THE HARMONY OF holy Scriptures. With the several Sentences of sundry learned and worthy Writers. Collected for the comfort of all such as are desirous to seek after their soul's health. ❧ By I. B. unum est necessarium. Ecclesiastes. 12. verse. 1. Remember now thy Creator in the days of thy youth; whiles the evil days come not, nor the years draw near, wherein thou shalt say, I have no pleasure in them. AT LONDON, Printed by I. R. for Nicholas Ling, and are to be sold at the West door of Paul's. 1600. To the right Honourable William rider, Lord Maior elected for the City of London: And to the right Worshipful Ma. Thomas Smith, & Ma. Thomas Cambell Esquires, Sheriffs of the same City: All happiness wished in our Lord and Saviour jesus Christ. IT may be thought great boldness in me (right Honourable & right Worshipful) being one altogether unknown to you, that I should thus presume to seek the patronizing of these my poor endeavours, under the protection of your Honourable and Worshipful countenances, and so in some sort I do myself acknowledge. But if the name and nature of my book be but rightly considered, and your dignity of place and office therewith justly equalled: that boldness (I hope) will be thought in me but modest duty, and your kind acceptance hereof, the true testimony of religious devotion. You are chosen in this City as chief Magistrates for this year ensuing, first, to see that God may be rightly honoured, her majesties laws justly administered, the people in peace & love discreetly governed, and sin and iniquity duly punished. All which depending one upon another, as the parts in Music do, and that you yourselves, (with the rest of your worshipful brethren) are the ground of this Economical Music, for all the rest that be under you to sing sweetly in tune by, (as example is the best guide to order, and order cannot be kept where example wanteth:) even so this Harmony of holy Scriptures, (in my poor opinion) doth rightly challenge you as Patrons, being drawn from the true foundation of your seated authority: for whatsoever is not to God's glory, ought most carefully to be shunned. In this regard I humbly desire, that your Honour and Worships will but listen to this Harmony, and give it such entertainment as it worthily deserveth: not for any matter of attribution to myself any way, but for his sake to whose honour it is meant & intended: who bless you and yours with all happiness in this world, and make you partakers of far greater blessedness in the world to come. Your Honours and Worships in all duty, james Bentley. To the Reader. SInce it hath been observed as a custom (courteous Reader) in all times heretofore, that in the publication of books, some method or other of the Writers meaning, should be expressed for the Readers better understanding: I, being bound (as it were) to that ceremony, though no way distrustful of thy kind opinion and judgement, first, wishing thy health and happiness in Christ, and next entreating thy christian-like consideration of me and this present labour, pray thee to take notice of these few lines following. These gathered places out of the most sacred Scriptures, marshaled in the best manner that I could devise, concerning those nine necessary points, which in the page next after this Epistle are more at large explained; likewise the grave & religious Sentences of the Doctors & Fathers, as also the sweet sayings of sundr● Philosophers: Though they have cost me more pains than here I will express, & have proved to my comfort, as I pray they may to thine, yet if thy friendly acceptance answer but my good meaning, & overrash reading deliver not as rude censuring, I doubt not but our benefit hereby will prove both alike; and all redound to his honour, in whose reverence it was undertaken. If thou demand a reason, why I entitle it by the name of The Harmony of holy Scriptures, my answer is, that all the sentences herein set down, both in sound, sense, and sweetness, do savour of a musical imitation, and concord together after the nature of a divine harmony, as from the beginning to the end of each section thou mayst easily perceive. Secondly, as in Music, be there never so many parts, yet all must agree & make a perfect Unison: even so do these answer to one another as in report, all tending to one effect and purpose, and all at full approving the argument handled. First the Scriptures being the ground and plainsong, the Doctors following thereon in sweet divine descant, and the Philosophers bearing a by part among to make up the melody, and all in one sound, sing to God's glory. As for the Heathen authorities herein alleged, albeit they express not only singular wisdom, but likewise savour of a very devout (though ignorant) zeal: they are not inserted with any intent in me, that by them should be proved the very lest principle of Christian Religion; but rather to declare, how near such men as came short of any right knowledge of God, yet by the bare light of Nature only, aimed at the truth; and made a kind of religious use to themselves, of a further desire to know that truth. If in the first point handled, it shall be objected, that I have not so justly observed the order of an harmony, as in the other following, by using needles words of the Fathers, as saith such a one, and such a one: I did the more willingly slip from my course in that case, because the words are none of mine own, and I could not (in my conceit) give right enough to them that owed them, or sufficiently deliver, how soundly their sentences approved every alleged place. Now, if any nice ear, (whom no note can please, & to whom the very best music seemeth unpleasant,) shall in this flowing age of right skilful Masters in God's music, whose number (for his Names sake) may he more and more increase; if such a one I say, do object what I freely confess, that here wanteth such art & scholarship, as such a serious subject worthily deserved: let me thus answer for myself; As there be master workmen in God's buildings, so there must be some to carry stones, lime and mortar, of which place neither though I account myself any way worthy, yet let not the poorest labourers pains in such a service be despised. I did it divers years since for my own instruction, & thought to have kept it only for my private comfort, till others thinking better thereof than I myself can, would needs prevail with me to have it published: which since I could not well deny, let this serve for all objections whatsoever. The reverend regard of God's Name, in me both began and finished the work, desire to benefit others as simple as myself, was the chief mark I aimed at, & the hope I have that some good may ensue hereof, is the only recompense I request for my pains. He then that began and ended, thou that readest and art comforted, all that see my good intent and therewith are pleased; First his blessed Name be honoured, thy comfort daily increased, & all our saiths for ever through jesus Christ established. Thine I. B. ❧ The contents of the whole book following. 1. OF God: that he is great in power: rich in mercy: slow to anger: just in judgement: righteous in all his ways: and wonderful in all his works. 2. What Man is by nature: how short and uncertain the days of his life are: And how sure it is, that after this life ended, we must all appear before the judgement seat of God, to receive every one according as his works shall be. 3. Of Christ: why he came: and what profit we have by his Death: Resurrection: and ascension. 4. Of Faith, Fear, and Love: being three principal virtues, necessarily belonging to every true Christian. 5. What the will & desire of Almighty God is concerning men: and how lovingly he admonisheth every one to come to repentance: promising mercy & forgiveness to all those that amend. 6. What manner of service is required of us, during this life, both towards God and our Neighbour. 7. Of trouble and affliction: whereby God trieth the hearts of all those that faithfully fear and love him. 8. Of the manifold benefits of God, bestowed upon the godly here in this life: with the promises of their everlasting felicity in the world to come. 9 Of the heavy wrath of God, against the wicked and ungodly here in this world, with the threatenings of their eternal torments in the world to come. ❧ The Names of all the Authors mentioned in this Book. Christian Authors. SAint Ambrose S. Augustine. S. Jerome. S. Chrisostome. S. Gregory. Clem. Alexandri. Epiphanius. Hillarius. Origen. Cyprian. Cyrill. Isidorus. Basill. Beda. Anselmus. Bernard. Erasmus. Constantius. Vincentius. Lactantius. Ignatius. Tertullian. Theophilactus. Ireneus. justi. Martyr. Cassianus. Cassiodorus. Eugenius. Euagoras. Fulgentius. Fulgotius. Luther. Pet. Ramus. Marlorate. Plotinus. Pacwius. Caluine. Lyra. Boetius. Virgilius. Orosius. Ravisius. Pet. Lombardus. Polion. Maxentius. Carolus Magnus. Sigismundus. Arnobius. Anth. Guevara. Bullenger. Leo. Aeneus Silvius. Pet. Martyr. Phil. Melancthon. Martin Bucer. Hemingius. Becon. Osorius. Beza. Granado. junius. Tremelius. Vrsinus. Heathen Philosophers. Socrates'. Plato. Hermes. Plutarch. Pythagoras. Solon. Cicero. Macrobius. Cleobulus. Seneca. Crates. Thales. Chilo. Bias Menander. Protogenes. Antisthenes. Anaxagoras. Heraclitus. Pyndarus. Marcus Aurelius Galen. Hipocrates. Alex. Severus. Euripides. Aristides. Demonax. Valerius Max. Dion. Theophrastus. Sallust. Quintilian. Zenophon. Isocrates. Xenocrates. Diogenes. Aristotle. Anacharsis. Herodotus. Thucydides. ❧ Faults escaped. Page 14, line 4, for setteh, read setteth. Page 39, line 4, for wonderful, read wonderful. Page 63, line 25, for or God, read our God. Page 265, line 28, for & that that it, read & that it. Page 352, line 17, for body, read belly. Page 500, line 25, for misciefe, read mischief. Page. 512, li. 20, for imagination, read imaginations. ❧ The Harmony of holy Scriptures. ¶ Of God: that he is great in power: rich in mercy: ●●ow to anger: just in judgement: righteous in all his ways: and wonderful in all his works. VISDOM 15. verse. 3. For to know GOD, is perfect righteousness, and to know his power is the root of immortality. Of God. etc. §. 1. Moyses', the servant of the living GOD, (after he had seen many miracles, and wrought divers wonders, through Divine assistance, before the face of Pharaoh, King of Egypt, and the children of Israel in the wilderness) talking on a time familiarly with his Maker, (amongst many other petitions,) humbly Exo, 33. 18, besought the Lord to ●hew him his glory: Whereunto, the Almighty returned this 〈…〉 swear, saying; Thou canst not see my Exo, 33, 20. 〈…〉 or there shall no man see me & live. No man (saith S. john) hath seen God john, 1, 18, at any time: the only begotten Son which is in the bosom of the Father, he hath declared him. No man knoweth the Son, (saith Christ) Math, 11, 27 but the Father, neither knoweth any man the Father, but the Son, and he to whom the Son will reveal him. §. 2. What man hath seen GOD, th●t the Ecclus, 43, 31 might tell us? (saith the Wiseman,) o● who can magnify him as he is? Who shall declare * unto us the power of his greatness? Ecclus, 18, 4 or who will take upon him to tell ou● his mercy? Canst thou, (saith Zophar unto job) by job, 11, 7, 8, 9, searching find out God? Canst t●ou find out the Almighty to his perfection? The Heavens are high, (saith he) what canst thou do? It is deeper than Hell, how canst thou know it? The measure thereof is longer than the Earth, and it is broader than the Sea. By which kind of questioning, the holy man seemeth to tell us, that if we be not able to comprehend the height of heaven, the depth of hell, the length of the ea 〈…〉 or the breadth of the sea, which are but 〈…〉 tures, it willbe much more unpossible for us, to understand the perfection of the Creator, which is God himself. For he, (as Sirach rightly saith) is * above all his works. Ecclus, 43, 28 §. 3. Solomon, as we read of him, was the richest man in wisdom that ever lived, and one that gave his mind to know as much as man might know, yet could he not by all his diligence, come near the perfection of the Almighty, but plainly (even in his Book of Wisdom) confesseth both his own, and all other men's imperfections in that point, where he saith; Hardly can we discern the things that are upon the earth, Wisd, 9, 16. & with great labour find we out the things which are before us, who can then seek out (saith he) the things that are in heaven? For like as the ground is appointed to bear the wood, and the Sea to carry his 2, Esdr, 4, 21 floods, so they that dwell upon the earth, can understand nothing, but that which is upon the earth, and they that are in the heavens, the things which are above the height of the heavens. §. 4. Wisdom willeth us therefore, (as Fulgosius Fulgosius. saith) not to be over-quisitive in searching out, either the secrets of God's hidden counsel, or the greatness of his incomparable majesty, for fear we be suddenly smitten, with the thunderstroake of his glory. But let it rather suffice us in knowledge, (touching the proportion of his person) to say as Plato that divine Philosopher said: Plato. God is without any body, invisible, and also immortal; whose form cannot be deprehended with the eyes of mortal men, nor yet described by any sensible knowledge. Or, to say, as learned Hermes Trismegistus Hermes. said; That is God, which lacketh beginning and ending: which God, being made of none, hath by his own power created all things. Or else, to say as much as a more worthy man then any of them both, namely, holy job said; Behold, God is excellent, & we job, 36, 26, know him not, neither may the number of his years be searched out. He only hath immortality, & dwelleth in 1, Tim, 6, 16 the light that none can attain unto, whom never man saw, neither can see. He is Alpha, and Omega, the beginning Reue, 22, 13 and 1, 8. and the end, the first and the last, which is, and which was, and which is to come, even the Almighty. §. 5. Before me, saith the Almighty, there was Esay, 43, 10, 11, 13. no God form, neither shall there be after me; I, even I, am the Lord, and beside me there is no Saviour. Yea, before the day was, (saith he) I am: and there is none that can deliver out of mine hand. I am the first, and I am the last, (saith the Esay, 44, 6, Eternal,) & without [or besides me] there is no other God. I am the Lord that made all things, that Esay, 44, 24, spread out the heavens alone, and stretched out the earth by myself. Yea,] I, (saith the everliving God) have Esay, 45, 12. made the earth, and created man upon it. Surely, my hand hath laid the foundations Esay, 48, 13, of the earth, and my right hand hath spanned the heavens; when I call them (saith he) they stand up together. §. 6. Understand therefore this day, & consider Deut, 4, 39, (as Moses saith) in thy heart, that the Lord our God, he is God in heaven above, & upon the earth beneath, there is none other. He is God of Gods, & Lord of Lords, Deut, 10, 17 a great GOD, mighty and terrible, which accepteth no persons, nor taketh reward: who doth right unto the fatherless & widow, and loveth the stranger, giving him food and raiment. Yea, the Lord our God, as the same Moses Deut, 6, 4, saith unto Israel, is Lord only. And there is, (as the Apostle truly affirmeth) 1, Cor, 8, 4, none other God but one. Though there be that are called Gods, 1, Cor, 8, 5, 6 whether in heaven or in earth, as there be many Gods, and many Lords, yet unto us there is but one God, which is the Father, of whom are all things, and we in him: and one Lord jesus Christ, by whom are all things, and we by him. ¶ Of the mighty power of God. §. 1. THE Lord reigneth, (saith David) Psal, 93, 11, & is clothed with majesty, the Lord our God, is clothed and girded with power. Who is like, saith he, [or may be compared] Psal, 113, 5, unto the Lord our God, which hath his dwelling on high? Which covereth himself with light, as Psal, 104, 2, 3, 4, 5. with a garment, and spreadeth out the heavens like a Curtain; Which layeth the beams of his Chambers in the waters, and maketh the clouds his Chariot, and walketh upon the wings of the wind. Which maketh his spirits his messengers, and a flaming fire his ministers. Which giveth the Sun for a light to Jere, 31. 35, the day, and the courses of the Moon, and of the stars for a light to the night. Which breaketh the Sea when the waves thereof do roar. His Name, (as saith the Prophet) is the Lord of Hosts. He, (as the Psalmist saith) is high above Psal, 113, 4, all Nations, and his glory above the heavens. He hath prepared his throne in heaven, Psal, 103, 19 and his kingdom ruleth over all. He, by his power, hath placed the earth Lactantius. upon her firm foundations. And he hath set bounds about the waters, job, 26, 10, until the day & night come to an end. §. 2. There is a GOD, (saith Cicero) which Cicero. doth rule and govern all things, which maintaineth the course of the Stars, the changes of times, the alteration & order of all things, beholding both Sea and Land: Who also plainly seethe, both the lives and doings of all men that dwell upon the earth, and whatsoever else hath any being in the world. The same God, is our God, (as Baruch Baruch, 3, 35 the Scribe saith,) and there shall none other be compared unto him. For he it is which hath prepared the Baruch, 3, 32 earth for evermore, & hath filled the same with four-footed beasts. He it is, which by his own almighty Mar. Bucer. power hath created all kind of creatures, and by his wonderful providence they live and are preserved. Yea, he, (as Daniel saith) is the living Dan, 6, 26, God, & remaineth for ever: his kingdom shall never perish, and his dominion shall be everlasting. He [also] it is which rescueth & delivereth: verse, 27, and he worketh signs and wonders in heaven and in earth. When he sendeth out the light, it goeth, Baruch, 3, 33 and when he calleth it again it obeyeth him with fear. The stars also shine in their watch, and verse, 34. rejoice; and when he calleth them, they say, Hear we be; and so with cheerfulness they show light unto him that made them. §. 3. He that formeth the Mountains, (saith Amos, 4, 13. Amos) and createth the wind, and declareth unto man what is his thought; which maketh the morning darkness, and walketh upon the high places of the earth, the Lord God of Hosts is his Name. Nahum, 1, 3 He hath his way in the whirlwind and in the storm, and the Clouds are the dust of his feet. Psal, 104, 32 He looketh on the earth, & it trembleth, he toucheth the Mountains, and they smoke. Esay, 40, 22, Yea, he sitteth (as Esay saith) upon the circle of the earth, & the inhabitants of the whole world, (in comparison of him) are as it were a company of Grasshoppers. He stretcheth out the heavens as a Curtain, & spreadeth them out as a Tent to dwell in. verse, 23, 24. He, bringeth the Princes to nothing, & maketh the judges of the earth as vanity. As though they were not planted as though they were not sown, as though their stock took no root in the earth: For as soon as he bloweth upon them, they whither, and fade away, as the stubble doth in a whirlwind. He [also,] is wise in heart, and mighty job▪ 9, 4, in strength. For who (as job saith) hath been fierce against him, & hath prospered? He removeth the Mountains, and they verse, 5, 6, 7, 8. feel not when he overthroweth them in his wrath: he removeth the earth out of her place, that the pillars thereof do shake. He commandeth the Sun, and it riseth not: he closeth up the stars as under a signet. He, himself alone, spreadeth out the heavens, and walketh upon the height of the Sea. etc. He doth great things, and unsearchable, job, 9, 10. 11, 12, yea, marvelous things without number. Lo, when he goeth by me, I see him not, and when he passeth by, I perceive him not. Behold, when he taketh a prey, who can make him to restore it? [Or] who shall say unto him, What dost thou? For,] all Nations before him, are as nothing: Esay, 40, 17 and they are counted to him, less than nothing, and vanity. §. 4. Again; The Lord our GOD, (as David Psalms, 95, 3, 4, 5, saith) is a great God, and a great King above all Gods: in his hands are all the corners of the Earth, and the heights of the Mountains are his. To him the Sea belongeth, for he made it, and his hands form the dry Land. Knowest thou not, or hast thou not Esay, 40, 28, 29, heard, saith Esay, that the everlasting God the Lord, hath created the ends of the earth? he neither fainteth nor is weary, there is no searching of his understanding: but he giveth strength unto him that fainteth, and unto him that hath no strength he increaseth power. He, (as Nehemiah saith) is Lord alone: Nehe, 9, 6, he hath made heaven, and the heaven of all heavens, with all their host, and the earth, and all that therein is, the seas also, and all that are in them: and he preserveth them all, and the host of the heaven worshippeth him. Yea, all things (as himself saith) were 2, Esdr. 6, 6. made by him alone, and by none other: by him also they shall be ended, & by none other. §. 5. The world (saith the Almighty) is mine, Psal, 50, 12. and all that therein is. I have made the earth, the man and the jerem, 27, 5, beast that are upon the ground, by my great power, and by mine outstretched arm; and I have given the same, saith he, unto whom it pleaseth me. And that we may the better be persuaded to believe his speeches, and somewhat the more willingly moved, herein to admire his wonderful great might, he presently confirmeth his saying with the example of Nabuchadnezzer, King of Babel: Into whose hands, for a time, (as jeremy Jere, 27, 6, 7. writeth) God gave all Lands, and beasts of the field, & all Nations; for to serve him, and his son, and his sons son. And for the majesty that GOD gave Dan, 5, 19 him, all people, Nations, and Languages trembled and feared before him. He put to death whom he would; he smote whom he would; whom he would, he set up; and whom he would, he put down. But, when his heart was puffed up, and his verse, 20, 21, mind hardened in pride, he was deposed from his kingly throne, and they took his honour from him. And he was driven from the sons of men, and his heart was made like the beasts, and his dwelling was with the wild Asses; they fed him with grass like Oxen, and his body was wet with the dew of heaven; till he knew (saith Daniel) that the most high GOD bare rule over the kingdom of men, and that he appointeth over the same whom soever he pleaseth. Unto Saul, likewise, God gave a great and mighty Kingdom, selecting him for 1, Sam, 9, 21 Prince and Ruler over his own chosen & beloved people, the Children of Israel: he being before, (by his own confession,) but of a small Tribe, and very poor family: yea, such a fellow, that (as the Text saith) he went wandering about the Country, to inquire and seek after his Father's Asses that were lost. A man truly in humane judgement, (by reason of his baseness) very unlikely to prove a King: Notwithstanding, God which can do whatsoever pleaseth him, bestowed the chiefest kingdom under the Sun upon him. And afterward, when (through his disobedience) he fell from the favour of God, the Almighty, as well to make manifest his power in displacing him, as for other causes best known to his secret wisdom, rend the foresaid kingdom from him, and gave it unto his neighbour 1, Sam, 15, 28. (saith the holy Ghost) that * was better than he. Well may we therefore confess, and say Psal, 145, 3. and 147, 5, with the Psalmist, Great is the Lord our God, and most worthy to be praised: great is his power, his wisdom is infinite, and his greatness is incomprehensible. His Name, (as Daniel saith) be praised for ever and ever: for wisdom & strength Dan, 2, 20, 21, 22. are his. He changeth the times & seasons, he taketh away Kings, and he setteh up Kings: he giveth wisdom unto the wise, & understanding to those that understand: he discovereth the deep & secret things: he knoweth what is in the darkness, and the light dwelleth with him. §. 6. Who is GOD, besides the Lord? 2, Sam, 22, 32. saith David, Or, who is mighty, save our God? With him is wisdom and strength, he job, 12, 13, 14. hath counsel and understanding. Behold, he will break down, & it cannot be built, he shutteth a man up, and he cannot be loosed. Behold, he withholdeth the waters, and verse, 15. they dry up, but when he sendeth them forth, they destroy the earth. With him is strength and wisdom, he verse, 16, that is deceived, & that deceiveth, are his. He causeth the Counsellors to go as verse, 17, 18, 19 spoiled, and maketh the judges fools: he looseth the collar of Kings, & girdeth their loins with a girdle: he leadeth away the Princes as a pray, and overthroweth the mighty: he taketh away the speech from verse, 20, 21, the faithful Counsellors, and taketh away the judgement of the ancient: he poureth contempt upon Princes, and maketh the strength of the mighty weak. He discovereth the deep places from verse. 22, 23 their darkness, and bringeth forth the shadow of death to light: he increaseth the people, and destroyeth them: he enlargeth the Nations, and bringeth them in again. He taketh away the hearts of them that verse, 24, are the chief over the people of the earth, and maketh them to wander in the Wilderness, out of the way. etc. He [also] giveth rain upon the earth, job, 5, 10, 11, & poureth down water upon the streets: he setteth up, on high, them that be of low degree, and exalteth the sorrowful to salvation. He scattereth the devices of the crafty, verse, 12, so that their hands cannot accomplish that which they do enterprise. Yea, he taketh the wise in their craftiness, verse, 13, 14 and overthroweth the counsel of the wicked. Insomuch, that they meet with darkness in the day time, and grope at noon day, as in the night. He [also] putteth his hand upon the Rocks, and overthroweth the Mountains job, 28, 9, 10, 11, by the roots: he breaketh Rivers in the Rocks, and his eye seethe every precious thing: he bindeth the floods that they do not overflow, and the thing that is hid, bringeth he to light. He it is that maketh poor, and he it is 1, Sam. 2, 7. that maketh rich: he bringeth low, and he exalteth. Yea, he (as Hannah saith) raiseth up verse, 8. the poor out of the dust, and lifteth the beggar from the dunghill, to place them among Princes, and to make them inherit the seat of glory. For the pillars of the earth (saith she) are his, and he hath set the round world upon them. §. 7. Behold now, saith the Almighty, for I, Deut. 32, 39 I am the Lord, and there is no Gods with me, I kill, and give life▪ I wound & make whole: and there is none that can deliver out of mine hand. I destroy the tokens of the Soothsayers, Esay. 44. 25, and make them that conjecture, fools: I turn the Wisemen backward, and make their knowledge foolishness. I form the light, and create darkness: Esay, 45, 7. I make peace, and create evil: I the Lord, (saith he) do all these things. §. 8. Our God is in heaven, faith David, and Psal. 115. 3, he doth whatsoever pleaseth him. The heaven is his seat, and the earth is Esay, 66. 1. his footstool. He remaineth for ever, his throne is Lam. 5, 19 from generation to generation. * And there 1. Sam. 2, 2. is no God like our God. For he▪ (as Solomon saith,) hath the Wisd, 16. 13 power of life, and death; he leadeth down, even to the gates of hell, and bringeth up again. §. 9 God that made the world, and all things Acts, 17, 24, 25. that are therein, (saith the Apostle) seeing that he is Lord of heaven and earth, dwelleth not in Temples made with hands, neither is he worshipped with men's hands, as though he needed any thing, seeing he giveth to all, life and breath, and all things. For in him we live, and move, and have verse, 28. our being. Yea, he, (as Plato saith) by his almighty Plato. power is in all things, and in every part of the world, & by his providence, all things are preserved, governed, and moved: and he himself, is of none other, either moved or governed, but is the first incomprehensible mover. The eyes of all things, wait upon him, Psalms, 145. 15, 16. and he giveth them their food in due season: he openeth his hand, and filleth with his blessing every living thing. But if he hide his face, they are troubled: Psalm. 104, 29. if he take away their breath, they die, and return to their dust. For in his hand, is the soul of every living job, 12. 10. thing, and the breath of all mankind. §. 10. The earth, is the Lords, saith David, and Psal. 24. 1, all that therein is, the world is his, and so are all they that dwell therein. Prosperity and adversity, life and death, Ecclus, 11, 14, 15. poverty and riches, come of the Lord: Wisdom, and knowledge, and understanding of the Law, are all of the Lord: love and good works come of him. For he only is the Author of all goodness, Hermes. and the giver of all good gifts. Yea, every good and perfect gift, as Saint james. 1. 17. james saith, is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow by turning. For the divine nature and substance of Aristotle. God, suffereth neither change nor end, because, as Aristotle truly saith, it is both immutable and infinite. §. 11. To come to preferment also, is neither Psalms, 75. 6, 7. from the East, nor from the West, nor yet from the South: but the Lord (as David saith) is the judge, he putteth down whom he will, and he setteth up whom he pleaseth. It is the Lord that giveth, and it is the job, 1, 21, Lord that taketh away: even as it pleaseth the Lord, so cometh things to pass. §. 12. We read in the second book of chronicles that when Asa, King of judah, was 2. Chron. 14 9, 10, 11. urged to give battle against an Army of ten hundred thousand Ethiopians, first, before he began the fight, he made his humble supplication to the Almighty; and in his prayer, (to show that the conquest consisted not in the great company of his enemy's soldiers, but only in the might & power of him that made both heaven and earth,) he said: Help us, o Lord our God: It is nothing with thee, to save with many or with no power; help us, o Lord our God, for we rest on thee, and in thy Name, (saith he) are we come against this multitude. jonathan likewise, venturing by stealth 1. Sam. 14, 6 to set upon the Philistians garrison at unawares, and being accompanied with none but only his Armour bearer, for his better encouragement he told him, that it was not hard with the Lord, to save with many, or with few. For the victory of the battle, dependeth 1. Mac. 3. 19 not on the many thousands that are in the host, but the strength cometh from heaven. And is only at his pleasure to be disposed, whose power, as * judith saith, standeth judith. 9, 11. not in the multitude of Soldiers, nor his might in strong men. As may more at large be perceived, by reading the happy success, which followed the enterprises, of the aforesaid King Asa, and jonathan the Son of Saul, against their enemies. §. 13. Another example also, concerning the power of Almighty God in this point, is set down in the book of judges; where judges. 7, 12 Gedion being appointed by the Lord, to go & fight against the Midianites, (which were so mighty an host, that as the Text saith, they lay in the valley like a company of Grasshoppers, and their Camels were without number, as is the sand by the Seaside for multitude,) mustered up an Army judges. 7. 2. 3. 4. 5. 6. of thirty two thousand men. And when he had done thus, the Lord God called unto him, and said; Gedion, the people that are with thee, are too many for me to give the Midianites into their hands, lest Israel make their vaunt against me, & say, Mine hand hath saved me. Now therefore, (saith the most Mighty) proclaim in the audience of the people, and say; Whosoever he be that is timorous, or fearful, let him return, and departed. Then saith the Text, there departed of the people twenty two thousand, and ten thousand remained. And the Lord called again unto Gedion, and said; The people are yet too many, bring them therefore down unto the water, & I will try them for thee there: and of whom I say unto thee, this man shall go with thee, the same shall go with thee, and of whomsoever I say unto thee, this man shall not go with thee, the same shall not go. So Gedion, according as he was commanded, brought down the people to the water, and the Lord said unto him: As many as thou shalt see to lap the water with their tongues, as a dog lappeth, put them by themselves, and every one that shall bow down on his knees to drink, put them likewise apart. Now, among those ten thousand that came to the water to drink, there was found but only three hundred which lapped the water, by putting their hands to their mouths; by which 300. men, God most miraculously saved Israel, & delivered the Midianites into their hands. So that both by this example, & the former, that sentence of our Saviour is verified, where he saith: * The things which Luke. 18, 27 are unpossible with men, are possible with God. And surely, (as Plato saith) he alone is Plato. most worthy to be taken for a God, which is not only a Creator, but also a Preserver, a Saviour, a Comforter, and a Deliverer in time of need. §. 14. I know, (saith David) that the Lord is Psal. 135. ●. 6. great, and that our God is above all Gods: Whatsoever pleased him, that did he, in heaven, and in earth, in the Sea, and in all the deeps. He hath made the earth by his power, & jerem. 10. 12, 13. established the world by his wisdom, and hath stretched out the heavens by his discretion: he giveth by his voice, the multitude of waters in the heaven, & he causeth▪ the clouds to ascend from the ends of the earth: he turneth lightnings to rain, and bringeth forth the winds out of his treasures. He giveth peace and prosperity unto Aeneus Silvius. such as serve him, and sendeth trouble and adversity, to them that disobey him: he lifteth to honour whom he liketh, & bringeth to base estate whom he pleaseth: he maketh manifest his might on whom he will, by what means he will, and at what time he will, no man being able to withstand his power. For when he giveth quietness, who can job, 34, 29. make trouble? Or, when he hideth his face, who can behold him? whether it be upon whole Nations, or upon one man only? §. 15. With the Lord our God also, and in Pet. M●r. ● his only power, (as Peter Martyr affirmeth) it resteth to pardon our offences, and forgive us our sins. For who is he, (as the Scribes said unto Mark, 2, 7. Christ) that can forgive sins, but GOD only. No man, as Saint Ambrose saith, can be Ambrose. partner with God, in forgiving of sins: for it is Christ's only office▪ that hath taken away the sins of the whole world. Yea, it appertaineth only unto GOD, (faith he) to forgive sins, and to give the holy Ghost: he alone forgiveth sins, which alone died for our sins. Also; that the Lord might evidently Augustine. show, (saith S. Augustine) that sins be forgiven by the holy Ghost, (whom he hath given unto his faithful, & not by the merrites of men;) he saith in a certain place, Take * ye the holy Ghost: and straightway john, 20, 22, 23. after these words uttered▪ he said this saying; If ye forgive any man his sins, they are forgiven. That is, the holy Ghost forgiveth, and not you. §. 16. Besides, this point may be further proved, by the speech of Almighty God himself, where speaking by the mouth of his Prophet unto Israel, he saith; I, even I am Esay, 43, 25, he, o Israel, that putteth away thine iniquities for mine own sake, and will not remember thy sins any more. Again; I have put away thy transgressions Esay, 44. 22. (o Israel) like a cloud, and thy sins as a mist, (saith the most merciful,) turn unto me, for I have redeemed thee. Again; I am the Lord thy God (o Israel) Hosea, 13. 4. from the Land of Egypt, & thou shalt know no God but me: for there is no Saviour besides me. Also; sundry times may be found in the book of Psalms, with what thankfulness the Prophet David confesseth the pardon of all his sins to proceed only from the mercy of his Maker: As namely amongst the rest, in the 103. psalm, where he saith: Psalms, 103. 2. 3. 4. Praise the Lord, o my soul, and forget not all his benefits, which forgiveth all thy sin, and healeth all thine infirmities, which redeemeth thy life from destruction, and crowneth thee with mercy & loving kindness. §. 17. Moreover; there is, as the Apostle affirmeth, james. 412, one Lawgiver, which is able to save, and to destroy. And that Lawgiver is God, unto whom, as job saith, it * certainly appertaineth, to job, 3431. say, I have pardoned, I will not destroy. Blessed therefore, and most happy is he, Psalms, 32, 1, whose wickedness is forgiven, and whose sin is covered. Yea, blessed is the man, (as the Psalmist verse, 2. saith) unto whom the Lord [our GOD] imputeth not iniquity. §. 18. The Lord our God, is terrible, and very Ecclus. 43, 29 great, saith Sirach, and marvelous is his almighty power. He is to be feared above all Gods; for all Psal, ●6. 4, 5, the Gods of the Heathen are Idols and vanity; but the Lord [our God] made the heavens. He is the living God, & an everlasting jere. 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 fierceness of his wrath? His wrath is powered out like fire, and the rocks are broken by him? Yea, the pillars of heaven, tremble and quake at his reproof: the sea also is made job 26. 11. 12. calm by his power, and by his understanding he smiteth the pride thereof. §. 19 Behold, as Sirach saith, the heaven; yea, Ecclus. 16, 18 the heaven of all heavens, which are for God, the deep, the earth, & all that therein is, shall be moved when he shall visit. All the world, which is created & made verse, 19 by his will, the mountains also, & the foundations of the earth, shall shake for fear, (saith he) when the Lord looketh upon them. And, this whole speech of Sirach, (in effect,) is likewise further witnessed, by the words of God himself, in the prophecy of Esay, where speaking in praise of his own power, he saith: Behold, at my rebuke Esay, 50, 2, 3 I dry up the Sea, I make the floods desert, their fish rotteth for water, & dieth for thirst▪ I cloth (saith he) the heavens with darkness, and make a sack their covering. And for some proof of his power, according to the tenure of this speech, we find, that his might was sufficiently made manifest by example, when he sent such a * palpable darkness over all the Land of Exod, 10, 22 23, Egypt, (the place where the children of Israel dwelled only excepted,) that for the space of three days, no man could see another, neither could any one rise up, 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. etc. thereof to stand like two walls, and a path of dry ground to appear in the midst, whiles all his people had safe passage, from the fury of Pharaoh and his mighty host, which speedily pursued after them, to their own destruction. §. 20. Moreover, the Lord our God, in the last book of Moses, both to terrify the rage of Tyrants, & comfort in calamities as many as put their confidence in him, uttereth this fearful menace following, against all the wilful contemners of his power & glory, saying: * If I whet my glittering sword, Deu. 32, 41. 42. and my hand take hold on judgement, I will execute vengeance on mine adversaries, and will reward them that hate me: I will make my arrows drunk with blood, and my sword shall eat flesh, for the blood of the slain, and of the captives, when I begin to take vengeance on the enemy. And, to make yet a little more manifest the might of our God, and his prevailing power against the disturbers of his people's peace, the Prophet David, (after his victories obtained, in four great battles which 2, Sam, 2●. he had with the Philistians) declareth the same most pithily in the second book of Samuel, by the description of a tempest, saying; In my * trouble did I call upon the 2. Sam. 22. 7. Lord, and cry to my God, and he heard my voice out of his Temple, and my cry did enter into his ears. Then the earth trembled & quaked, the verse, 8, 9 10, 11. etc. foundations of the heavens moved and shook, because he was angry: Smoke went out of his nostrils, & consuming fire out of his mouth, coals were kindled thereat. He bowed the heavens also, & came down, and darkness was under his feet: He road upon the Cherub and did fly, and he was seen upon the wings of the wind. He made darkness a Tabernacle round about him, with waters gathered together in thick clouds. At the brightness of his presence, the coals of fire were kindled: the Lord thundered from heaven, & the most High gave his voice: he shot arrows and scattered them, to wit, he sent lightning & destroyed them. The channels also of the Sea appeared, and the foundations of the world were discovered, by reason of the rebuking of the Lord, & thorough the blast of the breath of his nostrils. etc. §. 21. By the which speech of the Prophet, & sundry other like precedent places to this purpose, every Christian Reader may indifferently perceive the power of his Preserver: and by often contemplating the same, be the better encouraged, (according to the example of holy jeremy) boldly to confess his Maker's almightiness, saying: There * is none like unto thee, o Lord our jerem, 10, 6, God, thou only art great, and thy Name is great in power. Who would not fear thee, o King of verse. 7, 8. Nations? For unto thee appertaineth the dominion. Among all the Wisemen of the Gentiles, and in all their Kingdoms there is none like thee, but altogether they dote and are foolish. For the stock is a doctrine of vanity. But thou (o Lord) hast ever had great strength & might, and who can withstand Wisd. 11. 18, 19 the power of thine arm? For as the small thing that the balance weigheth, so is the world before thee; and as a drop of the morning dew, that falleth down upon the ground. Thine o Lord, is greatness, & power, and 1. Chro. 29, 11. glory, and victory, and praise: for all that is in heaven and in earth is thine. Both riches & honour come of thee, and 1. Chro. 29, 12. thou reignest over all: In thine hand also is power and might, and in thine hand it is to make great, & to give strength unto all. ¶ Of the Wisdom of God. §. 1. WHere, (saith job) is Wisdom job, 28, 12, 13, 14. to be found? Or, where is the place of Understandings habitation? Surely, no man can tell, (saith he) how worthy a thing Wisdom is, neither is she to be found in the Land of them that live. The deep saith, she is not with me: the Sea saith, she is not with me. She cannot be gotten for the purest verse, 15. 16, gold, neither may the price of her be valued with any silver. She shall not be bought with the wedge of the gold of Ophir, no● with the precious Onyx, nor the Saphir. No Gold nor Crystal may be compared verse, 17, 18 unto her: neither shall her exchange be for plate of the finest Gold. For perfect Wisdom is more worth than any Gold or Pearls. etc. From whence then cometh Wisdom? job, 28, 20. 21. and where is the place of Understanding? Seeing she is hid from the eyes of all men living, and from the fowls of the air? Destruction and Death say, We have verse, 22, 23▪ 24, etc. heard the fame of her with our ears, but it is GOD that understandeth her way, & he knoweth her place. For, he beholdeth the ends of the world, and looketh upon all that is under heaven. When he weighed the winds, and measured verse, 25, 26, 27. etc. the waters, when he set the rain in order, and gave the mighty floods a law, than did he see her, than declared he her, prepared her, and knew her. And unto man he said; Behold, to fear the Lord, is Wisdom: and to departed from evil, is Understanding. §. 