudge righteous iudgement For Eli the priest being some-what too forward to iudge by coniecture rashlie reprooued 1. Sam. 1. 14. Hannah of the sinne of drunkennesse when shee was zealously busied at her prayers And the barbarous people of Malta Acts. 28. 3. 4 5 6. seeing a viper fastned to the hand of Paule presently at the first sight thereof condemned him for a murtherer But when they saw him shake off the worme into the fire feele no harme thereby then shewing themselues as farre from reason as they vvere before from wisedome they imagined him to be a God §. 4. Commend no man for his beautie sayth Ecclê° 11 2. Sirach neyther despise a man in his vtter appearance For the Bee is but small among the verse 3 foules yet dooth the fruite of her labour passe in sweetnesse Blame no man before thou hast enquired Ecclê° 11 7 the matter vnderstand first and then reforme righteously Giue no sentence before thou hast heard Ecclus. 11. 8. the cause neyther interrupt any man in the midst of his tale For hee that giueth sentence before the Thales matter be throughly heard shewes himselfe eyther partiall in affection or culpable in dooing wrong for some priuate aduauntage And hee that taketh a tale out of his Plâ—tarch neighbours mouth is like him
20 31 followeth the Lord is better then hee that gouerneth his life without the Lord. And our light affliction which is but for 2. Cor. 4. 17. a moment causeth vnto vs a far more excellent and eternall waight of glory while we looke not on the thinges that are seene but the things which are not seene For the things that are seene are temporall verse 18 but the things which are not seene are eternall For vvee are saued by hope but hope Rom. 8. 24. 25. that is seene is no hope for howe can a man hope for that which he seeth But if wee hope for that we see not we doe with patience abide for it Likewise the Spirit of God also helpeth Rom 8 26. our infirmities for we know not what to pray as we ought but the Spirit it selfe maketh request for vs with sighes vvhich cannot be expressed But he that searcheth the harts knoweth verse 27. what is the meaning of the Spirit for hee maketh request for the Saints according to the will of God Also wee knowe that all things worke verse 28. together for the best vnto them that loue GOD. And I count saith the Apostle that the Rom 8 18 afflictions of this present time are not worthie of the glory which shall be shewed vnto vs. Neyther may the many yeeres of thys World be any way comparable vnto the length of dayes in the life to come * For Ecclâ—s 18 9. as drops of raine are vnto the Sea and as a grauell stone is in comparison of the Sand so are a thousand yeeres to the dayes euerlasting Of the manifold blessings and fauours of Almightie God extended vnto the godly heere in this life with the promises of theyr euerlasting felicitie in the World to come PROVERBS 21. verse 21. Hee that followeth after righteousnes mercy shall finde life righteousnes and glory §. 1. BLessed is the man saith Dauid that Psal 1. 1. 2. doth not walke in the counsell of the wicked nor stand in the way of sinners nor sit in the seate of the scornefull But hath his delight in the lawe of the Lord and in that lawe doth exercise himselfe both day and night For he shall be like a tree planted by the verse 3 waters side vvhich will bring foorth her fruite in due season whose leafe shall not wither or fade away and looke what-soeuer hee doth it shall prosper Blessed saith Ieremy is the man that trusteth in the Lord and whose hope is the Iere. 17. 7. Lord himselfe For hee shall be as a tree planted by the water which spreadeth out her rootes by the riuer and shall not feele verse 8 when the heate coÌ„meth but her leafe shall be greene shall not care for the yeere of drought neither shall cease from yeelding fruite Yea blessed is the man saith Sirach Ecclê° 14 21 that doth meditate honest things by vvisedome and exerciseth himselfe in iustice reasoneth of holy things by his vnderstanding Which considereth in his hart the wayes verse 22. 23. of VVisedome and vnderstandeth her secrets and goeth after her and continueth in her wayes For he shall looke in at her windowes Ecclê° 14. 24 25 and harken at her doores hee shall abide beside her house and shall fasten a stake in her walles Hee shall pitche his tent nie vnto her verse 26. 