for God called not him self a iust iudge for nothing If the matter had bene so secure as many men by flatterie doe persuade themselues it is S. Peter would neuer haue said vnto Christians now baptized VValke you in scare during the time of this your earthely babitation Nor S. Paul to the same men VVorke your ovvne saluation in feare trembling But here perhappes some men wil aske me how then docth the same Apostle in an other place say That God hath not geuen vs the spirit of feare but of vertue loue and sobrietie to which I answere that our spirite is not a spirit of seruile feare that is to liue in feare onely for dreade of punishment without loue but it is a spirit of loue ioined with the feare of childrē wherby they feare to offend their father not onely in respect of his punishment but principally for his goodnes towardes them and benefites bestowed vpon them This S. Paul declareth plainly to the Romanes putting the differēce betwene seruile feare and the feare of children you haue not receiued againe the spirit of seruitude saith he in feare but the spirit of adoption of children vvherby vve crie to God Abba father He saith here to the Romanes you haue not receiued againe the spirit of seruitude in feare because their former spirite being gentiles was onely in seruile feare for that they honoured and adored their Idoles not for any loue they bore vnto them being so infinit as they were and such not able leudnes reported of them I meane of Iupiter Mars Venus and the like but onely for feare of hurt from them if they did not serue adore and honour them S. Peter also in one sentence expoandeth al this matter For hauing said timorem corum ne timueritis feare not their feare meaning of the seruile feare of wicked men he addeth presentlie Dominum autem Christum sanctificate in cordibus vestris c. cum modestia timore conscientiam habentes bona That is doe you sanctifie our Lord IESVS Christ in your hartes hauing a good conscience with modestie and feare So that the spirit of seruile feare which is grounded onely vpon respect of punishment is forbidden vs but the louing feare of children is commaunded And yet also about this are there two things to be noted The first that albeit the spirite of seruile feare be forbiden vs especiallie whē we are now entered into the seruice of God yet is it most profitable for sinners and for such as yet doe but beginne to serue God for that it moueth them to repētance to looke about them for which cause it is called by the wiseman the beginning of vvisdome And therfore both Ionas to the Niniuites and S. Iohn Baptist to the Iewes and al the prophets to sinners haue vsed to stirre vp this feare by threatning the daungers and punishmentes which were imminent to them if they repented not But yet afterward when men are cōuerted to God and doe goe forward in his seruice they change euery day this seruile feare into loue vntil they arriue at last vnto that state wher of S. Iohn saith that perfecti loue or charitie expelleth feare Wherupon S. Austen saieth that feare is the seruant sent before to prepare place in our hartes for his mistres which is charitie Who being once entered in and perfectly placed feare goeth out againe geueth place vnto the same But where this feare neuer entereth at al there is it impossible for charitie euer to come and dwel saieth this holy father The second thing to be noted is that albeit this feare of punishment be not in verie perfect men or at leastwise is lesse in them then in others as S. Iohn in the place before alleaged teacheth yet being ioined with loue reuerence as it ought to be it is most profitable and necessary for al common Christians whose life is not so perfect nor charitie so great as that they haue that perfection wherof S. Iohn speaketh This appeareth by that that our Sauiour Christ persuaded also this feare euen vnto his Apostles saying Feare you him vvhich after he hath slaine the bodie hath povver also to send both bodie and soule vnto hel fire this I saye vnto you feare him The same doth S. Paul to the Corinthians whoe were good Christians laying downe first the iustice of God therupō persuading thē tò feare Al vve saith he must be presēted before the tribunal seat of Christ to receiue ech man his proper desertes according as he hath done good or euil in this life And for that vve knovve this vve doe persuade he feare of our Lord vnto men Nay that which is more S. Paul testifieth that notwithstanding al his fauours receiued frō God he retained yet him self this feare of Gods iustice as appeareth by those wordes of his I doe chastise my bodie and doe bring it into seruitude least perchance vvhen I haue preached to others I become a reprobate myself Now then my frend if S. Paul stoode in awe of the iustice of God notwithstāding his Apostleshipp and that he was guiltie to him self of no one sinne or offence as he protesteth what oughtest thou to be whose conscience remaineth guiltie of so many misdeedes and wickednes This knovv you saieth S. Paul that no fornicatour vncleane person couetous man or the like can haue inheritāce in the kingdome of Christ. And immediatly after as though this had not bene sufficient he addeth for preuenting the folie of-sinners which flatter thē selues Let no man deceiue you vvith vaine vvordes for the vvrath of God commeth for thes thinges vpon the children of vnbeleef Be not you therfore partakers of them As if he should say They that flatter you say Tush God is merciful and wil pardon easily al thes and like sinnes thes mē deceiue you saith S. Paul for that the wrath and vengeance of God lighteth vpon the children of vnbeleef for thes matters that is it lighteth vpon thos which wil not beleeue Gods iustice nor his threates against sinne but presuming of his mercie doe perseuere in the same vntil vpon the sodaine Gods wrath doe rush vpon them and then is it to late to amende Wherfore saieth he if you be wise be not partakers of their folie but amend your liues presently while you haue time And this admonition of S. Paul shal be sufficient to ende this chapter against al thos that refuse or deferre their resolution of amendement vpon vaine hope of Gods pardon or tolleration THE SIXT THING THAT VSETH TO STAY AND HINDER MEN FROM MAture resolution VVhich is the deceitful hope and persuation to doe it better or vvith more ease aftervvard CHAPT VII THE reasons and authorities which hitherto haue bene alleaged might seme I doubt not sufficient in the iudgement and censure of any reasonable man to proue the necessitie of the resolution wherof we