2. There is one wise, (saith Sirach) even the Ecclus, 1, 8, 9, most high God; the Creator of all things; the Almighty; the King of power, glory, and majesty; (of whom men ought to stand greatly in awe,) which sitteth upon his throne. He is the Lord that hath created Wisdom through the holy Ghost: He hath seen her, numbered her, and measured her. He also hath powered her out upon all verse, 10, flesh, according to his gift: and he giveth her abundantly unto them that love him. It is likewise the lord our God alone, that by wisdom, (as Solomon saith) hath laid Prou, 3, 19, 20. the foundation of the earth, and established the heavens through understanding. By his knowledge the deeps are broken up, and the clouds drop down the dew. He only, (as S. Augustine saith) is the Augustine. Author of all perfect wisdom & knowledge; and he of his goodness, giveth wisdom & understanding unto whom it pleaseth him. Science, (as Aristotle saith) may be had Aristotle. by diligence, but wisdom and discretion cometh from God. For, he giveth wisdom: out of his Prou, 2, 6, mouth cometh knowledge and understanding. Yea; all wisdom cometh from God, Ecclus, 1, 1, and hath been ever with him, and is with him for ever. §. 3. Wisdom, (as Sirach saith) hath been created Ecclus, 1, 4, from the beginning, and the understanding of Prudence from everlasting. She is the mother of beautiful love, of Ecclus, 24, 20, 21, fear, of knowledge, and of holy hope. In her, is all grace, life, and truth: and in her, is all hope of life and virtue. For she, (as Solomon saith) is the breath Wisd, 7, 25, of the power of God: & a pure influence that floweth from the Almighty: therefore can no defiled thing come unto her. Yea; She is the brightness of the everlasting verse, 26, light: the undefiled mirror of the majesty of God, & the Image of his goodness. She, being one, can do all things: and verse, 27, being steadfast herself, she reneweth all: and according to the ages, she entereth into the holy souls; and maketh them the friends of God, and Prophets. For GOD loveth no man, but him in verse, 28, whom Wisdom dwelleth. Wherefore, if any man lack Wisdom, james, 1, 5, let him (as the Apostle counseleth) ask it of God, which giveth to all men liberally, and reproacheth no man; and it shall be given him. For it is he that leadeth unto Wisdom, Wisd, 7, 15, 16. and teacheth how to use the same aright. In his hand are both we and our words: yea, all our wisdom, our understanding, and the knowledge of all our works. §. 4. If riches (saith the Wiseman) be a possession Wisd. 8, 5, 6 to be desired in this life, what is richer than Wisdom, that worketh all things? For if Wisdom worketh, what is it among all things that worketh better than she? If a man love righteousness, her labours verse, 7, are full of virtue: for she teacheth soberness, prudency, righteousness, & strength, which are the most profitable things that men can have in this life. If a man desire great experience, she can verse, 8. tell the things that are past, and discern the things that are to come: she knoweth the subtleties of words, and the solution of dark sentences: she foreseeth the signs & wonders or ever they come to pass, & the success or end of all times, & ages to ensue. Who so awaketh unto her betimes, shall Wisd, 6, 14. have no great travail in seeking her, for he shall find her sitting at his doors. To think upon her, is perfect understanding, verse, 15, and who so watcheth for her, shall be soon without care. For, she walketh about, seeking such as verse, 16, be meet for her, and showeth herself cheerfully unto them in their ways, and meeteth them in every thought. She is an infinite treasure unto men, Wisd, 7, 14, which who so use, become partakers of the love and friendship of Almighty God: & are accepted for the gifts of knowledge, & understanding. All Gold is but gravel, in respect of her, Wisd, 7, 9, and Silver shall be counted but clay before her. She is more worth than precious stones, Prou, 8, 11. yea, all things that thou canst desire, are not to be compared unto her. She hath her dwelling with knowledge, verse, 12, and prudent counsel is her own. By her, Kings do reign, and Counsellors Prou, 8, 15, 16, make just laws: through her, do Princes bear rule, and all the judges of the earth execute judgement. By her also, we may be preserved from Solon. the many perils of this world, and through her, we may attain unto a happy end. §. 5. To conclude; Of all the gifts that ever Plato. God gave unto man, saith Plato, Wisdom is the most excellent: For, she is the defence of the soul, and the mirror of reason: she is the ground & root of all good endeavours: she ordereth the mind of man, and instructeth his understanding: she directeth his life, and ruleth the works thereof: she teacheth what ought to be done, and what to be left undone: and without her, (saith he) no man living can be safe. Also, this likewise knew Solomon (a far better Divine than Plato,) to be most true, as appeareth in his prayer which he so earnestly made unto the Lord for wisdom: and where, withal, in the same place he plainly confesseth, that * although a man Wisd, 9, 6, be never so perfect among the children of men, yet if the wisdom of GOD be not with him, he shall be nothing regarded. For, the wisdom of this world, is foolishness 1, Cor, 3, 19, with God. Because (as the Apostle saith) it is earthly, james, 3, 15 sensual, and devilish. But the wisdom that is from above, verse, 17. is first pure, then peaceable, gentle, easy to be entreated, full of mercy, & good fruits, without judging, and without hypocrisy. ¶ Of the knowledge of Almighty God. §. 1. THe Lord looketh down from heaven, saith David, and beholdeth all Psalms, 33, 13, 14. the children of men: From the habitation of his dwelling, he beholdeth all them that dwell upon the earth. He fashioneth the hearts of every one of verse, 15. them, & he understandeth all their works. For, he is, (as Hannah saith) a God of 1, Sam, 2, 3, knowledge, & by him enterprises are established. Yea; from the beginning of the world, Acts, 15, 18, saith S. james, the Lord our God knoweth all his works. He also, understandeth and seethe, both Pet. Lomb. the deeds, and the thoughts, of all men living in the world: and from his knowledge no secret can be hid. For, his eyes, as Sirach saith, are ten thousand Ecclus. 39 19 times brighter than the Sun, beholding all the ways of men, and the ground of the deep, & considereth the most secret parts. * He knew all things or ever they were verse, 20. made, & after they be brought to pass also, he looketh upon them all. The works of all flesh are before him, & Ecclus, 39, 19 20. nothing can be hid from his sight. He seethe from everlasting to everlasting, and there is nothing wondeful [or hard] unto him. For, his wisdom is great: he is mighty Ecclus, 15, 18 in power: and he beholdeth all things continually. So that nothing can be done in heaven, Caluine. earth, or hell without his providence. Neither is there any creature which is not Heb, 4, 13, manifest in his sight, but all things are naked, and open, to the eyes of him, concerning whom we speak. For, his eyes are upon the ways of man, job, 34, 21. & he seethe all his doings. * His eyes, in every Prou, 15, 3, place behold the evil & the good. And he only knoweth the hearts of all 1, Reg, 8, 39 the children of men. §. 2. Behold, saith Esdras, the Lord [our God] 2, Esdr, 16, 46. knoweth all the works of men: their imaginations, their thoughts, & their hearts. Yea; he knoweth our inventions, and verse, 55. what we think or imagine in our heart, when we sin, and would hide ourselves. No thought may escape him, neither Ecclus, 42, 20 may any word be hid from him. For, he * understandeth every heart. Ecclus, 16, 20 Hell, with her pain, (saith Solomon,) is Prou, 15, 11 known unto the Lord, how much more the hearts of all the sons of men? The grave [likewise,] is naked before job, 26, 6, him; and destruction cannot be covered from him. The ways of all men in the world, are Bernard. known to him: the words of all mouths in the world, are heard of him: and the thoughts of all hearts in the world, are plainly perceived of him. There is nothing so secret, but he seethe P. Melanct. the same, nor any purpose so privily practised, but it is openly known unto him. The righteous, and the unrighteous, are Bullenger. both in their doings of him regarded: and he discerneth the counterfeit Christian from the faithful professor. §. 4. Saint Paul the Apostle, writing unto his Scholar Timothy, in his second Epistle and second chapter, (both for his confirmation & comfort against the doctrine of false Teachers.) telleth him, That * the 2, Tim, 2, 19 foundation of God remaineth sure, and hath this seal; The Lord knoweth who are his. And, the Almighty himself, talking with his servant Moses, saith; * Thou hast Exod. 33. 17 found favour in my sight: & I know thee by name. Likewise, unto the Prophet jeremy, in the very beginning of his book, he useth these words; * Before I form thee in thy jerem, 1, 5. mother's womb, I knew thee; and before thou camest out of the womb, I sanctified thee & ordained thee to be a Prophet unto the Nations. §. 5. Now, as by these few former places, we find it most apparently proved, that the friends and servants of Almighty God, are always known unto him; so may we likewise by this ensuing example & speech of the Prophet to Senacharib, certainly assure ourselves, that the Lord God knoweth who are his enemies also. For, when that proude-daring King of 2, Reg, 18, 28. 29, 30. ● the Assurians, sent Rabsaketh his foul-mouthed messenger, to blaspheme the Holy one of Israel, the Almighty returned him this answer by the mouth of Esay, saying: * I know thy dwelling; yea, thy 2. Reg. 19, 27, 28. going out, and thy coming in, & thy fury against me: And because thou ragest against me, and thy tumult is come up to mine ears, I will put my hook in thy nostrils, and my bridle in thy lips, and will bring thee back again the same way thou camest. Moreover; the Lord [our God,] as Esdras affirmeth, knoweth all them that sin 2, Esd. 15. 26 against him: and therefore delivereth he them unto death and destruction. For, there is (as job saith) no darkness, job, 34, 22, nor shadow of death, that can hide the wicked doers from his sight. He declareth the things past, and the Ecclus. 42, 19 things that are to come: he also discloseth the path of those things that are secret. He searcheth the ground of the deep, 2. Esd. 16. 49 and the treasures thereof: he hath measured the Sea, and [knoweth] what it containeth. §. 6. Let all men therefore, (as Cicero well saith) in this be truly persuaded, that God ● Citess. is the only moderator & governor of all things: and that all things also be done by his power and appointment. And that he it is, which most clearly beholdeth every man, both what he doth, what he admitteth in himself, with what mind and godliness he doth love & favour Religion: and that he hath also a respect to the proceed, both of all godly and wicked men. Yea, the Lord our God only, (as Silvius Silvius. saith) by his eternal wisdom hath made all: by his everlasting providence he preserveth all: and by his most absolute understanding he knoweth all. For, of him, and through him, and for Rom, 11, 36 him, (as the Apostle saith) are all things: to him be glory for ever. Amen. ¶ Of the great mercy and loving kindness of God. §. 1. THE Lord our God, (according to Nehe. 9 17, the confession of the Levites, in the ninth of Nehemiah,) is a GOD of mercies; gracious, and pitiful: of long suffering, and of great mercy. He is (as David saith) good to all: and Psal, 145, 9, his mercies are over [or above] all the rest of his works. Yea; he is full of compassion & mercy, Psal, 103, 8, 9 slow to anger, and of great kindness. He will not alway chide, neither will he keep his anger for ever. He hath not dealt with us after our sins, nor rewarded us according to our iniquities. verse, 10, 11, 12, 13, For, as high as the heaven is above the earth, so great is his mercy toward them that fear him: and as far as the East is from the West, so far hath he removed our sins from us. * As a Father hath compassion on verse, 14. 15. his children, so hath the Lord compassion on them that fear him: For, he knoweth whereof we be made, he remembreth that we are but dust. §. 2. Where, (saith Micah) is there any God Micah, 7, 18 like unto the Lord our God, that taketh away iniquity, and passeth by, [or winketh at] the transgressions of the remnant of his heritage? He retaineth not his wrath for ever, because mercy pleaseth him. He is, (as Solomon saith) gracious and Wisd, 15, 1, true, long suffering, & governeth all things by mercy. He is, (as Sirach saith) kind & pitiful: Ecclus, 2, 12 he pardoneth and forgiveth sins: he saveth in the time of trouble: he is a defender of all them that seek him in the truth. And, * as his greatness is, so is his mercy. Ecc●us, 2, 21 Cyrill. For, he can no more cease to be merciful, than he can cease to be God. The mercy that a man hath, (saith Sirach) Ecclus, 18, 12 reacheth unto his neighbour, but the mercy of the Lord is upon all flesh. He is the Father of mercies, & the God 2, Cor, 1, 3, of all comfort. His mercy reacheth unto the heavens, & Psalms, 36, 5, his faithfulness unto the clouds. His mercy is everlasting: and his truth Psal. 100 5. endureth from generation to generation. §. 3. Oh how excellent, (as David saith) is the Psalms, 36, 7, mercy of the Lord our God therefore the children of men (saith he) put their trust under the shadow of his wings. The very remembrance of God's mercy, Bernard. (saith Bernard) maketh glad the hearts of all the godly: and the hope of heavens help is comfortable to every penitent person. The tongues of all men living, (saith Marlorate. Marlorate) cannot tell out God's mercy: nor the pens of all the Writers in the world, sufficiently express the same. His wrath, (as Erasmus saith) is always Erasmus. given by weight; but is mercy is infinite, without either end or measure. Besides; if we ask yet further, after the Augustine. several works of God's mercy, we shall find, (as S. Augustine saith) that they pass all number, as there can be no number made of our miseries, and daily necessities. For, what man living, (saith Becon) can Becon. tell how often through frailty he hath offended, or truly reckon, how many ways he hath been preserved from peril, through the only mercy of the Almighty extended towards him? Also; If the sins of all the world, were (as S. Chrisostome saith) in one man, yet Chrisostome. would they be nothing to the mercy of the Almighty: but the burden of them, in comparison of his mercy, would seem like the Spiders web, before the boisterous wind. Yea; the multitude of all men's offences, ● Fulgentius. in respect of God's mercy, is like a small drop of rain to the greatest Sea. §. 4. Furthermore; the mercy of the Lord Chrisostome our God, is (as S. Chrisostome saith) both general, and special. It is general, in supplying the present wants, both of the just and unjust. It is special, in succouring the just only. It is likewise temporary, (saith he) in sparing the wicked for a time: and it is everlasting, concerning the everlasting salvation of the godly; not only in choosing, but also in regenerating, in justifying, and in glorifying them. Also; King Solomon, as we read in his book of Wisdom, after some mention made of God's almighty power, uttereth these speeches following in praise of his love and mercy, saying; Thou (o Lord) Wisd. 11. 20 21, 22, 23. hast mercy upon all, for thou hast power over all, and makest as though thou sawest not the sins of men, because they should amend. For, thou lovest all the things that are, and hatest none of them whom thou hast made: For, thou wouldst have created nothing that thou hadst hated. And, how might any thing endure, unless it were thy will? or, how could any thing be preserved, except it were called of thee? But thou sparest all, for they are thine, o Lord, which art the lover of souls. And * for that thou Wisd, 12, 16 art Lord of all things, it causeth thee to spare all things. And, not much unlike to this saying of Solomon, is the confession of Esdras unto the Angel, which was sent to instruct him, where he saith; I know (Lord) that the 2, Esdr. 7. 62 63, 64. etc. most High is called merciful, in that he hath mercy upon them which are not yet come into the world. And, that he hath pity on those that walk in his Law. And, that he is patiented: for he long suffereth those that have sinned, as his creatures. And, that he is liberal, for he will give as much as needeth. And, that he is of great mercy; for he overcometh in mercy, those that are present, those that are past, & them that are to come. For, if he were not abundant in his mercies, the world could not continue▪ nor they that have the possession thereof. He pardoneth also; for if he gave not of his goodness, that they which have done 2, Esdras, 7. 68, 69, 70. evil, might be relieved from their wickedness, the ten thousand part of men should not remain alive. And, if he being judge, forgave not those that be healed with his word, & took away the multitude of their sins, there should be very few people left, among an innumerable multitude. §. 5. Moreover; the Lord our God is so full of pity and compassion, that (as Guevara Anth. Guevara. saith) he never sendeth down his wrath upon any people, as a punishment for their offences, but he first seeketh, rather by admonishment, to bring them to his mercy and favour, through their true humility, and unfeigned repentance. And, many also are the testimonies which we find in holy Scripture, concerning the great kindness and compassion of Almighty God to the penitent: but among sundry other, I suppose (for brevities sake) that this one example following may sufficiently serve to instruct us. jonas being sent of God to preach and jonas. 3, 4, 5, 6, 7, etc. denounce his judgements against Niniveh, the chiefest City of the Assyrians, entered into the same a days journey, (saith the Text) and he cried, and said; Yet forty days, and Niniveh shall be overthrown. Whereupon, the King believing the speech of the Prophet▪ descended from his princely throne, and speedily caused this Proclamation to be made, that neither man nor beast should taste any food, nor drink any water, but let man & beast (quoth he) put on sackcloth, and cry mightily unto God: yea, let every man turn from his evil ways, and from the wickedness that is in their hands. And, * when the Almighty verse, 10. saw their works, that they repent, & turned from their evil ways, he repent himself of the evil that he had said he would do unto them, and he did it not. Which thing, (as the Text saith) displeased jonas exceedingly, and he was angry. Notwithstanding, he prayed unto the lord, and said: I pray thee, o Lord, was not this my saying, when I was yet in my country? Therefore I prevented it, and fled unto Tarshish, for I knew, saith he, that thou art a gracious God, and merciful, slow to anger, and of great kindness: repenting thee of the evil. etc. After this, jonas went out of the City, jonas, 4, 1, 2. and sat him down under the East side thereof, expecting what should be done unto the same. And the Lord in one night, caused a Gourd to spring up over jonas, that it might be a shadow over his head, & a defence for him against the heat of the Sun: but the next morning, he prepared a Worm also, which smote the Gourd and it withered. Then jonas perceiving himself bereft jonas, 4, 5, 6, 7, 8, etc. of this succour, and waxing faint through the extreme heat of the Sun, wished in his heart to die, and said; It is better for me to die, then to live. But the Lord God called unto him, and said: jonas, dost thou well to be angry? Thou hast pity on the Gourd, for which thou hast not laboured, neither madest it to grow, which came up in a night and perished in a night: and should not I, (saith the most merciful) spare Niniveh that great City, wherein are sixscore thousand persons, that cannot discern between their right hand and their left, and also much cattle? By the which speech of the Almighty, and example of his clemency, most plainly it is approved, that the Lord our God, as S. james saith, * is very pitiful & merciful. james, 5, 11, And that (as jeremy saith,) * he doth Lam, 3, 33. not punish willingly. Nay more; so prone is the Almighty to pardon, and so much inclined to mercy, that although (through man's unrighteousness) he be highly provoked to anger, and even ready (as it were) to execute his fierce wrath upon the ungodly: yet notwithstanding, it sometimes pleaseth him to spare a great company of wicked offenders, by reason that some few righteous persons have their habitation among them. As may for example be seen in the eighteen of Genesis, where we find, that (according to the six several petitions of the Patriarch Abraham) he was content to grant, first, that if fifty; secondly, that if fortie-five; thirdly, that if forty; four, Gene. 18. that if thirty; fifthly, that if twenty; lastly, that if but ten righteous men could be found in all Sodom, the whole City should be spared for those ten men's sake. §. 6. Thus prove we our God to be, as David saith, a pitiful God, and merciful: slow Psal, 86, 15 to anger, and great in kindness and truth. Yea, such a God, whose compassion also is of no short continuance, but as the Psalmist saith, * endureth for ever & ever, upon Psal, 103, 17 them that fear him: and his righteousness upon their children's children. Showing mercy unto thousands of them Deut. 5. 10. that love him, and keep his commandments. All ye [therefore] that worship the Dan, 3, 90. Lord, bless the God of Gods: praise him, and acknowledge him; for his mercy endureth world without end. And only by the reason thereof, all men living are preserved: according to that speech of jeremy in his Lamentations, where he saith: * It is the Lords mercies Lam, 3. 22. that we are not consumed: because his compassions fail not. For, he hath mercy, on whom he will Exod, 33, 19 have mercy, and he hath compassion, on whom he will have compassion. ¶ Of the justice of Almighty God. §. 1. AS it is a matter most needful, for every Christian believer to know, that God his Creator, is very kind and merciful; so is it likewise greatly necessary for him to remember, that the Lord of everlasting glory, is also just and true. For, he that doth continue in his sin, running the race of his life in all kind of wilful negligence▪ and buildeth the whole burden of his iniquities, upon the persuasion of his Maker's mercy, without any reckoning or regard of his justice; such a man for certainty, lives in a most loathsome state, and is ready, at every step which he treadeth, to set his foot with Pharaoh, in the perilous path of presumption. Contrariwise, he that doth acknowledge God to be just, severe, and true, & by too much hammering the same in his brain, looseth, or letteth slip, the sweet taste, & feeling comfort of his unspeakable love and mercy, entertaineth by this means, a servant more than he needeth, who waiting continually at his elbow, never ceaseth to prompt and perfect his master in * Cain's part, until the disquiet of his Gone, 4, 13, mind, drive him to the soule-destroying sin of desperation. Wherefore, sith we have already found, (in our short discourse of God's mercy) the precious potion, which presently cureth the dangerous disease, of all such troublesome and distempering thoughts: Let us now likewise, by expressing some few speeches of God's justice. seek out such simples▪ as may dreadfully keep us, from the offence of too much boldness, in over-proving the great patience, of our most mighty Preserver. §. 2. Understand therefore, that when the Altie descended from heaven in a cloud, & proclaimed his Name unto his servant Moses in Mount Sinai, (because he would have him know, that he was the God of justice, as well as the Lord of mercy,) he uttered these speeches as he passed by him, saying; * The Lord, the Lord, strong, Exod, 34, 5, 6, 7, merciful, and gracious; slow to anger, & abundant in goodness and truth: reserving mercy for thousands, forgiving iniquity, and transgression, and sin. Then followeth;] And, not making the wicked innocent; visiting the iniquity of the Fathers upon the children, & upon children's children, unto the third & fourth generation. The same Moses likewise, that he might cause the people to consider God's justice, as well as make them mindful of his mercy, forgetteth not in his repetition of the Law to tell them; That the Lord their God, is a Deut, 5, 9, 10. jealous God, visiting the iniquity of the Fathers upon the children, even unto the third and fourth generation of them that hate him: and showing mercy unto thousands, of them that love him, and keep his commandments. And, to the intent also that God's justice might be as well remembered as his mercy, the Prophet jeremy, in his prayer which he made unto the Lord in prison, spareth not to speak of them both together, saying: * O Lord our GOD, it is thou that jerem, 32, 17, 18. hast made heaven and earth by thy great power, and by thine outstretched arm, and there is nothing hid from thee; Thou showest mercy unto thousands, and recompencest the iniquity of the Fathers, into the bosom of their children after them. Besides, the Prophet David in the ninth Psalm, plainly affirmeth, that * the Lord Psalms, 9, 16 our God is known by executing judgement. §. 3. Saint Chrisostome (as we read) speaking generally of the justice of Almighty God, maketh briefly this definition thereof, saying; The justice of God is that, whereby all Chrisostome. those good things be performed, which do belong unto a true God, and can be done by none but by him alone: As namely, his creating and making of those things which be not; and his breeding, increasing, governing, & continual preserving of those things which be. But Saint Ambrose, speaking more particularly of God's justice, divideth the same into three parts, saying; The first is, that as Ambrose. he is God, so he is the only Creator and conserver of all things; which is nothing else, but the goodness of his own nature. The second is, that as he is Lord & master, so he governeth all things by just authority, according to the pleasure of his own will. The third is, that as he is judge, so he will deal rightly in judgement with all men, and reward every one at his death, according to the works which he hath done in this life. And, like as S. Ambrose maketh mention of three sorts of justice to be in God, so S. Augustine speaketh of three special Augustine. causes, which daily move men to sin against their Maker. The first is, saith he, when we foolishly flatter ourselves in our iniquities, & think that the Almighty seethe not our sins. The second is, when we persuade with ourselves, that GOD careth not for our sins. The third is, because we weigh not God's justice, but supposing him to be only merciful, we will therefore of purpose, wax more and more sinful. But let not (my brother) saith S. Bernard, Bernard. the subtleties of sathan so seduce thee, that by too much buzzing in thy brain the greatness of God's mercy, he thereby cause thee clean to extinguish, the remembrance thou shouldst have of thy Creator's justice. Neither be thou drawn at any time, through his inducements, to tempt and abuse Ambrose. the patience of the most Mighty: for it is the next way to shut thee out of the grace of salvation, & utterly to disappoint thyself, of all the mercy and favour which the Almighty was minded to have used towards thee. §. 4. We read in the fift of S. john, that our Saviour Christ, having by the only power of his word, miraculously made whole a man which had been diseased eight and thirty years, chanced afterward to find the same fellow in the Temple, and before they parted, he gave him this kind and friendly admonishment to forewarn him, saying; * Behold, thou art made whole, john, 5, 8, 14, sin no more, lest a worse thing come unto thee. The like counsel also in effect, giveth Sirach unto all men, in the fift of his book, where he saith: Because thy sin is forgiven Ecclus, 5, 5, 6. thee [my son] be not without fear, to heap sin upon sin: neither say unto thyself, The mercy of God is great, he will forgive my manifold sins: for, mercy and wrath come from him, and his indignation cometh down upon sinners. And, * as his mercy is great, so is his punishment Ecclus, 16, 12 also: for, he judgeth a man according to his works. §. 5. Perfect, (as Moses saith) is the work of Deut, 32, 4. the mighty GOD: For, all his ways are judgement. God is true, (saith he) & without wickedness: just and righteous is he. If thou sin against him, and prove Osorius. truly penitent, he will be found ready to grant thee forgiveness: but, if thou persist in evil, and presume upon his mercy, the path thou walkest in is very perilous, and thou daily standest in danger of his heavy wrath and judgement. For, although it sometimes please God, Mar. Aur. (as Marcus Aurelius affirmeth) to forbear the sins and transgressions of divers persons, that persist in their evil living a great while, yet notwithstanding, we ●ften see by example, that he doth not s●are at length, suddenly and unawares, to chastise such offenders, with so much the greater chastisement, according to the measure of their many iniquities. For, God is in his corrections (saith he) like unto a man that giveth a blow to another body, the higher that he lifteth up his hand, with the greater force falleth down the stroke: semblably, the more years that the Almighty forbeareth our sins, the more will he afterward afflict us with punishment for them, unless we repent. §. 6. It is not (as Melancthon saith) the great Phil. Mel. wealth of worldly rich men, that can cause their Creator to withhold his wrath from the wicked: neither is it the magnificence of mighty men, that can procure him to prove partial in judgement. For, there is no iniquity with the Lord 2, Chro. 19 7. our God, saith jehosaphat, neither respect of persons, nor receiving of reward. He, being Lord over all, will spare no Wisd. 6. 7, person, neither shall he fear any greatness: For, he hath made the small and great, and careth for all alike. He, hath no respect unto the persons of job, 34, 19 Princes, neither regardeth he the rich more than the poor: for they be all the work of his hands. He, (as Toby saith) is just, and all his Tob, 3, 2, works, and all his ways are mercy and truth: and he judgeth truly and justly for ever. For his eyes, are upon all the ways of the Jere, 32, 19, sons of men, to give to every one according to his ways, and according to the fruit of his works. Whosoever he be therefore, (as Vincentius Vincentius. saith) that walketh in the way of the wicked, and yet notwithstanding looketh for the reward of the righteous, foolishly flatters himself with a false hope: and hath more need of good counsel to reclaim him from error, than he hath of bad encouragement, to cause him continue his course. §. 7. Behold, saith the Almighty, all souls Ezech, 18, 4, 20. are mine: both the soul of the Father, and also the soul of the son are mine. The same soul that sinneth, it shall die: the son shall not bear the iniquity of the Father, neither shall the Father bear the iniquity of the son: but the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon himself. For, every man shall bear his own burden. Gala, 6, 5, And, as his works are found, so shall Luther. his reward be given. Also; It is most certain, (saith job) that job, 34, 12, the Lord our God will not do wickedly, neither will the Almighty pervert judgement. He will not cast away an upright man, job, 8, 20. neither will he take the wicked by the hand. For, as he is called the * God of judgement. Esay, 30. 18, So he is termed the rightful * judge of Gone, 18, 25 all the world. And therefore, he will undoubtedly, as David saith, * judge the world in righteousness, Psalms, 9, 8. and the people with equity. §. 8. divers examples also may be collected from the Scripture, concerning the justice of almighty God, and the expressing of his punishments upon offenders: but these few following show proof enough to persuade us. As namely: how he punished * Achan josua, 7. the son of Carmi, for his theft. Nadab and Abihu, for presuming to offer Levit, 10, 1, * strange fire before him. The two sons of Eli, * for abusing the 1, Sam, 4, priests office. King Saul * for his disobedience, in sparing 1, Sam, 15, Agag. Gehazi, the servant of Eliah, * for his 2, Reg, 5, covetousness. Ananiah and his wife Saphira, for * lying Acts▪ 5, unto the holy Ghost. By which examples and the like, we may conjecture, that as the mercy of the Lord is marvelous great, to those that fear and love him, so is his punishment also, upon such as walk in wickedness, and wilfully presume to offend him. For, as the Angel said unto Esdras, there 2. Esdr, 7, 19 is no judge more just than God, nor any more wise than the most High. ¶ Of the ways of Almighty God. §. 1. THE * way of the Lord or God, 2, Sa. 22. 31, (as David saith) is uncorrupt. And * all his paths are mercy Psal. 25. 10. and truth. Unto such as * keep his covenant, & Psal, 103. 18 think upon his commandments to do them. §. 2. God hath not (as Caluine saith) made Caluine. manifest unto man one way only, but he hath showed unto us all his ways: that is, all that is needful to make us walk aright: so that we can never go amiss, if we follow the direction which he in his holy Word hath set down before us. §. 3. The ways of the Lord our God, (as S. Augustine. Augustine saith,) are to be taken for all manner of his doings: and how soever it pleaseth him at any time to remove things, first to one side, then to another, yet his ways therein are always righteous, and he best knoweth wherefore he doth so. Besides, It is not to be doubted (saith he) that God doth well: yea, when soever he suffereth to be done, whatsoever things are evil done; for, he doth not suffer this, otherwise then by just judgement: and surely, all that is just is good. Although therefore those things that be evil, inasmuch as they be evil, be not good, yet it is good, that there should be things not only that are good, but also that are evil. For, except it were good, that there should be things that are evil, the Almighty goodness would by no means suffer them to be. For, it is (no doubt) as easy a thing to him, not to suffer that thing to be, which he would should not be, as it is to do that, which he is willing to do. Therefore, whatsoever happeneth here at any time against our wills, we ought to understand, that it happeneth not but by the will of God, by his providence, by his decree, by his commandment, and by his Law. And, although we know not, why and wherefore it is done; yet we must consider, it is done according to his wisdom that governeth all things, and that it is not done without some special cause. For, the Lord our God, is righteous (as Psal, 145. 17 the Psalmist saith) in all his ways, and holy in all his works. Yea; his ways are righteous; & the just Hose, 14, 10 shall walk in them, but the wicked shall fall therein. For, as his ways are plain and right unto Ecclus, 39, 24 the just so are they stumbling blocks unto the wicked. §. 4. But, to the end we should not imagine the ways of Almighty God to be like our ways, nor his secret intents, to resemble, our devices, it hath pleased the Lord himself (in the prophecy of Esay) fully to assure us of the contrary by his own speech, where he saith; * My thoughts o house of Esay, 55, 8, 9 Israel, are not your thoughts, neither are your ways, my ways: For, as the heavens are higher than the earth, so are my ways higher than your ways; and my thoughts above your thoughts. And, an example partly to approve this speech of God, may be found in the first Book of Samuel: where we read that when the Prophet (according as he was appointed) went about to anoint a now King in steed of Saul, over Israel, he first, after he came to Bethlehem, called for Elihab, 1, Sam, 16, the eldest son of Ishai, a goodly tall fellow; and presently supposed him, because he was of an high stature and comely countenance, to be the man whom God had chosen. But, when the Lord refused him, ●ee called for the second son, and after that, the third, & so in order, until he had seen seven of Ishais sons; & at the last, when there remained only but one more, named David, the most unlikely amongst all the rest, to be elected King, the Lord (far contrary both to the expectation of his Father and the Prophet,) as soon as the lad came into their presence, called unto Samuel, saying: Arise, and anoint him, for this is he. Giving us hereby to understand, that he respecteth not (as we do,) the outward appearance, & comely proportion, of every beautiful person, but rather the godly inclination of man's mind, and the fervent affection of his hidden heart. §. 5. Now, although indeed we are not able, (as S. Jerome saith) by reason of our many Jerome. ● infirmities to conceive Gods wonderful counsels, or attain to the knowledge of his hidden purposes, for that his secret determinations seem like a deep Gulf unto us; yet must we always in duty acknowledge him, (in whatsoever he doth) to be just and true in all his ways; and humbly confess, that he keepeth an upright and even hand, in the performing of all his promises whatsoever. And, far more fitly also will it become us, reverently to admire the marvelous workings of the Almighty, then over busily to beat our brains, about matters that are beyond our capacity: saying in all humility of spirit, as the Apostle in his Epistle to the Romans' saith; * O the deepness of Rom, 11, 33 the riches, both of the wisdom & knowledge of God how unsearchable are his judgements, & his ways past finding out? ¶ Of the Word of God. §. 1. THE word of the Lord our God, Heb, 4, 12. (as saith the Apostle) is lively, and mighty in operation, and sharper than any two edged sword. It entereth through, even unto the dividing in sunder of the soul and the spirit, and of the joints and the marrow, and is a discerner of the thoughts, and the intents of the heart. §. 2. The Word of God, (as Saint Ambrose Ambrose. saith) is the pleasant Garden of Paradise, where, the Tree of knowledge is appointed by God unto all the elect: In the midst whereof, standeth the Tree of Life, which is Christ our Saviour. No Cherubin with a fiery sword (saith he) keepeth the entrance, but it is opened by the instinct of the holy Ghost, and the light of the Gospel to all that are hungry. In it, are the Rivers of lively water, by which, the Church of all the faithful is overflown and cherrished, and the minds of the godly enriched with the treasures of heavenly graces. Therein also, are Trees of all sorts, very fair and fruitful; that is, the Patriarches, Prophets, and Apostles, planted by Gods own hand: and the voice of God continually walking, earnestly seeking the salvation of mankind, and leading them unto the way of life. §. 3. The Word of God, (as Saint Augustine Augustine. saith) is the womb of God, wherein all his Children are conceived, carried, borne, and nourished. It is the Lantern, whereby our feet Fulgentius. may be directed: and the true Light, by which our paths may be guided unto Christ. It is, as it were the Lydian Touchstone, Ambrose. which rightly trieth all the opinions and teachings of men, whether they be true, or counterfeit. It is (as the Apostle saith) the * sword of Ephe, 6, 17 the Spirit; And the * power of God unto Rom, 1, 16, salvation, to every one that believeth. It is the mystery or secret of the will of Rom. 16. 25 God. And his Letters, or friendly Epistles, sent Augustine. unto us from our heavenly Country, to instruct us in faith, and godliness of life. It is the lively meat or food of man's Ambrose. soul, with the which it is nourished, fed, and daily governed. It is the wholesome doctrine of the holy Jerome. Ghost, wherein is contained, whatsoever is needful to be known of us in this life, concerning our future felicity in the world to come. §. 4. The very authority of God's word alone, is (as S. Augustine saith) more than all Augustine. the sharpness of man's imagination or invention: for it hath one constant, plain, simple, & holy meaning, wherein the truth consisteth; by which only we fight and overcome. And, whatsoever in argument (saith S. Gregory) hath not authority from the Gregory. Word of GOD, it may well be avoided, with the same ease with which it is affirmed. For, as whatsoever gold is without the Origen. Temple, is not sanctified: so whatsoever sense is without the holy Scriptures, although unto some it seem wonderful, yet it is not holy, because it is not contained in the sense of the Scriptures. §. 5. The entrance, as David saith, into the Psalm 119. 130. Word of the Lord, showeth light: and giveth understanding unto the simple. For, it is * proved to be most pure. It Ps. 119, 140. Ecclus. 1. 5, Ps. 119, 160 Psalm. 119, 72, 104, is * the wellspring of wisdom. And the * beginning of it is truth. The Law of thy mouth, o Lord, saith he, is better unto me then thousands of gold and silver. By thy precepts have I gotten understanding. And, by thy commandments, thou hast Psa. 119, 98 made me wiser than mine enemies. Therefore love I thy commandments Psalms, 119 127, above gold: yea, above most fine gold. I rejoice [also] at thy Word, as one that Psalms, 119. 162. findeth a great spoil. And, my soul (o Lord) hath kept thy Psalms, 119. 167. testimonies; for, I love them exceedingly. §. 6. Again; The Law of the Lord [our Psalms, 19, 7, 8, 9, 10. God] as the Psalmist saith, is perfect, converting the soul: the testimony of the Lord is sure, and giveth wisdom unto the simple: the statutes of the Lord are right, and rejoice the heart: the commandment of the Lord is pure, and giveth light unto the eyes. The fear of the Lord is clean, and endureth for ever: the judgements of the Lord are truth, they are righteous altogether; and more are they to be desired than gold: yea, than much fine gold, they are sweeter also than Honey, and the Honey comb. By them, o Lord, (saith he) is thy servant Psal, 19, 11 made circumspect, & in keeping of them, there is great reward. §. 7. Whatsoever things are written afore Rom, 15, 4, time, are written (as the Apostle saith) for our learning: that we through patience, and comfort of the Scriptures, might have hope. For, the whole Scripture, (saith he) is 2, Tim, 3. 16 17. given by inspiration of God: and is profitable to teach, to convince, to correct, and to instruct in righteousness, that the man of God may be absolute, being made perfect unto all good works. Yea; whatsoever is required for our salvation, Chrisostome. is already contained (as S. Chrisostome saith) in the holy Scripture. He that is ignorant, shall find there what he may learn: he that is stubborn and a sinner, may find there scourges of the judgements to come, the which he may fear: and he that is troubled, may find there the joyful promises of everlasting life; through the beholding of the which, he may be stirred up to do good works. Finally, the Scripture of God, (as S. Basill Basill. saith) is like unto an apothecary's shop, full stored with medicines of sundry sorts: so that every man may there choose, a convenient remedy for his disease. And surely, (as Beda saith) without the Beda. understanding of the will of God, by the sacred Scriptures, our sight is but blindness, our knowledge, ignorance; our wisdom, foolishness; and our devotion, devilishness. §. 8. Now, although indeed, (as Granado Granado. saith) we must confess with Saint Peter, that there are some places in the Book of God, * hard to be understood: yet may we 2. Pet. 3, 16. likewise (saith he) say with the same Apostle, that those places are hard, to such as are unlearned and unstable, which pervert and wrest them to their own destruction. For, every word of God, (as Solomon Prou, 30. 