27. hand and in his lodging shall good things rest for euermore Hee shall sette his children vnder her couering he shall dwell vnder her branches By her hee shal be defended from the heate and in her glory shall hee rest For life is in the way of righteousnesse Prou 12 28 and in that path-way there is no death §. 2. Blessed therefore is the man that feareth Psal 112. 1. the Lord and delighteth greatly in his commaundements Yea blessed is he that maketh the Lord Psalm 40 4 his trust and regardeth not the proude nor such as turne aside to lies For his seed shal be mighty vpon earth Psa 112. 2 3 and his generation shall be blessed Riches and treasures shall be in his house and his righteousnes shall endure for euer Though he fall hee shall not be cast off Psal 37. 24 for the Lord putteth vnder his hand Surely hee shall neuer be mooued but Psal 112. 6. shall be had in euerlasting remembrance For the Lord loueth iudgement forsaketh Psal 37. 28. not his Saints they shall be preserued for euer-more §. 3. If saith the Almightie vnto Israel yee Leuit. 26. 3. 4. 5. walke in mine ordinaunces and keepe my commaundements and doe them I will then send you raine in due season and the Land shall yeeld her increase and the trees of the fielde shall giue their fruite your threshing shall reach vnto the vintage and the vintage shall reach vnto the sowing time and you shall eate your breade in plenteousnes dwell in your land safely For I will haue respect vnto you and Leuit 26 9 make you increase and multiply you and establish my couenaunt or promise with you Also I will walke among you I will Leuit. 26. 12 be your God and yee shal be my people §. 4. Yea all these following blessings ô Deut. 28. 2. Israel saith Moises shall come vpon thee and ouer-take thee if thou shalt obey the voyce of the Lord thy God Blessed shalt thou be in the Cittie and verse 3 4 blessed also in the fielde Blessed shall be the fruite of thy body and the fruite of thy ground and the fruite of thy Cattell the increase of thy Kine and the flocks of thy sheepe Blessed shal be thy basket thy dough verse 5 6 Blessed shalt thou be when thou commest in and blessed also when thou goest out §. 5. The Lorde likewise shall cause thine Deu. 28. 7. enemies that rise against thee to fall before thy face they shall come out against thee one way and shall flee before thee seauen wayes The Lord shall commaunde the blessing to be with thee in thy store-houses and in Deut 28 8. all that thou settest thine hand vnto will blesse thee in the Land vvhich hee giueth thee The Lord shall make thee an holie people verse 9 vnto himselfe as hee hath sworne vnto thee if thou shalt keepe the commaundements of the Lord thy God and walke in his wayes Then all people of the earth shal see that verse 10 the Name of the Lord is called vpon ouer thee and they shall be afraid of thee And the Lord shall make thee plenteous Deut 28 11 in goods in the fruite of thy body and in the fruite of thy cattell and in the fruite of thy ground in the land which the Lorde sware vnto thy fathers to giue thee The Lord shall open vnto thee his good verse 12. treasure euen the heauen to giue raine to thy land in due season and to
him as with a shielde The wicked shall see the same be angry Psal 112. 10 hee shall gnash with his teeth and consume away §. 12. Feare the Lorde therefore yee that be Psalm 34 9. his Saints for nothing vvanteth to them that feare him The Lyons doe lacke and suffer hunger Psal 34 10. but they that seeke the Lord shall want no manner of thing that is good Neither shall any euill happen vnto the Ecclê° 33. 1. man that feareth him but when hee is in tentation the Lord will deliuer him and keepe him from harme For his eyes are ouer the righteous and 1 Pet 3 12 his eares are open vnto theyr prayers Hee knoweth the dayes of vpright men Psal 37 18 theyr inheritance shall be perpetuall §. 13. Hee also preserueth the state of the Prou 2 7 righteous is a shield to them that walke vprightly They shall not be confounded in the Psal 37 19 perrillous time and in the dayes of famine they shall haue enough For his eye is vpon them that feare him Psalm 33 18 19 and vpon them that trust in his mercy to deliuer theyr soules from death to preserue them in the time of dearth Yea his eyes haue respect vnto them Ecclê° 34 16 that loue him hee is theyr mightie protection and strong ground a defence from the heate and a shadow for the noone day a succour from stumbling and a helpe from falling §. 14. They that put theyr trust in him shall Psal 125. 1. be euen as the mount Sion which cannot be remoued but remaineth stedfast for euer They shall florish like a Palme tree and Psal 92. 