slocke nor shall they bee anie longer lest to the spoile c. I vvil raise ouer them ONE PASTOR vvhich shall seede them my seruāt DAVID he shal seede them and he shal be their Shepheard Prince and I vvill be their God and vvil make vvith them a conenant of peace c. In which wordes not onlie we that are Christians but the later Iewes also them selues doe confesse in their Thalmud that Messias is called by the name of Dauid for that he shall descende of the seede of Dauide as by reason also it must needes be so for that king Dauid being dead fower hundred yeares before thes wordes were spoken as hath bene noted could not now come againe to feede gods people or gouerne them hym self Esay the prophet who Iyued about a hundred yeares before Ieremie and Ezechiel had maruelous for knowledge of the Meisias and his affaires and describeth hym verie particulerlie beginning i this maner In the later dayes the HILL of gods house shall be prepared vpon the toppe of mountaines and all Nations or Gentiles shal flovve vnto hym And manie people shal say come and lett vs ascende to the HILL of our Lord he shal teach vs his vvayes and vve shall vvalke in his pathes it shall iudge Nations c. Which verie wordes are also repeated in Micheas the prophet and are applied there as also here vnto the Messias and can haue no other meaning by the iudgement of the Iewes and Hebrues themselues And Esay doth prosecute the same matter afterwardes in diuers chapters As for exāple in the sowerth talking of the same Messias which before he calleth the HILL of Gods hovvse he addeth thes wordes In that daye shall the issue of our Lorde be in 〈◊〉 and glorie and the fruite of the earth in 〈◊〉 and exultation to all such as shal be saued of Israel In which wordes he calleth the Messias both the issue of God and the fruite of the earth for that he should be both God and man And in the nynthe chapter he calleth hym by thes termes Admirable Councelour God Stronge Father of the future vvorld and Prince of Peace In the eleuenth chapter he describeth hym most wonderfullie in thes wordes there shall goe soorth a bransh of the stock of Iesse whiche Iesse was Dauids father and out of the roote of that branche there shall mounte up a flovver and the spirite of our lord shall rest upon hym the spirite of vvisdome and of vnderstanding the spirit of councel and sortitude the spirite of knovvledge and pietie he shall not iudge according to the sight of fleshely eyes nor yet condemne according to the hearing of fleshely eares but he shall iudge poore men in iustice and shall dispute in equitie for the mylde men of the earth He shal strike th' earth vvith the rodde of his mouth and vvith the spirite of his lippes shall he flea the vvicked man Iustice shall be the girdle of his loynes faith shall be the bande of his reines c. Hytherto are the wordes of the Prophet wherin nothing trulie can be more plaine and euident then that by the rodde or branche of Iesse is meant the Virgine Marie who directelie descended of the linage of Iesse and by the flovver ascending from this branche must needes be vnderstoode Christ that was borne of her had all those excellences priuileges aboue other mē which Esay in this place assigneth vnto hym Whose further graces yet and speciall diuine properties the same Prophet expresseth more particulerlie in the chapters following wher he sayeth he shall for euer ouerthrovve and destroye death he shal open the eyes of the blinde and th' eares of the deafe he shal not crie nor cōtēde nor shal he accept the person of any man but in truth shal he bring foorth iudgement He shal not be sorrovvful nor turbulēt c. And finallie in the fortie and ninthe chapter he alleageth the wordes of God the father vnto Christ touching his commission in this sorte it is too litle that thou be to me a seruant to raise vp the tribes of Iacob and to conuert vnto me the dregges of Israel Behold I haue appointed thee also for a light vnto the Gentiles that thou he my saluation vnto the vttermost partes of all th' earth And to conclude this matter without alleaging more propheties for the same which in truth are infinite throughout the Bible Daniel that liued in th' ende of the captiuitie of Babylon a litle before Aggaeus Zacharias and Malachias who were the last Prophetes that euer florished amongest the Iewes almost fiue hūdred years before the natiuity of Christ this Daniel I say reporteth of hym self that being in Babylon and hauing fasted worne heare-cloth and prayed longe vnto God there came the Angel Gabriel vnto hym at the tyme of Euening sacrifice and fortolde hym not onlie of the deliuerance of the people of Israel from the captiuitie of Babylon out of hande for that the seuentie yeares of their punishement fortolde by Ieremie were now expired but also he tolde hym further that the tyme of th' vniuersal deliuerance of mankinde from the bondage and captiuitie of sinne was now shortened that after seuentie hebdomades which as shal be shewed after make vp iust the tyme that passed from the rebuilding of the temple of Ierusalem after their deliuerance from Babylon vnto the birth of Christ there should be borne the Saueour of the world and be putt to death for redemption of mankinde The Angels wordes are thes I am come to shevv vnto thee ô Daniel for that thou art a man of goode desires And therfore doe thou marke my speeche vnderstande this vision The seuētie hebdomades are shortened upon thie people and upon thie holie Cittie to th' ende preuarication may be consumed and sinne receyue an ende to th' ende iniquitie maye be blotted out and eternal iustice brought in her place to th' ende visiōs propheties maye be fulfilled and the SAINCTE OF SAINCTES annointed Knovv thou therfore and marke that from the ende of the speeche for rebuilding of Ierusalem vnto Christ the CAPTAINI there shall chebdomades seuen and hebdomades sixtie tvvo and after sixtie tvvo hebdomades Christ shal be putt to death and the people vvhich shall denie hym shall not be his people I might passe on futher to other Prophetes and propheties and make no ende if I would alleage what might be said in this behalfe for that the whole scripture runneth all to this one pointe to fortell and manifest Christ by signes figures parables and propheties and for this cause was it principallie writē But that which is alredie spoken shall be sufficient for our first consideration wherby is seene that among the Iewes from age to age Christ was prophetied and fortolde together with th' eternite of his kingedome that should be spiritual NOVV FOLLOVVETH there a
vpon the words of Ieremie before recited in which for that he findeth the Messias to be called Iehoua which word in hebrue is compounded of the three letters Iod and Vau and He twise repeated this doctor maketh his discourse by arte Cabalist in this maner Euen as sayeth he the letter He in Iehoua is compounded of two other letters named Daleth and Vau as appeareth by their forme so shall the Messias that is signified by this word Iehoua be made of two natures th' one diuine th' other humane And as in Iehoua there is twise He and consequentelie two Daleths and two vaus conteined therin so are there two birthes filiations or chyldehodes in Messias th' one wherby he shal be the soÌ„ne of God and th' other wherby he shal be the sonne of a virgine which Esay calleth the Prophetise And as in Iehoua the letter He is twise putt yet both Hes doe make in effect but one letter so in Messias there shal be two distinct natures and yet shall they make but one Christ. Thus playeth this Cabaliste vpon the letters of Iehoua according to the maner of their diuinitie and draweth great mysteries as ye see from letters endes In which kinde of reasoning albeit we putt no grounde or strength at all yet is it sufficient to shew that amoÌ„g th' elder Iewes it was a knoweÌ„ and confessed doctrine that Christ should be both God and man and haue two natures conioyned distinctelie in one person which is the same that we Christians doe affirme Nay I will adde further and this is greatly to be obserued that the self same auÌ„cient Iewes as some also of the later doe holde proue by scripture that christ shal be for alwayes they speake of the Messias to