5. saith) is pure. And, the precepts of the Lord are plain, Prou, 8, 9 to him that will understand: and easy unto all them that desire to find knowledge. Nay more; It cannot be possible, (saith Vincentius) that, that man, which with earnest study, and fervent desire, often readeth Vincentius. the holy Scriptures, should evermore be forsaken, (or, left without understanding of God's holy will:) For, although he want the instruction of learned men, yet God himself from above, entering into his heart, by his holy Spirit lighteneth his mind, poureth his beams of grace into his wits, openeth those things that before were hidden, and becometh unto such a man a Schoolmaster of that he knew not, only if he will do so much as lieth in him. Besides; the holy Ghost, as S. Augustine Augustine. saith) hath by his wisdom, so notably and wholesomely tempered the Word, that he might with the easy places thereof, satisfy the greedy hunger of men, and with the darkest places of it, take away our loathsomeness. For, there is no point almost found of the darkest meaning in one place, but it is plainly spoken of, and easy to be understood in another. So that if the Gospel of Christ be yet hid, it is hid, as the Apostle saith, * to them 2, Cor, 4, 3, 4. that perish: whose minds, sathan, the god of this world, hath blinded, to the end, the light of the glorious Gospel of Christ, which is the Image of GOD, should not shine unto them. The certain truth of which Gospel, is so highly to be esteemed, and reverently regarded, that if an Angel from heaven, Gala, 1, 8, should come and preach unto us any other doctrine, than what we find therein already contained, we ought for his tidings to count him accursed. ¶ Of the works of God. §. 1. THE works of Almighty God, although Chrisostome. of themselves (as S. Chrisostome saith) they are infinite in number, yet may they all be reduced into these five heads following: namely, his work of Creation: his work of Conservation: his work of Redemption: his work of justification: and his work of Predestination. §. 2. By the word of the Lord, saith David, Psal. 33, 6, 9, were the Heavens made, and all the host of them, by the breath of his mouth: For, he spoke, and it was done; he commanded, and it stood. As soon as he said, Let the Earth be 2, Esdr. 16, 47, made, it was made: Let the Heaven be created, and it was created. By his word [also,] were the Stars verse, 48, established, & he knoweth the number of them. Yea; he * counteth the number of the Psal, 147, 4. stars, and calleth them all by their names. At his commandment [likewise] the Ecclus, 39, 17 water stood as an heap: and at the word of his mouth, the waters gathered themselves. He also, hath shut the sea, in the midst of 2. Esdras, 16 50. the waters: and with the word of his mouth, hath he hanged the earth upon the waters. §. 3. Thy word, o Lord, saith David, endureth Psalms, 119. 89, 90, 91, for ever in heaven: thy truth also remaineth from one generation to another: thou hast laid the foundation of the earth, and it abideth. They continue even to this day by thine ordinances, for all things serve thee. The Heavens are thine; the earth also is Psal, 89. 11 thine; thou hast laid the foundation of the World, and all that therein is. Thou spakest expressly in the first creation, 2, Esdras, 6, 38. (even the first day) and commaundedst that the Heaven & Earth should be made, and the work followed thy word. etc. Upon the second day, thou createdst the 2, Esdr. 6, 41. heavenly air, and commandest it, that, going between, it should make a division between the waters; that the one part might remain above, and the other beneath. Upon the third day; thou commaundedst, that the waters should be gathered together 2. Esd. 6, 42. in the seventh part of the earth: six parts hast thou dried up, and kept them, to the intent that men might sow, and occupy husband●y therein. Upon the fourth day, thou createdst the 2, Esdr. 6. 45. 46. light of the Sun, and of the Moon, and the order of the S●arres: and gavest them a charge, that they should do service, even unto Man that was for to be created. Upon the fifth day, thou saidst unto 2, Esdr. 6. 47. 48. the seventh part, where the waters were gathered, that it should bring forth beasts, as fowls and fishes; and it was so. For, the dumb waters, and without life, brought forth living things, at the commandment of GOD, that the Nations might praise thy wondrous works. Upon the sixth day, thou gavest commandment 2. Esdr. 6. 53 unto the Earth, that before thee it should bring forth beasts, cattle, & creeping things. And besides this, Adam also, whom verse, 54, thou madest Lord over all the works which thou hast created. Of him come we all, and the people also whom thou hast chosen. §. 4. He that liveth for ever, made all things Ecclus. 18. 1, 2. together, (saith Sirach) the Lord, who only is just: and there is none other but he, and he remaineth a victorious King for ever. He ordereth the world with the power of his hand, and all things obey his will: for, he governeth all things by his power, and divideth the holy things from the profane. O how delectable (saith he) are all the Ecclus, 42, 22, 23, works of God, and to be considered even to the sparks of fire: they live all, and endure for ever: and when soever need is, they are all obedient. They are all double one against another, verse, 24, 25 he hath made nothing that hath any fault: the one commendeth the goodness of the other, and who can be satisfied with beholding God's glory? For, all the works of the Lord our God Ecclus, 39, 33, 34, are good, and he giveth every one in due season, and when need is: So that a man need not say this is worse than that, for in due season; they are all worthy praise. §. 5. The heavens declare the glory of God, Psal, 19, 1, 2, (saith David) and the firmament showeth his handy work: Day unto day, uttereth the same, and night unto night, teacheth knowledge. The Sun also, a marvelous instrument, Ecclus, 43, 2, 3, 4, when it appeareth, declareth at his going out, the work of the most mighty God. At noon, it burneth the earth, and who may abide the heat thereof? It burneth the mountains three times more than he that keepeth a furnace with continual heat. It [likewise] casteth forth fiery vapours, and with shining beams it blindeth the eyes. Great is the Lord our God that made it, Ecclus. 43, 5, and by his commandment he causeth it to run hastily. For, it turneth round about heaven, in 1, Esdr. 4. 34 one day, and runneth again into his own place. The Moon also, hath he made to appear, Ecclus, 43, 6. 7 according to her season: that she should be a declaration of the time, and a sign for the world. The remembrance of solemn feasts are verse, 8. appointed by her: she is a light that diminisheth, and increaseth again. The month is called after the name thereof: and she groweth wondrously in her changing. The Army of Heaven also, is in the Ecclus. 43. 9 height in the firmament of heaven: it giveth a clear and glorious shine. This is the clearness of the stars, the beautiful apparel of heaven; and the ornament that shineth in the high places of the Lord. By the commandment of the Holy verse, 10, one, they continue in their order, and not one of them faileth in his watch. Look upon the Rainbow, and praise Ecclus, 43. 11 him that made it, very beautiful is it in the brightness thereof. It compasseth the heaven about with a verse, 12, glorious circle, and the hands of the most High have bended it. Through his commandment also, he Ecclus. 43, 13 maketh the snow to fall, and the thunder of his judgement to smite speedily. At the word of his mouth, the treasures verse, 14, are opened, and the clouds flee forth as the fowls. For, in his power hath he strengthened Ecclus, 43, 15 the clouds; and by his might hath he broken the hailstones. The Mountains melt at the sight of verse, 16, him; and the Southwinde bloweth according to his will. The sound of his thunder beateth the Ecclus, 43, 17 earth, & so doth the storm of the North: The whirlwind also, as birds that fly, scattereth the snow; and the falling down thereof, is as the Grasshoppers that light upon the ground. The eye marveleth at the beauty of the verse, 18, whiteness thereof, and the heart [of man] is astonished at the rain of it. He also, poureth out the frost upon the Ecclus, 43, 19 earth like salt, and when it is frozen, it sticketh on the tops of pales. When the cold north-wind bloweth, verse, 20. an Ice is frozen of the water, and it abideth upon all the gatherings together thereof: & covereth them over, as it were with a breastplate. It [likewise] devoureth the mountains, Ecclus. 43. 21 and burneth the Wilderness, and destroyeth that, that is green, like fire. But, the remedy of all these, (saith Sirach) verse, 22, is when a cloud cometh hastily: and when a dew cometh upon the heat, it refresheth it. §. 6. With all manner of living beasts, (as the wiseman saith) hath the Lord our God Ecclus, 16, 30 covered the face of the earth; and they shall all be turned into it again. In the desert [likewise] hath he made 2, Esdras, 16, 52, 53, springs of water, and Pools upon the tops of Mountains, to pour out floods from the high Rocks, to water the ground. Yea, he hath made Man also, and put his heart in the midst of his body; and given him breath, life, and understanding. So that among all the works of God, Augustine. his creation of Man (as S. Augustine saith) is the chiefest, and hath the most principal, or first place. For, in creating all other creatures but Ambrose. Man, he said, FIAT: Let this be, and that be; but, in creating Man, he spoke in the person of the Trinity, saying; FACIAMUS, Let * us make Man, according to our similitude. etc. (But, here by the way, we ought thus much to understand; that Man, as Beza Beza. ● saith, is the Image of God, neither as touching his body, neither yet as touching his soul; but as touching the principality and dominion, that God hath given him. For, GOD calleth the principality and Chrisostom's. lordship that he gave to Adam, his Image and likeness; because he made him Emperor & Ruler, over all things upon earth. Besides, the Image of Almighty God, in Man, is referred, as S. Augustine saith, unto Augustine. the works of righteousness, and true sanctification of our lives. As the speech of God himself importeth in the Law, where he saith: Be * ye holy; because I the Lord Levit, 19 2. your God am holy. And, the very words likewise of the Apostle, testify as much unto us, where he saith: * Put ye on the new man, which Ephe, 4, 24 after God is created unto righteousness, and true holiness.) Moreover; God hath created Man, as S. Bernard saith, four several ways. The Bernard. first, without Man and Woman, as Adam out of the earth. The second, of man without woman, as Eve of Adam's rib. The third, of man & woman, as we are all now borne into the world. The fourth and last, of a virgin without man, as Christ our Saviour, of the blessed virgin Mary. And, of all the creatures of GOD under the Sun, (saith Lyra) there is none Lyra. more noble and greater than Man: for, all things in the World are ●ut under his power. §. 7. O Lord, how manifold are thy works! Psalm, 104. 24, 25, (saith David) in wisdom hast thou made them all; the earth is full of thy riches: so is the sea, great & wide; for, therein are things creeping innumerable, both small beasts and great. There go the ships, and the Leviathan verse, 26. also, whom thou hast made to play therein. They that sail over the Sea, tell of the Ecclus, 43, 24, 25, perils thereof, and when we hear it with our ears, we marvel thereat: For, there be strange and wondrous works; divers manner of beasts; and t●e creation of Whales. Yea; such men see the works of the Psalms, 107, 24, 25. 26, 27, etc. Lord, & behold his wonders in the deep. For, he commandeth and raiseth the stormy wind, and it lifteth up the waves thereof. They mount up to the heaven, and descend down to the deep, so that their soul melteth for trouble. They are tossed to and fro, and stagger like a drunken man, and all their cunning is gone. Then they cry unto the Lord in their verse, 28, 29 trouble, and he bringeth them out of their distress. He turneth the storm to calm, so that the wau● 〈…〉 ereof are still. When they are quieted, they are glad; verse, 30. and he bringeth them to the Haven where they would be. Let them therefore confess before the verse, 31, Lord, his loving kindness, and his wonderful works before the sons of men. And let them exalt him in the congregation verse, 32, of the people, and praise him in the assembly of the Elders. For, by his word, he stilleth the wind: Ecclus, 43, 23 and by his counsel he appeaseth the deep, and planteth islands therein. §. 8. Behold, (saith Solomon,) the work of Ecclesi. 7. 15 GOD: for, who can make strait, that which he hath made crooked? I know, saith he, that whatsoever God Ecclesi. 3. 14 shall do, it shall be for ever; to it can no man add, and from it can none diminish: for, God hath done it, that they should fear before him. §. 9 Among the Gods, saith David, there is Psalms, 86, 8, none like unto thee, o Lord: neither is there any that can do like thy works. Thou hast made thy wonderful works Psalms, 40 5. so many, that none can count in order to thee, thy thoughts towards us: I would declare and speak of them, (saith he) but they are more than I am able to express. §. 10. Who can, (as the Psalmist saith) declare Psal, 106, 2, the noble acts of the Lord [our God?] or show forth all his praise? Which made heaven; & earth; the sea; Psa●, 146, 6, and all that therein is. [And,] which keepeth his fidelity for ever. Which [also] verse, 7, executeth justice for the oppressed: and giveth bread unto the hungry. Psalm, 147 8, 9, Which covereth the heaven with clouds, and prepareth rain for the earth, and maketh the grass to grow upon the Mountains. Which giveth to beasts their food, and feedeth the young Ravens that cry unto him. Praise him, & magnify him as much as Ecclus, 43, 30 ye can yet doth he far exceed: exalt him with all your power, and be not weary, yet can ye not attain unto it. Neither may the number of his works be counted. For, * his works, are wonderful: Ecclus, 11, 4, his works are glorious: secret & unknown are his works among men. And * we have seen but a few thereof. Ecclus, 43, 32 Ecclus, 16, 21 For, the most * part of them are hid. §. 11. To finish therefore this first point; I will say, as jesus the son of Sirach saith: As for the wondrous works of the Lord, there Ecclus, 18, 5, 6. may nothing be taken from them; neither can any thing be put unto them; neither may the ground of them be found out. But when a man hath done his best, he must begin again: and when he thinketh to come to an end, he must return again to his labour. Also; * when we have spoken Ecclus, 43, 27 much, we cannot attain unto them: But this is the sum of all, that GOD is all. He [only,] hath set his works in good Ecclus, 16, 26 order from the beginning; and part of them hath he sundered from the other when he first made them. He hath garnished them for ever, and verse, 27, 28 their beginnings so long as they shall endure: they are not hungry, nor wearied in their labours, neither cease from their offices. None of them hindereth another; neither was any of them disobedient unto his words. For, all his works are exceeding good, Ecclus, 39, 16 and all his commandments are done in due season. A man need not to say; What is this? Ecclus. 39, 21 Wherhfore is that? For, he hath made all things for their own use. Yea; he [alone,] hath garnished the excellent Ecclus. 42, 21 works of his wisdom. And, he is from everlasting to everlasting, & for ever: unto him may nothing be added; neither can he be diminished: he hath no need of any Counsellor. ¶ What Man is by nature: how short and uncertain the days of his life are: And how sure it is, that after this life ended, we must all appear before the judgement seat of God, to receive, every man his wages or reward, according to the works which he hath done in this life. WISDOM. 2. verse, 23. 24. God created Man without corruption, and made him after the Image of his own likeness; Nevertheless, through the envy of the devil, Death came into the world. ¶ Of Man: and of his natural inclination. §. 1. WE read in the third of Genesis, that when Almighty GOD pronounced the heavy sentence of his great displeasure, conceived against our first Father Adam, for tasting the fruit of the forbidden Tree, he closed up the end of his speech with this Period; telling Adam, that (as concerning his body) he was created of no better thing than the very dust of the earth: and Gene. 3. 19 that into dust he should be turned again. We read also, that the Prophet David, in the 144. psalm, demanded of God this question, saying; Lord, what is Man, Psal. 144. 3. that thou regardest him? or the son of Man, that thou thinkest upon him? And, being sufficiently instructed by the holy Ghost, he presently giveth answer in the same place to his own question, saying: * Man is like to vanity; his days are verse, 4. like a shadow that vanisheth. §. 2. What is Man? saith Sirach, Whereto Ecclus. 18. 7 serveth he? What good or evil can he do? Surely, all Men are vain by nature: and Wisd. 13. 1. are ignorant of God. Every Man is a beast by his own knowledge. Jere, 10, 14. And in his best estate, he is altogether Psalms, 39, 5, vanity. §. 3. By one Man, namely, by Adam, (saith Rom, 5, 12. the Apostle) sin entered into the world. And, by nature, we are all the children Ephe, 2, 3, of wrath. For every man from his youth is given Ecclus. 17, 14 to evil: and their stony hearts cannot become flesh. §. 4. I know, o Lord, (saith jeremy) that the Jere, 10. 23, way of Man is not in himself, neither is it in Man, to walk and to direct his steps. The heart of Man purposeth his way; Prou. 16, 9 but the Lord doth direct his steps. For, the steps of man, are ruled by the Prou. 20, 24 Lord: how can a man than understand his own ways? Yea; the King's heart [also,] is in the hand Prou. 21. 1. of the Lord: and as the Rivers of waters, he turneth it wheresoever it pleaseth him. §. 5. A mortal man, (saith Sirach) hath but a Ecclus, 18, 29 dead heart. And his natural inclination leadeth him Rom, 7, 23. captive unto the law of sin. The imagination of man's heart [also] is Gone, 8, 21. evil, even from his youth. Yea; all the imaginations of the thoughts Gone, 6, 5, of man's heart, are only evil continually. And, like as when one sifteth any thing, Ecclus. 27, 4. the filthiness of that which he sifteth, remaineth in the bottom of the Sieve: so the uncleanness of man, continueth still in his thought. For, the very heart of man, is defiled and Arnobius. unclean: and all manner of sins committed by man, proceed from thence; as from a Fountain full of all evil and mischief. For, every sin committed, is conceived first in the heart, and afterward finished in the word or fact. Yea; from thence, even out of the heart Mark, 7, 21 22, 23. of man, proceed evil thoughts; adulteries; fornications; murders; thefts; covetousness; wickedness; deceit; uncleanness; a wicked eye; backbiting; pride; foolishness. All these things, come from within, and defile a man. §. 6. Man is borne in iniquity, (saith David) Psalms, 51, 5, and conceived in sin. For, the Corn of evil ●eede, hath been 2, Esdr. 4▪ 30 sown in the heart of Adam, from the beginning. And, in many things we sin all. james. 3, 2. §. 7. Certainly, saith Solomon, there is no man Ecclesi. 7. 22 just in the earth; that doth good, and sinneth not. For, we have already proved, that all, Rom, 3, 9 10. both jews and Gentiles, are under sin. As it is written; There is none righteous: no, not one. If we say, we have no sin; we deceive ourselves, and the truth is not in us. [Nay 1. joh. 8. 10, more,] If we say, we have not sinned, we make God a liar: and his word, [or doctrine] is not in us. For, who can say, I have made my heart Prou, 20, 9, clean: I am innocent from my sin? Seeing] all men are gone out of the way: Psalms, 14, 3, they are all corrupt; there is none that doth good; no, not one. § 8. What is man, (saith job) that he should job, 15, 14, be clean? and he that is borne of a Woman, that he should be just. Behold, God found no steadfastness in verse, 15, 16, his Saints; yea, the heavens are unclean in his sight: how much more then, is man abominable & filthy, which drinketh iniquity like water. Behold, God found no steadfastness in job, 4, 18, 19, his servants, and laid folly upon his Angels; how much more, in them that dwell in houses of Clay, whose foundation is in the dust, which shall be destroyed before the Moth? The Moon also, and the stars, are unclean job, 25, 5, 6. in the sight of GOD, how much more, man, a worm? even the son of man, which is but a worm? §. 9 Verily, (saith Esdras) there is no man among 2, Esdr. 8, 35. them that be borne, but he hath done wickedly: nor any among the faithful, which hath not done amiss. For, there is no man that sinneth not. 2, Chr. 6. 36. But as in every Pomegranate, there is some Plato. grain rotten: so is there no man, but hath some evil condition. Yea; what soul soever is borne in the Origen. flesh, it is undoubtedly defiled, with the filth of wickedness and sin. And, man's heart also, is so set upon evil, Jerome. even from his childhood, that the nature of man, is not one day from his birth, free without sin. §. 10. We have all, (as Esay saith) been as an Esay, 64, 6, unclean thing: and all our righteousness, is as filthy and polluted clouts. Yea, such is the corruption of our wicked nature, (by reason of original sin received by descent from our first Father Adam) that * we are not able of ourselves, to 2, Cor, 3, 5, think any [good] thing, as of ourselves: but our sufficiency, is of God. And, it is he that worketh in us, both the Philip, 2, 13, * will & the deed; even of his good pleasure. For, we, of ourselves, have neither liberty Augustine. nor ability to do the will of God: but are subject to sin, and shut up under the burden thereof. And, ever since that free will hath been Gregory. corrupt in our first father Adam, we are not able to will any good thing; except we be helped by the grace of God. All manner of evil, we are indeed most Musculus. prone to practise, and ready to run into by nature: but it is God only, that directeth our mind to goodness; and giveth us the grace to do well. Yea; all the knowledge that we have of Caluine. God's holy will, and our obedience thereunto, cometh only by the grace and favour of God towards us: who teacheth us by his Word; giveth understanding by his Spirit; and frameth our hearts, through his gracious assistance, to obey him. We ought therefore, to boast of nothing; Cyprian. because we have nothing of our own that is good. For, the first man Adam, having a wicked 2, Esdr. 3, 21 heart, transgressed, and was overcome: and so are all they that are borne of him. Upon which consideration also, of man's infirmity, through Adam's fall, we find that the holy man Esdras, in the 7. chapter of his second Book, (even as it were in the anguish of his heart) vehemently crieth out, saying; O Adam, what hast thou done? 2, Esdr. 7, 48. For, in that, that thou hast sinned, thou art not fallen alone; but the fall also redoundeth to us that come of thee. And; by reason that Adam hath sinned, Augustine. through his own free will, (saith S. Augustine,) he hath thereby cast both himself, and all that come of his stock into necessity. So that [now again] if we live well, or Augustine. that we understand aright, we have it of God: of ourselves we have nothing but only sin; that is within us. And surely, deserved pain, [through adam's Augustine. fault,] would bring all men into everlasting death: unless the undeserved grace of God, [through faith in Christ] delivered some from it. §. 11. All men, in the first man, namely Adam, were 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 have lost it. Also; We say truly, in affirming, that the Augustine. first man only could fulfil that he would, when as yet his free-will of choice was sound, and whole, before the fault. But man misusing his free-will, lost both Augustine. himself, and his will. The first man, was created in nature, Augustine. without blame in nature: without fault, he was created upright: he did not make himself upright: It is known what he made himself; falling out of the hand of the Potter, he was broken. For, he that made him, did govern him, but he was willing to forsake him that made him, and God suffered him so to do, as it were, saying thus: Let him forsake me, that he may find himself; and that he may by his misery prove, that without me, he can do nothing. By this mean therefore, would God show unto man, what free-will is able to do without God. Free-will before the fall of Adam, was Augustine. an upright free-will: before which, fire and water was laid of God, and the first man did reach his hand unto which he would: he did choose fire, & forsook water. See therefore the righteous judge; the same which man being free, did choose, he did receive; he would have evil, & the same did follow him. We had free-will before sin, to work Chrisostome. well, but after sin we had none; because we were not able by our own power and strength, after sin, to escape from the power of the devil. But as a ship when the stern is broken, is driven hither and thither where the tempest will: so by the devil we are driven from one sin to another; neither hitherto can we do any thing, but even as the devil will. And except GOD do deliver us with the strong hand of his mercy, we shall remain in the bonds & chains of sins unto death. For, by our own wills and negligence we are bound; but it is only by the mercies of almighty God, that we are loosed, and set at liberty. §. 12. No man can believe, hope, or love; unless Augustine. he will; (saith S. Augustine) yet even the self same will, to believe, hope, and love, cometh not of ourselves, but from God. We (indeed) thinking, believe; thinking, we speak; thinking, we do whatsoever Augustine. we do: But, as touching that, that appertaineth unto the way of godliness, and true worship of God, we are not able to think any thing, as of ourselves; but our ableness cometh of God. For, our own hearts, and our own thoughts, are not in our own powers. Also; that we should believe in GOD, & live godly; it lieth not in the will or running Augustine. of man, but in the grace and mercy of God: Not, that we ought not, both to will, and to run; but, because that God himself, (by his holy Spirit) doth work in us, both to will, and also to run. §. 13. Man's natural free will then, we do verily Maxentius. believe (saith Maxentius) is of no more value, but only for carnal or worldly desires: or such deservings, which possibly may seem glorious among men, but not with God. For, those things which belong unto everlasting life, we can neither think, neither will, neither desire, neither perform; except it be by the infusion and operation of the holy Ghost. Besides; our prayers are always made Ambrose. in vain; if it be in our own free-will, to do what we will. Let no man (therefore) flatter himself; Augustine. for, of his own, he is a very sathan: he hath that of GOD only, whereby he is blessed. §. 14. There is a sentence in salomon's Proverbs, where the Wiseman thus speaketh, saying; * The preparations of the heart, are Prou, 16, 1, in man: but the answer of the tongue, is of the Lord. Upon which words, S. Augustine thus Augustine. writeth. Some, not understanding this place well, are deceived, insomuch that they believe, that to prepare the heart, that is, to begin goodness, without the help of the grace of God, pertaineth unto man. But God forbidden, (saith he) that the children of promise should so understand it, as though thereby they would confute the Lord, whereas they have heard him, saying; * Without me, ye can do nothing. And john, 15, 5, say, Behold, we are able of ourselves to prepare our heart, & by that to think some goodness. God forbidden that any man should understand it so; save the proud defenders of their will. For, therefore it is written: It is the man's part to prepare the heart, & the answer of the tongue is of the Lord; because the man prepareth the heart: yet for all that, man cannot prepare his heart, without the help of God. For, God doth so work in the hearts of men, and in their free will itself, that every good thought, good counsel, and all good motions of the will or mind, is of God. He doth first prevent us with his grace, Gregory. that we may be willing, (to leave evil, and do good,) and afterward, with his helping hand also he doth follow us, lest we should will in vain. Yea; It is God that worketh in us, both Augustine. to will, & also to work. We will then, but it is God that worketh in us, even to will. We work then, but it is God also that doth work in us, the work; even freely, of his own good will. It is expedient for us, both to believe this, and also to confess this. This is godly; this is true, that our confession may be humble, and lowly: and that all goodness may be ascribed unto GOD alone. No man can come unto me, saith Christ, john, 6, 44, except the Father which hath sent me, draw him. Neither can any man say, that jesus is the 1, Cor, 12, 3 Lord, but by the holy Ghost. For, to believe, is the gift of God. As Mat, 16, 17, Christ's own words testify unto Peter, where he saith; * Blessed art thou Simon, the son of jonas: For, flesh and blood hath not revealed this unto thee, but my Father, which is in heaven. Also, It is written in the Prophets: And john, 6, 45. they shall be all taught of God. Every man therefore, that hath heard, and hath learned of the Father, cometh unto me. Yea;] All that the Father giveth me▪ john, 6, 37, ● shall come to me: and him that cometh unto me, I cast not away. §. 16. Moreover;] Except a man be borne again, john, 3, 3. saith Christ, he cannot see the kingdom of God. That is, as our Saviour himself expoundeth it: Except that a man be borne of Water, and of the Spirit, he cannot enter into the kingdom of God. That which is borne of the flesh, is flesh: john, 3, 6, and that, that is borne of the Spirit, is Spirit. A man can receive nothing, except it be john, 3, 27. given him from heaven. §. 17. Why do men [then] presume so much Augustine. of the possibility of nature? (saith S. Augustine) seeing it is wounded; it is ●●angled; it is troubled; it is lost. It behoveth us rather, truly to confess it, then falsely to defend it. For▪ in our flesh the evil lurketh; and Bullenger. out of us iniquity ariseth. Whereupon, the Apostle in his Epistle to the Romans', saith; * I know, that in me, that is, in my Rom, 7, 18, 19 flesh, dwelleth no good thing. For, to will, is present with me: but I find no means to perform that which is good. For, I do not the good thing, which I would, but the evil▪ which I would not, that do I. Also, it furthermore seemeth, that the very consideration of this our weak & sinful nature, whereunto we are yoked, was the only cause, which enforced the same Apostle, within 5. verses following, vehemently to break forth into these speeches, saying: O wretched man that I am; who shall deliver Rom, 7, 24. me from the body of this death? But comforting & recovering himself, through faith in his Redeemer, he presently maketh this reply in the next verse after, saying: * I give thanks unto God, through Rom. 7, 25. jesus Christ our Lord. For, he delivereth us from the wrath of 1, The. 1. 10 God to come. And GOD hath given us the victory 1, Cor. 15, 57 through him. Yea; the victory is wholly gotten in his Augustine. Name, that hath taken man upon him, and hath lived without sin: that in him, and through him, being both the Priest & the Sacrifice, remission & forgiveness of sins should be obtained and given. That is to say, by the Mediator of GOD and Man, that man jesus Christ, by whom the purging of our sins being made, we are reconciled unto God. For, men be not separated from God, but by sins; whereof the purging is not made, or which are not purged in this life, by our own virtue and strength, but by the mercy of God: by his pardon & clemency, and not by our own power. For, the same small virtue and strength, that is called ours, is granted and given unto us, by the merciful goodness of Almighty God. Thus much, only to show what Man is of himself by nature. ¶ Of the shortness and uncertainty of Man's life. §. 1. IT followeth next to be considered what the life of Man is; and so consequently, how short and uncertain the same. To begin therefore first with Man's life, we find in the fourth of S. james, that the Apostle doth not there compare, or liken it to smoke; but plainly saith, * It is even james, 4, 14. a vapour [or smoke▪] that appeareth for a little time, and afterward vanisheth awav. We read also in the second Book of Samuel, that the subtle woman of Tekoah, pleading with King David for the reconcilement 2. Sam. 14. 4 of his son, compareth the life of Man to no better thing than water spilled upon the ground: which being once down, can never be gathered up again. Besides; the Prophet Esay, with the aforesaid S. james, & S. Peter, do all three agree in one sentence about the life of man, Esay▪ 40, 6. Iames, 1. 10. 1. Pet. 1, 24, saying; * All flesh is grass; and the glory of man, is as the flower of grass. Even as a flower of the field, so flourisheth Psalms, 103, 15, 16. Man; for, the wind goeth over it, and it is gone: and the place thereof shall know it no more. §. 2. Man, that is borne of a woman, saith job, job. 14, 1, 2. is of short continuance, and full of trouble: he shooteth forth like a flower, and is cut down; he vanisheth also as a shadow, and continueth not. The days of his life are determined; & the job, 14, 5. number of his months are known to thee, o Lord: thou hast appointed him his bounds, beyond the which he cannot pass. §. 3. The time of Man's life, (saith the Psalmist) Psal, 90, 10, is threescore years and ten: and if they be of strength, fourscore years: yet their strength is but labour & sorrow: for, it is cut off quickly, and we flee away. If the number of a Man's days do amount Ecclus. 18. 8, to an hundred years, it is very much. And, no man living, hath any certain knowledge of his death. But, even as fishes, when they think themselves Ecclesi. 9 12 in most safety, are taken with the hook: and as birds are caught in a snare, when they think nothing less: so death suddenly smiteth men in an evil season, when * Granado. they are least mindful of any such matter. §. 4. Now, if we consider, by the authority of these few former places only, what, and how short the life of Man is; seeing the longest term thereof, (according to the saying of the Psalmist) passeth not threescore and ten, or fourscore years: (for, all the rest, if any man's life be drawn a little longer, is but labour and sorrow:) and Granado. abate out of this, (saith Granado,) the time of our infancy, which is rather a life of beasts than men; and withal, the time that we spend in sleep, at which instant we have not the use of our senses and reason: we shall find, that this life of ours is a great deal shorter than it seemeth unto us. For, we cannot well reckon the time of our infancy for any part of our life; because the life of infancy, when we are not yet come to the use of reason, (which only showeth us to be men) is as it were the life of a young Goat, that goeth wanton about, leaping and skipping, in divers places at pleasure. And especially, because we plainly perceive, that in all that age, there is nothing either learned or done, that may well beseem the dignity of a man. And, as for the time we spend in sleep, that may much less, be counted any part of our life; seeing it is the common custom of men, to sleep the third part of the day and night, which is eight whole hours. Whereupon it followeth, by this account, that the third part of our life is consumed in sleep; and so consequently, that during that time, we do not live. Besides all this, if we do compare this life of ours, with the eternity of the life to come, (which endureth everlastingly,) we shall find, that it will scarcely seem so much as a minute. Very well therefore, and advisedly, did that Philosopher write, who likened the life of man to lightning; which continueth Crates. but a flash: and the largest date of his days, to no longer abiding than a bavens' blaze. And, with good consideration also, did that Wiseman silently make answer, who being demanded what he thought of the life of man? Suddenly turned himself about, before them that asked the question, Solon. and presently departed out of their sight. Giving them thereby to understand, that our life is no more but only a turn about, and of short continuance. §. 5. Short is Man's life; (saith Aurelius,) and Mar. Aur. upon very short and sudden warning, we are commanded to leave the World, to close our eyes, and to follow the common course of death. Yea; assoon as thou art borne to possess the earth, incontinent Death issueth Basill. out of his Sepulchre to find thee: and, although thou art uncertain, and knowest neither when nor where he will meet thee, yet must thou remember, that always, and in every place he seeketh for thee. And, when thy last hour is come, necessity Polion. carrieth thee hence; though thou be never so much unwilling to departed. For, Death is a thing that cannot be Pythagoras. eschewed; and therefore it ought of all men the less to be feared. §. 6. What man living in this world, (saith Thales. Thales) can either by his power or policy prevent the sudden stroke of death? or who can assure himself of so much certainty, as to perform tomorrow, what he left undone to day? For, man hath no assurance of his own life; but lives uncertain of his last hour, finding nothing in this world that he may boldly lean or trust unto. He wanders always up and down Socrates. among most uncertain and doubtful chances, only comforting his mind with hope; but never knowing certainly what shall befall him, or how, when, or where, he shall leave his carcase. When he goeth out of his house, he is Seneca. not sure to return into the same again: and when he entereth into his house, he is as much uncertain to go forth again. Likewise, when he sitteth down to meat, he knoweth not that he shall rise up again, and lying down in his bed at night, he cannot promise to come safe from thence the next morning. But this thing only, of all other in the Demonax. world, is most certain to man, that death is common to all; though to some one way, and to some another. §. 7. last; if we well weigh with ourselves, how frail, short, and uncertain the life of man is, we shall find small cause to blame Zerxes that great King of Persia for weeping; when from the top of an high Hill he beheld his whole Army, and fell into this remembrance with himself, that within few years following, there should not one man among so many thousands in that huge company, be left alive. With as little reason also, may we reprove Thales the Philosopher, for saying: The life of man, is no more but even as it were the shooting of a star, that passeth at a trice, and is quickly gone out of sight: and, within a little while after, the very sign thereof which was left behind, vanisheth out of sight also. So fareth it with man; For, within few days after he is dead, the very remembrance of him dieth with his life, though the party (in this world) were never so great and honourable. Besides; this is very certain, that there is Sallust. nothing in this tottering world among men, perpetual; nor any thing firm & stable: but all things pass & repass continually, like unto the ebbing & flowing of the Sea. And, all things at the last, have an end by Mar. Aur. Death; save only Death himself: whose end is unknown. For, black ugly Death, maketh all things Augustine. subject to the rigour of his Law. And, as there is nothing among men, ●laeto. more certain than death; so is there nothing more uncertain to man, than the hour of his death. ¶ Of the many miseries happening to Man in this life. §. 1. GReat travail, saith Sirach, is created Ecclus, 40, 1, 2, 3, 4. for all men, and an heavy yoke upon the sons of Adam, from the day that they go out of their Mother's womb, till the day that they be buried in the earth, the common Mother of all things. Namely, their thoughts, and their fear of heart; their imagination of the things they wait for; and the day of their death. Even from him that sitteth upon the glorious throne, unto him that is lowest, & the most simple upon earth. From him that is gorgeously arrayed and weareth a Crown, Ecclus, 40. 5, 6, 7, 8, etc. even unto him that is but homely, & poorly clothed: there is nothing but wrath, envy, trouble, unquietness, and fear of death; with rigorous anger and strife. Also, in the time of night, when Man should take his rest upon his bed, the sleep changeth his understanding and knowledge: so that little or nothing is man's rest in his sleep, as well as in the day of his labour. For, he feareth, and is disquieted in the vision of his heart; like unto one that runneth out of a battle. And, when all is past, he awaketh out of his sleep, and marveleth that the fear was nothing. Such things as these, happen unto all flesh, both man and beast: but seven times more unto the ungodly. And this also, is the state or condition of Man's life, set down by the holy Ghost himself in the book of job; That while job. 14, 22. man liveth, he shall be sorrowful: and, so long as his soul is in him, it shall mourn. Only the Sun, the Moon, the stars, Marlorate. the Sea, & the Land, are pleasant; because they are by nature beautiful: but all other things are doubtful, and grievous. And, Man above them all; for, if any good thing happen unto him, he feeleth (undoubtedly) therewithal, som● inward sorrow and discontentment. Yea; the whole life of man, is of itself a Menander. most grievous thing: full fraught with misery; and continually accompanied with innumerable cares and griefs. So that it is counted no better thing, but Plato. even a miserable fetter, which chayneth the pure and everlasting soul, to the vile, sinful, and corruptible body. §. 2. Certainly, (saith Hermes) God hath so Hermes. ordained for mankind, that we should live in care: For, we see by often experience, that among all things living & moving upon earth none is more miserable or wretched, then man.. All manner of beasts, are (during this Menander. life) far more happy & wiser than man: For, behold the Ass of beasts, no doubt a most simple and miserable creature; yet hath he no harm through his own default, save what doth hap to him by nature. But we, besides our natural evils, daily procure unto ourselves many other: For, we are angry for every little misfortune; displeased at every evil word; amazed at every strange chance; and afraid of every shadow. Yet is there none either so great an Orator, Plato. or so mighty an Enchanter as the life of Man is; for, it subtly persuadeth us the contrary of that which we often both see in others, and feel in ourselves: For, notwithstanding that we know our own frailty, and that we must die; yet what wrongs, what hatreds, what labours of the body, and molestations of our mind, do we greedily devise, and daily begin afresh? even as it were in hope, or rather full assurance of so much time of life, as shall be sufficient to finish our determinations, and suffer us to enjoy the desired fruit of our enterprises. Rightly therefore saith the Philosopher, Socrates. that the chief cause of all evils that happen to man, is man himself: for he, through his greedy lusts, and covetous desires, is both troublesome to himself, and offensive to all other creatures. What a shame and folly is it then, for Theophr. men to complain of God, for the shortness and many miseries of their life, when as they themselves, through riot, malice, contention, murder, and wars, make it much more shorter, and fuller of troubles then otherwise it would be, both in themselves, and sundry other men. §. 