12. shall spread abroade like a Cedar in Lebanon They shall inherite the land and dwell Psal 37 29 therein for euer They shall still bring forth fruite in their Psal 92. 14. age and shall be fat and florishing §. 15. The man that serueth him shall be accepted Ecclê° 35 16 with fauour and his prayer shall reach vnto the clowdes His prayer shall pierce thorowe the Mart. Bucer clowdes and preuaile mightily in the presence of his Maker That which a wicked man feareth shall Prou 10 24 come vpon him but GOD will grant the desire of the godly For a good man getteth fauour of the Prou 12 2 Lord but a man of vvicked imaginations will the Almightie condemne He respecteth not the speech of vngodly Iohn 9. 31 persons when they pray vnto him but if any man be a vvorshipper of him and obedient vnto his will him he will heare For as hee himselfe is all goodnes so loueth Plato hee all those that loue goodnes and as hee can haue no euill in himselfe so can he not away with the workers of iniquitie §. 16. They that trust in the Lord shall vnderstand Wisd 3. 9. the truth and the faithfull shall remaine with him in loue for grace mercie is among his Saints and hee regardeth his elect His secrete is reuealed to them that feare Psal 25. 14 him and his couenaunt to giue them vnderstanding Hee is euer-more mindfull of those men Theophilact that make his Word the guide vnto theyr waies and neuer ceaseth to succour his seruants which through faith confidence continually cleaue vnto him For he alwaies loueth them that loue his Lyra. law and bestoweth many benefites on the man that maketh his coÌ„maundements his daily meditation §. 17. Hee highly regardeth euery one that beleeueth Origen in him and will in time performe what-soeuer hee hath promised vnto the faithfull Hee will most certainly graunt vnto the Euagoras godly all things that are needfull for theyr life present And at his pleasure hee will make the Virgilius penitent to reioyce greatly in his loue and mercie He will also be fauourable to the righteous Eugenius in the time of theyr affliction And be ready to heare the cry of the confident Hillarius when-soeuer they call vpon him Yea before they call hee will aunswere Esay 65. 24. and whiles they speake or whiles they are thinking what to speake hee will heare them By all vvhich former speeches most plainly according to the saying of the Psalmist it appeareth That * they which Psalm 119. 165. loue the lawe of the Lord shall haue great prosperitie and shall haue no hurt That they vvhich obey and serue him Iob. 36. 11. shall end theyr dayes in prosperitie and theyr yeeres in pleasures And that the man that is faithfull shall Prou. 28. 20 abound in blessings §. 18. Taste yee then and see how gracious Psal 34 8. the Lord is blessed is the man that trusteth in him Yea blessed is the man whose strength Psal 84. 5 is in the Lord and in vvhose hart are the vvayes of God Blessed is euery one that feareth the Psal 128 1. Lord and walketh in his wayes For to them that thinke on good things Prou. 14. 22. shall be mercie and truth And as many as in this world endeuour Phil. Mel. to liue vprightly shall after death be receiued of God into euerlasting glory §. 19. A booke of remembrance saith Malachie Mala. 3. 16. is written before the Lord for all them that feare him and that thinke vpon his Name Many sorrowes shall come vnto the vngodly Psal 32 10 but hee that trusteth in the Lord shall be compassed with mercie He will honour them that honour him 1. Sam 2 30 but whosoeuer despiseth him shall of him be despised Hee hath alwayes a speciall respect vnto Pet. Lomb. the godlie and will neuer suffer any that serue him to want theyr reward For the righteous Lord loueth righteousnes Psalm 11 7 his countenaunce doth behold the iust VVhen they cry hee heareth them Psal 34 17 deliuereth them out of all theyr troubles So that theyr hope shall neuer come to Gregory confusion but prosper euen in the time of perrill and lay sure hold on heauen as the cheefest harbour of theyr perfect happinesse §. 20. Hee that walketh in iustice saith Esay Esay 33 15 and speaketh righteous thinges refusing gaine of oppression shaking his handes from taking of gifts stopping his eares from hearing of blood and shutting his eyes from seeing euill Hee shall dwell on hie his defence shall verse 16. be the munitions of Rocks breade shall be giuen him and his waters shall be sure Hee shall receiue a blessing froÌ„ the Lord Psalm 24 5 and righteousnesse from the God of his saluation For the Lorde preserueth all them that Psal 145. 20 loue him Hee delighteth in them that feare him Psal 147. 11 Hee careth for all those that haue confidence 1. Pet. 5. 7 in him And no good thing will hee with-hold Psal 84 11 from them that walke vprightly §. 21. Hee that walketh in his integritie is iust Prou 20.