come the verie sonne of God verbum Dei incarnatum and the worde of God incarnate or made fleshe And for the first that he shall be the soÌ„ne of God they proue it out of diuers places alleaged by me before as for example out of Genesis wher the latine texte hath the scepter of Iuda shall not be taken avvaye vntil he come that is to be sent the Hebrue hath vntil Silo come which Silo Rabbi Kimhi proueth by a longe discourse to signifie so much as siliê° eiê° his sonne that is the sonne of God The same they proue by the place of Esay wher the Messias is called germen Iehoua the seede or sonne of Iehoua Which the Chaldaye Paraphrase turneth the Messias of Iehoua They proue the same also out of diuers Psalmes wher Christ is called plailie the sonne of God as where it is said he shall saye vnto me thou art my father c. I vvill put hym my eldest sonne more higher then all the kinges of th' earth c. Iehoua said vnto me thou art my sonne this daye haue I begotten thee c. Kisse the sonne ye kinges and iudges of the earth and happie are all they that place their hope in hym Which last words can no waye be vnderstoode of the sonne of anie man for that it is writen cursed is the man that putteth his trust in man Wherfore Rabbi Ionathan Rabbi Nathan Rabbi Selomoth Aben Ezra and others doe conclude by thes and other places which they alleage that the Messias must be the verie sonne of God And for the second pointe they goe yet further affirming this sonne to be verbum patris the word of God the father Which the forsaid Ionathan in his Chaldaye Paraphrase doth expresse in many translations as for example wher Esay sayeth Israel shal be saued in Iehoua vvith eternal saluation which Iehoua signifieth Christ as all men confesse Ionathan turneth it thus Israel shal be saued by Gods vvord So againe wher God saith by Osee I vvil saue the house of Iuda by Jehoua their God which is by Christ IonathaÌ„ traÌ„stateth it thus I vvill saue Iuda by the vvorde of their God In like maner wher Dauid writeth Iehoua said to my Lord sitt at my righte hand c. IonathaÌ„ expresseth it thus Iehoua said vnto his vvorde sit at my right hand So Rabbi Isaac Arama writing vpon Genesis expoundeth this verse of the psalme he sent his vvorde and healed them c. to be meát of Messias that shal be Gods worde And Rabbi Simeon the chief of all the Cabalistes vpon those wordes of Iob I shall see God in my flesh gatheretn that the worde of God shall take flesh in a womans bellie So that this doctrine was nothing straunge among th' auncient Rabines For further confirmation wherof also seing the matter is of so greate importance consider what is recorded in a treatise called Zoar of highe authoritie amonge the Iewes where Rabbi Simeon that was last before alleaged citeth a place oute of olde Rabbi Ibba vpon thes wordes in Deuteronomie Iehoua our Lord is one Iehoua Which wordes the said auncient Rabbi Ibba interpreteth thus by the first Iehoua in this sentence being th' incommunicable name of God is signified sayeth he God the father prince of all thinges By the next wordes our Lorde is signified God the sonne that is fountaine of all sciences And by the second Iehoua in the same sentence is signified God the holie Ghost prooceeding of them both To all whiche is there added the word One to signifie that thes three are indiuisible But this secrete shall not be reueiled vntill the comming of Messias Hytherto are the wordes of Rabbi Ibba reported in Zohar by Rabbi SimeoÌ„ where also the said Rabbi Simeon interpreteth thes wordes of Esay Holie Holie Holie Lord God of Sabaoth in this maner Esa. by repeating three tymes holie saith he doth as much as if he had saide Holie father holie sonne and holie spirit which three holies doe make but one onlie Lord God of Sabaoth Finallte I will conclude this controuersie betwene the later Iewes and vs with th' authoritie of learned Philo who liued in the verie same tyme with Christ and was sent Embassadour twise to Rome in the behalf of his Nation in AlexaÌ„dria that is first in the. 15. yeare of Tyberius th' Emperour which was three yeares before Christes passion and the very same yeare wherin he was baptised by S. Iohn and the second tyme about eight yeares after to witt in the first of the reigne of Caligula This man that was the learnedst that euer wrote among the Iewes after the writers of holie scripture ceased made a special booke of the banishment of his countrimen where he hath this discourse insueing What tyme maye be appointed saith he for the returne home of vs baninshed Iewes it is hard to determine For by tradition we haue that we must expect the death of a high priest But of those some die quickelie and some liue longer But I am of opinioÌ„ that this high priest shal be the verie worde of God Whiche shal be
finallie we may consider that Constantine was the first publique Christian Emperour and liued within 300. years after Christ whē the recordes of the Romās were yet whole to be seene He was a religious wise and graue Emperour and therfore would neuer haue bestowed so muche labour to confirme suche a thing at such a tyme to such an audiēce had not the matter bene of singuler importance And thus much of the second pointe touchinge prophetes among Gentiles There remaineth onlie a worde or two to be spokē of the thirde which is of the confession of deuils and Oracles concerning Christs comminge especiallie whē the tyme of his appearance drew neare and that they begā to forefeele his power and vertue Wherin as I might alleage diuers examples recorded by the Gentiles them selues so for that I haue bene somewhat longe in the former pointes and shall haue occasion to saye more of this matter in an other place hereafter I will touche onlie here two oracles of Apollo concerninge this matter Th' one wherof was to a priest of his owne that demaunded hym of true religion and of God to whom he answered thus in greeke ô thou unhappie priest vvhy doest thou aske me of God that is the father of all thinges and of this most renoumed kynges deare and onlie sonne and of the spirit that conteineth all c. Alas that spirit vvill inforce me shortelie to leaue this habitation and place of oracles Th' other oracle was to Augustus Gaesar euen about the verie tyme that Christ was redy to appeare in flesh For where as the said Emperour now drawinge into age would needes goe to Delphos and there learne of Apollo who should reigne after hym what should become of thinges whē he was dead Apollo would not answere for a greate space notwithstanding Augustus had bene verie liberal in making the greate sacrifice called Hecatombe But in th' ende when th' Emperour began to iterate his sacrifice againe and to be instant for an answer Apollo as it were inforced vttered thes straunge wordes vnto hym An Hebrue childe that ruleth ouer the blessed Gods commaundeth me to leaue this habitation and oute of hand to gett me to hel But yet doe you'departe in silence from our Aulters Thus much was Apollo inforced to vtter of his owne miserie and of the cōming of th' Ebrue boye that should putt hym to banishment But yet the deceptful spirit to holde still his credire would not haue the matter reueiled to many Wherupon Augustus falling into a greate musinge with hym self what this answer might importe returned to Rome and builded there an Aulter in the Capitole with this latine inscription as Nicephorus affirmeth Ara