3. If man would consider well his life, saith Marcus Aurelius. Aurelius, he should surely find that there is nothing in it, but trouble of heart, vexation of mind, cumbersome business, and careful thoughts. One while, providing things necessary to defend the body from cold; another while seeking means needful, to protect it from too much heat. To day diligent, in casting plots which way he may best augment his wealth; to morrow circumspect▪ how he may safely keep, the goods which he hath already gotten. Sometime, very provident for the food of his belly; next, altogether mindful, for clothes to his back. In the day time, molested with a thousand cogitations; in the night time, disquieted with fantasies and visions. So that he is never apt of himself, to Bias. keep any mean or measure in his actions, concerning either gladness or sorrow: but is continually driven and carried away by the violence of affection; sometime with compassion; and sometime with rage and fury; even as his desire present doth overrule and govern him. Whereby it is manifest, that miseries in Herodotu●. this world have power over man: not man over miseries. And sooner shall we want tears to lament, Senec●. than cause of sorrow to complain, during this life. Wherefore; if we reckon our life by the Melancthon. years of nature, how long we may live; we shall find the time very short: but if we count it according to the continual cares and troubles therein, we shall think it too too long. And surely, were it not for the hope we Bernard. may have here, to attain at last to the kingdom of heaven, this life of ours would seem little better than the life of hell itself. §. 4. O life, (saith Pythagoras) how, or which Pythagoras. way may a man get from thee, without death's help? Thy evils are infinite; and no man is perfectly able, either to avoid or to abide them. For, there is no kind of life in this world, Menander. but it may be exceedingly discommended, as having in it no notable, worthy, or honourable thing: but all mingled with frailty, weakness, and many molestations. What life then should a man lead? Abroad, that is to say in offices, he is oftentimes cumbered with strifes, and many troublesome actions: at home, he is vexed with griefs: in the field, wearied with labours: on the sea, molested with fear: in wandering or ●ournying, if it be void of peril, yet shall he find it painful and tedious. Art thou a married man? then canst thou not live without cares. Art thou unmarried, then is thy life vain & solitary. Hast thou children? they bring with them many sorrows. Hast thou none? the want of them makes thy life seem unpleasant. Art thou a young man? youth is wanton, wild, and foolish. Art thou an old man? age is froward, weak, and feeble. §. 5. Alas, alas, (saith the weeping Philosopher) Heraclitu●. how many are the miseries. & strange the calamities, that divers ways happen to men in this life? One, being in the morning in wealthy estate, is by some sudden accident, ere night, made miserably poor and need●e; woefully bewailing the loss of his children, wife, and goods. Another, lamenteth the lack of his health, liberty, or necessary living. A third, labouring for his living, mayneth himself by mischance with his own working-toole, whilst he is earnestly plying his business. The idle person, is pined with famine, bitten with dogs, imprisoned and whipped in every good Town. The gamester, breaketh his leg in dancing, his stones in vaulting, his lungs in running; his arm, his shoulder, or his neck in wrestling. The adulterer consumeth himself with botches and filthy lepry. The dicer, is suddenly stabbed in with a dagger. The student, is continually troubled with the rheum, or the gout. What man is free from the strokes of thieves and murderers? or from the wounds, slaughters, and violence of soldiers? Besides all these, we often see just & innocent men wrongfully punished; imprisoned; banished; and sometime put to a shameful kind of death. Children are smothered in the cradle, fall into the fire, are drowned in the water, overrun with beasts, poisoned with Spiders, murdered, plagued, or infected with the corruption of the air. And besides these also, we are subject to divers sicknesses, and casual mishaps; as falling of houses, dearth, famine, thunderbolts, lightning, floods, and many more troublesome chances, which suddenly light upon all mankind indifferently. The consideration whereof, caused Aristotle Aristotle. to say; That Man is the pattern of frailty; the spoil of time; the play of fortune; the image of inconstancy; the trial of envy and misery; and all the rest of him phlegm and choler. ¶ Of the causes why God suffereth man to be so much subject to misery. §. 1. THE many miseries happening to Granado. man in this life, are ordained of God, (saith Granado) as a punishment for our sins, and a means to withdraw our hearts from the inordinate love of this present world. Yea, the very cause (saith he) why God would have us to be so often molested and vexed in this life, is, that we might the more willingly forsake it; and sigh continually for the true life, which is only to be enjoyed in the world to come. For, little reckoning would we make, & H●rmes. small regard would we have, of the blessed life of the soul, which it entereth into after it is parted from the body, if this life had any certain pleasure in it. Wherefore, he that thinketh to live in Plato. this world without labour and sorrow, is a fool: for, GOD hath so appointed our state, that we, by virtue of our soul, should suffer, & subdue all kind of adversities. Yea; God hath purposely ordained, the Euagoras. griefs, miseries, & sorrows of this life, to be so many and so great; and the pleasures thereof so small and few: to make us the more desirous of the heavenly life, which is nothing else but joy and pleasure. And surely, it seemeth by the speech of the Apostle, that he knew well which was the better choice of the twain; when he said: * I desire to be dissolved, [or loosed Philip. 1, 23, from this flesh,] and to be with Christ: which is best of all. For, we know (saith he) that if our earthly house of this tabernacle be destroyed, we 2, Cor, 5, 1, 2 have a building given of God: that is, an house not made with hands, but eternal in the heavens. And therefore do we sigh, desiring to be clothed with our house which is from heaven. §. 2. These things being thus, o how happy Ravisius. were it now (saith Ravisius) for unhappy man, if forgetfulness deceived him not, to remember the sickle estate of his life: both how short it is, and also how full of misery, vanity, and woe: an approved exile, and hath nothing in it permanent. But is even a continual conflict, strife, & Mar. Aural, war; a wandering wilderness, and a vale of wretchedness; wherein we are continually compassed, with most terrible, fierce, and fearful enemies: to the deadly wounding, slaying, and over-throwing, both of body and soul into hell. All these miseries considered, why should man then have any desire to live in this wretched world, & to abide in such a loathsome and laborious life? Were not death much rather to be desired? Were not the hour of death much better than the continuance of such a life? For, to the godly, death is no death, but rather the most happy messenger, and quick dispatcher of all such displeasures: the end of all trouble and sorrow: the bed of all rest: the door of good desires: the gate of gladness: the port of Paradise: the haven of heaven: the entrance to felicity: the manumission from all grief and misery: and the beginning of everlasting joy and blessedness. Death therefore, ought rather to be desired H●rmes. then despised: for, it changeth us from this world of uncleaneness & shame, to the pure world of worship and worth: From this transitory life, to life everlasting: from a world of folly and vanities, to a world of wisdom, reason, and truth: and from a world of trouble, travail, and pain, to a world of rest, comfort, and consolation. Let each man therefore wisely consider of Pacwius. his own estate: let him also fear to offend the majesty of Almighty God: and not fear the day nor hour of death: but always abide with patience his appointed time: and when he perceiveth that his turn is come, let him give thanks unto his Maker for his change. ¶ Of the parting of the soul from the body: and of the immortality thereof. §. 1. TO all things (saith Solomon) there Eccles. 3, 1. 2 is an appointed time; and a time to every purpose under the heaven: a time to be borne, & a time to die; a time to plant, and a time to pluck up that which is planted. For, here have we no continuing City: Heb. 13, 14, but we seek one to come. All flesh waxeth old as doth a garment; Ecclus. 14. 17 and this is the condition of all times: Thou shalt die the death. For,] what man is he that liveth, & shall Psal, 89, 48. not see death? Sith that law is general, which commandeth Sallust. to be borne and to die. §. 2. All things that are of the earth, (saith Sirach) Ecclus, 40, 11 shall turn to earth again: and they that are of the waters, shall return into the Sea. But the soul or spirit of man [being immortal] Eccles. 12. 7 shall return unto God that gave it. For, as the beginning of our creation cometh Aristotle. from GOD, so it is meet, that after death, our soul return unto him again. §. 3. GOD hath created (saith Beda) three Beda. kinds of living Spirits; the first incorporeal, proper to Angels only: the second, covered over with flesh, but not mortal, or dying therewith; that is, the soul or Spirit of man, dwelling in his body: the third, carnal, and dying with the flesh; namely, the spirit or life of beasts. The soul of man (also) being once Augustine. made, shall surely endure for ever, either in the body, or out of the body: For, it should never bear the name, to be made according to the Image of Gods own likeness, if it might possibly be enclosed in the bonds of death. §. 4. The most precious & excellent creature Hermes. that God hath created here on earth, (saith Hermes) is man; & the most worthy thing in him, is his soul or spirit: which endeavouring in this life to follow goodness, shall after death be rewarded with eternal glory. For, this is to be believed, that the souls Socrates. of good men, so soon as they are forth of the body, they pass speedily into a better life; but the souls of the wicked, go from this world to a worse. If death were the dissolving both of body Plato. and soul, then happy were the wicked, which being once rid of their body, should also for ever after be rid of their soul and wickedness: but forasmuch as it is evident, that the soul is immortal, there is no comfort left for the ungodly to trust in. For, the immortality of the soul, excludeth all hope from the wicked, and establisheth the good in their goodness. §. 5. By the justice of God, (saith Plato) the Plato. soul must needs be immortal: and therefore no man ought to live careless or negligent thereof. For, though the body die, yet the soul Solon. dieth not; but by the stroke of death, it passeth forth of the body, into another world, more swiftly than any bird that flieth. Yea; the souls of all men (doubtless) Socrates. are immortal: but the souls of the godly, are both immortal and divine. Wherefore, if thy soul be good, the Basill. stroke of death cannot hurt thee: for thy spirit shall thereby live blessedly in heaven. §. 6. But for better proof of this matter, than the speech of any Philosopher in the world can afford, we find it plainly affirmed in the Gospel of S. Luke, by the testimony Luke, 16, 22, 23. etc. of Truth itself, that the soul of Lazarus, was no sooner out of his body▪ but it was immediately carried up by the Angels into Abraham's bosom. Contrariwise, the soul of Dives▪ after his death was speedily borne to hell torments. The first, to joy & pleasure: the last, to pain & grief. Between which two places also, there is such a great gulf or swallowing pit set, that there cannot possibly be any passage from one of them to the other. Saint john likewise witnesseth in the Revelation, that when the 5. seal of the book reve. 6. 9 of God was opened, he saw under the Altar in heaven, the souls of them that were killed here on earth, for the word of God, and for the testimony of his truth. And, to show that they live there, he further addeth in the next ve●se following, that they cried unto God, with a loud voice, verse, 10, saying: How long Lord, holy and true, tarriest thou to judge & avenge our blood, etc. King Solomon also, in his book of wisdom affirmeth, that the souls of the righteous Wised. 3. 1. 2, 3, 4. are in the hand of God, and no torment shall touch them. Though in the sight of the unwise (saith he) they appeared to die, and their end was thought grievous, and their departing from us destruction; yet they rest in peace: and though they suffer pain before men, yet is their hope full of immortality. §. 7. Besides these former places of holy scripture, we find also divers other proofs in the book of God, concerning this point: as namely, the hopeful speech of David; who when news was brought him, that his base-born child (for whom he fasted, prayed, and wept) was dead, he lamented no longer, but presently washed his hands and called for meat. And being demanded 2, Sam, 12. 23. the reason thereof by his servants: he answered; I shall go to him, but he shall not return to me. Also; when old Tobias was derided of his kinsfolks and acquaintance, and scoffingly Toby, 2. demanded by them, where his hope was, for the which he had done alms and buried the dead, (considering he was now, even after the finishing of a good work, suddenly smitten blind?) he, nothing therewith dismayed, confidently rebuked them, saying; Say not so; for, we are the children of holy men; and look for the life, which God shall give unto them that never turn their belief from him. The same Tobias also at another time, to witness unto the world what confident hope he always had of the soul's immortality, earnestly requested of the Almighty, Toby, 3, 6, that his spirit might be taken from him, and that his body might be dissolved and become earth. The like may be read in the prayer of Elias, when he desired to die, saying: o Lord, 1, Reg, 19, 4 I pray thee take my soul, for I am no better than my Fathers. etc. §. 8. And to show yet a little further, that it resteth in the power of God to take the soul from the body, and to give it again at his pleasure; we find in the first Book of Kings, that the foresaid Elias, found such 1, Reg, 17, 22, 23. favour in the sight of God, that when the son of his hostess was dead, he through his earnest prayer obtained that the child's soul was restored to him again. So did Elisha, in the same manner, obtain 2, Reg, 4, 32, 33. his petition of the Lord, and revived the dead body of the Shunamites son. We read also in the Gospel written by S. Matthew, that after our Saviour had given up the Ghost, the Scpulchers of dead Math, 27, 52, 53. men, (through the miraculous working of the Almighty) opened themselves; and many bodies of the Saints which slept, arose, and came forth of the graves after his resurrection; and went into the holy City, and appeared unto many. So that by these sayings and examples, Gone, 5, 24. 2, Reg, 2, 1● Num, 16, 32, 33, (with the taking up of Henoch and Elias both body and soul into heaven, the swallowing down of Corath, Dathan, and Abiram, quick into hell,) and sundry other proofs in the Book of God to this purpose, we may sufficiently assure ourselves, that the soul of Man is immortal: & that there is not only a place of rest ordained of God for the godly; but also, a loathsome pit, or place of punishment, appointed by him for the wicked, after this life. The verity whereof, is likewise further witnessed unto us by the words of S. Augustine, Augustine. where he saith; The souls of the godly, being separated from their bodies, are in rest: and the souls of the ungodly do suffer punishment; until such time as the bodies of the righteous do rise again unto life everlasting; and the bodies of the unrighteous unto eternal death: which is also called the second death. ¶ Of the first judgement after death, called by Divines particular judgement: when the soul of every man (after it is parted forth of his body) shall presently receive sentence from God, either of eternal joy, or everlasting pain. §. 1. IT is appointed unto men, (saith the Apostle) Heb, 9, 27, that they shall once die; and after that cometh the judgement. For, we must all appear before the judgement-seate of Christ, that every man 2, Cor, 5, 10 may receive the works which are done in his body; according to that he hath done: whether it be good or bad. Also, at the very hour of death, the soul Cyprian. must render up a particular account unto God, concerning all her doings in this life: and then shall it be judged, & know assuredly, what shall become of it for ever. If it find favour in the sight of God, it Basill. shall presently enter into the rest and joy of the righteous: if otherwise, it shall be condemned by the judge to perpetual torments. Yea;] Of every idle word, that men Math. 12. 36 shall speak in this life, they shall give an account at the day of judgement. For, GOD will bring every work into Eccles. 12. 14. judgement; with every secret thing, whether it be good or evil. He will render unto man according to job, 34, 11. his work: and cause every one to find according to his way. That is, to them which by continuance Rom, 2, 7, 8, in well doing, seek glory, and honour, & immortality, shall be eternal life: but unto them that are contentious and disobey the truth, and obey unrighteousness, shall be indignation and wrath. Tribulation and anguish [also] shall be Rom, 2, 9, 10, upon the soul of every man that doth evil, of the jew first, and also of the Grecian▪ But to every man that doth good, shall be glory, and honour, and peace. etc. §. 2. Again, so soon as the soul of man, saith Augustine. S. Augustine, is parted from the body, it passeth presently to the tribunal seat of God, under the custody both of good and evil Angels: and after it hath there abidden the trial of a strait examination, it shall forthwith receive the sentence, either of eternal blessedness, or else, of endless woe and misery. Yea; every one of us shall give accounts Rom, 14, 12, of himself to God. And, every man shall receive his wages 1, Cor, 3, 8. [or reward] according to his work. But in most happy state, shall the souls Beda. of all the godly be, after their departure hence; who (through grace given them from GOD) have earnestly in this life resisted evil, and followed goodness: for, they shall then enter into that place of perpetual happiness, which Christ their Captain hath prepared for all the company of the faithful, in the kingdom of his Father. And, thus much likewise witnesseth the words of S. john in the Revelation, where he saith; * Blessed and holy is he, that reve. 20, 6● hath part in the first resurrection: for, on such the second death hath no power. Blessed [also] are the dead, which hereafter Reu●, 14, 13 die in the Lord: even so saith the Spirit; for, they rest from their labours, and their works follow them. ¶ Of the last judgement after death: commonly called the general judgement, or dooms day: When the body and soul of every Man departed out of this life, being (by the power of God) joined again together, shall (with the rest of all mankind then living) receive the final sentence, either of eternal pleasure or pain. §. 1. AFter death (saith Esdras) shall the 2, Esdras, 14. 35. day of judgement come, when we shall live again; and then shall the names of the righteous be made manifest, and the works of the ungodly shall be declared. And, many of them that sleep in the Dan, 12, 2. dust of the earth, shall awake; Some, to everlasting life: and som●, to shame and perpetual contempt. §. 2. But, before the coming of this day, (saith Christ) there shall be great wars & Luke, 21, 10, 11. troubles in the world: For, Nation shall rise against Nation, and Realm against Realm. There shall also be great Earthquakes in divers places, and pestilence, and hunger, and fearful things appearing from heaven; and many other great signs and wonders. There shall be signs in the Sun, and Luke, 21. 25, 26, in the Moon, and in the stars: and upon the earth trouble among the Nations with perplexity. The Sea and the waters shall roar, and men's hearts shall fail them for fear, and for looking after those things which shall come on the World. For, the powers of heaven shall be shaken. §. 3. After this, shall appear the sign of the Math. 24, 30. son of man in heaven: and then shall all the kindreds of the earth mourn. Then [also] shall the wicked go into the Esay, 2, 19, holes of the Rocks, and into the Caves of the earth, from before the fear of the Lord, and from the glory of his Majesty, when he shall rise to destroy the earth. Then shall they begin to say to the Luke, 23, 30 Mountains, fall on us; and to the Hills, cover us, & hide us, from the presence of him that sitteth upon the throne; and from the Reue, 6, 16, 17, wrath of the Lamb: for, the great day of his wrath is come, and who can stand? In those days, men shall seek death, and Reue, 9, 6. shall not find it; and shall desire to die, & death shall flee from them. And they shall see the Son of man Math. 24. 30 come in the clouds of heaven, with power and great glory. Who (being ordained of Acts. 10, 42, * God to be the judge both of the quick and dead,) shall send his Angels with a Mat. 24, 31. great sound of a trumpet, and they shall gather together his Elect, from the 4. winds, and from the one end of heaven unto the other. §. 4. Then shall Christ sit upon the throne Math, 25, 31 32, 33. of his glory: and before him shall be gathered all Nations; and he shall separate them one from another, as a shepherd separateth the sheep from the goats. And he shall set the sheep on his right hand, and the goats on the left. The shall the earth restore those that 2, Esdr. 7, 3●. have slept in her, and so shall the dust, those that dwell therein in silence: and the secret places shall deliver the souls that were committed unto them. And they shall come forth that have john, 5, 29. done good, unto the resurrection of life; but they that have done evil, unto the resurrection of condemnation. For, Christ our righteous judge, will Math. 16. 27 then give to every man according to his deeds. And reward every one, according Reue, 22, 12 as his work shall be. He will then say to the righteous whom Math, 25. 34, 35, etc. he hath placed on his right hand; Come ye blessed of my Father, inherit ye the kingdom prepared for you from the foundations of the world. For, I was hungry, & ye gave me meat; I was thirsty, and ye gave me drink; I was a stranger, and ye lodged me; I was naked, and ye clothed me; I was sick, and ye visited me; I was in prison, and ye came unto me. Then shall the just say, Lord, when have we done these things unto thee? And the King shall answer; Verily, when you did them to the least of my brethren, you did them to me. Then will he say to the wicked, standing Math. 25, 41, 42, etc. on his left hand: Depart from me ye cursed, into everlasting fire, which is prepared for the devil and his Angels. For, I was hungry, and ye fed me not; I was thirsty, and ye gave me no drink; I was a stranger, and ye lodged me not; I was naked, and you clothed me not; I was sick, & in prison, and ye visited me not. Then shall they also answer, saying; When, o Lord, have we seen thee hungry, or thirsty, or a stranger, or naked, or sick, or in prison, and have not ministered unto thee? And he shall answer; Truly, I tell you, inasmuch as ye have not done it to one of the least of these my brethren, ye did it not to me. And these men shall go into everlasting pain; and the righteous into life eternal. §. 5. Miseries (saith Esdras) shall then vanish away; 2, Esdr, 7▪ 33 34. and long suffering shall have an end. justice only shall continued: the Truth shall remain; and Faith shall be strong. The work shall follow, and the reward verse, 35, shall be showed: the good deeds shall be of force; and unrighteousness shall bear no more rule. For, the day of judgement, shall be the 2, Esdr. 7, 43. end of this world, and the beginning of the immortality to come; wherein all corruption shall cease. Then shall no man be able to save him 2, Esdr. 7. 45, that is destroyed: nor oppress him that hath gotten the victory. §. 6. We find in the New Testament, that Saint Paul the Apostle, writing to the Corinthians, to prove the resurrection of the dead, and the second coming of Christ, useth many arguments to express the same: and near unto the end of his chapter he thus concludeth. * Behold, I show 1, Cor, 15, 51, 52, 53, you a secret thing; we shall not all sleep, [or die,] but we shall all be changed, in a moment, in the twinkling of an eye at the last trumpet: for, the trumpet shall sound, and the dead shall be raised up incorruptible, and we shall be changed. For this corruptible, must put on incorruption: And this mortal, must put on immortality. etc. According also to the former part of the Apostles speech in the aforesaid chapter, (concerning the coming of Christ to judgement; with the resurrection of men's bodies, and the immortality of the soul,) speaketh holy job, in the 19 of his book, with a confident and perfect hope thereof, saying: * I am sure that my Redeemer liveth, job, 19, 25, 26, 27, and that he shall stand the last on the earth. And though after my skin, worms destroy this body, yet shall I see GOD in my flesh: whom I myself shall see, and mine eyes shall behold, and none other for me; though my rains are consumed within me. The aforesaid S. Paul likewise, comforting the Thessalonians, with the remembrance of the resurrection of the body, and last judgement, saith thus; * I would not 1. Thes. 4, 13. 14. 15. 16, etc. brethren, have you ignorant, concerning them that are a sleep; that ye sorrow not, even as other which have no hope. For, if we believe that jesus is dead, and is risen; even so them which sleep in jesus, will God bring with him. For, this say we unto you by the word of the Lord, that we which live and are remaining at the coming of the Lord, shall not prevent them which sleep. For, the Lord himself shall descend from heaven with a shout, and with the voice of the Archangel: & with the trumpet of GOD: and the dead in Christ shall rise first. Then shall we which live & remain, be caught up with them also in the Clouds, to meet the Lord in the air: and so shall we ever be with the Lord. By the testimony of which places, it plainly appeareth, that at the last judgement, there shall not only be a general raising up of all men's bodies, (which from the beginning of the world have already departed out of this life,) but also, a sudden changing of all men's bodies then living on the earth: which change, shall be unto them in stead of death. And then shall the saints of God, presently after the final sentence from Christ our judge pronounced, enter both body & soul into endless pleasure, & the wicked both body and soul into eternal pain. ¶ of the uncertain time of the last Judgement. §. 1. NOw, for that the time of this day is uncertain, & the hour of Christ's coming unknown; our Saviour himself, & his beloved Apostles, have therefore vouchsafed to leave behind them many forewarning speeches, as a very necessary means to make us more wary & watchful of the same. Affirming that suddenly, * and in an hour that we think not, Math, 24. 44 will the son of man come. But of that day and hour, saith Christ, Math, 24, 36 knoweth no man: no, not the Angels of heaven, but my Father only. But as the days of Noah were, so likewise Math. 24, 37, 38, 39, shall the coming of the Son of man be. For, as in the days before the flood, they did eat & drink, marry, and give in marriage, until the day that No entered into the Ark, and knew nothing, until the flood came, and took them all away; so shall also the coming of the son of man be. Likewise also, as it was in the days of Luke, 17, 28, 29, 30, Lot, they eat, they drank, they bought, they sold, they planted, they built; but in the day that Lot went out of Sodom, it reigned fire & brimstone from heaven, and destroyed them all. After these ensamples shall it be in the day when the son of man is revealed. At that day, he that is upon the house, & Luke, 17, 31 his stuff in the house, let him not come down to take it out: and he that is in the field likewise, let him not turn back to that he left behind. Then two shall be in the fields, the one Math. 24, 40, 41, 42. shall be received, the other refused: two women shall be grinding at the Mill, the one shall be received, and the other shall be refused. Watch therefore, for ye know not what hour your Master will come. Whether at even, or at midnight: at the Mar, 13, 35, Cock-crowing, or in the dawning. Of this be sure, (saith Christ) that if the Math, 24. 43, 44. goodman of the house knew at what time the thief would come▪ he would surely watch▪ & not suffer his house to be digged through. Therefore be ye also ready: for in the hour that ye think not, will the son of man come. If thou wilt not watch (saith he) I will Reue, 3, 3, come on thee as a thief, & thou shalt not know what hour I will come upon thee. §. 2. These, and sundry other such like speeches, are set down in the New-Testament, as admonishments to forewarn us; & caveats, to make us careful how we spend our time, lest at that hour we be found with the five foolish Virgins unprovided. For, * the day of the Lord will come as a thief 2, Pet, 3, 10. in the night; in the which, the heavens shall pass away with a noise, and the elements shall melt with heat & the earth, with the works that are therein, shall be burnt up. Seeing then that all these things must be 2, Pet. 3. 11. 21, 13, 14. dissolved, what manner of persons ought we to be in holy conversation & godliness: looking for, and hasting to the coming of the day of God; by which the heavens being on fire, shall be dissolved, and the elements shall melt with heat? But we look for new heavens, and a new earth; according to his promise, wherein dwelleth righteousness. Wherefore, beloved, seeing that ye look for such things, be diligent, that ye may be found of him in peace, without spot, and blameless. etc. And take heed to yourselves; lest at Luke, 21, 34 any time your hearts be oppressed with surfeiting and drunkenness, and cares of this life, and lest that day come on you at unwares. For, as a snare shall it come on all them verse, 35, 36 that dwell on the face of the whole earth. Watch therefore, and pray continually; that ye may be counted worthy to escape all those things that shall come to pass: and that ye may stand before the Son of man.. And those things that I say unto you, I Mar, 13, 37, say unto all men: watch. For,] blessed is that servant, whom his Math, 24, 46 Master when he cometh, shall find so doing. ¶ Of Christ: Why he came into the world: and of the profit we have by his Death, Resurrection, and ascension. JOHN. 17. verse, 3. To know GOD, and jesus Christ whom he hath sent, is life everlasting. ¶ Of Christ. etc. §. 1. AT sundry times, and in divers manners, Heb, 1, 1, 2, (saith the Apostle) God spoke in the old time to our Fathers by the Prophets: in these last days, he hath spoken unto us by his Son, whom he hath made heir of all things, by whom also he made the worlds. Who being the brightness of the glory, verse, 3, 4. and the engraved form of his person, and bearing up all things by his mighty word, hath by himself purged our sins; and sitteth at the right hand of the Majesty in the highest places: and is made so much more excellent than the Angels, in as much as he hath obtained a more excellent name than they. For, unto which of the Angels said he at Heb, 1, 5, any time: Thou art my son, this day begat I thee? And again: I will be his Father, and he shall be my son. Or,] unto which also of the Angels said Heb, 1, 13. he at any time; Sat at my right hand, till I make thine enemies thy footstool? §. 2. By this man, (namely Christ,) were all Colos. 1. 16, 17. things created, which are in heaven, and which are in earth: things visible, and invisible: whether they be Thrones or Dominions, or Principalities, or Powers: All things were created by him, and for him: and he is before all things, and in him all things consist. He is the head of the body of the verse, 18, 19, 20. Church; he is the beginning and the first begotten of the dead; that in all things he might have the pre-eminence. For, it pleased the Father, that in him should all fullness dwell: and by him, to reconcile all things unto himself; and to set at peace through the blood of his Cross, both the things in earth, and the things in heaven. Wherefore, God hath also highly exalted Philip. 2, 9 10, 11. him, & given him a Name above every name, that at the Name of jesus every knee should bow, both of things in heaven, and things in earth; and things under the earth. And, that every tongue should confess, that jesus Christ is the Lord, unto the glory of God the Father. For, in him, dwelleth all the fullness of Colos. 2, 9 the Godhead bodily. And in him are hid all the treasures of Colos. 2. 3. wisdom and knowledge. Unto him is all power given, both heaven and in earth. Math. 28. 18 For, the Father loveth the Son, and john, 3, 35, hath given all things into his hand. The Father judgeth no man, but hath Ioh, 5, 22, 23 committed all judgement unto the Son, because that all men should honour the Son, as they honour the Father. In his hand also, are the keys both of hell Reu, 1, 18. and of death. And, he [likewise] hath the key of David, reve. 3. 7. which openeth, and no man shutteth: and shutteth, and no man openeth. §. 3. Wherhfore, if any man be willing to john, 14, 6. come unto God, our Saviour Christ declareth himself to be the Way, the Truth, and the Light: and, that no man cometh unto the Father, but by him. He is the door; by him if any man enter john, 10, 9, in, he shall be saved: and shall go in, & go out, and find pasture. He is the true light, which lighteth every john, 1, 9, man that cometh into the world. He is that prevailing seed of the woman, Gone, 3, 15. which was promised in Paradise by God the Father unto Adam, that he should break the head of the devil. He is that spiritual Rock, of whom all our 1, Cor. 10. 3. Fathers did eat and drink. He is acknowledged and openly confessed Mark, 5, 7. by his greatest enemy, to be the Son of the most high God. Yea; he is confirmed by a voice from Math, 3, 17 heaven, to be that beloved son, in whom God the Father is well pleased. He is that son whom David willeth Psalm. 2, 12, us to kiss and embrace; lest he be angry, and we perish from the right way. He is the Lord of Lords, and King of Reue, 17, 14 Kings: and they that are on his side, are called, and chosen, and faithful. He is the Lamb of God, which taketh john, 1, 29. away the sins of the world. He is that kind & loving Samaritane, Luke. 10, 34 which healed the wounded man, that was found in the highway half dead. He is that gentle and compassionate Sovereign, Math, 28, 27 which freely forgave his servant the ten thousand talents that he owed unto him. He is that chief corner stone, which Acts, 4, 11, the jews (counting themselves builders) refused. He is the Mediator of the Newe-Testament. Heb, 12. 24. He is the end of the Law for righteousness, Rom. 10. 4. unto every one that believeth. He is the only Mediator between 1. Tim, 2. 5. God and man. He is [both] the power of God, and the 1, Cor. 1. 24. wisdom of God. He is our wisdom, and righteousness, 1, Cor. 1. 30 sanctification, and redemption. He is that Lord of life, whom God hath Acts, 3. 15. raised from the dead. He * is our peace. And the * Prince of Ephe. 2. 14. Heb, 2. 10. our salvation. He is the Shepherd and Bishop of our 1, Pet. 2. 25. souls. He is the Vine, & we are the branches. john, 15, 5, Heb, 6, 20. He is our highpriest for ever, after the order of Melchisedecke. He is our Advocate unto God the Father. 1. Ioh, 2, 1, He is the reconciliation for our sins: 1, john, 2, 2, & not for ours only, but also for the sins of the whole world. Finally; he is the Author and finisher Heb, 12, 2. of our faith. For, without him, we can do nothing. john. 15. 5. §. 4. If any man thirst, (saith Christ) let him john, 17, 37, come unto me and drink. He that believeth in me, as saith the verse, 38, Scripture, out of his belly shall flow rivers of water of life. I am the light of the world; he that followeth john, 8, 12 me, shall not walk in darkness, but shall have the light of life. I am the bread of life; he that cometh john. 6. 35, to me, shall not hunger: and he that believeth in me, shall never thirst. I am that living bread which came down john, 6, 51, from heaven; of whom whosoever eateth, he shall live for ever. I am the resurrection & the life; he that john, 11, 25, 26. believeth in me, though he were dead, yet shall he live: and whosoever liveth & believeth in me, shall never die. ¶ Of Christ's coming into the world: and the several causes thereof. §. 1. We, when we were children, saith the Apostle) were in bondage Gala.▪ 4, 3, 4, 5. under the ordinances of the world. But when the fullness of time was come, GOD sent forth his Son, made of a woman, & made bond unto the law, to redeem them which were bond unto the law: that we [through election] might receive the inheritance that belongeth unto the natural sons. §. 2. Man lived in the world for a time (saith S. Augustine) without the Law written; Augustine. to teach him, that he was not a law to himself: and a certain time under the Law, to make him find by proof, that he was not able to perform it. But afterwards, GOD (through his great love and mercy) sent his only Son Christ into the world, both to fulfil the Law, and also, to offer grace unto man; which remained as it were upon a scaffold, where he saw nothing but death, ready to devour him. Christ came also at such time, as learning did most flourish, & when the greatest Empire Augustine. was in the chiefest pride: to the end, that all worldly wisdom, should acknowledge itself to be foolishness, & all power weakness, before him. Yet came he not to be served, but to Mar. 10, 45 serve: & to give his own life for the ransom of many. He came [likewise,] not to destroy the Math, 5, 17 Law or the Prophets; but to fulfil them. Neither came he to destroy men's lives, Luke, 9, 5. but to save them. For, God sent not his Son into the world, john, 3, 17, that he should condemn the world; but that the world through him, might be saved. And this is a true saying, & by all means 1, Tim, 1, 15 worthy to be received, that Christ jesus came into the world to save sinners. §. 3. It was a matter greatly standing with the Jerome. justice of God, (saith S. Jerome) that Christ should come into the world, and become man for us; because, that in the same nature whereby GOD was offended, in the same nature likewise should satisfaction be made: sin was committed in man's nature, and therefore it was necessary that Christ should come in man's nature, to appease the wrath of God for sin. And forasmuch also, as by the right of Chrisostome. creation, every man is bound in conscience to fulfil even the very rigour and extremity of the mortal Law, but man being fallen from his first estate, was no way able to observe it: therefore, it was requisite that Christ should come, & become man, that in man's nature he might fulfil all righteousness which the Law doth exact. §. 4. Christ came into the world (saith Becon) Becon. both true God, & true man; God, of God his Father, from before the beginning of all time; and man of us: borne of the kindred of Abraham & David, according to God's promise. Yea, true and natural man, made of our flesh, and of our blood; this alone excepted, that we received our nature with sin, and in sin, & by natural conjunction, but Christ received his humanity, of his Mother Mary, the blessed Virgin, without sin, & without the company of any man; only by the operation of the holy Ghost. For, by the salutation of an Angel, the Gregory. word, entered the womb; and strait the word in the womb became flesh. And, the same word being made flesh, john, 1, 14, dwelled among us; and we saw the glory thereof, as the glory of the only begotten Son of the Father, full of grace and truth. §. 5. Furthermore, it greatly behoved (saith Caluine. Caluine) that the son of God, should become for us Emanuel: that is, God with us: & that in this sort; that by natural joining, his Godhead and nature of man, might grow into one together; otherwise, neither could the nearness be near enough, nor alliance strong enough for us to hope by, that God dwelleth with us: So great was the disagreement between our filthiness, & the most pure cleanness of God. And, although man had stood undefiled without any spot, yet was his estate too base, to attain unto GOD, without a Mediator. Besides; it was no mean thing that the Caluine. Mediator had to do: for, it was so to restore us into the favour of God, as to make us, of the children of men, the children of God: of the heirs of hell, the heirs of the kingdom of heaven. And who could do this, unless the son of God, were made also the son of man: & so take ours upon him, to conceive his into us; and to make that ours by grace, which was his by nature? Therefore it was for the same cause very Caluine. profitable, that he which should be our Mediator and Redeemer, should be both very God, and very man. It was his office to swallow up death; who could do that, but Life itself? It was his office to overcome sin; who could do that, but Righteousness itself? It was his office to vanquish the powers of the world and of the air: who could do that, but a Power above both world and air? Now, in whose possession is life, or righteousness, or the Empire and power of heaven, Caluine. but in God's alone? Therefore the most merciful God, in the person of his only begotten son, made himself our Mediator and Redeemer, when his will was to have redeemed. And forasmuch therefore, as neither being only God, he could feel death, nor being only man, he could overcome death; he coupled the nature of man, with the nature of GOD; that he might yield the one subject to death, to satisfy for sins: and by the power of the other, he might wrestle with Death, and get the victory for us. § 6. Christ came from heaven (saith Gregory) Gregory. into a woman's womb; from a woman's womb into a Cratch or Manger; from the manger, to the Cross; from the Cross, to the grave; & from the grave he went to heaven again. Yea; he by his incarnation came down Ambrose. from heaven to us: that we, being made partakers of his grace, might ascend up into heaven by him. And, for this purpose appeared the Son 1, john, 3, 8. of GOD, that he might loose the works of the devil. Which are, * Fulgentius. sin; death; and hell. He came [also,] that we might have life; john, 10, 10 and that we might have it in abundance. Finally;] he came into the world, to Luke, 19, 10 seek and save that which was lost. And, not to call the righteous, but sinners Math, 9, 13. to repentance. §. 7. Moreover,] we know, (saith S. john) 1, john, 5, 20 that the son of God is come; & hath given us a mind to know him, which is true: and we are in him that is true; that is, in his Son jesus Christ: this same is very God, and everlasting life. Yea; he is come a light into the world; john, 12, 46 that who soever believeth in him, should not abide in darkness. He hath [also] appeared, that he might 1, john, 3, 5. take away our sins: and in him is no sin. Every spirit [therefore] which confesseth 1, Ioh, 4, 2, 3 that jesus Christ is come in the flesh, is of God. And, every spirit that confesseth not, that jesus Christ is come in the flesh, is not of God. ¶ Of the Passion: Death: Burial: Resurrection: and Ascension of our Saviour Christ. §. 