the multitude of theyr sinnes and wickednes are hopelesse Vincentius and such as haue committed thefts murders adulteries or any other the like offences the iustice of GOD and theyr owne deserts damne them after thys lyfe ended vnto euerlasting destruction from the which they shall neuer be deliuered §. 25. VVoe therefore be vnto you ô yee Ecclus 41 8. 9. vngodly which haue forsaken the Law of the most high God for though you increase yet shall you perrish If ye be borne ye shall be borne to cursing if ye die the curse shal be your portion For the fearefull and vnbeleeuing the abhominable and murtherers the whoremongers Reue 21 8 and sorcerers the idolaters all lyers shall haue theyr part in the Lake vvhich burneth vvith fire and brimstone which is the second death VVhere there shall be weeping gnaâ—ning Math 25 30 of teeth VVhere theyr worme dyeth not and Mark 9 44 the fire neuer goeth out For the breath of the Lord like a Riuer Esay 30 33 of brimstone doth kindle it And the smoake of their torment shall Reue 14 11 ascend euermore and they shall haue no rest day nor night §. 26. Good men saith Lactantius haue Lactantius theyr hell in thys World that they may knowe there is a heauen after death to reward the vertuous but wicked men escape torments in this life because they shal find there is a iudgement to come wherein all vnrighteous people shaâ— be punished according to the measure of their iniquities For eternall death is the reward of all Gregory wickednes hell is the place of punishment which God hath appointed for reprobates after this life So that when the godly shall haue their Paâ—â—â—iuâ— full entrance and beginning to euerlasting blessednes and make theyr happy change from mortalitie to immortalitie and leaue the corruptible drosse of this life for treasures incorruptible for golde glory for siluer solace without end for vaine apparrell roabes royall for earthly houses eternal pallaces with mirth immeasurable pleasure without paine and felicitie endlesse then also shall the estate of the vvicked be most lamentable then shall hastilie come vpon them theyr iust reward of vengeance then shall they with the end of this worlds vaine felicitie enter into eternall damnation and miserie then shal they cry woe woe woe vnto themselues with endlesse sorrow for theyr carelesse life worldly securitie §. 27. Then saith the Lorde shall they haue 2 Esdr 9 9 pitty of themselues which now haue abused my waies and they that haue cast them out despightfully shall dwell in paines For such as in theyr life haue receiued benefites and haue not knowne mee but 2 Esd 9 10 11 12 haue abhorred my lawes while they vvere yet in libertie and when they had yet leysure of amendement and would not vnderstand but despised it they must be taught it after death by payne §. 28. Then shal the wicked seeing the righteous whom in this life they contemned receiued into Gods kingdome and themselues kept out be enforced through inward anguish to breake foorth into this following complaint saying * Wee haue Wisd 5. 6 erred from the way of truth the light of righteousnes hath not shined vnto vs and the sunne of vnderstanding rose not vpon vs. We haue wearied our selues in the way Wisd 5. 7. of wickednes destruction and we haue gone through dangerous waies but as for the way of the Lord we haue not knowne it VVhat good hath our pride done vnto Wisd 5 8 9 vs or vvhat profit hath the pompe of riches brought vs All those things are passed away like a shadowe and as a messenger that rideth post As a ship that passeth ouer the waues of verse 10. the water which when it is gone by the trace thereof cannot be found neyther the path of it in the floods Or as a byrd that flieth thorow the ayre verse 11 and no man can see any token of her passage but onely heare the noyse of her winges beating the light winde parting the ayre through the vehemencie of her going and fleeth on shaking her winges whereas afterward no token of her way can be found Or as when an arrowe is shot at a mark verse 12 it parteth the ayre which immediatly commeth together againe so that a man cannot knowe where it went thorowe Euen so wee as soone as we were borne verse 13 wee began to draw to our end and haue shewed no token of vertue but are consumed in our owne wickednes Such words saith Salomon shal they that haue sinned speake in hell Where theyr complaints shall be bootelesse Pet. Mar. and theyr repentance vnprofitable For theyr punishment shal be endlesse Phil. Mel. and theyr paynes vnceaseable §. 