primogeniti Dei Th' Aulter of Godes first begotten sonne Thus then haue I declared how that the cōming of Gods sōne into the world was for tolde both to Iewe and Gentile by all meanes that possiblie in reason might be deuised that is by propheties signes figures ceremonies tradition and by the confession of deuils them selues Nor onlie that his comming was fortold but also why and for what cause he was to come that is to be a Saueour of the world to die for sinne to ordeine a new law and more perfect common wealth How also he was to come to witt in mans fleshe in likenes of sinne in pouertie humilitie The tyme likewise of his appearance was foresignified together with the maner of his birth life actions death resurrection and ascensiō And finallie nothing can be more desired for the fore knowledge of anie one thing to come then was deliuered vttered cōcernīg the Messias before Christ or Christians were talked of in the world Now thē remaineth it to consider examine whether thes particularities fortolde so lōg agoe of the Messias to come doe agree in Iesus whom we acknowledge for the true Messias And this shall be the subiect argument of all the rest of our speeche in this chapter Hovv the former predictions vvere fulfilled in Iesus at his being vpon earth Sect. 2. ALbeit in the pointes before recited which are to be fulfilled in the Messias at his comming we haue some controuersie and disagreemēt with the Iewe as hath bene shewed yet our principal contention in them all is with the Gentile and heathen that beleeueth no scriptures For that in diuers of the fornamed articles the Iewe standeth with vs and for vs offereth his life in defence therof as farre foorth as if he were a Christiā In so much that the Gētile oftē times is inforced to maruaile when he seeth a people so extremelie bent against an other as the Iewes are against Christiās and yet to stand so peremptorilie in defence of thos verie principles which are the proper causes of their disagreement But hereunto the Iew maketh answer that his disagreement from vs is in th' application of thos principles For that in no wise he will allowe that they were or may bee verified in Iesus And herein he standeth against vs much more obstinatelie then doth the Gentile For that the Gentile as soone as he commeth once to vnderstande and beleeue the propheties of scripture he maketh no doubt or difficultie in th' application thereof for that he seeth the same most euidentelie fulfilled in our Saueour Which is the cause that fewe or no Gentiles since Christs appearance haue come to be Iewes but that presentelie also they passed ouer to be Christians But the Iewe by no meanes wil be moued to yeeld albeit he haue neither scripture nor reason nor probabilitie for his defence Which among other thinges is a verie great argument to proue that Iesus was the true Messias in deed seing that among the markes of the true Messias set downe by Gods Prophetes this was one that he should be refused by the Iuishe Nation Herehence are those wordes of the Holie Ghost so longe before vttered The stone vvhich the builders refused is made the head stone of the corner this is donne by God and is maruailous in our eyes Hence is that great complainte of Esay touching th' incredulitie obstinacie of this people against their Messias at his comming which Moyses also longe before Esay expressed most effectuallie It maketh then not a litle for our cause gentle reader that the Iuishe Nation is so wilfullie bent against vs and that they refused Christ so peremptorilie at his being among them For whom so euer that Nation should receyue and acknowledge it were a great argument by scripture that he were not in deede the true Messias But yet to demonstrate 〈◊〉 worlde how litle shew of reason they haue in standing thus against their owne saluation and in refusing Iesus as they doe I will in as great breuitie as I may runne ouer the chief pointes that passed at his being vpon earth and therby examine by the testimonies of his greatest enimies whether the forsaid propheties and all other
schollers and auditours Papias Ignatius Policarpus al which agree of the foure Ghospels and other writinges left vnto vs in the newe Testament affirming S. Iohn to haue approued the same These men were maisters againe to Iustinus Martyr Irenaeus and other whose writinges remaine vnto vs. And if they did not yet their sayinges and iudgementes touching the Scriptures are recorded vnto vs by Eusebius and other fathers of the next age after and so from hand to hand vntil our dayes So that of this ther can be no more doubt then whether Rome Constantinople Hierusalem and other such renoumed Cities knowen to al the world at this day be the very same wherof Authours haue treated so much in auncient times AND THVS MVCHE of Christs Euangelistes for whose more credit and for confirmation of thinges by them recorded his diuine prouidence preordained that infinite witnesses whom we cal Martyrs should offer vp their blood in the primatiue Churche and after Wheras for no other doctrine profession or religion in the world the like was euer heard of albeit among the Iewes in the tyme of the Machabies and at some other tymes also when that nation for their sinnes were affâ—icted by Heathen Princes some fewe were tyrannized and iniuriouslie put to death yet commonly and for the most parte this was rather of barbarous furie in the Paganes for their resistaÌ„ce theÌ„ directly for hatred of Iuishe religioÌ„ And for the number ther is no doubt but that more Christians were putt to death within two monethes for their beliefe throughout the world then were of Iewes in two thouland yeares before Christs comming Which is vndoubtedly a matter verie wounderful considering that the Iuishe religion impugned no lesse the Pagan Idolatrie then doth the doctrine of the Christians But this came to passe that Christes wordes might be fulfilled who said I come not to bring peace but the svvorde And againe I sende you forth as sheepe among vvolues That is to saye to be torne and harried and your bloud to be deuoured In which extreme and most incredible sufferinges of Christians thre pointes are worthie of great consideration The first what infinite multitudes of al states conditions sexe qualities and age did suffer dailie fortestimonie of this truth The second What intollerable and vnacustomed tormentes not hard of in the worlde before were deuised by Tyrantes for afflicting this kinde of people The third what inuincible courage and vnspeakable alacritie the ChristiaÌ„s shewed in bearing oute these afflictions which the enimies theselues could not attribute but to some diuine power and supernatural assistance And for this later point of comfort in their sufferings I will alleage onlie this testmonie of TertuliaÌ„ against the GeÌ„tiles who obiected that wicked men suffered also as wel as Christians Wherto this learned Doctour made answere in these wordes Truth it is that many men are prone to yl and do suffer for the same but yet dare they not defend their euil to be good as ChristiaÌ„s doe their cause For that euery euil thig by nature doth bring with it either feare or shame therfor we see that malefactours albeit they loue euill yet would they not appeare so to the world but desire rather to lie in couert They tremble when they are taken and when they are accused they deny all and do scarse oftentimes