1. AFter that S. Peter had fully answered the demand of his Master; by Math, 16, 16 20. confessing him to be Christ, the son of the living God: our Saviour presently charged him, and the rest of the disciples, that they should [as then] tell no man that he was jesus the Christ. And, from that time forth, he began to verse, 20. show and foretell them of his Passion; Death; and Resurrection; saying: * The Mark, 8, 30, 31, son of man must go unto jerusalem, & suffer many things of the Elders, and of the High-priests, and Scribes, & be slain, and rise again the third day. Also, in the 20. of Matthew, the ninth of Luke, 9, 44. Mark, and the eighteen of Saint Luke, besides sundry other places, he ceaseth not to instruct and perfect them in this point: bidding them * mark his words diligently. For, it shall come to pass, saith he, that the Son of man shall be delivered into the hands of men. etc. Likewise, being in the way going toward Mat, 20, 17, 18, 19 jerusalem, he took the twelve Disciples apart, and began again to tell them, what things should come unto him: saying; Behold, Mark, 10, 32, 33, 34, we go up to jerusalem, & the son of man shall be delivered unto the High-priests, Luke, 18, 31, 32, 33, and to the Scribes; and they shall condemn him to death; and shall deliver him unto the Gentiles. And they shall mock him, and scourge him, and spit upon him, and kill him: but the third day he shall rise again. * For, as jonas was three Mat. 12. 40. days and three nights in the Whale's belly, so shall the son of man be three days & three nights in the heart of the earth. And, as Moses lift up the Serpent in the Ioh, 3, 14, 15 wilderness, so must the Son of man be lift up: that whosoever believeth in him, should not perish, but have everlasting life. §. 2. After all these several foretelling of his Passion, jesus entered into jerusalem, and Mark, 11, 11, 15. went into the Temple, and began to cast out them that sold and bought therein, and overthrew the tables of the money-changers, and the seats of them that sold Doves. Saying unto them: Take these things john, 2, 16, hence: make not my father's house, a house of merchandise. For, it is written; My house shall be called, Mat. 21. 13. the house of Prayer; but ye have made it a den of thieves. Also, he taught daily in the Temple. Luke, 19 47, And the high-priests, & the Scribes, and the chief of the people, sought to destroy him. But they could not find what they verse, 48, might do unto him: for all the people hanged upon him when they heard him. §. 3. Then one of the twelve, named judas Math, 26, 14, 15, Iscariot, went unto the chief Priests, and said; What will ye give me, and I will deliver him unto you? And, when they heard it, they were glad, Mar, 14, 11, and promised that they would give him Math, 26, 15, 16. money: namely, thirty pieces of Silver. And from that time he sought opportunity to betray him. §. 4. Now, he that betrayed jesus, had given Math. 26, 47. 48. them a token, saying: Whom-so-ever I shall kiss, that is he, lay hold on him. And, forthwith he came to jesus, and said; GOD save thee Master, and kissed him. Then the Band, and the Captain, and john. 18. 12. 13, 14. the officers of the jews, took jesus, and bound him, & led him away, to Anna's first; for he was father in law to Caiphas, which was the high Priest that same year. And Caiphas was he that gave counsel to the jews, that it was expedient that one man should die for the people. §. 5. The chief Priests [therefore] and the Mat. 26. 59 60. 61. Elders, and all the whole Counsel, sought false witness against jesus, to put him to death: but found none. And though many false witnesses came, yet found they none whose witness agreed together. But at the last, came two false witnesses, saying: Mark, 14, 56 57, 58, 59, We heard this man say; I will destroy this Temple of God made with hands, and within three days I will build another, made without hands. But their witness yet agreed not together. Then the high Priest stood up amongst Math, 26, 63 64, 65, 66. them, and said unto jesus; I charge thee by the living God, that thou tell us, if thou be Christ the Son of God. And, when jesus had told him the truth of that which he asked, he believed him not, but presently rend his clothes, saying; He hath blasphemed, what have we any more need of witnesses? Behold, now ye Mark. 14, 61 62. 63, 64. have heard his blasphemy. What think ye? And they all condemned him to be worthy of death. §. 6. Then spate they in his face, and buffeted Math. 26. 67 Luke 22, 63 64, 65, him. And * the men that held Jesus, mocked him, and struck him. And when they had blindfolded him, they smote him on the face, saying; Prophecy unto us, (o Christ) who is he that smote thee. And many other things blasphemously spoke they against him. Besides; when the morning was come, Mat, 27, 1, all the chief Priests & Elders of the people, took counsel against jesus, to put him to death. And they led him away bound, and delivered verse, 2. him unto Pontius Pilate the Governor. And, they began to accuse him, saying: Luke, 23, 2, We have found this man perverting the people, and forbidding to pay tribute to Caesar, saying; That he is Christ, a King. etc. §. 7. Pilate, after he had examined jesus, and Luke, 23, 4, 7. 11. 15. could find no fault in him, sent him to Herod. Herod, with his men of war despised and mocked him: and arrayed him in white, and sent him back again to Pilate. Pilate, seeing nothing worthy of death was done unto jesus by Herod, assembled together the jews, & demanded of them, Math, 27, 22, 23, what * he should do with jesus, which was called Christ? Then answered they all at once, saying: Let him be crucified. And, when he asked them, saying: What evil hath he done? they cried the more vehemently: Let him be crucified. So Pilate willing to content the jews, Mark, 15, 15 loosed unto them Barrabas, a malefactor, whom they desired; and after he had scourged jesus, delivered him unto the Soldiers, that he might be crucified. §. 8. The soldiers of the Governor, (having Math, 27, 27 28, 29, Christ in their custody) led him into the Common-hall, and presently gathered about him the whole Band; and they stripped him, and put upon him a Scarlet rob. Then plaited they a Crown of thorns, and put it upon his head, and a Reed in his right hand, and bowed their knees before him, & mocked him, saying: God save thee, King of the jews. They also spate upon him, & smote him verse, 30, 31, on the head with the Reed. And, after they had mocked him, they took the rob from him, and put his own raiment on him, and led him away to crucify him. And, as they came out, they found a man of Cyrene, named Simon; him they compelled verse, 32, to bear his Cross. And, they brought him to a place named Mar, 15, 22. Golgotha: which is by interpretation, the place of deadman's skulls. * There they john, 19, 18. crucified him, and two other with him, on either side one, and jesus in the midst. This was done about the sixth hour, and Luke, 23, 44 there was darkness over all the Land until the ninth hour. The Sun was darkened, and the vail verse, 45, 46 of the Temple rend through the midst. And jesus cried with a loud voice, and said; Father, into thine hands I commend my spirit. And when he thus had said, he gave up the Ghost. §. 9 Thus suffered our Saviour (according to his own foretelling) many wrongs, injuries, & reproaches of his enemies, for our sakes. And, in the end, after all his whippings, buffetings, mockings, and revilings, he was * delivered to death [upon Rom, 4. 25. the Cross] for our sins. Yea; he was delivered to death, by the Acts, 2, 23, determinate counsel, and foreknowledge of God. Otherwise, it had not been in the power of his enemies to deprive him of life. For, no man could take his life from him: but he laid it down of himself. For he, [being john, 10, 18. both God and man,] had power to lay down his life; & power to take it again. Yet, forasmuch as he came down from heaven, not to do his own will, but the * will of God which sent him; he (therefore) Ioh, 6, 38, willingly gave * himself for our sins: that he might deliver us from this Gala, 1, 4. present evil world, according to the will of God, even our Father. And that, by his suffering; he might Jerome. make an excellent and merritorious satisfaction unto his Father, for man's iniquity. For, to this end especially was the passion Chrisostome. of our Saviour Christ; that GOD might thereby bring to pass a work, in which he might more fully manifest both his justice and mercy, than he did in the Creation: namely, the reconciliation between himself and man; through the suffering of his only son for sin. So that the Passion of Christ, being considered Augustine. as a bare passion, ministers no comfort unto us: but all our joy standeth in this, that by faith we apprehend it, as a full satisfaction, means, or agreement, made unto God, for our iniquities. And confess withal, that as the principal Augustine. cause thereof, was the price of man's Redemption; so it was done by the decree and providence of God. §. 10. After our Saviour had thus fully suffered for our offences; there came a rich man of Math, 27, 57 58, 59, 60. Arimathea, named joseph, who had also himself been jesus disciple: he went to Pilate, and requested the body of jesus. And Pilate, (* after he understood that Mar. 15, 45. jesus was dead,) commanded the body to be given him. So joseph took it, & wrapped it in a clean linen cloth, and put it in his new Tomb, which he had hewn out in a Rock, wherein (before that time) was Ioh, 19, 41, 42 * never any man laid. There then did he, and Nicodemus helping him, lay the body of jesus. And when they had done, Math. 27. 60 they rolled a great stone to the door of the Sepulchre, and departed. At this time also, there were certain women, Math, 27, 55, 56, which had followed jesus from Galilee, ministering unto him, among whom was Mary Magdalen, and Mary the mother of james and joses, and the mother of Zebedeus sons. These beheld the Sepulchre, Luke, 23. 55, 56. and saw how the body of jesus was laid. And they returned, and prepared odours and sweet ointments, but rested the Saboth day, according to the commandment. §. 11. On the morrow after the Saboth, being Luke, 24, 1, 2, 3, the first day of the week, these foresaid women came early in the morning unto the Sepulchre, bringing with them the odours which they had prepared. And perceiving the stone to be rolled away from the door thereof, they went in, but found not the body of the Lord jesus. And it came to pass, that whilst they verse, 4. 5. 6, 7, 8. were amazed thereat, two men suddenly stood by them in shining vestures. And as they trembled and durst not look up, the men said unto them: Why seek ye him that liveth, among the dead? He is not here, but is risen. Remember how he spoke unto you while he was yet in Galilee, saying; The son of man must be delivered into the hands of sinful men, & be crucified; & the third day rise again. And they remembered the words of verse, 9, 10. Christ, and returned from the Sepulchre; and told all these things unto the eleven, and to all the remnant. etc. The same day [also,] jesus himself, Mark, 16, 9, 10. 11, 12, (that he might make manifest his Resurrection to such as loved him) appeared first to Mary Magdalen, out of whom he had cast seven devils. And, at another time, after that, he appeared unto two of his disciples, as they went into the Country. And they went and told these things unto the Apostles, and the rest of his disciples: but they believed it not. After this, he appeared also unto the Mark. 16. 14 eleven, as they sat together; and reproved them for their unbelief, and hardness of heart: because they believed not them which had seen him, being risen up again. And further, to confirm them in an undoubted belief of his most certain Resurrection, and to assure them by plain proofs, that he was truly their Lord and master Christ which appeared unto them, and no deceitful or deluding Spirit, (as Luke, 24, 37 38, 39 40. they at the first sight supposed him to be,) he first showed unto them his hands & his feet, and then commanded them to handle and feel his body, and to behold his flesh and bones. * Afterwards, he asked verse, 41. 42, 43, etc. them for meat, & did eat the same in their presence. He also opened their understanding, and expounded the Scriptures unto them, saying: Thus it is written: and thus it behoved Christ to suffer, and to rise again from the dead the third day: and that repentance & remission of sins, should be preached in his Name among all Nations; beginning at jerusalem. etc. Afterward, he led them * forth into Bethania, & Luke, 24, 50 lift up his hands & blessed them. And when he had sundry times presented himself alive unto them, (after that he had suffered,) and sufficiently proved his resurrection * by many infallible tokens; Acts, 1, 3, 4. 5. (being seen of them by the space of forty days, & speaking of those things which appertain to the kingdom of God,) he then gathered them together, and commanded them, that they should not departed from jerusalem; but wait for the promise of the Father: which (said he) ye have heard of me. Namely, the coming of * the holy Ghost. etc. john, 14, 26 §. 12. And when jesus had spoken these things unto his Apostles, (to the intent they might as well be eye-witnesses of his Ascension, as records to the world of his Resurrection,) while * they beheld, he was taken up: Acts. 1. 9 for a cloud took him out of their sight. And for further surety hereof, than the bare sight of their eyes only, (though that alone, were of itself, above all other most sufficient,) they heard with their ears, the very same thing which they saw with their eyes, further affirmed unto them by two heavenly witnesses: for, while they looked steadfastly after him, towards heaven as he went, * behold, two men stood by them in Acts, 1, 10. 11. white apparel, which also said; Ye men of Galilee, why stand ye gazing into heaven? This jesus, which is taken up from you into heaven, shall so come, as ye have seen him go into heaven. Thus much, only to prove, according to the Scriptures, the Passion, Death, Burial, Resurrection, and Ascension of our Saviour Christ. Whom * the Heaven Acts, 3, 21. must contain, until the time that all things be restored, which GOD hath spoken by the mouth of all his holy Prophets, since the world began. ¶ Of the several benefits which we have, by the Death, Resurrection, and Ascension of our Saviour Christ. §. 1. AS by divers places in the Book of GOD, we find it manifestly affirmed, that there is only but one God, which alone, by his own almighty power, hath made Heaven, and Earth, the Sea, & all that in them is: So from the self same sacred Scriptures it may plainly be proved, by the speech of the Apostle, that there is [only] but one Mediator between God, and man; namely, the man 1, Tim. 2. 5. 6. * Christ jesus: who gave himself a ransom for all men, to be a testimony in due time. He [alone] died for our sins, according 1, Cor. 15, 3, 4. to the Scriptures; and he was buried, and rose again the third day, according to the Scriptures. Yea; he died for all: that they which 2, Cor, 5, 15, live, should not henceforth live unto themselves; but unto him which died for them, and rose again. §. 2. Christ, that he might kill death, (saith S. Augustine. Augustine,) was clothed with death: for, death could not die, but in life: even as that which is sour & bitter, dieth not, but in that which is pleasant and sweet. And, as Elizeus made the iron to swim, Cyrill. which naturally sinketh: so Christ by his death, brought us back from the gates of hell, which deservedly we should have entered. He also, by his own death, hath destroyed Heb. 2, 14, 15. him that had the power of death: that is to say, the devil: and hath delivered all them, which for fear of death, remained all their life time subdued unto bondage. Yea, he by his coming, hath abolished 2, Tim, 1, 10 or put away death: and brought life and immortality unto light, through the Gospel. §. 3. O Death, where is thy sting? (saith the 1, Cor, 15, 55, 56, 57, Apostle,) o grave, where is thy victory? the sting of Death, is sin; & the strength of sin is the Law: but thanks be unto God, which hath given us victory through our Lord jesus Christ. For, he [only] delivereth us from the 1, Thes. 1, 10. wrath of God to come. And to him also give all the Prophet's Acts, 10, 43. witness; that through his Name, all that believe in him, should receive the forgiveness of their sins. §. 4. We were not redeemed (as S. Peter 1, Pet, 1, 18, 19, 20. affirmeth) with corruptible things, as Silver and Gold, from our vain conversation, which we received by the traditions of the Fathers: but with the precious blood of Christ, as a Lamb undefiled and without spot; which was ordained before the foundation of the world, but was declared in the last times. etc. Who his own self, bare our sins in 1, Pet, 2, 24, his body on the tree: that we being delivered from sin, should live in righteousness: by whose stripes we were healed. For, he hath taken on him our infirmities, Esay, 53, 4. and borne our pains. He was wounded for our transgressions, Esay, 53, 5, he was broken for our iniquities. The chastisement of our peace was upon him; and with his stripes we are made whole. All we like sheep, have gone astray: verse, 6, we have turned every one to his own way, and the Lord hath laid upon him, the iniquity of us all. Yea; God hath made him which knew 2. Cor. 5, 21. no sin, to be sin for us: that we should be made the righteousness of GOD in him. And, those things which GOD before Acts, 3, 18, had showed by the mouth of all his Prophets, that Christ should suffer, the same hath he fulfilled. Yet was his death voluntary, and not of Augustine. constraint. §. 5. Mankind laboureth in this world, (saith Bernard. S. Bernard) of a threefold disease: his birth; his life; his death. The first, unclean; the second, sinful; the third, dangerous: but Christ by his coming, brought unto us three remedies: He was borne; he lived; he died. His birth, refined ours, his life, instructed ours; his death, overcame ours. And, as a strong corrosive laid to a sore, Jerome. eateth away all the rotten and dead flesh: so Christ's death, being applied to the heart of a penitent sinner by faith, weakens & consumes that corruption of sin, which cleaveth so fast unto our natures; & dwelleth within us. §. 6. It was very needful (saith S. Augustine) Augustine. that Christ the son of God, should both become man, & die for us; for two causes. First, to satisfy God's justice. Secondly, that he might fulfil the truth of God's Word, which had said; That man eating the forbidden fruit, should die the death. For surely, if the son of God, had not Beza. come into the world in our nature, (sin only excepted) and died upon the Cross, to appease the wrath of God for man's offences; we should yet remain subject to eternal death and damnation. But he hath loved us; & hath given himself Ephe, 5. 2, for us: to be an offering, & a sacrifice, of a sweet smelling savour unto God. Yea; he hath loved us, and washed us reve. 1, 5. from our sins in his own blood. He [also] hath redeemed us from the Gala, 3, 13. curse of the Law, when he was made a curse for us. And, he [likewise] being rich; for our 2. Cor, 8. 9 sakes became poor: that we through his poverty, might be made rich. §. 7. Christ, (saith S. Peter) hath once suffered 1, Pet, 3, 18. for sins; the just for the unjust; that he might bring us to God: and was put to death, concerning the flesh; but was quickened in the Spirit. Yea, even when Christ suffered death Epiphanius. in his flesh upon the Cross, the Godhead and manhood were [still] together; but his Godhead did not suffer: that we might be justified not only in his flesh, but also in his Divinity: and that we might be saved, both in his godhead and manhood together. For, we could never have been delivered Augustine. by that one only Mediator between God, and men, the man Christ jesus, unless he had been also God. The benefits which we d●ily receive by Ambrose. his death, are four. The first is, the change of our natural 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 means to satisfy his last will and Testament. The fourth is, that it doth serve to abolish the original corruption of our sinful hearts. The means also of our salvation by him, Augustine. are two: his Merit; & his Efficacy. The first is, in that by his obedience to the Law, and by his death, he made full satisfaction unto his Father for all our sins; freed us from death; and reconciled us unto God. The second is, in that he gave his Spirit to mortify the corruption of our natures; that we thereby may daily die unto sin, and live unto righteousness: & have true comfort in terrors of conscience, and in the pangs of death. Believing assuredly, that whatsoever Caluine. Christ hath suffered, he hath suffered for us; and that all his righteousness, through faith is made our righteousness. For, he himself alone, hath fully discharged by his death, the debt which all we owed: and hath made us by his obedience, the sons of God, & fellow heirs with him, of everlasting glory. For, he hath put out the handwriting Colos. 2, 14, 15. that was against us, contained in the Law written, which was contrary to us; he even took it out of the way, & fastened it upon the cross: & hath spoiled the Principalities & Powers; & hath made a show of them openly, triumphing over them in the same cross. §. 8. The Law, (saith S. john) was given by john, 1. 17. Moses; but Grace and Truth came by jesus Christ. For, God sending his own son, in the Rom, 8, 3, similitude of sinful flesh, and for sin; condemned sin in the flesh; that the righteousness of the Law, might be fulfilled in us, which walk not after the flesh, but after the spirit. And we, through the spirit, wait for Gala, 5, 5, the hope of righteousness through faith. Be it known unto you therefore, men Acts, 13, 38, 39, & brethren, that through this man (Christ) is preached unto us, the forgiveness of sins: & from all things, from which we could not be justified by the Law of Moses; by him, every one that believeth, is justified. For, the Law made nothing perfect: but Heb, 7, 19 the bringing in of a better hope made perfect, whereby we draw near unto God. And, albeit that we in time past, (being Ephe. 2. 11. 12. 13. Gentiles, and uncircumcised people in the flesh,) were indeed without Christ; and were aliens from the commonwealth of Israel; and strangers from the covenants of promise; and had no hope, and were without God in the world: yet now, by the means of Christ jesus, we which once were far off, are made near by the blood of Christ. For he, being our peace, hath made of Ephe, 2. 14. 15. 16. 17. 18. both one; and hath broken down the stop of the partition Wall, [that was between the jews and us,] in abrogating through his flesh, the hatred; namely, the Law of Commandments, which standeth in ordinances: for, to make of twain one new man in himself, so making peace: And that he might reconcile both unto God in one body, thorough his Cross, and slay hatred thereby, he came & preached peace; both to us which were a far off, and to them also that were near. For, through him, we both have an entrance unto the Father by one spirit. And GOD, which is rich in mercy, through his great love wherewith he loved Ephe▪ 2, ●, 5, 6, 7. us, even when we were dead by sins, hath quickened us, [both jews and Gentiles] together in Christ; by whose grace we are saved: and hath raised us up together, and made us sit together in the heavenly places in Christ jesus. That he might show in the ages to come, the exceeding riches of his grace, through his kindness towards us in Christ jesus. Not by the works of righteousness Titus, 3, 5, 6, 7. which we had done, but according to his mercy he saved us, by the washing of the new birth, and the renewing of the holy Ghost; which he shed on us abundantly through jesus Christ our Saviour that we being justified by his grace, should be made heirs, according to the hope of eternal life. For, God so loved the world, that he Ioh, 3, 16. hath given his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life. And, herein was the love of God made 1. Ioh, 4, 9 manifest amongst us; in that he sent his only begotten son into the world, that we might live through him. Yea; herein is love; not that we loved 1, joh. 4. 10. GOD, but that he loved us; and sent his Son to be a reconciliation for our sins. For Christ, when we were yet of no Rom 5, 6, strength, at his time died for the ungodly. And he, being very God, equal with Philip. 2. 6, 7, 8. the Father in power and glory, made himself (notwithstanding) of no reputation; taking on him the form of a servant, and was made like unto men; and was found in shape as a man. He humbled himself, & became obedient unto the death, even the death of the Cross. That he might hereby deliver us, from the wrath of God, and from the danger of Becon. eternal damnation; whereunto (through our Father Adam's transgression) we all remained subject. Likewise then, as by the sin of one, Rom, 5, 18. (namely Adam) there sprang up evil on all men to condemnation: even so, by the righteousness of one, (namely Christ) ●pringeth good upon all men, to the righteousness of life. For, as by one man's 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 fruits of them that slept▪ For, since by man came death▪ by man verse. 21, 22, came also the resurrection of the dead▪ and ●● in Adam, all die; even so in Christ, shall 〈◊〉 be made alive. Yea; Christ himself, and no other for him, did by his own power, raise himself Augustine. to life. Which proveth, that he was not only man, but also true God. Wherhfore, if he were able to give life Jerome. unto himself, being dead, and buried; then much more now, being alive, and in heaven glorified, he is able by his own power to raise up all those that be his members from death. For, his Resurrection▪ even unto the dead Bernard. is life; to the Saint's glory; and to sinner's mercy. And, like as when a man is cast into the Chrisostome. Sea, having all his body under the water, and that there is nothing to be looked for but present death; yet if he carry his head above the water, the●e is good hope of his recovery: so Christ himself, though he were dead and buried in the grave; is risen again; as a sure pledge, that all the just shall likewise rise again. For, he is the head● unto his Church; and therefore all his members must needs follow him in they● time. §. 2. The resurrection of our Saviour Christ▪ Augustine. (saith S. Augustine) w●s long since prefigured in our first Father Ada●: For, as he rising from his sleep, did know Eve to ●e flesh of his flesh; so Christ, rising from ●is death; by the wound of his side, acknowledged his Church. And, his resurrection is sufficiently available Augustine. for all them that believe in him: for, by the same power, whereby he raised himself, he raiseth all his members: and therefore he is called a quickening Spirit. Besides, it was most needful that Christ Ambrose. our Saviour should rise again after his death, for these three causes following. First, that he might thereby show to all the people of God, that he had fully overcome death. Secondly, Christ which died was the son of GOD, therefore the Author of life itself: and for this cause, it was neither meet nor possible, for him to be holden of death, but needs he must rise from death. Thirdly, Christ his Priesthood consisteth of two parts: one, to make satisfaction for sin, which he per●●●ted by his one only sacrifice upon the Cross; the other, to apply [through the secret working of his holy Spirit] the virtue of this sacrifice, to every one that believeth in him: which could not be, unless he had risen again from the dead. §. 1. CHrist our Saviour, having once offered himself a sufficient sacrifice unto his Father for our sins, sitteth, (as the Apostle saith) for * ever at the right hand of Heb, 10, 12, 13. God; and from henceforth tarrieth, until his enemies be made his footstool. For, with one offering, hath he made verse, 14, perfect for ever, them that are sanctified. Yea, be is now at the right hand of God; 1, Pet, 3, 22, gone into heaven; and to him, the Angels, powers, and might are subdued. Also; when he ascended up on hi●, he Ephe, 4, 8, led captivity captive: & gave gifts unto men. He gave some to be Apostles; some to Ephe, 4, 11, 12, 13. be Prophets; some to be Evangelists; and some to be Pastors, and Teachers; for the gathering together of the Saints; for the work of the ministery; and for the edification of the body of Christ: till we all meet together in the unity of faith, and knowledge of the son of GOD, unto a perfect man. §. 2. Christ, (saith S. Jerome) is ascended into Jerome. heaven, and sitteth at the right hand of the Father; the same nature of flesh, wherein he was borne, & suffered, and rose again, remaining still. For, the substance of his humane nature, was not done away, but glorified. Wherefore, we must believe, that although Cyrill. Christ be absent from us as concerning his body; yet by his divine power he governeth us and all things; and is evermore present with all the faithful, (according as himself hath promised) even * until Math. 28. 20 the end of the world. For, like as when he was conversant here Cyrill. on earth, as man, yet than he filled heaven; and did not leave the company of Angels; even so, being now in heaven with his flesh, yet he filleth the earth, and dwelleth in all them that love him. So that he is with us, & not with us; for Virgilius. those whom he left, and went from, as concerning his humanity, those he left not, nor forsook them not▪ as touching his divinity. For, as touching the form of a servant, (which he took away from us into heaven) he is absent from us: but by the form of God, (which goeth not from us) he is always present with us in earth. And nevertheless, both present, and absent, he is all one Christ. §. 3. Christ, by his ascension, (saith S. Augustine) Augustine. hath, like a noble Captain, taken sin and ●athan prisoners, and hath pinioned them fast; so that all the power which they heretofore had, is now in Christ's hand. And this benefit likewise comes unto Augustine. us by his ascension; that he is ascended not only to rest personally in heaven himself, but also to prepare a place of endless felicity, for as many as shall believe in him. And, that he might the better by his ascension, Ambrose. take away all excuses from them that will not seek his king doom, he hath se●●e marks and bounds in the way, and hath placed guides in it: namely, his Ministers; to show all passengers, a strait and ready course unto the kingdom of God. Nay more; even with his own blood Jerome. he hath vouchsafed to train the way for us to the kingdom of heaven; and hath there made a perpetual purchase for us: requiring nothing of us, but that we would come to possess the place, which he hath already paid for. §. 4. We read, (saith S. Bernard) that no Bernard. man ascendeth up to heaven, but he that came down from heaven. What shall we do then? shall we despair? Nay rather by this, saith he, our hope is made stronger: for although Christ only ascend, yet rest we fully assured, that every part of him goeth with him; for, a bone of him shall not be broken; and the head in God's kingdom, is not found without the members. Thou therefore which fearest death, remember Jerome. that Christ is gone into heaven, to prepare a place for thy bodie● where it must be glorified, and live for ever, with the blessed▪ Trinity, & all the holy Saints, and beautiful Angels: though for a while it lie dead, & ●ot in the earth. For, as sure as Christ our Captain is ascended Beza. into heaven in man's nature; so certainly shall all we that are his members, by his almighty power, be likewise received into heaven, in the same nature wherein he is ascended. §. 5. What shall we then say to these things? Rom. 8, 31, 32. If GOD be on our side, who can be against us? Who spared not his own son, but gave him for us all to death, how shall he not with him, give us all things also? Who shall lay any thing to the charge of verse, 33. 34, Gods chosen? It is GOD that justifieth, who shall condemn? It is Christ which is dead; yea, or rather which is risen again: who is also at the right hand of God, and maketh request for us. Satan and his Angels are fallen, and Augustine. have no Saviour; but Man, falling, had (through the great mercy of God) a Mediator and Saviour to restore him; namely; jesus Christ. Who, as he stood in our room upon Ambrose. the Cross, and made satisfaction unto his Father for our sins; so now in heaven, he appears as a public person in our stead, representing all the Elect that believe in him. Yea; the self same Christ, which died Augustine. for us here upon the earth; maketh intercession unto his Father for us, now in heaven. And, whatsoever his request was in our Ambrose. behalf here on earth, the same for substance it continues still in heaven. §. 6. Before the fall of Adam, saith S. Jerome, Ier●me. man could speak to God, face to face: but now Christ is his Intercessor. And this work of intercession, is the sole work of Christ, God and man: not belonging to any other creature beside, either in heaven or earth. The work of Christ's Passion, serveth Chrisostome. as a satisfaction unto God's justice for our offences; and is as it were the tempering of the plaster, by which we may be healed: but Intercession goeth further; for it apply the same satisfaction of Christ to us, and layeth the very salve to the sore of every penitent sinner. Besides; the work of Christ's Intercession Chrisostome. or Mediation, serveth not only to preserve all repentant sinners in the estate of grace, (that being once sanctified and justified, they may so continue to the end,) but it also maketh our works acceptable in the sight of GOD; and causeth him to account them righteous, through our faith in Christ. §. 7. Christ our Saviour, (being both our Heb, 9, 24, high Priest and Mediator, as the Apostle in his Epistle to the Hebrews calleth him) is not entered into the holy places that are made with hands; which are similitudes of the true Sanctuary: but is entered into heaven itself, to appear now in the sight of GOD for us. Not that he should offer himself often, verse, 25, 26. as the Highpriest (among the jews) entered into the Holy place every year with other blood, (for then must he have often suffered since the foundation of the world) but now, in the end of the world, hath he appeared once, to put away sin, by the sacrifice of himself. And, as it is appointed unto men, that verse, 27, 28. they shall once die, and after that cometh the judgement; so Christ was once offered, to take away the sins of many: and unto them that look for him, shall he appear the second time without sin unto salvation. Again; among the jew many were Hebr. 7, 23. made Priests, because they were not suffered to endure by reason of death; but this man [Christ,] because he endureth ever, hath an everlasting priesthood. Wherhfore, verse, 24. 25, he is able also, perfectly to save them that come unto God by him, seeing he ever liveth to make intercession for them. For, such an Highpriest it became us to verse, 26. 27. have, which is holy, harmless, undefiled, separate from sinners, and made higher than the heavens: which needed not daily, as those high-priests, to offer up sacrifice, first for his own sins, and then for the peoples; for that did he once, when he offered up himself. §. 8. The same Christ [likewise,] being come Hebr, 9, 11. 12. an Highpriest of good things to come, by a greater and a more perfect Tabernacle, not made with hands: that is to say, not of this building; neither by the blood of Goats and Calves, but by his own blood, entered he in once into the holy place, & obtained eternal redemption for us. For, if the blood of Bulls & of Goats, verse. 13. 14. and the Ashes of an Heifer, sprinkling them that are unclean, sanctifieth as touching the purifying of the flesh; how much more shall the blood of Christ, which through the eternal Spirit offered himself without spot to God, purge our conscience from dead works to serve the living God? And for this cause is he the Mediator of verse, 15. the new Testament, that thorough death, which was for the redemption of the transgressions that were in the former Testament, they which were called, might receive the promise of eternal 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 alive. etc. §. 9 Doubtless, (saith S. Paul) one will scarce 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 love towards us, verse, 8, 9, seeing that while we were yet sinners, Christ d●ed for us. Much more than being now justified by his blood, we shall be saved from wrath through him. For, if when we were enemies, we were verse, 10, reconciled to God by the death of his Son, much more being reconciled, we shall be saved by his life. And, not only so, but we also rejoice verse, 11. in GOD, through our Lord jesus Christ, by whom we have now received the atonement. For, God hath not appointed us unto 1, Thes. 5, 9, 10. wrath, but to obtain salvation by the means of our Lord jesus Christ, which died for us; that whether we wake or sleep, we should live together with him. Wherefore,] if any man sin, we have 1, joh. 2, 1, 2. an Advocate with the Father, jesus Christ the just: he is the reconciliation for our sins: and not for ours only, but also for the sins of the whole world. By him, we have redemption through Ephe, 1, 7, 8, his blood, even the forgiveness of sins, according to his rich grace: whereby he hath been abundant toward us in all wisdom and understanding. By him, we are made the sons of God, john, 1, 12. if we believe in his Name. And of his fullness have all we received: verse, 16, even grace for grace. By his blood [also] we may be bold to Heb, 10. 19, 20. enter into the Holy place, by the new and living way which he hath prepared for us, through the vail; that is, his flesh. For, we are made partakers of Christ, if Heb, 3, 14, we keep sure unto the end, the beginning wherewith we are upholden. And, we are justified freely, by the grace Rom. 3, 24. 25. of God, through the redemption that is in Christ jesus; whom God hath set forth to be a reconciliation through faith in his blood. For, the blood of jesus Christ the son 1. john, 1. 7. of God, cleanseth us from all sin. And, without shedding of blood, is no Heb, 9, 22. remission. §. 10. Seeing then that we have a great Highpriest, Heb, 4, 14, which is entered into Heaven, even jesus the Son of GOD, let us hold fast our profession. For, we have not an Highpriest which verse, 15. cannot be touched with the feeling of our infirmities; but was in all things tempted, like as we are: yet without sin. Which in the days of his flesh, did offer Heb, 5, 7, up prayers and supplications, with strong crying & tears, unto him that was able to save him from death: and was also heard in that which he feared. And though he were the Son, yet learned verse, 8. 9 he obedience by the things which he suffered. And being consecrate, [or perfectly holy,] was made the Author of eternal salvation to all them that obey him. And is called of GOD an Highpriest Heb, 5, 10, [ * Heb, 7, 21 for ever,] after the order of Melchisedeck. For, it became him, for whom are all Hebr, 2, 10. things, and by whom are all things, seeing that he brought many children unto glory, that he should consecrated the Prince of their salvation through afflictions. Yea; in all things it behoved him, to be Heb, 2, 17. made like unto his brethren, that he might be merciful: and a faithful Highpriest in things concerning God, that he might make reconciliation for the sins of the people. For, in that he suffered, and was verse, 18. tempted; he is able also to secure them that are tempted. §. 11. These things are written, that ye might john, 20, 31 believe, that jesus is the Christ, the son of God; and that in believing, ye might have life through his Name. For, other foundation can no man la●, 1, Cor, 3, 11, then that which is laid, which is; jesus Christ. The * Mark. 5. 7. Son of the most high God. Who gave himself for us; that ●e might Titus, 2, 14, redeem us from all iniquity; and purge us to be a peculiar people unto himself: zealous of good works. Neither is there salvation in any other: Acts, 4, 12. for, among men, there is given none other Name under heaven, whereby we must be saved. Let us therefore by him, offer the sacrifice Heb. 13, 15, of praise always unto GOD; that is to say; the fruit of those lips which confess his Name. For, he [only] is our mouth, whereby Ambrose. we speak unto the Father: he is our eyes, whereby we see the Father: he is our right hand, whereby we offer ourselves unto the Father. And, without his intercession, neither we, nor any of the Saints, have aught to do with God. But he, evermore prayeth for us; prayeth Beda. in us; & is prayed of us. He prayeth for us, as our Advocate and everlasting Priest: He prayeth in us, as our head: and he is prayed of us, as our God. For, he is the Mediator between God & Cyrill. man, not only because he hath reconciled man unto God; but also, because he is naturally and substantially, both God & man in one person. Yet doth it not follow, that he maketh intercession Theod. Beza. to himself; seeing that the Father is one, & the Son is another, in several persons thoroughly distinct, albeit, that the Father & the son be both one thing, & one God, if the essence of them be considered without their persons. For, like as in Christ incarnate, there be several things, & not several persons; so in the Godhead, there be several persons, but not several things. §. 12. In him likewise, and through him, we Ambrose. have all things. For, if we desire to be cured of our wounds, he is our Physician: If we be grieved with our sins, he is our righteousness: If we lack help, he is our strength: If we fear death, he is our life: If we be in darkness, he is our light: If we will go to heaven, he is our way. Yea, the whole sum of our salvation, & all C●luine. the parts thereof, are comprehended in Christ. If we seek for salvation, we are taught by the very Name of jesus, that it is in him; If we seek for any other gifts of the Spirit, they are to be found in his anointing; If we seek for strength, it is in his dominion; If we seek for cleanness, it is in his conception; If we seek for tender kindness, it showeth itself in his birth, whereby he was made in all things like unto us, that he might learn to sorrow with us; If we seek for redemption, it is in his passion; If we seek for absolution, it is in his condemnation; If we seek for release of the curse, it is in his cross; If we seek for satisfaction, it is in his sacrifice; If we seek for cleansing, it is in his blood; If we seek for reconciliation, it is in his going down into hell; If we seek for mortification of the flesh, it is in his burial; If we seek for newness of life, it is in his resurrection; If we seek for immortality, it is in the same; If we seek for the inheritance of the kingdom of heaven, it is in his entrance into heaven; If we seek for defence, for assuredness, or, for plenty & store of all good things, it is in his kingdom. Finally; sith the treasures of all sorts of Caluine. good things are only in him; let us draw thence, & from no where else, even till we be full withal. For, they which being not content with him alone, are carried hither & thither, into divers hopes; although they have principal regard unto him, yet even in this they are out of the right way, that they turn any part of their knowledge; [or comfort,] to any otherwhere. ¶ Of Faith: Fear: and Love: being three special Virtues, necessarily belonging to every true Christian. HEBREWES. 