29. And to the end saith S. Gregory that Gregory the damned wretches in hell may be the more seuerely punished for their obstinacy and wicked deeds done in this world there shall all the miseries and torments that possibly may be deuised be heaped together vpon them There shal be fire vnquenchable colde Gregory intollerable the worme of conscience that cannot die and a most horrible stench that cannot be abidden There shal be palpable darknes whyps of tormentors visions of foule fiendes and vglie deuils confusion of sinnes and desperation of all goodnes There they shal haue teares in their eyes Fulgentius gnashing in theyr teeth stinch in theyr nostrils howling in their mouthes mourning in theyr throats terror in their eares bonds and manicles vpon theyr hands and feete and eternall fire burning all theyr parts and members Yea such a fire so stored with cruelty torment through the wonderfull heate vehement strength therof that as S. Augustine Augustine saith there is as much difference betweene naturall fire and the fire of hell as there is betweene painted fire on a wall and the ordinary fire which we daily vse §. 30. Besides the rigour of their paine in that Bullenger tormenting fire shall be so great that despising life which all so deerely loue they shall earnestly desire death which all men hate but it shal not come at them nor neere them For all helpe shal be wanting the gate Cassianus of Gods mercy shall be shut against them and the righteous which then shall behold them in their restlesse torments shall neuer be mooued thereat to any pitty or compassion but rather reioyce the more at theyr destruction and greatly giue thankes vnto God for his vpright iustice shewed vpon them Also that they may bee the more certainly Granado assured that this horrible fire in hell shall neuer be quenched the deuils haue alwayes in charge to blow the same and to keepe it coÌ„tinually burning who as they be immortall so shall they neuer cease or be wearie of blowing therein And though they should be weary yet is Granado there the blast of the Almightie and
euerliuing GOD to maintaine it which shal neuer be wearie §. 31. Rightly therefore is hell termed the hold â—rasmus of horrour distresse and misery and the Cell of torment griefe and vexation Wherein nothing els is to be heard but Cassiâ—dorus onely the furious raging of hellish tormentors and the ruthfull lamentations of damned persons Where all hope of ease and comfort for Gregory euer is exempted no redemption from thence may be expected For after the vvhole company of most Anselmus miserable damned vvretches haue there suffered torments both in soule and bodie for their sinnes as many thousand yeres as there haue been dayes since the beginning of the vvorld or as there be drops of water in the deepest Sea yet shall they then notwithstanding haue as farre to the ende of theyr punishment as they had the first day of theyr entrance into those greeuous calamities And as long as Almighty God shall be GOD which is for euer and euer world without end so long shall the wicked burne in the tormenting lake of fire brimstone vvithout mittigation of theyr miseries hope of heauenly fauour or likelihood of any releasement From the which pit of endlesse perdition and stinking dungion of eternall darknesse hee that is the Father of mercies and God of euerlasting glory deliuer all those that belong vnto him for his beloued Sonne Iesus Christ his sake our only Lord and Sauiour Amen FINIS ¶ Behold howe I haue not laboured for my selfe onely but for all them that seeke vvisedome Ecclus. 24. 39. Vnto God alone be giuen all praise honour glory ⧠A necessary Table of all the speciall matters contained in this Booke ¶ The seuerall matters handled in the first Discourse THat the Lord our God is immortall inuisible euerlasting page 1. 2. 3. 4. Of the mightie power of GOD. page 6. 7. 8. 9. c. That it belongeth onely vnto GOD to pardon our sinnes page 23. 24. 25. Of the wisedome of God page 31. Of the knowledge of God page 38. That the Lord God knoweth both the godly and vngodly page 40. 