coÌ„fesse their doings vpon torments And finally when they are condemned they lament mone and do impute their il fortune to destinie or to the planets But the Christian what doth he like to this Is their any man ashamed or doth any man ' repent him when he is taken except it be for that he was not taken rather If he be noted by the enemy for a Christian he glorieth in the same if he be accused he defendeth not him self if he be asked the question he confesseth it willingly if he be coÌ„demned he veldeth thankes What euil theÌ„ is ther in this Christian cause which lacketh the natural sequele of euil I meane feare shame tergiuersatioÌ„ repentance sorowe and deploration what euil I say can this be deemed whose guiltines is ioye whose accusation is desire whose punishment is happines Hitherto are the wordes of learned Tertulian who was an eye-witnes of that he wrote had no smal part in the cause of thos that suffred being him self in that place and state as daily he might expect to taste of the same affliction To which combat how redie he was may appeare by diuers places of this his Apologie wherin he vttereth besides his zeale feruour a most confident securitie and certaine assurance of Iesus assistance by that which he had sene performed to infinite other in their greatest distresses from the same Lord before So that nothing doth more a-certaine vs of the diuine power and omnipotencie of Iesus then the fortitude inuincible which aboue al humane reason force and nature he imparted to his Martyrs AFTER VVHICH consideration there coÌ„meth to be weighed the fifte point before mentioned which is of the same power and omnipoteÌ„cie of Iesus declared and exercised vpon the spirites insernal Which thing partely may appeare by the Oracles alleaged in the ende of the former section wherin thos spirites foretolde that an Hebrew Childe should be borne to the vtter subuersion and ruine of their TyraÌ„nical dominion And much more at large the same might be declared by other answers Oracles vttered after Christes natiuitie and registred in the monumentes euen of the heathens them selues Wherof he that desireth to see more ample mention especially out of Porphyrie who then was liuing let him read Eusebius sixte booke de preparatione Euangelica where he shal finde store and namely that Apollo many times exclamed Hei mihi congemiscite Hei mihi hei mihi Oraculorum defecit me claritas Woe vnto me lament yee with me woe vnto me woe vnto me for that the honour of Oracles hath now foresakeÌ„ me Which coÌ„plaintes and lamentations are nothinge els but a plaine confession that Iesus was he of whom a prophet said diuers ages before Attenuabit omnes Deos terrae he shal weare-out bring to beggarie al the Godes or Idols of the earth This confessed also the wicked spirites them selues when at Christs appearing iÌ„ Iurie they came vnto him at diuers times and besought him not to afflict or torment them nor command them presently to returne to hel but rather to permit them some litle time of entertainment in the sea or mountaines or amoÌ„g heardes of swine or the like Which confession they made in the sight of all the world and declared the same afterwardes by their factes and deedes For presently vpon Iesus death vpon the preaching of his name and Ghospel throughout the worlde the Oracles which before were aboundant in euery prouince and countrie were put to sileÌ„ce Wherof I might alleage the testimonies of verie many GeÌ„tiles them selues as that of Iuuenal
enioye al the varietie of times that delite vs here al the beautie of creatures that allure vs here al the pleasures and ioyes that content vs here In this vision of God sayeth one doctor we shal know we shal loue we shal reioice we shal praise We shal know the verie secrets and iudgements of God which are a depth vvithout bottome As also the causes natures beginnings ofsprings and ends of al creatures We shal loue incomparablie both God for the infinite causes of loue that we see in him and our brethren and companions as much as our selues for that we shal see them as much loued of God as our selues for the same cause for which we are loued whereof ensueth that our ioye shal be without measure both for that we shal haue a particular ioye for euery thing we loue ī God which are infinit and also for that we shal reioice at the felicitie of euerie one of our brethren as much as at our owne and by that meanes we shal haue so many distinct felicities as we shal haue distinct companions in our felicitie which being without number it is no maruaile though Christ sayed goe into the ioye of thy Lord and not let thy Lordes ioye enter into thee for that no one hart created cā receaue the fulnes and greatnes of this ioye And hereof finallie it doth insue that we shal praise God without end or wearines with al our hart with al our strength with al our powers with al our partes according as the scripture sayeth Happie are they that liue in they house ô Lord for they shal praise thee eternallie vvithout end Hitherto this learned doctor Of this most blessed visiō sight possession and fruitiō of almightie God wherunto in heauen th' elect are admitted the learned father S. Augustine writeth thus Our Saueour in the Gospel said vnto his Disciples Happie are the cleane of hart for they shal see God By which wordes we are let to vnderstand that ther is a sight and vision of God which is sufficient of it self to beatifie men and make them happie A visiō which nether eye hath seene in this world nor eare hath heard nor hart conceaued A vision deare brethrē that passeth al the beautie of earthlie things of gold of siluer of woodes of feeldes of sea of ayer of sunne of moone of starres of Angels for that al thes things haue their beautie from thence VVe shal see him face to face saieth his Apostle and vve shal knovv him as vve are knovven That is we shal know the power of the father we shal know the wisdome of the sonne we shal know the goodnes of the Holie Ghost we shal know the indiuisible nature of the most blessed Trinitie And this verie seing of the face of God is the ioye of Angels and of al other saints and celestial spirites in heauen This is the reward of life euerlasting this is the glorie of al blessed Cherubins their euerlasting pleasure their croune of honour their game and goal of felicitie their riche rest their beautiful quietnes their inward and outward consolation their diuine paradise their heauenlie Ierusalem their happines of life their fulnes of blisse their eternal triumphe their pretious peace of God which passeth al vnderstāding This sight of God is the ful beatitude the total glorification of man and Angels to see and behold him I say that made both heauen and earth to see and behold him deare brother that made thee that redemed thee that glorified thee For in seeing him thou shalt know him in knowing him thou shalt loue him in louing him thou shalt possesse him in possessing him thou shalt praise him and in praising him thou shal spend thie whole eternitie For he is the inheritance of his people he is the possession of their felicitie he is the reward of their expectation I vvilbe thy great revvard saieth he to Abraham O Lord thou art great and therfore no marmile if thou be a great reward The sight of thee therfore is al our hiar al our reward al our ioye felicitie that we expect seing thou hast saied that this is life euerlasting