11. verse. 6. Without Faith, it is unpossible to please GOD; for he that is in coming towards God, must believe that there is a God: and that he is a rewarder of them that seek him. ¶ Of Faith. §. 1. Faith, (as S. Paul the Apostle affirmeth) Hebr. 11. 1. is the ground of things which are hoped for; and the evidence of things which are not seen. It is also a confident persuasion, of almighty Vrsinus. Gods everlasting love and mercy towards us; in, and by the means of Christ jesus: grounded wholly on the promises of our heavenly Father in his holy Word; wrought in our hearts by hearing the Gospel preached; and witnessed in us by the testimony of the holy Ghost. By which, we certainly assure ourselves in soul and conscience, that all our sins, are as freely forgiven us for Christ's sake, as if we never had committed any; and all his righteousness and obedience, as perfectly imputed unto us, as if we had performed the same in our own persons. This faith, is the gift of God; and breathed Augustine. only by his Spirit, into the hearts of all those that be his children. §. 2. Through faith, we understand that the Hebr. 11. 3. World was ordained by the word of God; so that the things which we see, are not made of things which did appear. For, God in the beginning, by the only Lactantius. power of his Word, made all things of nothing: and he likewise, by the power of his word alone, is able to destroy all things again, when it pleaseth him. §. 3. From faith, if it be perfect and lively, Euagoras. we come to fear; from fear, to flying of sin; and by flying of sin, we attain unto a patiented mind to suffer tribulation: by the which we obtain sure hope & trust in GOD; through the which hope, our souls sit safe in a sure chair of a certain expectation of that glory, which is laid up in store for us in the kingdom of heaven. For, * 2, Cor, 5, 7 we walk by faith, and not by sight. And, by it, our forefathers were well reported Heb. 11. 2, of. §. 4. By faith, Abraham when he was called, Heb, 11, 8. obeyed God, to go out into a place, which he should afterward receive for inheritance; and he went out of his own country, not knowing whether he went. Through faith also, Sara the wife of Abraham, Heb, 11, 11. received strength to conceive seed, and was delivered of a child when she was past age: because she judged him faithful which had promised. By faith, Moses when he was come to Heb. 11, 24. 25. age, refused to be called the son of Pharaos' Daughter; and chose rather to suffer adversity with the people of God, then to enjoy the pleasures of sins for a season. Esteeming the rebuke of Christ greater verse, 26. riches than the treasures of Egypt: for he had respect unto the recompense of the reward. By faith, the woman of Cananee, (after Math. 15▪ 22 23. 24. etc. three repulses given her, from our Saviour Christ himself,) received help for her daughter, which was misterably vexed with an unclean spirit. By faith, Saint Peter confessed his Lord Math, 16▪ 16 and Master jesus, to be Christ, the son of the living God. And, whosoever else, (having in him Math, 16, 18 the Spirit of God) shall confidently make such like confession of his faith when he is demanded, as S. Peter made, our Saviour giveth him this assurance, that the gates of hell shall not be able to prevail against it. Wherefore, if thou shalt confess with thy Rom, 10, 9, mouth the Lord jesus, and shalt believe in thy heart, that God raised him up from the dead, thou shalt be saved. For, with the heart, man believeth unto verse, 10. righteousness; and with the mouth, man confesseth unto salvation. §. 5. Who is it that overcometh the world, 1, john, 5, 5 (saith S. john) but he which believeth that jesus is the son of God? For, whosoever confesseth, that jesus is 1, Ioh, 4, 15, the son of GOD, he dwelleth in God, and God in him. Yea; whosoever believeth that jesus is 1, Ioh, 5, 1, the Christ, is borne of God. And, all that is borne of God, overcometh 1, john, 5, 4, the world: & the victory that overcometh the world, is our faith. And, * the end of our faith, is the salvation 1. P●t, 1▪ 9, of our souls. §. 6. Verily, verily, (saith Christ) he that believeth john, 6, 46 in me, hath everlasting life. And, this is the will of him that sent john, 6. 42, me; that every man which seethe the Son, and believeth in him, should have everlasting life: and I will raise him up at the last day. Now, although every man cannot with john, 20, 29 his bodily eyes, (as S. Thomas did) first see Christ, and afterward believe: yet are all men, (even by the mouth of Truth) pronounced blessed, which have not so seen him, and yet have believed. §. 7. We read in S. john, that when Martha john, 11, 39, 40. seemed doubtful, that Christ could not call again her brother Lazarus to life, because he had been four days dead, and buried in his grave: our saviour thus gently reproved her, saying; Said I not unto thee, that if thou didst believe, thou shouldest see the glory of God? Also; when certain friends of jairus came unto him, willing him to forbear to Mark, 5, 35, 36, trouble Christ any further for the health of his daughter, seeing she was already dead▪ Our Saviour (notwithstanding) thus comforted the discomforted father, saying: Be not afraid; only believe. For, if thou canst believe, all things are Mark, 9, 23. possible to him that believeth. Expressing unto us by these speeches, both the great power of God, & wonderful force of faith. §. 8. We read furthermore, in the Acts of the Apostles, that when Paul and Silas Acts, 16, 22, 23, 24, 25, were whipped & imprisoned at Philippi, (a chief City in Macidonia,) for their testimony of jesus; at midnight they prayed, and sung Psalms unto God: and suddenly, there was a great Earthquake, so that the whole foundation of the prison was shaken; and by and by all the doors opened, and every man's bands were loosed. Then the Keeper of the prison waked verse, 27, 28. out of his sleep; and when he saw the prison▪ doors open, he drew out his sword, and would have killed himself; supposing that the prisoners had been fled. But Paul cried out with a loud voice unto him, saying; Do thyself no harm: for we are all here. Then called he for a light, & leapt in, verse, 29, 30. and came trembling, & fell down before Paul & Silas, and brought them out, and said: Sirs; what must I do to be saved? To which demand of his, they made verse, 31, no other answer but only this: Believe in the Lord jesus Christ; and thou shalt be saved, and thine household. Our Saviour Christ, being likewise demanded by certain jews which heard him teach, what they might do to work john, 6, 28 29. the works of God? [or, the works which might be acceptable unto God?] This is the work of God, (quoth he) that ye believe in him whom he hath sent. For, except ye believe that I am he▪ john, 8, 24, [namely, the Christ, the Son of GOD, which according to the saying of the scripture, should come into the world to redeem both you, and all mankind from death and hell,] you shall die in your sins. Search [therefore] the Scriptures; for in john, 5, 39, them ye think to have everlasting life: and they are they which testify of me. Also; while ye have light, believe in the john, 12, 36 light; that ye may be the children of the light. §. 9 The Father loveth the Son, saith Christ, john, 3, 35, 36. & hath given all things into his hand. He that believeth in the Son, hath everlasting life: & he that obeyeth not the Son, shall not see life; but the wrath of God abideth on him. He that believeth in the Son, shall john, 3, 18. not be condemned; but he that believeth not, is condemned already; because he believeth not in the Name of the only begotten Son of God. §. 10. He that believeth in the Son of God, 1, john. 5. 10 hath the witness [of God] in himself: he that believeth not God, hath made him a liar; because he believed not the record, that God witnessed of his Son. And, this is the record; that God hath verse, 11, 12 given unto us everlasting life: and this life is in his Son. He that hath the Son, hath life: and he that hath not the Son of God, hath not life. These things have I written unto you, 1, john, 5. 1● that believe in the Name of the Son of GOD; that ye may know that ye have everlasting life: and that ye may believe in the Name of the Son of God. For, he that shall believe, and be baptised, Mar. 16. 16. shall be saved: but he that will not believe, shall be damned. §. 11. S. Paul, going about in his Epistle to the Galathians, to prove our justification to come only by the grace and mercy of God, through faith in jesus Christ, & not by the works of the Law; beginneth thus. We * which are jews by nature, and Gala. 2. 15. 16. not sinners of the Gentiles, know, that a man is not justified▪ by the works of the Law, but by the faith of jesus Christ. Even we, I say, have believed in jesus Christ, that we might be justified by the faith of Christ, and not by the works of the Law; because that by the works of the Law, no flesh shall be justified. But, we believe to be saved▪ through Acts, 15. 11. the grace of our Lord jesus Christ. For, as many as are of the works of the Gala. 3. 10. Law▪ are under the curse. For, it is written: Cu●sed is every man that continueth not in all things, which are written in the book of the Law, to do them. And, that no man is justified by the law Gala, 3, 11. in the sight of God, it is evident: for the just shall live by faith. I, through the Law (saith he) am dead to Gala, 2, 19 20. the Law: and that I might live unto God, I am crucified with Christ. Nevertheless, I live; yet not I now, but Christ liveth in me: and in that, that I now live in the flesh, I live by the faith in the Son of God; who hath loved me, and given himself for me. I do not abrogate the grace of God; for verse, 21. if righteousness be by the law, than Christ died without a cause. But now is the righteousness of GOD Rom, 3, 21, 22, made manifest without the Law, having witness of the Law, & of the Prophets. To wit, the righteousness of God, by the faith of jesus Christ, unto all, and upon all that believe. For, by grace we are saved through faith, Ephe, 2, 8, 9, and that not of ourselves; it is the gift of God. Not of works, lest any man should boast himself. §. 12. If Abraham (saith the same Apostle) Rom, 4, 2, 3. were justified by works, he hath wherein to rejoice, but not with God. For, what saith the Scripture? Abraham believed God, & it was counted to him for righteoushes. Now, to him that worketh, the wages is verse, 4, 5, not counted by favour, but by debt: but to him that worketh not, but believeth in him that justifieth the ungodly, his faith is counted for righteousness. (For, * Gregory. only believing, is righteousness.) Besides; it is not written for Abraham Rom, 4, 23, 24, 25. only, that it was imputed to him for righteousness, but also for us, to whom it shall be imputed for righteousness; which believe in him that raised up jesus our Lord from the dead: who was delivered to death for our sins; and is risen again for our justification. Know ye therefore, that they which Gala, 3, 7, are of faith, the same are the children of Abraham. For▪ the Scripture foreseeing, that God verse, 8, 9 would justify the Gentiles through faith, preached before the Gospel unto Abraham; saying: In thee shall all the Gentiles be blessed. So then they which be of faith, are blessed with faithful Abraham. For▪ the promise that he should be the Rom, 4, 13. heir of the world, was not given to Abraham, or to his seed, through the Law, but through the righteousness of faith▪ For, if verse, 14, they which are of the Law be heirs, faith is made void; and the promise is made of none effect. For, the Law causeth wrath; but where verse, 15. no Law is, there is no transgression. (By the law [also] cometh the knowledge Rom, 3, 20. of sin. Nay, I knew not sin, but by the law; Rom. 7, 7. for, I had not known lust, except the law had said; Thou shalt not lust.) Therefore is the promise by faith, that it Rom. 4, 16. might come by grace, and the promise might be sure unto all the seed: not to that only which is of the law; but also to that which is of the faith of Abraham: who is the father of us all. §. 13. Do we then make the law of none effect Rom, 3, 31 through faith? God forbidden: yea, we rather establish the law. For, the doctrine of faith, is the ornament Caluine. of the law; and by it we embrace Christ: who, by his death hath fully satisfied the law. So that the law, which could not bring us to salvation, by reason of our own corruption; is now made effectual to us, by the means of Christ jesus. I● the law then against the promise of Gala, 3, 21, 22. God? God forbidden. For, if there had been a law given▪ which could have given life: surely righteousness should have been by the law. But the Scripture hath concluded all under sin, that the promise by the faith of jesus Christ, should be given to them that believe. But before faith came, we were kept under verse▪ 23. the law, & shut up unto the faith, which should afterward be revealed. Wherefore, the law was our Schoolmaster verse, 24, to bring us to Christ, that we might be made righteous by faith. But after that faith is come, we are no longer under a Schoolmaster: for, we are all the sons of God, by faith in jesus Christ. Not that the doctrine, or any commandment Caluine. of God in the law concerning virtuous life is abolished: but that all jewish Ceremonies are now ceased: and the curse or condemnation of the law▪ which was due unto us for our sins; is clean taken away▪ through faith in our Redeemer▪ Christ jesus. Who came into the world, (as hath already Math, 5, 17. been showed) not to destroy the law, or the prophets, but that he might fulfil them. We conclude therefore, that a man is▪ Rom, 3. 28. i●stis●●d by faith, without the works of the Law. And▪ being iustifie●d by faith, we have Rom, 5, 1, 2, peace with God, through our Lord jesus Christ by whom also ● we have access through faith unto this grace; wherein we stan●●, and rejoice under the hope of the▪ glory of God. Neither do we●so● only; but also we Rom, 5, 3, ● 4. 5. rejoice in tribulations; knowing tha● tribulation bringeth forth patience; and patience experience; and experience hope; and hope maketh not ashamed: because the love of GOD 〈◊〉 abroad in our hearts by the holy Ghost, which is given ●nto us. Thus much for fi●●th only. §. 14. Now; as we find true faith in jesus Christ, to be the chief & only means of our justification; so may we likewise certainly assure ourselves▪ that it is also the very wellspring or Fountain▪ 〈◊〉 whence al●●e all good works ●oe flow. For surely, it is as much impossible for true ●ayth to be without good works, as it is for a man to speak, without a tongue; to see, wanting eyes; or to live, lacking a heart. A● example further to confirm us in the undoubted truth hereof, may be read in the story of Zacche●s; who had no sooner ●●c●iued Christ●into his house, (and much more into his ●art by faith▪) but presently he broke forth into these sp●●ches; saying ● Behold▪ Lord, the half of ●●y Luke, 19, 8, good●● give unto the poor: and if I have taken from any man, by false or unlawful means, ● restore him four fold. Again; what 〈◊〉 it my Brothers, jam, 2, 14. 15, 16, 17, (saith ● james) though 〈◊〉 say ●ee hath faith▪ when ●ee hath no works▪ Ca● that faith save him? For, if a brother or a sister be naked▪ and destitute of daily f●●de, and one of you say unto them; Depart in peace; God send you warmness and food: Notwithstanding, you give them not those things which are needful to the body▪ what helpe●h 〈◊〉▪ Even so the ●ayth, if it have no work●● i● dead in itself. But some man might say; Thou hast the james, 2, 18 ●aith, and I have works: Show me thy faith out of thy works, and I will show thee my faith by my works. Thou believest that there is one God; verse, 19 thou dost well; the devils also believe it, and tremble. But wilt thou understand (o thou vain verse, 20, 21 22, man) that faith without works is dead? Was not Abraham our Father justified through works, when he offered Isaac his son upon the Altar? Seest thou not, that the faith wrought with his works? and through the works was the faith made perfect. And▪ the Scripture was fulfilled, which verse, 23, saith: Abraham believed God, and it was imputed unto him for righteousness: & he was called the friend of God. Ye see then, how that of works a man verse, 24, is justified; and not of faith only. For, as the body without the Spirit is verse, 26. dead; even so the faith without works is dead. §. 15. We must not yet here think, that the Augustine. sayings of the two Apostles, S. Paul and S. james, are contrary one to the other; where as Paul saith; A man is justified without works. And james saith; Faith without works is vai●e. For, Paul speaketh of the works that go before faith, and james speaketh of the works which follow after faith. Our Religion likewise, doth not discern Augustine. the righteous from the unrighteous, by the law of works, but by the law of faith; without the which, even those works that seem good, are turned into sins. For, whatsoever is not of faith, is sin. Rom, 14, 23 And, where faith is not, good works is Augustine. not. The intent [indeed] maketh a good work; but faith directeth that intent. Besides; good works make no man to be accounted just, or righteous in the sight of God: but a man being once justified by faith; doth good works through love. Also,] in jesus Christ, neither Circumcision Gala, 5, 6. availeth any thing; neither uncircumcision: but faith, which worketh by love. For, like as the goodness of a Tree, is Luther. always known by the good fruit which it bringeth forth: even so the faith of a godly man, is evermore declared unto the world; by his religious obedience towards the law of GOD; and his works of charity towards his neighbour. We are justified [therefore] by that Beza. lively faith, which doth apprehend all the merciful promises of God▪ made towards us in jesus Christ. Which faith, neither sleepeth nor is Beza. idle; but always awaketh: and is continually busied, about the performing of some good work. Resting fully persuaded, that good Bernard. works are the way to the kingdom of heaven; though they be not the cause of reigning there. ¶ Of Fear. §. 1. Fear, (as Pacwius saith,) is a divine Pacwius, affection or passion of the mind▪ by a feeling regard conducting virtue to all the actions of the soul. It groweth from an undoubted belief in GOD, and maketh a man careful to lead his life pleasing, in the sight of his Creator. But before I enter any further into the discourse of this Virtue, I am to inform the Reader, that there are two sorts of Fear: The one, Servile, or slavish: the other, Filial, or chyld-like. The Servile, or slavish fear; is that which every bondman beareth to his bodily Master; or wicked offenders, to wise judges. This fear, is also a defect of the mind, and a harmful hindrance to all virtuous resolutions: killing courage by cowardice, and piety through distrustment. It many times causeth the tongue to control the heart, and maketh the mouth to mar the meaning of the mind. It teacheth men to talk according to the time; and enforceth faint-hearted subjects, to soothe the sins of their Sovereign. Like unto those people of whom Plutarch Plutarch. speaketh: Whose hearts, (saith he) harbour hatred, against an ungodly Tyrant, for his bad government, & yet notwithstanding, with the labour of their lips, they never cease, fearfully to flatter him in his folly; to the end he should not hurt them. But the Filial, or Chyld-like Fear, (whereof I only mean in this place to speak) is a divine chastiser of evil in itself, having in it such force, that it causeth concupiscence to fly; and maketh a man to abstain from all sin and wickedness. It dependeth not on hate, but on love; not resembling the fear of servants, but the fear of sons: not like the trembling and despairing fear of * Saul, when sathan in 1, Sam, 28, 19, 20 the form of Samuel, foretold him how little awhile he had to live. But rather, like the reverent and religious fear of David, * when he kept Abisha● his Captain from 1, Sam, 26. 9 killing the Lords anointed. This 〈◊〉 fear; as we find in divers places of the holy Scripture; hath always been a guide unto the godly to direct their doings: and a Tutor to teach them, the perfect pathway to eternal felicity. §. 2. Plato the Prince of Philosophers, affirmeth; Plato. that this excellent fear, was so excellently excelling in the hearts of the Heathen, that in Sparta, they built a Temple to true Fear: in which, they daily used to burn thev● first sacrifice. And, so much likewise affirmeth Socrates▪ who was Plato's Socrates. Schoolmaster. But King Solomon the son of David, being far wiser in knowledge then either Socrates or Plato; giveth in his Proverbs many praises of this virtue: Telling us plainly; that, * the fear of the Lord, Prou, 9 10, (which is a dutiful reverence and awe of the Almighty, firmly fixed in the hearts of all the godly,) is, Initium sapience: the very beginning of wisdom. That, in it is an assured strength. Prou. 14. 26 Prou, 10, 27 Prou, 14, 27, That, it increaseth our days. That, it is as a Wellspring of wisdom, to avoid the snares of death. That, it leadeth to life; and that he that Prou. 19 23 is filled therewith, shall prosper, and shall not be visited with evil. §. 3. jesus likewise, the son of Sirach, who well deserveth the name of a second Solomon for his great wisdom; telleth us, in the beginning of his Book: That, the fear of the Lord, is worship; & triumph; Ecclus, 1, 11. gladness; and a joyful crow 〈…〉 That, it is an holy knowledge. Ecclus. 1. 16. That, it is both wisdom & discipline. Ecclus. 1, 32. Ecclus, 25, 13 That, it is the beginning of the love of God. That, it passeth all things in clearness. Ecclus. 25, 11 That, it maketh a merry heart, & giveth Ecclus, 1, 12. gladness, joy, and long life. That, it expelleth, sin, and driveth away Ecclus, 1, 26. anger. That, it is the Crown of wisdom; & Ecclus, 1. 22 giveth please and perfect health. That, it is the root of wisdom; and Ecclus. 1. 24. the branches thereof are long life. That, it is a pleasant garden of blessing: Ecclus. 40. 27 & that there is nothing so beautiful as it is. Neither is there any thing sweeter than Basill. the same. §. 4. Besides; Sirach doth not only give commendations of this virtue itself, but also uttereth sundry speeches in praise of the man that is enriched therewith: and consequently declareth, how much mindful it maketh them that have it, provident to please God in all their proceed; saying: Ecclus. 10. 25 The great man; the judge; and the man of authority; are all of them honourable: yet is there none of them greater than he that feareth the Lord. He that hath small understanding, and Ecclus. 19 23 feareth God, is better than he that hath much wisdom, and transgresseth the law of his Maker. Oh how great is the man that findeth Ecclus. 25. 10 wisdom & knowledge: yet is there none above him that feareth the Lord. §. 5. They that fear the Lord, (saith he) will Ecclus. 2. 18, prepare their hearts, & humble their souls in his sight. They will [also] seek out the things Ecclus. 2. 1●. that are pleasant unto him. They will keep his commandments. Ecclus. 2. 19 Ecclus. 32. 15 And receive his doctrine. They will honour their Parents, & do Ecclus. 3. 8, service unto them▪ Yea; they that fear the Lord▪ will be diligent Ecclus. 15. 1. Ecclus. 2. 16 to do good; and will not disobey his Word. And, such as fervently love the Lord, will ever be careful to keep his ways. For, as by the fear of God, our hearts are Vincentius. first framed to the obedience of his holy will: so through the love of God▪ we are afterwards enforced to go forward, daily more and more, with joy and delight in his service. Yet, * Augustine. ●ee that loveth GOD best, always feareth him most. §. 6. With this holy, religious, and loving Gone, 39, 10 11. 12. fear of the Lord, was the heart of joseph the son of jacob fully stored when being servant with Potipha● in Egypt, he fled from the company and unlawful liking of his masters w●fe. This true and reverent fear also of the Almighty, kept the three young men Dan. 3. 18. mentioned in Daniel; from falling down before the false God, which Nabuchadnezzar the great King of Babel had set up. It likewise caused Daniel himself to do Dan, 6, 10. contrary to the Decree of Darius. And made the * fair and constant wife of joakim, Dan, 13. to withstand the wit-wanting Rhetoric of the two Israelite Rulers. Also; whosoever else he be, that truly Guevara. feareth God as he ought, shall undoubtedly find the same such a stay unto him in the time of temptation, that he shall thereby be kept safe from falling in those dangers which lead men into destruction. For, the fear of God, doth not only Boetius. withdraw the hand, the eye, & other members of the body, from committing evil: but it also helpeth to cleanse the mind, and to keep the consent thereof from yielding to evil. Very well therefore saith Saint Bernard; Bernard. That there is nothing of greater force and efficacy, to keep us in the grace▪ & favour of God▪ then to live continually in his fear: and to eschew by all means that may be, the performance of our proud and presumptuous thoughts. But if the fear of GOD be once gone Bernarde. from a man, than there remaineth in him, nothing else but lewdness of life, extreme rashness, forgetfulness of virtue, & a harmful running headlong into all kinds of sin and wickedness. §. 7. It is written of job, that he was an upright and just man; one that feared God, job, 1, 1, and eschewed evil. Whereby I understand, that the true fear of God, kept him upright in life: and his abstaining from evil, caused him to be counted just. And, to show further, that job led his whole life in the fear of God, it is as a special testimony, plainly expressed unto us by his own speech, where (in effect) he thus speaketh, saying: * I am afraid of all job, 9, 28, my doings (o Lord) knowing that thou wilt not judge me innocent; or, without sin in thy sight. The Prophet David likewise, although himself be many times praised in the sacred Scriptures, for his religious holiness, and uprightness of life: yet to make known unto all men, how much he was acquainted with the true fear of GOD, he spareth not to reveal the same in the hundred and nineteen Psalm; where he saith: * My Psalms, 119 120. flesh trembleth for fear of thee (o Lord,) and I am afraid of thy judgements. We find furthermore, that S. Paul the Apostle, was commended by the Lord himself, to be an elect and chosen vessel Acts, 9, 15, unto him, to bear his Name before the Gentiles, and Kings of the Earth. Yet notwithstanding, in his first Epistle to the Corinthians, by his own words it is witnessed, how greatly he feared God in all his actions; as namely, in the 9 chapter, where he saith: * I do beat down my 1, Cor. 9 27 body, and bring it into subjection: lest by any means it should come to pass, that after I have preached to others, I myself should be reproved. §. 8. Thus see we, both by several sentences and examples, that the Saints of God; yea, such men as were most high in God's favour, have always been careful to serve their Creator with fear and reverence. And, without true fear and reverence, Augustine. no man living can be righteous in the sight of God. Boldly hereby, may we then with Sirach, Ecclus, 18, 26 count him a wise man, that feareth God in all his actions. And rightly with Solomon, pronounce Prou. 28. 14 him blessed, that standeth always in dread to do that which may offend his Maker. But he that hardeneth his own heart, shall fall into evil. Happy [therefore] is the man, unto whom Ecclus. 25. 12. it is granted to have the fear of God. And, blessed is the soul of him that feareth Ecclus. 34. 15 the Lord. Yea;] blessed is every one that feareth Psal. 128. 1. the Lord, and walketh in his ways. It shall go well with such men at the last, Ecclus. 1, 13. and they shall find favour in the day of their death. For, who so feareth the Lord, he shall Ecclus, 1, 18, prosper; and at the end of his life he shall be blessed. Yea; the spirits [or souls] of such men, Ecclus. 34, 13 shall surely live: for, their hope is in the Lord their God, that can help them. ¶ Of love. §. 1. Love, (as Plotinus saith) is a divine Plotinus. passion of the soul or Spirit: inspiring it with a celestial desire of heavenly things; and inflaming the har● to Godward, through the hope which i● conceiveth of everlasting felicity. But like as I have said before of Fear that there are two sorts thereof: so do I here certify unto every one that readeth▪ that divers worldly men, have out of this holy root of Love, derived two several Trees. Namely, this divine Love, wholly dedicated to Piety: and an immodest affection, extending itself to base Concupiscence; which they entitle by the name of Love also. This vile Love, or rather Concupiscence, is, (as Aristotle saith) the worst Aristotle. work of a man's Malus Genius. It disturbeth the passions of the heart, and maketh the senses mad. It is the root of violence; fury; murders; and execrations: and the sole confounder of all the holy actions of the soul. Full fraught with this filthy lust-love, was the heart of wicked Amnon; when 2. Sam. 13. through his deceitful policy, he obtained means to abuse by violence, the body of his sister Thamar. But the other Love, surnamed Charity; which is true; perfect; divine; and only sacred: * is the very original, and chief Gregory. ground of all godly actions. It is the way of man to God, & the way Augustine. of God to man. It is heavens Ambassador to the soul; Ravisius. and the whole scope or fulfilling, of all God's commandments. §. 2. This Love, (as the Apostle saith) suffereth 1, Cor, 13, 4. 5, 6, 7. long: It is bountiful: It envieth not: It doth not boast itself: It is not puffed up: It disdaineth not: It seeketh not that which is her own: It is not provoked to anger: It thinketh not evil: It rejoiceth not in iniquity, but rejoiceth in the truth: It suffereth all things: It believeth all things: It hopeth all things: It endureth all things. This love, teacheth us true wisdom; Plato. namely, to love the soul more than the body, & not the body ●etter than the soul. This love, being both divine and charitable; moveth a man (according to the Deut, 6, 5, commandment of God in the Law,) to love his Maker above all things: and his Levit, 19 18 neighbour as dearly as he loveth himself. This love, being a good and gracious Plotinus. affect of the soul; so worketh in the hearts of the godly, that they have no fancy to esteem, value, or ponder any thing in the wide world, beside, or before the care and study, how to please God. For, the greatest argument of godly love, Pacwius. is to love that which God willeth: and to forbear to do that which he hath forbidden. §. 3. This love, resembleth fire; which naturally Erasmus. inflameth all things that it toucheth. This love, teacheth us, (according to the commandment of our Saviour Christ,) Math, 5, 44. to love our enemies; to bless them that curse us; to do good to them that hate us; and to pray for them that hurt us, and persecute us. Yea; this love, covereth all trespasses. Prou, 10, 12 It is strong as death. Much water cannot Cant, 8, 6. 7, quench it: neither can the floods drown it. This love, maketh men to forsake sin, Chrisostome. and embrace virtue. This love, increaseth faith; begetteth Augustine. hope; and maketh us at peace with God. This love, in adversity is patiented; in prosperity Bernard. temperate; in passions strong; in good works quick; in temptations confident; in hospitality bountiful. This love, is never idle; but always labouring Ambrose. to serve him whom it loveth. §. 4. This love, (as Pacwius saith) cannot Pacwius. stand with any worldly care or study, for the things of this life; neither abideth it the coupling with any other love. It beareth no partial affection to kindred. It knoweth no difference between poor & rich. It knoweth not what meaneth mine and thine: Neither can it divide a foe from a friend. For, he that truly and perfectly loveth GOD, loveth him alone; nothing besides him, nor with him; but all things indifferently, in him, and for him. By which speech it appeareth, that the * right measure wherewith we ought to Bernard. love God; is to love him entirely, without either end or measure. Not in part; but in whole: (as he himself in his holy Word hath willed us,) Levit, 6. 5. Luke, 10, 27 namely; with all our heart; with all our soul; with all our mind; & with all our strength. Which speech of GOD, being by Master Becon in a certain Sermon of his Becon. expounded, he interpreteth the same in this manner; saying: To love God with all our heart; is to prefer the love of him, both above, & before all things else whatsoever. To love God with all our soul; is to love him discreetly. To love God with all our mind; is continually to meditate upon his commandments. And, to love him with all our strength; is manfully to suffer all kinds of adversities, with willingness & patience, for the testimony of his truth. §. 5. With this sacred and religious love of man to his Maker, was the heart of holy David greatly inflamed, as may for example be seen in sundry places of his psalms; where, in zealous affection to the Lord and his Law, he first of all saith: * One Psalms, 27. 4, thing have I desired of the Lord, the which I will still require; even that I may dwell in the house of the Lord all the days of my life; to behold the beauty of the Lord, and to visit his holy Temple. I have loved, o Lord, (saith he) the habitation Psalms, 26. 8, of thine house; & the place where thine honour dwelleth. The zeal of thine house (o Lord) hath Psalms, 69, 6. eaten me up. One day in thy Courts, is better than a Psal, 84, 10. thousand otherwhere. I had rather be a Doorkeeper in the house of my GOD, then to dwell in the Tents of the ungodly. As the Hart brayeth for the Rivers of Psal, 42, 1, 2, water, so panteth my soul after thee (o lord) My soul thirsteth for God, even for the living God. When shall I come & appear before the presence of God? I will love thee dearly (o Lord) my Psal, 18. 1. strength. Whom have I (o Lord) in heaven but Psal, 73, 25. thee? and there is none upon earth, that I desire, in comparison of thee. I have longed (o Lord) for thy salvation: Ps. 119. 174. and thy law is my delight. Oh how I love thy law! It is my meditation Psal, 119. 97 continually. Oh teach me thy statutes (o Lord,) Psalms, 119. 26, 27. make me to understand the way of thy commandments; and I will meditate in thy wondrous works. Teach me (o Lord) the way of thy statutes; Psal, 119, 33 34, & I will keep it unto the end. Give me understanding, and I will keep thy Law: yea, I will keep it with my whole heart. Direct me in the path of thy commandments; verse, 35, for therein is my delight. Behold, I desire thy commandments; verse, 40, quicken me in thy righteousness. And,] incline my heart unto thy testimonies. verse, 36, Deal with thy servant (o Lord) according Ps, 119, 124. 125. to thy mercy, and teach me thy statutes. I, o Lord, am thy servant, grant me therefore understanding, that I may know thy testimonies. Look upon me, and be merciful unto Psalms, 119, 132. me, as thou usest to do unto those that love thy Name. Direct my steps in thy word, and let verse, 133. none iniquity have dominion over me. Teach me to do thy will; for thou art Psal, 143. 10 my God. Let thy good Spirit lead me unto the Land of righteousness. By these, and many more such like sayings in the Book of Psalms, doth this princely Prophet make manifest, (as I said before) with what earnest zeal & fervent affection, he always loved the Lord and his Law. The true and perfect love also of man to his Maker, was (as it seemeth) deeply rooted in the heart of old Eleazar, when he refused all the friendship & worldly favours, 2, Mac, 6, 28 that were offered unto him by the servants of Antiochus; and chose rather to suffer death by torments, then to save his life by breaking the rules of his Religion. With the like love and constancy, did the seven brethren and their mother, endure 2, Mac. 7. death by tortures, under that wicked Tyrant Antiochus; and left behind them a worthy remembrance of their fervent affection to the Law of the Lord their God. We read also in the Newe-testament, that Saint Stephen the first Martyr after Acts, 7, 59 Christ, through his religious love to his Lord and Master, willingly suffered himself to be stoned to death: commending his spirit into the hands of his Creator. And such like divine and holy love to Christ our Captain, ought every Christian professor to harbour in his heart, else may it greatly be doubted, that he shall shoot short of life everlasting. §. 6. But, as I said in the beginning, this love is both divine and charitable. First, moving man to love the Lord and his law, for the sundry blessings and benefits, which God both already hath, and daily doth bestow upon him through Christ. secondly, to love his neighbour, or brother, as himself; because GOD in his holy word hath so commanded him: and for that he is the very form of his own Image or likeness. With which kind of charitable love of man to man, or man to his neighbour, was the heart of the Samaritane softened: who Luke, 10. 33 34, 35. finding a stranger in the highway half dead, first bound up the wounds of his body, & then setting him upon his own beast, brought him to an Inn, and made provision for him; commanding the Host of the house to take care of him: and look (quoth he) whatsoever the charges of this man cometh unto, more than the two pence which I now give thee; at my next coming hither, I will pay thee all. But, with more than charitable love of man to his neighbour, was the heart of holy Moses moved, when through his great affection he prayed unto the Lord, to pardon the foolish and Idolatrous sin of his people. Yea, such was his fervent affection & more than charitable love towards them, that he desired of GOD in his prayer, to Exod, 32, 32 grant, that their foul offence might be forgiven; or else his own name to be razed out of the Book of life. And, with more also then charitable love of man to his neighbour, was the Apostle Saint Paul acquainted, when very zeal for God's glory, and love to his own Nation, enforced him to say: * I would Rom, 9, 3. wish myself to be separated from Christ, [or to lose mine own salvation] for my brethren; that are my kinsmen according to the flesh. I term these two last ensamples more than charitable love, because it made these men ready to refuse their own soul's health, rather than their Brethren should be unpardoned; and cast from their Creator for their offences. §. 7. By which few examples only, we may sufficiently perceive the forcible effect of true and perfect love; and justly may we confess with the aforenamed Apostle, That * although we speak with the tongues 1, Cor, 13, 1, 2, 3. of men and Angels, and have not love, we are but as sounding Brass, or a tinkling Cymbal. And though we had the gift of prophecy, and knew all secrets, and all knowledge: yea, if we had all faith, so that we could remove mountains, and had not love, we were nothing. And though we feed the poor with all our goods, & give our bodies to be burned, & have not love, it profiteth us nothing. For, God hath chosen us in Christ jesus, Ephe, 1, 4, before the foundation of the World, that we should be holy, and without blame before him in love. And this commandment have we of 1, Ioh, 4, 21. him; that he which loveth GOD, should love his brother also. For, as a King is honoured in his Image, Bernard. so God in man, is either loved or hated: he cannot hate man, who loveth GOD, neither can he love GOD, who hateth man. Also; like as the body without the soul Fulgoti●●. enjoyeth no life; so all other virtues without godly love, are but cold and fruitless. §. 8. If we love one another, (saith S. john,) 1, Ioh, 4, 12, God dwelleth in us, and his love is perfect in us. Also,] he that loveth his Brother, abideth 1, Ioh, 2, 10, in the light, & there is none occasion of evil in him. But he that hateth his brother, is in darkness, verse, 11. and walketh in darkness; & knoweth not whether he goeth; because that darkness hath blinded his eyes. §. 9 Love, (saith the Apostle) doth no evil Rom, 13, 10 to his neighbour: therefore is love the fulfilling of the law. For, all the law is fulfilled in one word, Gala. 5, 14. which is this: Thou shalt love thy neighbour as thyself. Wherefore,] If any man say, I love 1, Ioh, 4, 20. God, and hate his brother, he is a liar; for how can he that loveth not his brother whom he hath seen, love God, whom he never saw? Moreover; Whosoever he be, that hath this world's good, & seethe his brother have 1, john. 3, 17 need, and shutteth up his compassion from him: how dwelleth the love of God in him? For, by the true and perfect love which Erasmus. we bear unto God, we rightly understand what our duty is towards our neighbour. And, this is the commandment of God, 1, Ioh, 3, 11. which we have heard from the beginning: That we should love one another. * Even Ephe, 5, 2. as Christ himself hath loved us. §. 10. Beloved, let us [therefore] love one another: 1. Ioh, 4, 7, 8, for, love cometh of God, & every one that loveth, is borne of God, and knoweth God. He that loveth not, knoweth not God; for God is love. Let us not love in word; neither in 1. joh. 3. 18. tongue only; but in deed and in truth. That we may walk worthy of the vocation Ephe, 1, 1, 2. 3. whereunto we are called: with all humbleness of mind, & meekness: with long suffering, supporting one another through love; endeavouring to keep the unity of the Spirit, in the bond of peace. ¶ What the will and desire of Almighty God is concerning men: and how lovingly he admonisheth every one to come to repentance: promising mercy & forgiveness to all those that amend. 2. ESDRAS. 7. verse. 20. 21. Many perish 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 do to have life; and what they should observe to avoid punishment. ¶ What the will of God is. etc. §. 1. THis is the will of God, (as saith the Apostle) even our sanctification: 1. Thes. 4. 3. 4. 5. 6. that we should abstain from fornication: that every one of us should know how to possess his vessel in holiness and honour: and not in the lust of concupiscence, as do the Heathen which know not God: that no man oppress or defraud his brother, in any matter; for the Lord is the avenger of all such things. He therefore that despiseth these things, 1, Thes, 4, 8. despiseth not man but God, who hath given unto us his holy Spirit. And, whose will is, that all men should 1, Tim, 2, 4, be saved, and come unto 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. dearly beloved, (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 years, and a thousand years as one day. The Lord is not slack concerning the promise [of his coming,] (as some men count slackness,) but is patiented toward us; & would have no man to perish; but would have all men to come to repentance. For, GOD would not that man should 2, Esdr. 8, 59, perish. But, unto them that will repent, he giveth Ecclus, 17, 22 them grace to return; and exhorteth such as fail with patience: and sendeth them the portion of the verity. Amend your lives therefore, and turn, Acts, 3, 19 that your sins may be put away, when the time of refreshing shall come from the presence of the Lord. And, as it came into your mind, to go Baruc, 4, 28. astray from your God, so endeavour yourselves ten times more, to turn again, & to seek him. For, he that is Lord over all, is rich unto Rom. 10, 12 all that call upon him. §. 