41. Of the great mercie and louing kindnes of God page 43. 44. That the mercy of God is both generall and speciall page 46. Of the iustice of God page 53. The iustice of God deuided by S. Ambrose into three parts page 56. Of three speciall causes that daily moue men to sinne against God page 57. Of the vvayes of God page 63. That the wayes of God are to be taken for all manner of his dooings page 64. That the Lorde is righteous in all his wayes page 65. That the wayes of God are not like vnto the wayes of man page 66. Of the word of God page 68 The authoritie of Gods word page 70 That Gods word coÌ„taineth in it al things needfull for our saluation page 72 That Gods vvorde is easie to be vnderstoode page 74 75 Of the workes of God 76 77 That of all the works of God man is the cheefest page 83 Howe man is saide to be the Image of GOD. page 83 84 God hath created man foure seuerall vvayes page 84 ¶ The seuerall matters handled in the second Discourse OF man of his naturall inclination page 90 91 92 c That man hath no free-will of himselfe to doe any thing that is good page 97 98 99 c That mans naturall free-will reacheth onely but to carnall and worldly matters page 100. Of the shortnes and vncertaintie of mans life page 106 Of the many miseries hapning to man in this life page 113 The causes why God suffereth man to be so much subiect to misery page 121 Of the parting of the soule from the bodie and of the immortalitie thereof 125 Of the first Iudgement after death page 132 133 Of the last Iudgement after death page 135 136 Of the vncertaine time of the last Iudgement page 142 ¶ The seuerall matters handled in the third discourse OF Christ page 146. That by him were all things created page 147 That Christ hath all power giuen him both in heauen and in earth page 148 That Christ is the way the truth the life vnto the kingdome of heauen page 148 149 That Christ is both the power of God and the wisedome of God page 150 That Christ is our wisedome and righteousnes sanctification and redemption c. page 150 151 The seuerall causes of Christes coÌ„ming into the world and the necessity thereof page 152 153 That Christ came to offer grace vnto all men page 152. That Christ came to fulfill the Lawe to make satisfaction vnto his Father for our offences page 153 That Christ came into the world both true God and true man page 154 That Christ came downe from heauen to vs that wee might ascend vp to heauen by him page 157 That Christ came to loose or destroy the workes of the deuill page 157 That Christ came to seeke and to saue that which was lost page 157. Of the Passion Death Buriall Resurrection ascention of our sauiour Christ according to the Scriptures page 158 159 160 161 c That Christ was deliuered to death by the determinate counsell and fore-knowledge of God page 165 166 Of the seuerall benefites which wee haue by the death resurrection and ascention of our Sauiour Christ page 172 173. c That Christ by his death gaue himselfe a raunsome for all men page 172 That Christ was clothed vvith death that hee might thereby kill death for vs. page 173 That Christ by his death hath destroyed him that had the power of death 173. That Christ hath taken on him our infirmities and borne our paines page 174 That Christ hath redeemed vs from the curse of the law when he was made a curse for vs. page 176 That when Christ suffered death in his flesh vpon the Crosse the God-head and manhood were together page 177 Of foure benefites that wee receiue by the death of Christ page 177 That the meanes of our saluation by the death of Christ are two-fold 178 That Christ by his death hath put out the hand-writing that was against vs contained in the Law written page 178. That like as Christ by his owne power raised himselfe to life so by his own power hee is able to raise vp all them that are his members page 183. That the resurrection of Christ vvas long since prefigured in Adam 184 That Christ our Sauiour is ascended into heauen and sitteth for euer at the right hand of God page 185 That although Christ be absent from vs as concerning his humanitie yet hee is alwaies present with vs by the power of his diuinitie page 186 That Christ by his ascention hath taken sinne and sathan prisoners page 187 That Christ is ascended to prepare a place for vs in heauen page 187 That Christ being in heauen at the right hand of God maketh request vnto his Father for vs. page 189 That although Christ be both GOD and man yet