to see knovv thee our true God Iesus Christ vvhom thou hast sent Thus vttered S. Augustine his feeling in thes affairs AND NOVV HAVING thus declared the two general partes of heauēlie felicitie the one appertainīg to our soule the other to our bodie it is not hard to esteeme what excesse of ioye both of thē ioined together shal worke vnto vs i vs at the most happie day of our glorificatiō Which the forsaid holie S. Augustine conceaued and expressed in thes most zelous and affectuous wordes O ioye aboue al ioyes passing al ioyes without which there is no ioye when shal I enter into thee when shal I enioye thee to see my God that dwelleth in thee O euerlasting kingdome ô kingdome of al eternitie ô light without end ô peace of God that passeth al vnderstāding wherin the soules of Saintes doe rest with thee ô Lord and euerlasting ioye is vpon their heades and they doe possesse ioye and exultation and al paine and sorovv is fledde from them O how glorious a kingdome is thine ô Lord wherin al Saintes doe raigne with the adorned vvith light as vvith pretious apparel and haue crovvnes of pretious stones vpon their heades O kingdome of euerlasting blisse where thou art present ô Lord the hope of al Saintes and the diademe of their euerlasting glorie replenishing thē with ioy on euerie side by thy blessed sight O Lord in this kingdom of thine there is infinit Ioye and mirth without sadnesse health without sorow life without labour light without darknesse felicitie without abatement al goodnes without euil Here youth florisheth that neuer waxeth old life that knoweth no end beautie that neuer fadeth loue that neuer cooleth health that neuer diminisheth ioye that neuer coaseth Here sorow is neuer felt complaint is neuer heard matter of sadnesse is neuer seene nor euil successe is euer feared For that they possesse thee ò Lord which art the perfectiō and culme of their felicitie Hitherto blessed Augustine And now deare Christian brother if we that liue in thes dayes and doe read thes thīges would enter in deed into thes considerations as this holie man other his like did no doubt but we should be more inflamed with the loue of this heauenlie felicitie prepared for vs then we are and consequentlie should striue more to gaine it then alas we doe And to the ende thou maiest conceaue some more feeling in the matter cōsider but a litle withme what a ioiful day shal that be at thy house when hauing liued in the feare of God atchiued in his seruice the end of thy peregrination thou shalt come by the meanes of death to passe from miserie and labour co life of immortalitie and in
canst not hate thos thinges which thou hast made but doest vse mercy towards al for that they are thine And the like maner of reasoning vseth God him self when he saieth by his Prophet Ezechiel behould al soules are mine and hereupon he inferreth a litle after Numquid voluntatis meae est mors impij Can I haue the wil to damne a wicked man seing that his soule is mine created and redeemed by me as who would saie this were a case against al order and equitie And the reason of this maner of speech and argument is for that euery man naturally is enclined to loue the things that be of his owne making So we see that if a mā haue an orchard wherin be great varietie of trees and plantes yet if ther be but one of his owne peculier grafting that florisheth and prospereth wel he taketh more delite therin then in any of the rest for that it is his owne workemanship So in like maner if a man haue a vineyard of his owne planting and trimming For which respect the holy prophet Dauid finding him self and the whole kingdome of Iurie in great affliction calamitie thought no other means so forcible to draw God to compassion and commiseratiō of their case as to crie out to him in this maner Thou vvhich gouernest Israel looke tovvards vs and be attēt Thou hast brought forth a vineyard out of Egipt thou hast purged the same from Gentiles and hast planted it Thou ô God of al povver turne tovvards vs looke vpon vs from heauen and visite this thy vineyard vvhich thy ovvne right hand hath planted The like maner of persuasion vsed the holy prophet Esaie to moue God when he said looke vpō vs I beseech the ô Lord vvhich are the vvorke of thine ovvne hands But aboue al other the blessed man Iob standeth as it were in argument and disputation with God about this matter saying haue not thy hāds made me haue they not framed me of clay and earth hast not thou compacted me as cheese is made of milke hast not thou knit my bones and sinowes together and couered my flesh with skinne hast not thou giuen me life and conserued my spirite with thy continual protection how soeuer thou seme to dissemble thes matters and hide them in thy hart yet I know that thou remēbrest them al and are not vnmindful of them By which words this holy man signified that albeit God suffered him greatly to be tempted and afflicted in this life so farre forth as he might seme to haue forgotten him yet was he wel assured that his deuine Maiestie could not of his goodnes forsake or despise him for that he was his creature and the proper workemanship of his owne hands In which verie name of vvorkemanship holy Dauid tooke such great comfort considering that the workeman can not chuse but be louing and fauourable towards his owne work especially so excellent and bountiful a workeman as is almightie God towards a worke made as mā is to his owne shape and likenes that in al his necessities yea euen in his greatest infirmities of flesh and most grieuous offenses committed against his Maiestie he conceaueth most assured hope of mercie and pardon vpon this cōsideratiō that he was his workemanship and consequentlie wel knowen to his deuine wisdome of how bricle infirme a metal he was made For thus at one time among other he reasoneth of this matter Looke how farre distant the east is from the west so farre of hath God remoued our iniquities from vs. Euen as a father doth take compassion of his owne children so doth our Lord take mercie vpon vs for that he wel knoweth the mould wherof we are made and doth remember that we are nothing els but dust In which discourse the holie Prophet maketh mention of two thinges that did assure him of Godes mercie th' one that God was his Creator and maker and therby priuie to the frailtie of his constitution nature th' other that he was his father whos propertie is to haue compassion on his children and this is a second reason more strong and forcible perhappes then the former whie euerie man maie be most assured of pardon that hartely turneth vnto almightie God considering that it hath pleased his deuine Maiestie not only to be vnto man a creatour as he is to al other thinges but also a father which is the title of the greatest loue and coniunction that nature hath left to thinges in this world Wherof a certaine philosopher said wel that no mā could conceaue the loue of a parents hart but he onlie that had a child of his owne For which respect our Sauiour IESVS to put vs in mind of this most feruent loue and therby as it were by one fire to enkendle an other within our hartes did vse often times and ordinarily to repeat this sweet name of Father in his speeches to his folowers and therupon founded diuers most excellent and comfortable dissourses as at one time when he dehorted them from ouer much care and worldlie solicitude he addeth this