3. Make no tarrying to turn unto the Ecclus, 5. 7. Lord: neither put it off from day to day: for, suddenly shall the wrath of the Lord break forth, and in thy security thou shalt be destroyed: & thou shalt perish in time of vengeance. Wherhfore, as the holy Ghost saith: Hebr, 3, 7, 8, To day, if ye shall hear his voice, harden not your hearts. Yea;] this day, if ye hear his voice, Heb, 4, 7, harden not your hearts. For, it is a fearful thing, to fall into the Heb, 10, 31, hands of the living God. §. 4. We find in the eighteen of Ezechiell, and the 23. verse, that the Almighty, by the mouth of the same Prophet, exhorting the Children of Israel to repentance, first maketh this demand of them; Ezec, 18, 23 saying: * Have I any desire that the wicked should die? or shall he not live if he return from his ways? Then followeth in the 27. and 28. verses, Ezec, 18, 27 28, 31, 32, sundry promises of God's love & mercy, unto him that truly repenteth, and forsaketh his sins. 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 have transgressed: and make you a new heart, and a new Spirit; for why will ye die, o house of Israel? For, I desire not the death of him that dieth: cause therefore one another to return, and live. §. 5. We find likewise in the prophecy of Esay, that the Lord, being there desirous to withdraw that wicked & obstinate people of Israel, from their grievous offences, (in which too long they had wilfully continued;) beginneth also first with a gentle admonishment, saying: * Wash you: Esay, 1, 16, 17, make you clean; take away the evil of your works from before mine eyes: cease to do evil; learn to do well; seek judgement; relieve the oppressed; judge the fatherless; and defend the widow. And, having thus foretold them what they ought to do, he then presently addeth: * Come now, and let us reason together; Esay, 1, 18, though your sins were as Crimson, they shall be made white as snow: though they were red, like Scarlet, they shall be as wool. Declaring hereby unto us, how ready he is to receive them that truly repent; and how prone to put all their former offences, clean out of his remembrance. As may further appear again, even by the witness of his own words in the 18. chapter of the aforenamed Ezechiell; where he saith: * If the wicked will return Ezec, 18, 21. from all his sins that he hath committed, & keep all my statutes, & do that which is lawful and right; he shall surely live, and shall not die. All his transgressions that he hath committed, verse, 22. they shall not be mentioned unto him: but in his righteousness that he hath done, he shall live. Moreover; When the wicked (saith Ezec, 18. 27 he) turneth away from his wickedness that he hath committed, and doth that which is lawful and right, he shall save his soul alive. Because he considereth, and turneth away verse, 28, from all his transgressions that he hath committed, he shall surely live, and shall not die. Again; when I, saith the most Merciful, Ezech. 33, 14, 15, shall say unto the wicked, Thou shalt surely die: if he turn from his sins, and do that which is lawful and right; to wit: If he restore the pledge, and give again that he had taken away by robbery, and walk in the statutes of life, without committing iniquity, then shall he surely live, and not die. None of the sins that he hath committed, verse, 16, shall be mentioned unto him, [or any more thought upon,] for, insomuch as he doth now the thing that is lawful and right, he shall surely live. §. 6. These places of Scripture only, if no more such could be found, might serve sufficiently to prove▪ that God delights not in a sinner's death. Yet notwithstanding, for our greater comfort, and as it were more certain assurance, the Lord, besides his promise, hath vouchsafed to give his oath to this effect. And because he knew none, either in heaven or earth, greater to swear by, he hath therefore sworn unto us by himself, saying: * As truly as I live, I have Ezec. 33, 11. no pleasure in the death of the wicked: but rather, that the wicked should turn from his evil way and live. 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 express his kindness and compassion towards us, in this point. As namely, in the fift Book of Moses, where he saith: * Oh that there Deut, 5, 29. were such a heart in my people, as to fear me, and to keep all my commandments alway: that it might go well with them, and with their children for ever. Behold, (saith he) I stand at the door & Reue, 3, 20, knock: if any man hear my voice, and open the door, I will come in unto him, and will sup with him, and he with me. Also; by the voice of his Gospel, he daily more now then ever heretofore, manifesteth his everlasting love towards us: in that he thereby vouchsafeth continually to call us; saying: * Come unto me, all yet Math. 11. 28 that are weary & laden, and I will ease ●ou▪ Take my yoke on you, & learn of me, verse, 29, 30 that am meek and lowly in heart; and ye shall find rest unto your souls. For, my yoke is easy, and my burden light. § 7. Cleanse [therefore] your hands, ye sinners; james. 4. 8, and purge your hearts ye wavering minded. Circumcise the foreskin of your hearts, Deut. 10, 16 and harden your necks no more. Return unto the ●ord; and he will return Mala, 3, 7, unto you. Cease from your sins, and forget your 2, Esdr. 16. 59, iniquities, and meddle no more from henceforth with them: so shall God lead you forth, and deliver you from all troubles. Yea, let the wicked forsake his ways, & Esay, 55, 7, the unrighteous his own imaginations; and return unto the Lord, and he will have mercy upon him: and to our GOD, for, he is very ready to forgive. §. 8. Return then unto the Lord, and forsake Ecclus, 17, 23 thy sins: make thy prayer before his face, and take away the offence. Turn again unto the most High: for verse, 24, he will bring thee from darkness to wholesome light: forsake thine unrighteousness, and hate greatly all abomination. Learn to know the righteousness and verse, 25, judgements of God; stand in the portion that is set forth for thee, and in the prayer of the most high GOD: and go in the portion of the holy world, with such as be living and confess God. Also; if thou be withered and worn away Chrisostome. of sin, renew thyself again, through hearty sorrow, and true repentance. For godly sorrow, causeth repentance 2, Cor, 7, 10, unto salvation; not to be repent of: but worldly sorrow causeth death. And, the best remedy if thou hast offended, Hermes. is true repentance, and amendment of life. §. 9 But to the end we may somewhat the better understand what true repentance is, I will here rehearse some few places collected from divers of the divine Doctors of the Church: and first of all, from S. Augustine, where, speaking to this purpose, he saith: * True repentance, is greatly to Augustine. deplore sins past, and fully to resolve in mind & heart, never to commit any hereafter. It consisteth of three parts: namely, Contrition of heart; Confession of mouth; and Satisfaction of deed. For, we have (saith he) offended God three manner of ways; 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 heart. The lapse of tongue, by the confession of the mouth. And the pride of works, by our upright living, and uncorrupted satisfaction. Contrition, is a hearty sorrow & inward Bernarde. grief, taken for the sins which we have already committed: with a full intent: and purpose of confession and satisfaction; & hereafter not to commit any more. For otherwise, thy repentance is no true Augustine. repentance, but rather seemeth to be feigned; if thou pollute thyself again with thy former offences: & thy penitent tears are to small purpose, if thou multiply thine iniquities. For, true repentance is to cease from sin. We ought also, in the true contrition of Cassianus. heart, to be sorrowful for these three things; First, for the sins we have committed: Secondly, for the good we have omitted: Thirdly, for the time we have lost. And this kind of contrition, is more available Augustine. in the sight of God, then to go on pilgrimage throughout the world. §. 10. Confession, which hath the second place Augustine. in true repentance, is the health of the soul; an expeller of vices; a restorer of virtue; an impugner of wicked spirits: & an impediment of the devil. By it, the lurking disease of the soul is Isidore. opened, to the praise of God: & through it, we obtain hope of pardon for all our offences past. Besides; when the confession of the Ambrose. heart, proceedeth forth of the mouth, than the vengeance of GOD ceaseth to pursue the penitent person. And, he likewise that accuseth himself Augustine. of his sins, preventeth thereby the devil of his purpose; so that he cannot accuse him at the day of judgement: if in confessing his sins unto God, he blot those offences out by repentance, which he hath committed: and cease to renew those sins again, which he now is sorry for. For, those sins shall never be condemned Leo. in judgement, which were purged before, with confession & true repentance. Neither is jesus Christ any longer their Cassiodoru●. judge, but their Advocate, who accuse themselves by their own confession. So that confession, joined with true contrition, Augustine. openeth the gates of heaven, and stoppeth the mouth of hell. §. 11. Satisfaction, being the third & last part Augustine. of repentance, is; chiefly to cut off the causes of such sins, as in former time we have loved; & not to cherish henceforth by suggestions, any entrance into them. For, we do not truly satisfy, although Gregory. we cease from iniquity; unless we persecute by opposite bewailings, the evils which heretofore we have most affected; & endeavour with all our might, daily to withstand all such kind of pleasures, as provoke men to sin and wickedness. We ought also to understand, that in Phil. Mel. the work of true repentance, satisfaction is to be made three several ways. First, unto God: to wit, when through faith and confidence, we humbly present ourselves in prayer before him, and earnestly entreat his majesty, that he will vouchsafe, to accept the passion and death of his Son Christ, as a perfect, full, and sufficient satisfaction, for all the sins which we have committed. Secondly, satisfaction is to be made unto the Church, after Excommunication, for such offences as we have done: testifying thereby, both in the sight of God and man, our humble submission and unfeigned repentance. Thirdly, satisfaction ought to be made unto our neighbour or brother, if we have any way wronged him, either in word or deed: namely thus; he must be recompensed by confessing the fault unto him: and restitution must likewise be made, according to the damage we have done him: otherwise, our repentance is greatly to be suspected of hypocrisy, if (being able) we make not recompense by restitution. Again; in making satisfaction, the reconciliation, Chrisostome. aught to be equal to the precedent offence; and thou oughtest to be as ready to lament, as thou wast to offend. And, as thine intent was before to offend, such also ought now thy devotion to be in repenting: For, according to the greatness of thy sins, ought the greatness of thy grief & sorrow to be: and as thy delight and love was before, to those things which were evil; so ought now thy hatred & loathing to be against those things which are evil. §. 12. Understanding now by these few former speeches what true repentance is; * Let us, (according to the counsel which Lament. 3. 40, 41. the Prophet jeremy giveth,) search & try our ways, and turn again unto the Lord. Let us lift up our hearts with our hands unto God in the heavens. Yea, let us, (as Erasmus willeth,) return Erasmus. again unto the Lord our God, with hearty sorrow, and true repentance; humbly confessing before him, the faults which we have committed; and earnestly desiring of him, that he will always hereafter, so strengthen us with his grace, that we may daily more & more, dutifully become obedient to his holy will, & ever study to please him, our whole life time following. For, if we acknowledge our sins, God 1, Ioh, 1, 9 is faithful and just, to forgive us our sins, and to cleanse us from all unrighteousness. He that hideth his sins, shall not prosper; Prou, 28. 13 but he that confesseth, & forsaketh them, shall have mercy. Wherefore, if the testimony of thine own Pacwius. conscience, do at any time accuse, vex, or trouble thee, for any evil conceived or done; confess thy fault speedily, defer not the time; dally not with God; but be earnestly repentant; trust in his mercy, and seek not to hide thine iniquity from him: so will he have compassion on thee, & not impute sin unto thee. Besides; when thou truly repentest, and askest pardon of God for thine offences: Bo●tius. then cannot thy sins disquiet thee, nor have any power to hurt thee. But when thou art unrepentant, and cea●est to call for mercy, than thy sins rage over thee, and cry daily unto God for vengeance against thee. Also; the sin that is not forthwith Gregory. cleansed, and purged by repentance, doth speedily draw on another with his weight. Sleep not therefore without repentance Plato. for thy sins done and passed. §. 13. It behoveth a man so to live (saith Basill,) Basill. that he look for death every hour: and to be always in a readiness for the coming of death. For, as God findeth thee to be when he Guevara. calleth thee, so will he judge thee. And, as the tree falleth, so shall it be taken Eccles, 11, 3. up. Trouble not thyself then with taking S●crates. thought how thou mayst live long, but rather be careful to live well: and forasmuch as thou ar● uncertain in what place Death abideth fo● thee▪ be thou ready prepared in each plac● to m●●te him. Let not thy ●ea● be laid down to rest, Isidore. before thou hast considered how thou hast bestowed the day past: If thou hast well done, give thanks to God; if otherwise, repent, and ask him forgiveness. Also; if thou intent to do well, defer Plato. it not till to morrow; for thou knowest not what may chance unto thee this night. Never trust too much to time; for it suddenly Hermes. deceiveth them that trust thereto. Think not, that another time will be Ravisius. soon enough for thee to repent, if thou now feel thy conscience touched with the remembrance of thy sin. For although we find, that God in many Gregory. places of his holy Word, hath promised pardon to the penitent; yet we no where read, that ever he promised to morrow unto a sinner. §. 14. Certainly, (saith Aurelius,) those men Mar. Aurel. do live very evil, that are always beginning to live well: forasmuch as their often beginnings, do make their lives still more and more unperfect. Well therefore saith Zenophon, that to Zenophon. see, is a small matter; but to foresee, is a token of good wit. And the difference between a wise man Di●genes. and a fool is this: the one is provident to prevent an evil before it come; the other wisheth for remedy, when it is too late. As may for example more plainly be perceived, by reading the different doings of these two men following. Balthasar the king of Babel, (as Daniel affirmeth,) even in the time of his banqueting amongst his Dan. 5. 5. 6. thousand Princes, perfectly discerned the hand of a man, writing upon the plaster of his wall, and was greatly (for the time) terrified thereby; insomuch, that the very joints of his loins were loosed, his countenance changed, his thoughts troubled, and his knees smote one against the other for fear of God's judgements. Yea, by daniel's divine interpretation, he also understood verse, 25. the mystical meaning of those words which were written; the sum whereof, contained no less (for his offences) than the speedy subversion of his whole kingdom, and his own utter overthrow for ever. Yet seeing, and knowing all this, but wanting grace to foresee, & prevent the danger by true repentance, he perished the verse, 30. same night, according to the saying of the Prophet. Contrariwise; by Samuel it is affirmed: that king David did not only see the foulness of his offence, wherein too long he had (in a manner) sencelesly lived, so soon as the shril-sounding voice of Nathan, had once (by denouncing God's anger) thoroughly 2, Sam. 12. chap. awaked him out of his deadly slumber: but also presently foresaw, by believing the speech of the Prophet, & speedily prevented, by his unfeigned repentance and amendment, the heavy wrath of the Almighty; which otherwise was likely for his iniquity, to fall upon him. Mark therefore, what counsel Sirach giveth to this purpose, and endeavour diligently to follow the same, where he saith: My * son, hast thou sinned? do so no Ecclus. 21. 1. 2 more; but pray for thy former sins that they may be forgiven thee. Flee from sin, as from a Serpent; for if thou comest too near it, it will bite thee: the teeth thereof, are as the teeth of a Lion, to slay the souls of men. Make much [also] of time; and eschew Ecclus, 4, 20 the thing that is evil. Remember that death tarrieth not, and Ecclus, 14, 12 that the covenant of the grave is not showed unto thee. Defraud not thyself of the good day; Ecclus, 14, 14 neither let the portion of good desires overpass thee. Give and take, and sanctify thy soul: verse, 16. work thou righteousness before thy death, for in the hell there is no meat to find. Neither is there any more place or time Cyprian. of repentance left for any man, after he is once departed out of this world: life is here either lost or won: everlasting salvation is only here provided for, by the due worshipping of God, and the fruits of faith. And no man is letted, either by sins Cyprian. or by years, to come to the obtaining of salvation: for, as long as the soul is yet abiding in the body, no repentance is in vain. And, whatsoever is truly done, is never too late done. Yet thus much always understand, that Osorius. thy repentance is then most acceptable to God, when thou dost offer the same in the prime of thy youth, and in the time of thy perfect health: For, such as never cease to sin, till sin (through age & feebleness) begin to forsake them; it may greatly be feared, that they in the mean while, daily drink up the dregs of God's wrath. §. 15. Furthermore; although there be indeed, Augustine. * many in the world, which are not ashamed to sin, but are ashamed to repent; yet if thou look for favour in Heaven, thou must both confess and forsake thy sins here on earth. For, he that here in this life, receiveth Ambrose. not remission of his sins: shall have no part with the godly, in the felicity to come. Follow therefore, for thine own good, the example of King David; and with the like humility of heart, be ready to say unto God, as he said: * Lord have mercy upon Psalms, 41, 4, me; and heal my soul, for I have sinned against thee. Or, as Manasses King of juda, in his penitent 2, Chro, 36. prayer, said: * I have sinned, o Lord, I have sinned, above the number of the sand of the Sea. My transgressions are multiplied, my offences: are exceeding many: and I am not worthy to behold and see the height of the heavens, by reason of the multitude of mine iniquities. For, I have provoked thy wrath, and done evil before thee. I did not thy will, neither kept I thy commandments. Now therefore I bow the knee of my heart, beseeching thee of grace. I have sinned, (o Lord) I have sinned: & I acknowledge my transgressions: but I humbly beseech thee to forgive me. O Lord forgive me, and destroy me not with my transgressions. Be not angry with me for ever, by reserving evil for me: neither condemn me into the lower parts of the earth. For, thou art the God, even the God of them that repent: and in me thou wilt show all thy goodness: for, thou (o Lord) wilt save me, that am unworthy; according to thy great mercy: therefore I will praise thee for ever, all the days of my life. etc. Or, as the prodigal son spoken of by Christ, in the gospel did: remember thine own estate in time: live no longer like a slave to sin, and a stranger from the fellowship of the faithful; but rather return home, & say unto God thy Father, as he said to his: * I have sinned, o Father, against heaven, and before thee; and am no Luke, 15, 16 more worthy to be called thy son: make me as one of thy hired servants. And thou shalt surely find, if thou make an unfeigned conversion, that the Lord thy God will be ready to receive thee. For, there * is more joy among the Angels in Luke, 15, 7. Heaven, for one sinner that converteth; then for ninety and nine just men, which need none amendment of life. Yea; at the true repentance and conversion Bernard. of sinners, the Father rejoiceth; the Son rejoiceth; and the holy Ghost rejoiceth. The first, figured in the prodigal Son. The second, in the lost sheep. The third, because they are the temple & chosen vessels of the holy Ghost, even all the Angels in heaven do rejoice. §. 16. O how good a thing is it then, (as Sirach Ecclus. 20. 4. saith,) so soon as thou art reproved, to manifest thy repentance! for thereby shalt thou escape wilful sin. Who so hateth to be reform, is in the Ecclus, 21, 6. way of sinners: but he that feareth the Lord, converteth in h●rt. Seek the Lord [therefore] while he Esay, 55, 6, may be found: call upon him while he is near. For, he will be found of them that Wisd. 1. 2. tempt him not; and appeareth unto such as prove not unfaithful unto him. Get thee righteousness before thou come Ecclus. 18. 18 to judgement. Learn before thou speak, and use physic or ever thou be sick. Examine thyself, before thou be judged; verse, 19 and in the day of the visitation thou shalt find mercy. Humble thyself, before thou be sick: verse. 20. and whilst thou mayst yet sin, show thy conversion. Let nothing let thee to pray always unto verse, 21. God: and defer not unto death to be reform: for the reward of GOD endureth for ever. And, in what place or state soever a man Gregory. shall be found, when he departeth out of this life, in the same state and degree, the last day of the world shall find him. For, such as every man shall be in the day Augustine. of his death; [concerning either his virtue or vice,] even such shall he appear again before God, in the day of general judgement. And, except we be converted, & become Math, 18, 3, as little children, we shall not enter into the kingdom of heaven. Not children in understanding, but as 1. Cor. 14, 15. concerning maliciousness, [or any other evil,] we must be children: and, in understanding of a ripe ag●. ¶ What manner of service is required of us during this life: both towards God and our neighbour. ECCLUS. 15. verse, 17. Before man is life and death; good and evil; what him liketh, shall be given him. ¶ What service God requireth. etc. §. 1. WHen Christ our Saviour was demanded by a certain Ruler Math, 19, 16, 17, Luke, 18, 18 this question; Good Master, what good thing shall I do▪ that I may have eternal life? He presently returned him this answer; saying: Why callest thou me good? there is none good, but one; even God: but if thou wilt enter into life, keep the commaundedements. And, being likewise asked at an other time by a tempting Pharisee, which was the greatest, or chiefest commandment Math. 22, 36 37, etc. in the law of God? He forthwith made this reply unto the party; saying: Thou shalt love the Lord thy God, with all thine heart; with all thy soul; and with all thy mind. This is the first, and the greatest commandment. And the second is like unto this: Thou shalt love thy neighbour as thyself. On these two commandments, hangeth the whole Law and the Prophets. Also; being in talk with his own Disciples, a little before the time of his suffering; amongst many other things which he then taught, he gave this short lesson following, as a special rule for them to direct their life by, saying: * If ye love me, keep john, 14, 15 my commandments. And, as in the 15. of S. john's Gospel, john, 15, 14 our Saviour Christ counteth all those men to be his friends, which do whatsoever he hath commanded them. So in the second of S. john's Epistle, the 1, Ioh, 2, 4. holy Ghost reckoneth every one to be a liar, which saith, he knoweth God, and keepeth not his commandments. Take heed therefore, that ye do as the Deut, 5, 32. Lord your God hath commanded you: turn not aside to the right hand, nor to the left. But walk in all the ways which the verse. 33. Lord your God hath commanded you: that ye may live, and 〈◊〉 that it may go well with you; and that your days may be prolonged in the Land which ye possess. §. 2. Let not the Book of the Law, (as saith josua, 1, 8, the Lord unto josua) depart out of thy mouth, but meditate therein day & night: that thou mayst observe & do, according to all that is written therein; for, then shalt thou make thy way prosperous; and then shalt thou have good success. Yea; let thy mind, be upon the ordinances Ecclus. 6, 38 of the Almighty, & be thou continually occupied in his commandments: so shall he 'stablish thy heart, and give thee wisdom at thine own desire. For, the knowledge of the commandments Ecclus, 19, 19 of God, is the doctrine of life: and they that obey him, shall receive the fruit of immortality. §. 3. Delight thyself [then] in the Lord [thy Psalms, 37, 4, God,] & the shall give thee thy heart's desire. Commit thy works unto him, and thy Prou, 16, 3, thoughts shall be directed. Love the Lord all thy life long, and call Ecclus, 13, 15 upon him for thy salvation. Believe in him, and he will help thee; Ecclus, 2, 6, order thy way 〈◊〉, & trust in him: hold fast his fear; and grow old therein. Trust in him with all thine heart, & lean Prou. 3. 5, 6, 7. not unto thine own wisdom. In all thy ways acknowledge him, and he shall direct thy steps. Be not wise in thine own eyes, but fear the Lord, and departed from evil▪ So health shall be unto thy navel, and verse, 8, marrow unto thy bones. §. 4. The Lord (saith Ms●ah) hath showed Mica. 6, 8, thee, o man, what is good; and what he requireth of thee: namely, to do justice; to love mercy; and to humble thyself to walk with thy God. And now, o Israel, (saith Moses) what Deut, 10, 12 is it that the Lord thy GOD requireth of thee; but to fear the Lord thy God; to walk in all his ways; and to love him, and serve him, with all thine heart, and with all thy soul. For, this commandment which I command Deut, 30, 11 thee this day, is not hid from thee; neither is it far off. It is not in heaven, that thou shouldest verse, 12, 13, say; Who shall go up for us to heaven, & bring it us, and cause us to hear it that we may do it? Neither is it beyond the Sea; that thou shouldest say; Who shall go over the Sea for us, and bring it us, & cause us to hear it, that we may do it? But the Word is very near unto thee: verse, 14, even in thy mouth, and in thy heart, for to do it. And this (saith the Apostle) is the word Rom, 10, 8, of faith which we preach. §. 5. If any man (saith Saint Peter) long after 1, Pet, 3. 10. 11. life, and to see good days; let him refrain his tongue from evil, and his lips that they speak not guile. Let him eschew evil, and do good: let him seek peace, and follow after it. Let every man be swift to hear; slow jam, 1, 19, to speak; and slow to wrath. (For, he that hath knowledge, spareth Prou. 17, 27 his speech. And, he that sinneth not in word, is a james. 3, 2. perfect man; and able to bridle his whole body.) Be swift to hear good things; and let Ecclus, 5, 12 thy life be pure; and give a patiented answer. If thou hast understanding, answer thy verse, 13. neighbour: if not, lay thy hand upon thy mouth; lest thou be trapped in an undiscreet word, and so be blamed. Apply thine heart to instruction: and Prou, 23, 12. thine ears unto the words of knowledge. Be humble to hear the word of God, Ecclus, 5, 11 that thou mayst understand it: and make a true answer with wisdom. For; to lack knowledge, is a very evil Orosius. thing: to think scorn to learn, is worse: but, to withstand and repugn the truth, against men of knowledge teaching the same, is the worst thing that may be, and furthest from all grace. Wherefore; if thou desire to be good, Pet. Lomb. endeavour thyself to learn to know, and to follow the truth: for he that is ignorant therein, and will not learn, can never be good. Endeavour thyself diligently, even in Silvius. thy youth, to learn wisdom and knowledge, though for the time present it seem painful unto thee: for, it is less pain for a man to learn in youth, then in age to be unskilful. §. 6. Sanctify the Lord God in your hearts, 1, Pet, 3, 15. 16. (saith the Apostle,) and be ready always to give an answer to every man that asketh you a reason of the hope that is in you: and that with meekness & reverence, having a good conscience; that when they speak evil of you, as of evil doers, they may be ashamed, which blame your good conversation in Christ. Yea,] let the word of Christ dwell in Colos, 3. 16. you plenteously, in all wisdom; teaching and admonishing your own selves, in Psalms, and Hymns, & spiritual songs: singing with a grace in your hearts unto the Lord. And, whatsoever ye shall do in word, verse, 17. or in deed, do all in the Name of the Lord jesus; giving thanks to God, even the Father, by him. For, God is a Spirit, and they that worship john, 4. 24, him, must worship him in spirit and truth. He is likewise, a God of wonderful great Tertullian. power, might, and majesty: and therefore we ought, always to serve him truly, with fear and reverence. §. 7. I beseech you brethren, by the mercies Rom, 12. 1. 2. of God, (saith S. Paul) that ye give up your bodies a living sacrifice, holy, acceptable to GOD; which is your reasonable serving of God. And fashion not yourselves like unto this world; but be ye changed by the renewing of your mind, that ye may prove what is the good will of God, and acceptable, and perfect. Lay apart all filthiness, and superfluity james, 1, 21. 22. of maliciousness, and receive with meekness the word which is grafted in you, which is able to save your souls. And be ye doers of the word, and not hearers only, deceiving yourselves. For, if any man hear the word, & do verse, 23, 24, it not, he is like unto a man that beholdeth his natural face in a glass. For, when he hath considered himself, he goeth his way, and forgetteth immediately what manner of one he was. But who so looketh in the perfect Law verse, 2●. of liberty, and continueth therein: he not being a forgetful hearer, but a doer of the work, shall be blessed in his deed. For, the hearers of the Law, are not righteous Rom, 2. 13, before God: but the doers of the law shall be justified. And, not every one that saith unto Christ, Math, 7, 21. Lord, Lord, shall enter into the kingdom of heaven: but he that doth the will of God, which is in heaven. Take heed therefore, that ye walk Ephe, 5. 15. 16, circumspectly; not as fools, but as wise, redeeming the time, for the days are evil. That is, that ye cast off, concerning the Ephe, 4, 22, 23, 24, conversation in time past, the old man, which is corrupt through deceivable lusts, and be renewed in the spirit of your mind. And put on the new man, which after God is created, in righteousness & true holiness. For, the grace of GOD, that bringeth Titus, 2. 11. 12. salvation to all men, hath appeared: and teacheth us, that we should deny ungodliness, and worldly lusts; and that we should live soberly, righteously, and godly in this present world. Looking for the blessed hope, and appearing of the glory of the mighty God, verse. 13. 14. and of our saviour jesus Christ: who gave himself for us, that he might redeem us from all iniquity, and purge us to be a peculiar people unto himself, zealous of good works. §. 8. Forasmuch then as Christ hath suffered ●, Pet. 4, 1. for us in the flesh, arm yourselves likewise with the same mind; which is, that he which hath suffered in the flesh, hath ceased from sin: that he henceforth should live, (as much time as remaineth in verse, 2. 3, the flesh) not after the lusts of men; but after the will of God. For, it is sufficient for us, that we have spent the time passed of the life, after the lust of the Gentiles, walking in wantonness, & lusts, in excess of wines, in excess of eatings, in excess of drink: and in abominable Idolatries. Therefore, if any man be in Christ, let 2. Cor. 5. 17. him be a new creature. For, they that are Christ's, have crucified Gala, 5, 24, the flesh, with the affections & the lusts. §. 9 The night (saith the Apostle) is passed, & Rom, 13, 12 13. 14, the day is at hand: let us therefore cast away the works of darkness, & let us put on the Armour of light: so that we walk honestly, as in the day; not in gluttony, and drunkenness, neither in chambering and wantonness, nor in strife & envying. But put ye on the Lord jesus Christ, & take no thought for the flesh, to fulfil the lusts thereof. * For, if ye live after the flesh, ye Rom, 8, 13, shall die, but if ye mortify the deeds of the body by the Spirit, ye shall live. Walk than I say in the Spirit, and ye Gala. 5. 16, 17, shall not fulfil the lusts of the flesh: for, the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary one to another, so that ye cannot do the same things that ye would. Strive therefore to enter into heaven at Luke, 13, 24 the strait gate: for many will seek to enter in, and shall not be able. §. 10. If ye be risen with Christ, seek those Colo, 3, 1, 2, things which are above; where Christ sitteth at the right hand of God. Set your affections on things which are in heaven, and not on things which are on the earth. Gird up the loins of your mind, be sober, and trust perfectly on the grace that is 1, Pet, 1, 13. 14, 15, 16. brought unto you by the revelation of jesus Christ, as obedient children: not fashioning yourselves unto the former lusts of your ignorance: but as he which hath called you is holy; so be ye holy in all manner of conversation: because it is written; Be ye holy, for I am holy. Let no corrupt communication proceed Ephe. 4. 29. out of your mouths, but that which is good, to the use of edifying, that it may minister grace unto the hearers. For, evil speakings corrupt good manners. 1, Cor, 15, 33. And those things are always unhonest Iraeneus. to be spoken of, which are filthy to be done. Only let your conversation be as it becometh Philip. 1. 27, the Gospel of Christ. That ye may walk worthy of the Lord, Colos. 1, 10, and please him in all things: being fruitful in all good works, and increasing in the knowledge of God; Who hath saved us, and called us with 2. Tim, 1, 9 10, an holy calling; not according to our works, but according to his own purpose and grace, which was given to us through Christ jesus before the world was; but is now made manifest, by the appearing of our Saviour jesus Christ: who hath [as I have already declared,] abolished death, and hath brought life and immortality unto light, through the Gospel▪ §. 11. dearly beloved, (saith S. Peter) I beseech 1, Pet, 2, 11, you, as strangers and pilgrims, abstain from fleshly lusts, which fight against the soul. And have your conversation honest among verse, 12. the Gentiles, that they which speak evil of you, as of evil doers, may by your good works which they shall see, glorify God in the day of visitation. Yea; let your light so shine before men, Math. 5, 16. that they may see your good works, and glorify your Father which is in heaven. §. 12. Be sober [also] and watch: for your adversary 1, Pet. 5, 8, 9 the devil walketh about like a roaring Lion, seeking whom he may devour: whom resist steadfast in the faith. join moreover virtue with your faith; 2, Pet, 1, 5, 6, 7, 8, and with virtue, knowledge; and with knowledge, temperance; and with temperance, patience; and with patience, godliness; and with godliness, brotherly kindness; & with brotherly kindness, love. For, if these things be among you, and abound, they will make you that ye neither shall be idle, nor unfruitful in the knowledge of our Lord jesus Christ. §. 13. Be ye therefore followers of God, as Ephe. 5, 1. 2. dear children, and walk in love, even as Christ hath loved us, and hath given himself for us, to be an offering and a sacrifice of a sweet smelling savour unto God. But fornication, and all uncleaneness, or verse, 3, 4, covetousness, let it not be once named ●mong you, as it becometh Saints; neither filthiness, neither foolish talking, neither jesting, which are things not comely; but rather giving of thanks. For, this ye know; that no whoremonger, verse, 5. neither unclean person, nor covetous person, which is an Idolater, hath any inheritance in the kingdom of Christ, and of God. Wherefore, be ye not unwise; but understand Ephe, 5, 17, what the will of the Lord is. And be not drunk with wine, wherein Ephe. 5, 18, 19, 20, 21, is excess, but be fulfilled with the Spirit: Speaking unto yourselves in Psalms, and hymns, and spiritual songs; singing and making melody to the Lord in your hearts. Giving thanks always for all things unto God even the Father, in the Name of our Lord jesus Christ: and submitting yourselves one to another in the fear of God. §. 14. Flee fornication: every sin that a man 1, Cor, 6, 18. doth, is without the body; but he that committeth fornication, sinneth against his own body. And, who will count him just, that sinn●th Ecclus. 10, 30, against himself; or honour him, that dishonoureth his own soul? Know ye not, that your body is the temple 1, Cor, 19 20, of the holy Ghost, which is in you, whom ye have of God? & ye are not your own; for ye are bought for a price: glorify God therefore in your body, and in your spirit: for they are Gods. Know ye not [likewise] that to whomsoever Rom, 6, 16, you give yourselves as servants to obey, his servants ye are to whom ye obey: whether it be of sin unto death, or of obedience unto righteousness? Know you not [also] that all we which Rom. 6., 4. have been baptised into jesus Christ, have been baptised into his death? We are buried then with him by Baptizme into his death, that like as Christ was raised up from the dead, by the glory of the Father, so we also should walk in newness of life. (For, all that are baptised into Christ, Gala, 3, 27. have put on Christ.) And if we be grafted with him, to the similitude Rom. 6. 5. 6, 7, of his death, even so shall we be to the similitude of his resurrection: knowing this, that our old man is crucified with him, that the body of sin might be destroyed, and henceforth we should not serve sin. For, he that is dead, is freed from sin. Wherefore, if we be dead with Christ, Rom, 6, 8, 9 10. 11. we believe that we shall live also with him: for in that he died, he died once to sin: but in that he liveth, he liveth to God. Likewise think ye also, that ye are dead to sin, but are alive to God, in jesus Christ our Lord. Let not sin reign therefore in your verse, 12, 13, mortal body, that ye should obey it in the lusts thereof: Neither give ye your members as weapons of unrighteousness unto sin; but give yourselves unto God, as they that are alive from the dead: & give your members as weapons of righteousness unto him. For the wages [or reward] of sin, is Rom, 6. 23. death: but the gift of God is eternal life, through jesus Christ our Lord. Mortify therefore your members which Colo, 3, 5, 6, are on the earth: [namely,] fornication; uncleaneness; the inordinate affection; evil concupiscence; and covetousness, which is idolatry. For the which things sake, the wrath of God cometh on the children of disobedience. §. 15. Furthermore;] These are the things Zach, 8, 16, 17. that ye shall do. Speak ye every man the truth unto his Neighbour; execute judgement truly, and uprightly in your gates; and let none of you imagine evil in his heart against his Neighbour; Neither love any false oath: for, all these are the things that I hate, saith the Lord. See that none recompense evil for evil 1, Thes, 5, 15 unto any man: but ever follow that which is good, both toward yourselves, and toward all men. If it be possible, as much as in you is, Rom, 12, 18 have peace with all men. And, let love be without dissimulation. Rom, 12, 9 Abhorring that which is evil: and cleaving unto that which is good. Also;] seeing your souls are purified in obeying the truth through the Spirit, to 1. Pet, 1, 22. 23. love brotherly without feigning, love one another with a pure heart fervently: being borne a new, not of mortal seed, but of immortal, by the word of God, who liveth and endureth for ever. Let all bitterness, and anger, and wrath, crying, & evil speaking be put away from Ephe, 4, 31, 32, you, with all maliciousness. And be ye courteous one to another, and tender hearted, freely forgiving one another, even as God for Christ's sake freely forgave you. Be all of one mind; one suffer with another; 1. Pet. 3, 8, 9 love as brethren; be pitiful; be courteous; not rendering evil for evil, neither rebuke for rebuke: but contrariwise bless, knowing that ye are thereunto called, that ye should be heirs of blessing. Bless them which persecute you: bless Rom, 12. 14 15. 16. I say, & curse not: rejoice with them that rejoice, and weep with them that weep: Be of like affection one towards another: be not high minded, but make yourselves equal to them of the lower sort: Be not wise in your own eyes. But rather pray unto the most High, that Ecclus. 37, 15 he will direct thy way in truth. §. 16. Ye have heard, that it hath been said: Math, 5, 43, 44, 45, Thou shalt love thy neighbour, and hate thine enemy. But I (saith Christ) say unto you, love your enemies; bless them that curse you; do good to them that hate you; and pray for them that hurt you; and persecute you: that ye may be the children of your Father which is in heaven: For, he maketh his sun to arise on the evil, and on the good: and sendeth down rain on the just and unjust. For, if ye love them which love you, verse, 46. 47, what reward shall ye have? do not the ungodly even the same? And, if you be Luke, 6, 32, friendly to your Brethren only, what singular thing do ye? Do not even the ungodly likewise? Ye shall therefore be perfect, as your Math. 5. 48, Father which is in heaven is perfect. §. 17. Avenge not yourselves, but give place Rom, 12. 19 unto wrath: for, it is written; Vengeance is mine; I will repay saith the Lord. Therefore, if thine enemy hunger, feed verse, 20, him: if he thirst, give him drink: for, in so doing, thou shalt heap coals of fire upon his head. Contrariwise,] he that seeketh vengeance, Ecclus. 28. 1, shall find vengeance of the Lord: and he will surely keep his sins. Should a man bear hatred against man, Ecclus, 28. 3, and yet desire forgiveness of the Lord? He will show no mercy to a man that is verse, 4. like himself; and will he ask forgiveness of his own sins? If he which is but flesh, nourish hatred, and ask pardon of God, who will entreat Ecclus, 28, 5. for his sins? Remember [therefore] the end, and let verse, 6, enmity pass: imagine not death and destruction to another through anger, but persever in the commandments. And forgive thy neighbour the hurt that Ecclus. 28. 2, he hath done thee; so shall thy sins be forgiven thee also, when thou prayest. §. 18. If thy Brother trespass against thee, rebuke Luk, 17, 3, 4 him; and if he repent, forgive him. And though he sin against thee seven times in a day, and seven times in a day turn again unto thee, saying; It repenteth me, thou shalt forgive him. For, if you do forgive men their trespasses, Math, 6, 14, 15, your heavenly Father will also forgive you your trespasses: but if you do not forgive others, God will not forgive you. Be always therefore, as ready to forgive junius. thy brother when he repenteth; as thou thyself art willing to be pardoned of God when thou prayest. And be not overcome of evil, but overcome Rom, 12, 21 evil with goodness. §. 