reason Your father in heauen knovveth that you haue need of thes thinges as who would saie he knowīg your wantes and being your father you shal not need to trouble yourselues with too great anxietie in thes matters for that a fathers hart can not but be prouidēt and careful for his children The like deduction maketh he in the same place to the same effect by comparison of the birdes of the aire and other irreasonable creatures for which if God doe make saith he so aboundant prouision as al the whole world may witnesse that he doth much more careful wil he be to prouide for men that are his owne children which are more deare vnto him then any other terrestrial thing created Al which speeches and reasons of our Sauiour are deriued from the nature and propertie of a parent which can not but affect and loue his children especially such a father whom Christ calleth celestial who in this perfection of true father ly loue so farre exceedeth al earthly parents put together as in power clemencie and goodnes almightie God surpasseth the infirmitie of his feeble creatures Such a father as hath not only geuen life and being vnto his childrē but also as S. Paul saieth hath powred into their hartes the deuine spirite of his only eternal sonne stirring them vp to most assured confidence and inuincible hope in his fatherly goodnes and protection And vpon assurance of this hope haue aswel sinners as Saints from the beginning fled vnto him confidently vnder this title of paternitie and neuer were deceaued So the prophet Esaie aswel in his owne name as in the name of the sinful people of Israel doubted not to crie Thou art our father Abraham hath not knovven vs and Israel is ignorant of vs Thou o Lord art our father thou art our redeemer And to cōfirme
of other affaires Thes are the wordes of the Deuil louing brother Thes are the counsailes persuasions of our enemie But mine are contrarie If thou haue fallen thou maiest rise againe If thou haue bene a lost companion yet thou maiest be saued If thou haue committed fornication and adulterie in time past thou maiest be continent for the time to come If thou haue hanted playes games thou maiest drawe backe thy foot from hence forth If thou haue delighted in leud and euil companie thou maiest herafter acquaint thy self with good Thou hast free wil to chuse ether part This only is necessarie that thou beginne thy conuersion out of hand that thou repent and take in hand to reforme thy self though it be at the first but a litle Let thine eies beginne but to shed forth one teare enter into thy conscience consider thy self but indifferently examine thine actions and what they deserue lay before thy face the daie of Iudgment with the torments of hel on the one side and the ioyes of heauen on the other Repēt confesse amend thy life seeke a medicine for thy wound out of hand while thou art in this life in what state or condition soeuer thou be Yea if thou be vpon thy death-bed ready to breath out thy soule and spirit feare not to repent for that Gods mercie is not restrayned by the shortnes of time Which I speake vnto you my deare brethren not to make you hereby the more negligent but only to stirre you vp to the confidence of Gods mercie and thereby to auoyde the most dangerous gulfe of desperation Hitherto are the wordes of this holie and learned Father In which long and large discourse of his we are to note that together with most excellent encoragement which he geueth to al sinners of what state and cōdition soeuer they be in al times and seasons to confide in Gods mercie and neuer to despaire he geueth also an holsome admonishment that we should not by this confidence become more necligent in reforming our liues but rather do it out of hand without al delay or procrastinatiō Whereunto in like maner the holy father S. Augustine in a like exhortation against despaire doth endeuour most vehemently to stirre vs vp in these wordes Let no man after a hundred sinnes nor after a thousand despaire of Gods mercie but yet so let him not despaire as he seeke presently without al stay to recōcile him self to God by amendment of life least perhaps after that by custome he hath gotten a habit of sinne he be not able to deliuer him self from the snares of the Diuel albeit he would And in the very same sermon he discourseth yet further of the same matter in manner folowing Not euery man that hath sinned but he that perseuereth in sinne is hateful and abominable in the sight of God For that no man must distrust of Gods mercie towards him that wil amend and leaue his sinnes For that God him self as a most sweete comforter hath said by his Prophet that the impietie of a vvicked man shal not hurt him at vvhat day soeuer he shal turne from the same But yet this great mercie of our Lord is thē only profitable vnto vs if we delay not our conuersion nor doe multiplie sinnes vpon sinnes Which I wil declare vnto you by th' example of woundes and ruptures of our bodie by which th' infirmities also of our mind and soule may be conceaued Thus then we see if a mās foote leg or arme be broken with how great paine the same is restored to his accustomed strength But if any member of our body should be broken twise or three times or more often in one and the self same place your charitie cā imagin how hard a thing it were for that part to recouer her perfit health againe So fareth it deare brethrē in the woundes and ruptures of our soule If a man doe commit sinne once or twise and doe vnsainedly without dissimulatiō make his refuge to the medicine of perāce he doth out of hand obtaine health againe and that sometimes without any skar or blemish of the disease past But if he begin to adde sinnes vpō sinnes in such sort that the woundes of his soule doe rather putrifie within him by couering and defending them then heale by repentance and confession it is to be feared least that heauy speach of th' Apostle be fulfilled in him to whom he saith dost thou not knovv that the benignitie of God is vsed to bring thee to repentance but thou by the obdurate and irrepētant hart dost heape to thy self vvrath in the day of vengeance and of the reuelation of Gods iust iudgement Thus far S. Augustine But now deare Christian brother what can be spoken more effectually either to 〈◊〉 vs to hope and confidence in Gods mercie 〈◊〉 〈◊〉 〈◊〉 presumption in delaying our amendment thē here hath bene vttered by these noble pillars and fathers of Christes Church and most excellent instrumentes and temples of his holie Spirit The diuine wisdome of almightie God i a certaine place saith that the wordes of wise men ought to be spurres vnto vs and as it were nailes driuen into the depth of our hartes meaning thereby that we should be stirred vp and most vehemently moued when we heare such wise men as the holie Ghost there meaneth which in deede are only they that haue the knowledge and true feare of God make such exhortations vnto vs and ue vs such holsom admonishmentes as thes godlie fathers in this great affaire haue donne And how is it then deare brother that we are nothing stirred vp thereby nothing quickned nothing awaked Wel I wil conclude this whole chapter and treatise with an other exhortation and admonition of S. Augustine for that besides the graue authoritie of the mā which ought to moue vs much I thinke nothing can be spoken more excellently or more agreeing to our peculiar purpose Thus then he saith Almightie God doth neuer despise the repentance of any mā if it be offered vnto him sincerely simply nay he accepteth the same most willingly embraceth the penitent and endeuoreth to reduce him to his former state wherein he was before he fel. And that which is yet more if a man be not able to fulfil the whole order of his satisfaction yet doth not God refuse the least penance that is though it be dōne in neuer so short a space Neither doth he suffer the reward to perish of any litle conuersion And this doth the prophet Esaie seeme to me to signifie when he faith in Gods person to the people of Israel I haue contristed thee a litle for thy sinne I haue striken thee and haue turned my face from thee thou hast bene sad and hast walked in sorow and I haue cōforted thee againe These examples then of penance deare brethren we hauing before our eyes let vs not perseuer in our wickednes nor despaire
the life to come so he might enioye thes of this life stil or should finde him self litle moued with cogitation of heauen let him reade the 12. chap. par 1. page 479. of the rewardes after this life If a man were desirous to know what state he were in with God let him reade the 5. chapter page 298. which sheweth who is a true Christian. Also the third chapter page 110. which teacheth a man to take a scantling of that matter A man that should be tempted with cogitations of desperation in respect of the multitude or wickednes of his sinnes or of his continuance therin let him reade the 1. chap. par 2. pag. 523. of Gods endles mercie If any person should find him self troubled or tempted by consideration of the contrarieties and vexations that fal out daily in Godes Churche against the Catholique faith and good mē let him reade the 5. chapter page 747. of exāples of true resolution As also the 3. chapter of Tribulation page 631. The same let them doe that finde them selues or their frindes in tribulation or doe stāde in feare therof for that they loue wel their owne ease He that findeth him self tender and delicate and feareful of the paines which a vertuous life requireth or weary of wel-doing let him reade the 2. chapter of difficulties page 570. He that thinketh him sēlf yonge or otherwise so occupied as he hath not time neede or leasure as yet to make his couersiō let him reade the 10. chapter page 419. treating of death as also the 7. chapter page 818. that handleth the manifold dangers of delaye Finallie both by this that here hath bene noted as also by consideration of the seueral chapters set downe in the beginning before the preface ech man ether yong or old poore or riche in affliction or prosperitie in sicknes or health of high or lowe degree or of what qualitie state minde constitution temperature cōdition calling habite desire or inclinatiō soeuer he be may take some what from this booke to be considered vsed and applied to his peculier commoditie or to his frind in like case Hovv the former treatises may be vsed to meditation and prayer FOR so much as mētal prayer is nothing els but an eleuation of our spirite vnto almightie God an exercise of our soule wherin she debateth ī the presence of her Creator the affaires which appertaine to her owne saluation wherunto also the treatises of this booke doe al tende I haue sorted the same out into two kindes of meditations to be vsed at seueral times twise euery daie for the space of one moneth or ther about Which being ended the reader may beginne againe and so cōtinue the perpetual memorie therof taking now of one kinde and then of an other according as he shal finde his minde most desirous or inclined And in his meditation he may obserue thes fewe rules following First that when he goeth about to meditate he thinke with him self before he beginne what and wher with whom he hath to deale and how he would stāde in the presence of a far lesse king of this world if he were to goe before him as now he is to present him self before the Maiestie of almightie God Secondly that he doe not only humble him self in hart euen vnto the ground before so great a Maiestie but also that he shew the same if he can by some external action as S. Paul and Christ did when they put them selues vpon their knces at the beginning of their praiers Thirdly hauing made the signe of the holy Crosse vpō his breast for head in the name cōfession of the blessed Trinitie let him frame some short petitiō praier such as after followeth or the like therby to demande grace to profite his soule by that meditation Fourthly this being donne let him reade with great attention distinctiō the peece or parcel assigned in the meditations following let him read it with such quiet of minde as he maye saie with the prophet Audiam quid in me loquatur Dominus I wil giue eare and be attentiue to that which it shal please our Lord to speake vnto me Fifthly when he hath reade out al the matter assigned or before if any special thing moue him as he readeth let him staie laying a side the booke or making some note wher he breaketh of let him quietly reuolue and meditate in his minde that which he hath reade and this either kneeling fitting walking or lying as he findeth most conuenient for the repose of his minde And what so euer he feeleth to affect or moue him most let him stād most vpon that and applie it earnestly to the stirring vp of him self and of his soule to doe her deutie Sixthly when he hath donne what he can to the enkendling of his affections in such good motiōs as the matter of that meditation doth minister be it of loue reuerence feare zele corage cōfidence hatred detestation of sinne or the like then let him turne to almightie God with al the vehemencie that possibly he is able demāding with great feruour what soeuer his spirit in that instāt most desireth and so he may end with the praier that after is assigned or some such like which cōmonly is to be said with deuotion vpon our knees A prayer to be vsed at the very instant vvhen vve beginne to reade any thing vvheron to meditate OEuerlasting omnipotent and most merciful Lord and father I present my self here before the face of thy diuine Maiestie most humbly crauing the assistāce of thy holy spirite for my direction instruction in this meditation that now I take in hande to the ende that my soule may receaue consolation and benefit therby in learning to know both thee her self thy sacred wil and her bounden dewtie thy iudgementes and her accomptes thy endles mercies and her infinite offences Geue vnto me ô Father of al mercie and Creator of al good spirits such a docible and tender hart as may be pearsed with the holy inspirations which it shal please thy heauenly benignitie to bestov vpon me Graunt that the holy fire of godly affections may be inkendled within my bowels by this meditatiō as it was in the hart of thy seruant Dauid by like holy excercise Make my spirit attent to thos blessed and fatherly admonitions which thou shalt please to send vnto me in this time of treatie betwene thee and me Illuminate my vnderstanding incline my wil stirre vp my affections inflame my desires confirme my memorie and continual remembrāce in al such things as it shal please thy goodnes to reueale vnto me at this instant or otherwise for my saluation Graunt al this ô my most merciful God for thy deare sonne our Saueour IESVS sake who hath assured vs that thou wilt neuer deny a good spirit to him