19 Now the end of all things (saith the Apostle) 1. Pet, 4, 7, 8, is at hand; be ye therefore sober, and watching in prayer. But above all things have fervent love among you; for love covereth the multitude of sins. Be ye [likewise] harborous one to another verse, 9, 10, without grudging. And let every man, as he hath received the gift, minister the same one to another, as good disposers of the manifold grace of God. If any man speak, let him talk as the words of God. If any man minister, let 1, Pet, 4, 11, him do it as of the ability which God ministereth; that GOD in all things may be glorified through jesus Christ. §. 20. Cast away profane and old wives fables, 1. Tim, 4, 7, 8. and exercise thyself unto godliness: For, bodily exercise profiteth little: but godliness is profitable unto 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 righteousness, faith, love, and peace; with them that call on the Lord with a pure heart. For, the end of the commandment, is love out of a pure heart; and of a good conscience; 1. Tim, 1. 5. and of faith unfeigned. §. 21. Be nothing careful, but in all things let Phil. 4. 6. 7, your requests be showed unto GOD in prayer and supplication, with giving of thanks. And the peace of God which passeth all understanding, shall preserve your hearts and minds in Christ jesus. Be [also] at peace among yourselves; 1. Thes, 5, 13. 14, admonish them that are unruly; comfort the feeble minded; bear with the meek; be patiented toward all men. Rejoice evermore; pray continually; in 1. Thes, 5. 16, 17, 18. all things give thanks: for this is the will of God in Christ jesus toward you. Quench not the Spirit; despise not prophesying: 1. The. 5. 19 20, 21, 22, try all things, and keep that which is good. Abstain from all appearance of evil. Let your conversation be without covetousness, Hebr, 13, 5, and be content with those things that ye have. Remember them that are in bonds, as Heb. 13, 3. though ye were bound with them: and them that are in affliction, as if ye were also afflicted in the body. Be [always] affectioned to love one Rom, 12, 10 another with brotherly love. Rejoice in hope: be patiented in trouble: Rom, 12. 12, 13. and continue in prayer. Distributing unto the necessity of the Saints, and giving yourselves to hospitality. Also;] whatsoever things are true, Philip, 4, 8, whatsoever things are honest, what soever things are just, whatsoever things are pure, whatsoever things pertain to love, whatsoever things are of good report; if there be any virtue, or if there be any praise, think on these things, which ye have both learned, and received, and heard. Those things [also] do, & the God of verse. 9 peace shall be with you. §. 22. Finally, my brethren, 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 devil. For, we wrestle not against flesh and blood; but against principalities; against powers; against worldly governors; the princes of the darkness of this world; and against spiritual wickednesses, which are in the high places. For this cause take unto you the whole Ephe. 6, 13. Armour of God, that ye may be able to resist in the evil day: and having finished all things, stand fast. Stand therefore, and your loins girded Ephe, 6, 14, 15. about with the truth, & having on the breastplate of righteousness, and your feet shod with the preparation of the Gospel of peace. Above all, take the shield of faith, verse. 16. 17, where-with ye may quench all the fiery darts of the wicked: and take the helmet of salvation and the sword of the Spirit, which is the word of God. And pray always, with all manner of verse, 18. prayer and supplication in the Spirit: and watch thereunto, with all perseverance, and supplication for all Saints. Let every one also that calleth on the 2, Tim, 2, 19 Name of Christ, depart from iniquity. And whatsoever ye would that men Math, 7, 12, should do unto you, even so do ye unto them: for this is the Law & the Prophets. ¶ Of Prayer and thanksgiving. §. 1. Ask, (saith Christ) and it shall be given Math, 7, 7, you; seek, and ye shall find; knock, and it shall be opened unto you. For, whosoever asketh, receiveth: and verse, 8, he that seeketh, findeth: & unto him that knocketh, it shall be opened. But let him that asketh, ask in faith, and james, 1, 6, 7 waver not; for he that wavereth, is like a wave of the Sea, tossed of the wind, & carried away: neither let that man think that he shall receive any thing of the Lord. Therefore, I say unto you, whatsoever Mark, 11, 24 ye desire when ye pray, believe that ye shall have it, and it shall be done unto you. Provided always, that thou never ask Beza. in prayer, any such thing as seemeth good only in thine own conceit or fantasy: but that thy petition be evermore answerable to the word of God; & wholly limited within the pleasure of his holy will. For, this is the assurance that we have in 1. john, 5, 14, 15, God, that if we ask any thing according to his will, he heareth us: and if we know that he heareth us, whatsoever we ask, we know that we have the petitions that we have desired of him. §. 2. Before thou prayest (saith Sirach) prepare Ecclus. 18. 22 thyself thereunto; lest thou be as one that tempteth the Lord. For, prayer is like a ship in the Sea, Plotinus. which if it be good, saveth all that is therein; but if it be nought, it suffereth them to perish. First therefore, ere thou beginnest to Plotinus. pray unto GOD, examine thyself what thou intendest to ask; & cast away from thee (with a repentant heart) all thy former iniquities: then call upon him with a lowly and humble spirit; and he will assuredly hear thee; relieve thy necessity; quiet thy conscience; and most joyfully comfort thee. §. 3. And, when thou prayest, be not as the Math, 6, 5. hypocrites; for they love to stand & pray in the Synagogues, & in the corners of the streets, because they would be seen of men. Verily, I say unto you, they have their reward. But when thou prayest, enter into thy Math, 6, 6, chamber, and when thou hast shut thy door, pray unto thy Father which is in secret, and thy Father which is in secret, shall reward thee openly. Also, when ye pray, use no vain repetitions verse, 7. 8, like the Heathen; for they think to be heard for their much babbling. Be ye not like them therefore: for your father knoweth whereof ye have need before you ask him. §. 4. Furthermore, when thou interest in to pray, let thy prayer be to this end especially, Pacwius. that God, as he is merciful, so he will for his promise sake, grant unto thee those things which thou desirest, if it stand with his blessed will: otherwise, so far forth only to grant thy petition, as it may tend to his glory, & thine own good. Desire him likewise, that as he is good to all that call upon him, so he will be merciful B●con. unto thee, in forgiving all thy offences past: & daily more & more purify thy heart, through the powerful working of his holy Spirit, that thereby thou mayst be made both apt and able to understand his truth; & dutifully to appear obedient in the performing of his heavenly will, by expressing the fruits of faith in thy life and conversation. Yea; forget not to pray often unto God Eugenius. for the cleansing of the impurity of thine heart, and carefully endeavour to restrain, that the corruption thereof break not out, either to the hurt of thyself, or to the harm of any other. Moreover; thou oughtest in thy prayer, Hemingius. not only to make petition unto God for thyself; but also for the happy estate and prosperity of thy Prince; and for all others that by him are placed in authority: for, of them dependeth the peace and tranquillity of the weal public. And of this matter doth the Apostle S. Paul himself admonish us, where he saith: * I exhort therefore, that first of all, 1, Tim, 2, 1, 2. supplications, prayers, intercessions, and giving of thanks be made for all men: for Kings, & for all that are in authority; that we [under them] may lead a quiet and a peaceable life, in all godliness & honesty. §. 5. Acknowledge your faults one to another, james. 5. 16, and pray one for another, (saith Saint james) that ye may be healed: For, the prayer of a righteous man availeth much, if it be fervent. Elias was a man subject to the like passions james, 5, 17, as we are, and he prayed earnestly that it might not rain, and it reigned not on the earth for three years & six months. Afterward, he prayed again; and the james, 5, 18, heaven gave rain, and the earth brought forth her fruit. The prayer also of Moses, so mightily prevailed in the presence of his Maker, that it seemed (as it were) to stay the very power of God, from pouring down his wrath upon the people: and caused him to say: * Let me alone Moses, that my wrath Exod, 32, 10 may wax hot against this Nation to destroy them. As if he should have said to Moses, as he said to Lot; * Get thee hence, for I can Gen, 19, 22, do nothing till thou be gone. We read likewise, that after Hezekiah had received a special commandment Esay, 38, 1, 2, 3, etc. from God, to set the affairs of his house in good order, & to prepare himself to die: he (being unwilling so soon to forsake his life,) fervently prayed to the Giver of time, & obtained so much favour through his earnest petition, that his reign was afterward more enlarged, by the length of fifteen years. §. 6. Let no man (saith Saint Bernard) be unmindful Bernarde. to pray often unto God, for prayer is a virtue that greatly prevaileth against temptation; against all assaults of infernal spirits; against the false delights of this linger life; and against the motions of our own flesh. And, like as by reverent fasting and Erasmus. abstinence, the bodily passions of man are to be cured: so by fervent prayer and supplication unto God, the pestilent infections of the mind are to be healed. Pray therefore, as the Apostle counseleth, 1, Thes. 5. 17 continually. And watch in the same, with thanksgiving. Colos. 4, 2, Yea; watch and pray, that ye enter not Mark. 14. 38 into temptation. And, whatsoever ye ask in prayer, if Math, 21. 22 ye believe, ye shall receive it. §. 7. Whether ye eat or drink, or whatsoever 1, Cor, 10▪ 31, ye do, saith the Apostle, let all be done to the glory of God. Giving thanks always unto him that Ecclus. 32, 14 hath made thee, and replenished thee with his goods. For, we ought evermore to be as forward Pet. Mart. in giving thanks to God, for the several blessings which we have already received; as we are willing when we pray, to obtain from him those graces which are most needful for us. Yea; we ought to prevent the sun-rising Wisd. 16. 28 to give thanks unto God: & to salute him [with praises] before the day spring. At thy down lying therefore, and at thy uprising; at thy sporting, eating, and banqueting, Tertullian. be mindful of thy Maker: be thankful unto him for his benefits, and remember his manifold mercies▪ Be thankful unto him for thy creation, Becon. redemption, vocation, and sanctification. Be likewise thankful unto him for the Euagoras. sundry helps and succours, which many times he hath graciously extended towards thee: and also for the daily sustenance, which he providently provideth for thee. For, the hope of the unthankful, shall Wisd. 16. 29 melt as the winter ye; and flow away as the unprofitable waters. But he that offereth praise, shall glorify Psalms, 50. 23 me, saith the Lord; and to him that disposeth his way aright, will I show the salvation of God. ¶ Of Fasting and Almsdeeds. §. 1. THat which goeth into the mouth, (saith Math, 15, 11 Christ) defileth not the man, but that which cometh out of the mouth, that defileth the man. Perceive ye not, that whatsoever entereth Math. 15. 17 into the mouth, goeth into the belly, and is afterward cast out into the draft? But those things which proceed out of verse, 18, the mouth, come from the heart, and they defile the man. For, out of the heart, come evil thoughts, verse, 19 murders, adulteries, fornications, thefts, false testimonies, slanders. These are the things, which defile a verse. 20. man: but to eat with unwashen hands▪ defileth not a man. §. 2. Wherefore, if at any time thou feel thy Luther. conscience inwardly grieved with the remembrance of thy sins past, and art truly willing in heart to fast for thy former offences; endeavour then diligently to purge thy soul from filth, by abstaining from evil, for, God is better pleased therewith, then by thy abstaining from meats. If thou wilt fast, fast after the commandment Origen. of Christ in the Gospel, and keep in thy fasting the rules of the Gospel. Fast from all sin, abstain from the meat of hatred and malice; take no delight in vain pleasures; be not inflamed with the wine of excess: fast from evil actions; for bear evil thoughts; touch not the stolen bread of wrong and perverse doctrine; lust not after the deceitful food of Philosophy, which may lead thee away from the truth of God's word. This kind of fasting pleaseth God: and this kind of fasting is allowed of him. §. 3. The honour of fasting, is not the abstinence Chrisostome. from meats, but the flying from sin. For, what availeth it, if we abstain from B●con. the lawful use of meats needful, and by backebyting and slandering, eat & devour our brother's flesh? The most healthful kind of fasting, is Ambrose. to keep our bodies from excess & surfeiting; and our souls from sin & vice. And, then are our fastings acceptable to Augustine. God, when they that fast through need and necessity, are charitably refreshed of us. For, it is not such a kind of fasting as hypocrites use, which pleaseth the Lord; Esay, 58, 5, 6. namely, that a man should afflict his soul for a day, and bow down his head like a Bulrush, and lie upon the ground in sackcloth and ashes: but rather this is the fasting which pleaseth the Lord; to wit, that thou lose him out of bondage that is in thy danger: that thou break the oath of wicked bargains: that thou let the oppressed go free, and take from them all manner of burdens. To deal thy bread to the hungry, and verse. 7. to bring the poor that wander home to thy house: when thou seest the naked, that thou cover him, & hide not thyself from thine own flesh. Then shall thy light break forth as the verse, 8. morning, and thy health shall grow speedily: thy righteousness shall go before thee, and the glory of the Lord shall embrace thee. Then shalt thou call, and the Lord shall answer: thou shalt cry, and he shall say; verse, 9, Hear I am: If thou take away from the mids of thee the yoke: the putting forth of the finger, & wicked speaking. If thou power out thy soul to the hungry, verse, 10, 11, and refresh the troubled soul: then shall thy light spring out in the darkness, and thy darkness shall be as the noon day. And the Lord shall guide thee continually, and satisfy thy soul in drought, and make fat thy bones: & thou shalt be like a watered garden, and like a spring of water, whose waters fail not. §. 4. Seek therefore, to restrain and bridle Fulgentius. thine own flesh, by moderate fasting and abstinence; endeavour diligently to do good, by exercising the works of mercy towards the poor: and pray always earnestly unto God for his grace, that thou mayst be made willing to do his will. Likewise, know this; that we ought a Bernard. great deal rather to fast from sins & vices, then from meats. Let therefore thine eyes fast: let thine ears fast: let thy t●nge fast: let thy hands fast: and let also thy soul fast. Let thine eyes fast, from all vain and wanton looks; let thine ears fast, from Bernard. filthy and naughty tales and rumours; let thy tongue fast, from backbiting, slandering, & murmuring, and from unprofitable, vain, & filthy words; let thy hands fast, from vain signs, and from works whatsoever are not▪ commanded: but much more warily let thy soul and mind fast, from fond imaginations, and from thine own ungodly desires. For, ●urelie, without we fast after this manner, our fasting is no true fast. Also; when ye fast, look not sour, as Math. 6. 16. hypocrites do; for they disfigure their faces, that they might seem unto men to fast. Verily I say unto you that they have their reward. But when thou fastest, anoint thine verse. 17, 18. head, and wash thy face; that thou seem not unto men to fast, but unto thy Father which is in secret: and thy Father which seethe in secret, will reward thee openly. §. 5. To do good, and to distribute, (saith Hebr. 13, 16 the Apostle) forget not: for, with such sacrifices God is pleased▪ While we have therefore time, let us do Gala, 6, 10. good unto all men●: but specially unto them that are of the household of faith. Do good unto the righteous, and thou Ecclus, 12, 2, shalt find great reward: though not of him, yet of the most High. Help thy neighbour according to thy Ecclus, 29. 22 power; and beware that thou thyself fall not. Give alms according to thy substance; Tob, 4. 8. and though thou have but a little, be not afraid to give a little alms. For, if there be first a willing mind, it is 2. Cor. 8, 12, accepted according to that a man hath, & not according to that he hath not. This yet remember; that he which soweth 2, Cor. 9 6, 7 sparingly, shall ●eape also sparingly: & he that soweth liberally, shall reap also liberally. As every man wisheth in his heart, so let him give, not grudgingly, or of necessity: for, God loveth a cheerful giver. §. 6. Because (saith the Lord) there shall be Deut, 15, 11 ever some poor in the Land, therefore, I command thee, saying: Thou shalt open thy hand unto thy brother; unto thy needy; and unto thy poor in the land. Bestow thy treasure [then] according to Ecclus. 29. 11, 12. the commandment of th● most High, and it shall bring thee more profit than gold. Lay up thine alms in thy secret chambers, & it shall keep thee from all afflictions. Lay not up treasures for yourselves upon Math, 6, 19, 20, 21, earth, where the moth and canker corrupt, and where thieves dig through & steal: but lay up treasures for yourselves in heaven: where neither the moth nor canker corrupteth; & where thieves neither dig through, nor steal. For, where your treasure is, there will your hearts be also. §. 7. If thou wilt be a good Merchant, or a Augustine. gainful Usurer, give that which thou canst not keep, that thou mayst receive that which thou canst not lose. Give a little, that thou mayst receive a hundred fold: give a temporal & fading possession, that thou mayst receive an everlasting inheritance. And whatsoever thou givest, give it Augustine. freely, for he never gives in vain, that gives in zeal. Neither do I remember, that ever I Jerome. read of any one that died an evil death, who willingly exercised the works of mercy. For, they have the prayers of many; and it is impossible but that their prayers should be heard. §. 8. Give unto the most High, according as Ecclus. 35, 10 he hath enriched thee: & look what thy hand is able, give with a cheerful eye. For, the Lord recompenseth, & will give verse, 11. thee seven times as much. Stretch out thine hand unto the poor Ecclus, 7, 32 and needy, that thy blessing and reconciliation may be accomplished. Be as a father unto the fatherless, and as Ecclus, 4, 10 an husband unto their mother: so shalt thou be as the son of the most High, and he shall love thee more than thy mother doth. §. 9 Charge them that are rich in the world, (saith Paul unto Timothy,) that they be 1. Tim. 6. 17 18. 19 not high minded, and that they trust not in uncertain riches; but in the living God, which giveth us abundantly all things to enjoy. That they do good, and be rich in good works, and be ready to distribute & communicate: laying up in store for themselves a good foundation against the time to come, that they may obtain eternal life. For, he that giveth alms, layeth up for Tob, 4. 9 himself a good store against the day of necessity. Because the alms of a man, is as a thing Ecclus, 17, 20 sealed up before God, and he keepeth the good deeds of men, as the apple of the eye; and giveth repentance to their sons and daughters. At the last [also] shall he arise & reward verse, 21. them, and shall repay their rewards upon their heads. Give alms therefore, of those things Luke, 11, 41 which thou hast. Give of thy bread to the hungry; give Tob, 4, 16. of thy garments to the needy and naked; and of all thine abundance give alms: and let not thine eye be envious when thou givest thine alms. For, nothing doth so much commend a Ambrose. Christian, as commiseration and charity. §. 10. Let it not at any time grieve thee to do Plotinus. good unto the poor and needy; but rather covet to be liberal in thy gifts, to such as want, and are distressed: for, the almsdeeds of the liberal, do more profit the giver, than benefit the receiver. Have always compassion on the poor, Caluine. the blind, & the lame: and endeavour by good counsel to comfort him that is afflicted in conscience. Forget not often to visit the sick; to Guevara. relieve them that are in bonds; to secure poor Orphans; and to defend the cause of the widow and oppressed. For, pure Religion and undefiled before james, 1, 17. God, even the Father, is this; to visit the fatherless and widows in their adversity, & to keep ourselves unspotted of the world. Also; like as all things else that are bred upon the earth, are all created and ordained Cicero. for the use & commodity of man: so man for the benefit of man, is begotten & borne into the world, to the end they should continually do good, by helping one another. And, they which exercise alms & righteousness, Tob, 12, 9, shall be filled with life. But every one that sinneth, is an enemy Tob, 12, 10 to his own soul. §. 11. Alms, (saith Toby,) is a good gift before Tob, 4, 11, the most High, to all them which use it. And, it is better to give Alms, then to Tob. 12. 8. lay up gold. Say not unto thy neighbour, Go and Prou, 3, 28, come again, and to morrow I will give thee, if thou now have it. For, he that giveth unto the poor, shall Prou. 28. 27. not lack: but he that hideth his eyes, shall have many curses. Give alms therefore, of thy substance: Tob, 4, 7, and when thou givest thine alms, let not thine eye be envious, neither turn thy face from any poor body, lest that God turn his face from thee. Give part of that which thou possessest, Iraeneus. though thy gift amount to no more in value then the poor widows two mites. Give also at the first ask: for the gift Socrates. is not worth thanks, which is often craved. Besides; the gift which is grudgingly Plato. given, may well be called a stony loaf: which although it be hard, yet it is needful to be received of him that is hungry. §. 12. He that hath mercy upon the poor, Prou, 19, 17. dareth unto the Lord; and the Lord will recompense him that which he hath given. For, GOD so greatly loveth the poor, Jerome. that whatsoever good deed is done unto any of them for the love of him; he taketh it as it were done unto himself. And, he shall undoubtedly find many Leo. great blessings at God's hand, who letteth not the poor and needy depart from him, without comfort. §. 13. But; when thou mindest to distribute, or give any thing unto the poor; thou Rom, 12, 8, must evermore observe this rule therein: namely, to do the same, (as the Apostle counseleth) with simplicity. Not causing a trumpet to be blown before Math, 6, 2, 3, 4. thee when thou givest thine alms, as the hypocrites do in the Synagogues, and in the streets, to the end they may be seen and praised of men. For, verily I say unto you, that they have their reward. Wherhfore, when thou givest thine alms, let not thy left hand know what thy right hand doth: that thine alms may be in secret, & thy Father which seethe in secret, will reward thee openly. §. 14. Likewise, regard well, that the Alms Isidorus. which thou art willing to bestow on the poor, be taken from some part or portion of thine own true-gotten goods: for, otherwise in giving, thou shalt highly provoke GOD to anger; and sooner bring down a curse, than a blessing upon thee. For, the offering of the righteous, maketh Ecclus, 35, 6, the Altar fat, and the smell thereof is sweet before the Lord. But he that giveth an offering of unrighteous Ecclus, 34, 18 goods, offereth a mocking sacrifice, and the gifts of the ungodly please not God. The sacrifice of the righteous, is acceptable; Ecclus, 35, 7. and the remembrance thereof shall never be forgotten. But the most High doth not allow the Ecclus, 34, 20 offerings of the wicked, neither is he pacified for sin through the multitude of their sacrifice. For, the sacrifice of the wicked, is an abomination Prou, 15, 8, unto the Lord. And, he that bringeth an offering of the Ecclus. 34. 21 goods of the poor, doth as one that sacrificeth the son before the father's eyes. Which, as in reason every man may well persuade himself, that the father of such a child, would never willingly be content, either to see or suffer: so by the testimony of these few former places, may we certainly assure ourselves, that God will much more unlikely be pleased, with the gifts of ill-gotten goods. ¶ Of Humility and Obedience. §. 1. THe greater thou art (saith Sirach,) the Ecclus. 3, 19 more humble thyself in all things; so shalt thou find favour before the Lord. For, thus saith he that is high and excellent; he that inhabiteth the eternity, whose Esay, 57, 15. Name is the Holy one; I dwell in the high and holy place; with him also that is of a contrite and humble spirit: to revive the spirit of the humble, & to give life to them that are of a contrite heart. §. 2. There be (as Orosius saith) three degrees Orosius. of humility; the first is of repentance; the the second is, in hungering & thirsting after righteousness; the third, consisteth in extending the works of mercy, to such as have need of comfort. And, the chiefest point of all man's true just. Mar. humility, consisteth in this, to subject and frame his will, according to the will of God, in all things whatsoever. For, them that be meek, will God guide Psalms, 25, 9 in judgement; and teach the humble his way. §. 3. It is nothing praiseworthy for a man to Clem. Alex. be humble in adversity, because necessity than compelleth him: but in the midst of prosperity to bear an humble mind, deserveth great commendation. Wherhfore, if thou desire to ascend Bernard. where God the Father sitteth, thou must put on the true humility, which Christ his Son teacheth. For, every one that exalteth himself, Luke, 18, 14 shall be brought low; but he that humbleth himself, shall be exalted. §. 4. Pride and humility be two contraries: Cicero. the one is both of GOD and man greatly disliked; the other is of God and man very much beloved. And, as the one directeth the way to hell, Mar. Bucer. so the other teacheth the way to heaven. If thou arrogantly lift up thyself unto Augustine. God, he will flee further off from thee; but if thou humble thyself unfeignedly before him, he will then draw near, & come down unto thee. §. 5. Let nothing (saith the Apostle) be done Philip, 2, 3. through contention, or vain glory, but in meekness of mind, let every man esteem other better than himself. For, like as lowliness of heart, and meekness Epiphani●●. of mind, maketh a man highly in favour with God; so strife, vainglory, and contention, procureth hatred and disdain amongst men. And, like as pride slayeth love, provoketh disdain, kindleth malice, confoundeth Pacwius. justice, and subuer●eth Weals public; even so meekness, gentleness, or humility, do stir up affection, augment benevolence, intent charity, support good equity, and preserve in peace & concord, both Countries and Commonweals. §. 6. It is better (saith Solomon,) to be of an Prou, 16. 19 humble mind with the lowly, then to divide the spoils with the proud. Now therefore, as the elect of God, holy, Colos. 3. 12. 13. & beloved, put on tender mercy, kindness, humbleness of mind, meekness, long suffering; forbearing one another, & forgiving one another, if any man have a quarrel to another, even as Christ forgave you, even so do ye. And, above all these things put on love, Colos, 3, 14. which is the bond of perfectness. And, let the peace of God rule in your verse, 15. hearts, to the which ye are called in one body; and be ye thankful. Likewise ye younger, submit yourselves 1, Pet, 5, 5. unto the elders, & submit yourselves every man one to another; deck yourselves inwardly in lowliness of mind: for GOD resisteth the proud, and giveth grace to the humble. Humble yourselves therefore, under the 1, Pet, 5, 6, mighty hand of God, that he may exalt you in due time. Cast down yourselves before the Lord, james, 4, 10, and he will lift you up. §. 7. Submit yourselves (saith S. Peter) unto 1, Pet. 3, 13 14. all manner ordinance of man for the Lords sake: whether it be unto the King, as unto the Superior, or unto Governors, as unto them that are sent of him, for the punishment of evil doers, and for the praise of them that do well. Yea; Let every soul be subject unto the Rom, 13, 1, 2. higher Powers; for there is no power but of God, and the powers that be, are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist, shall receive to themselves condemnation. Be subject [then] to the principalities & Titus, 3, 1, powers: be obedient; and ready to every good work. For, obedience is better than sacrifice; 1, Sam, 15, 22, 23. and to hearken, is better than the fat of Rams. But rebellion is as the sin of witchcraft; & transgression is wickedness, and idolatry. §. 8. Obedience, (saith Plotinus) is an incomparable Plotinus. virtue, and due both to God and man: that is to say, first and chiefly unto God; secondly, unto the Prince; and so consequently, unto all other Magistrates that by him are placed in authority. For, as the Prince, being placed only Virgilius. by the providence of God in the highest seat of honour, oweth equal justice and meek conversation to all his subjects: so ought the people to owe dutiful obedience to their Prince, in reverencing his person, and fulfilling his commandments. And, he that rightly obeyeth his superior, Cyrill. by his good ensample instructeth his inferior. Also; he that honoureth and obeyeth Tertullian. his Prince, honoureth and obeyeth God: for the Prince is God's Vizegerent here on earth, and representeth amongst men, (using his authority as he ought) the glorious state and high Majesty of GOD in heaven. §. 9 Obey them, (saith the Apostle) that have Heb, 13, 17, the oversight of you, and submit yourselves: for, they watch for your souls, as they that must give accounts, that they may do it with joy, & not with grief: for that is unprofitable for you. The Elders that rule well, (saith he) are 1, Tim, 5, 17. 18, worthy of double honour; specially they that labour in the Word & doctrine. For, the Scripture saith; Thou shalt not mousell the mouth of the Ox that treadeth out the corn: and, The labourer is worthy of his wages. Now [therefore▪] we beseech you brethren, 1, Thes. 5, 12, 13, that ye know them which labour among you, and are over you in the Lord, and admonish you; that ye have them in singular love for their works sake. * And Philip. 2. 29. make much of such. §. 10. Honour all men: love brotherly fellowship: 1, Pet, 2, 17. fear God: honour the King. For, the King's wrath, is like the roaring Prou, 19, 12 of a Lion; but his favour is like the dew upon the grass. And as Princes are men before God; so Lactantius. are they Gods before men. This always yet remember; That we Acts. 5, 29. ought rather to obey God than man. ¶ A further declaration, of divers other special commandments which we find contained in the Book of GOD: concerning our duty towards him, and our love towards our neighbour. With many profitable sayings tending to the same effect and purpose, collected forth of the works of sundry learned and worthy Writers. ¶ Against the worshipping of Images and false Gods. §. 1. THus spoke the Almighty unto Israel Exod. 20▪ 1, 2, 3. in the twenty chapter of Exodus, saying; I am the Lord thy GOD, which have brought thee out of the Land of Egypt, out of the house of bondage. Thou shalt have none other Gods but me. Thou shalt make thee no graven Image, verse. 4. neither any similitude of things that are in heaven above, neither that are in the earth beneath, nor that are in the waters under the earth. Thou shalt not bow down to them, Exod, 20, 5, nor serve them: for, I am the Lord thy God, a jealous God, visiting the iniquity of the fathers upon the children, unto the third and fourth generation of them that hate me. And showing mercy unto thousands in verse, 6. them that love me, and keep my commandments. §. 2. To whom (saith Esay,) will ye liken Esay, 40, 18. GOD? or what similitude will ye set up unto him? He is a King everlasting, immortal, 1, Tim, 1, 17 and invisible. * And, there is none like unto Deu●. 33. 26 to him. Take therefore good heed unto your Deut, 4, 15 16. selves: for ye saw no image in the day that the Lord spoke unto you in Horeb, out of the mids of the fire: that ye corrupt not yourselves, & make you a graven image, or representation of any figure, whether it be the likeness of male or female. The likeness of any beast that is on the verse, 17, 18, earth, or the likeness of any feathered foul that flieth in the air. The likeness of any thing that creepeth on the earth; or the likeness of any fish that is in the waters beneath the earth. etc. For, the Lord thy GOD, is a consuming Deut, 4, 24, fire, and a jealous God. §. 3. Confounded be all they (saith David,) Psalms, 97, 7, that serve graven Images: and that glory in their Idols. Miserable are they, and among the dead Wisd, 13, 10 is their hope, that call them Gods, which are the works of men's hands. For, the worshipping of Idols, which Wisd, 14, 26 ought not to be named, is the beginning, the cause, and the end of all evil. The inventing of them, was the beginning Wisd, 14, 11 of whoredom; and the finding of them, is the corruption of life. For, they were not from the beginning; verse, 12. 13, neither shall they continue for ever. The vainglory of men, brought them into the world; therefore shall they come shortly to an end. They have mouths and speak not: Psalm▪ 115, 5. 6. 7. they have eyes and see not: they have ears and hear not: they have noses and smell not: they have hands and touch not: they have feet & walk not: neither make they any sound with their throat. They that make them, are like unto them: and so are all they that put their trust in Psal, 115, 8, them. But] cursed be the Image, & the image-maker: Wisd. 14, 8, he, because he made it; and it, because that being a corruptible thing, it was called God. §. 4. whosoever (saith S. Augustine) adoreth or maketh his prayer, beholding an Image; Augustine. he is so moved thereby in his own mind, that he thinketh the Image heareth him: and also hopeth that it will perform his petition. An unhappy memory (therefore) is that, which to remember Christ, who never Carolus magnus. ought to departed out of the heart of the just man, standeth in need of a sightfull conceit; nor otherwise can have the presence of Christ within him, unless he have his Image painted on a brickwall, or expressed in some other matter: for such a memory, as is nourished and kept by Images, proceedeth not of hearty love, but necessity of eyesight. And, out of all doubt there is no true religion Lactantius. to be looked for, wheresoever an Image hath any abiding. ¶ Against swearing. §. 1. THou shalt not take the Name of the Exod, 20, 7, Lord thy God in vain: for the Lord will not hold him guiltless that taketh his Name in vain. Ye have heard that it was said to them Math, 5, 33, of old time; Thou shalt not forswear thyself, but shalt perform thine oath unto the Lord. But I say unto you, swear not at all: neither verse, 34, 35 by heaven, for it is the throne of God, nor yet by the earth, for it is his footstool, neither by jerusalem, for it is the City of the great King. Neither shalt thou swear by thine head, verse, 36. because thou canst not make one hair white or black. But let your communication be, Yea, verse, 37, yea; Nay, nay: for whatsoever is more than these, cometh of evil. §. 2. Above all things my brethren swear james, 5, 12. not; neither by heaven, nor by earth, nor by any other oath: but let your yea, be yea, and your nay, nay, lest ye fall into condemnation. Accustom not thy mouth to swearing, Ecclus, 23, 9, for in it there are many falls: neither take up for an ordinary use the naming of the Holy one: for thou shalt not escape unpunished for such things. For, as a servant that is often beaten, verse, 10. cannot be without some scar, so he that sweareth, and nameth GOD continually, shall not be faultless. But as he blasphemeth the Name of Sigismond. GOD, by his often swearing: so he daily procureth unto himself, many plague for his punishment. Yea; the man that useth much swearing; Ecclus, 23, 11 shall be filled with wickedness: & the plague shall never go from his house: when he shall offend, his fault shall be upon him: and if he acknowledge not his sin, he maketh a double offence: & if he swear in vain, he shall not be innocent, but his house shall be full of plagues. Use not thy mouth [therefore] to ignorant Ecclus, 23, 13 rashness: for therein is the occasion of sin. ¶ Of sanctifying the Sabaoth-day. §. 1. REmember thou keep holy the Sabaoth Exod 20. 8. day. Six days shalt thou labour, and do all that thou hast to do. But the seventh day is the Sabaoth of the verse. 9 Lord thy God: in it thoushalt do no manner of work; neither thou, nor thy son, nor thy daughter, nor thy man servant, nor thy maid servant, nor thy cattle, nor the stranger that is within thy gates. For, in six days, the Lord made heaven, verse, 10. and earth, the Sea, and all that in them is, and rested the seventh day: wherefore, the Lord blessed the seventh day, and hallowed it. §. 2. If, (saith the Almighty,) thou turn away Esay. 58. 13. thy foot from the Sabaoth, from doing thy will on mine holy day, and call the Sabaoth a delight, to consecrate it, as glorious unto the Lord, & shalt honour him, not doing thine own ways, nor seeking thine own will, nor speaking a vain word; Then shalt thou delight in the Lord: verse, 14. and I will cause thee to mount upon the high places of the earth; & feed thee with the heritage of jacob thy Father: for, the the mouth of the Lord hath spoken it. But,] take heed to thy foot when thou Ecclesi. 4, ●7 interest into the House of GOD, and be more near [or ready] to hear, then to give the sacrifice of fools: for, they know not that they do evil. ¶ Of honouring our Parents. §. 1. HOnour thy father & thy mother, that Exod, 20, 12 thy days may be prolonged in the Land which the Lord thy GOD giveth thee. Honour thy father from thy whole heart, Ecclus, 7, 27 28. & forget not the sorrows of thy mother. Remember that thou wast borne of them, and how canst thou recompense them the things that they have done for thee? Obey thy father [therefore] that hath begotten Prou, 23, 22. thee; and despise not thy mother when she is old. For▪ the Lord will have the father honoured Ecclus, 3, 3, of the children: and hath confirmed the authority of the mother over them. §. 2. It is the first law, even of nature, (saith Val. Max. Valerius) that we should in all kindness and affection, dearly love our parents. And, the honour which we own unto Chilo. them, is no otherwise to be understood, but to judge discreetly, reverently, and honourably of them; & to esteem well of all their doings: not only because they are our elders, but chiefly because they are our parents; whom it pleased God to use as instruments, to the intent, that by them we might have our first beginning, and natural entrance into this world: & by whom also, after our birth, we be most tenderly brought up, carefully attended on, naturally beloved, and most daintily fed and nourished, both in sickness & in health. Also; in dutifully honouring of our parents, Chilo. we do not only honour the great virtue and power of God, but also the excellency of his goodness, whereby we are made men, and borne into the world, even of the blood of man. §. 3. Honour thy father & thy mother, (saith Ecclus, 3, 9, 10. Sirach) in deed and in word, and in all patience, that thou mayst have God's blessing, and that his blessing may abide with thee in the end. For, the blessing of the father, establisheth the houses of the children; and the mother's curse rooteth out the foundations. Help thy father in his age, and grieve Ecclus, 3, 13 him not as long as he liveth. And, if his understanding fail, have patience verse, 14. with him, and despise him not when thou art in thy full strength. For, the good entreaty of thy father shall verse, 15, not be forgotten, but it shall be a fortress for thee against sins. And, in the day of trouble thou shalt be verse, 16. remembered: thine iniquities also shall melt away as the y●e in the fair weather. §. 4. Who so honoureth his father, his sins Ecclus, 3, 4, 5, shall be forgiven him; and he shall abstain from them, and shall have his daily desires. And, he that honoureth his mother, is like one that gathereth treasure. Who so honoureth his father, shall verse, 6, have joy of his own children: and when he maketh his prayer, he shall be ●eard. Who so honoureth his father, shall have a verse, 7, long life; and he that is obedient unto the Lord, shall comfort his mother. But,] he that forsaketh his father, shall Ecclus, 3, 17 come to shame; and he that despiseth his mother, is cursed of God. He [also] that curseth his father, or his Exod, 21, 17 mother, shall die the death. And, that child's light, shall be put out Prou, 20, 20. in obscure darkness. ¶ Against Pride. §. 1. THere are six things (as Solomon saith) Prou, 6, 16. 17, 18, 19 which the Lord hateth, yea, his soul abhorreth seven: [namely these;] haughty [or proud] looks; a lying tongue; the hands that shed innocent blood; a heart that imagineth wicked enterprises; feet that be swift in running to mischief; a false witness that speaketh lies; and him that raiseth up contentions among brethren. §. 2. Pride, (as Pacwius saith) is a subtle Serpent, Pa●uuius. which slily insinuateth herself into the minds of men; and the very chief cause of all superstition and envy. It is an ugly and loathsome monster both Plato. in the sight of God & man, & continually accompanied with these four bad companions: Folly; Rashness; Audacity; and Impudency. The beginning of man's pride, is to fall Ecclus, 10, 13 away from God, & to turn away his heart from his Maker. For, pride is the original of sin, & he verse. 14. that hath it, shall power out abomination, till at last himself be overthrown. But] the reward of humility and the Prou, 22, 4, fear of God, is riches, honour, & health. §. 3. Pride, envy, and impatiency, are the Augustine. three capital enemies of man's constancy. And, it commonly falleth out, that he Arnobius. which is proud himself, thinketh it a matter unpossible, for any man to be humble. Pride is also such a turbulent evil to him Ambrose. that is possessed therewith, that it maketh his master like a ship without a Pilot, tossed up and down upon the waves, by the winds & tempests. For, by reason of his unquiet thoughts, Pyndarus. and aspiring spirit, he can never content himself in any mean vocation. But still striveth higher and higher to be Hemingius. exalted, till the burden of his sin bruise both his life and soul with the weight. §. 4. My son, (saith Sirach) be not proud Ecclus, 6. 2. 3, in the devise of thine own mind, lest thy soul rend thee as a Bull; and eat up thy leaves, and destroy thy fruit: and leave thee like a dry tree in the wilderness. For, a wicked soul destroyeth him that Ecclus. 6. 4. hath it, and maketh him to be laughed to scorn of his enemies; and bringeth him to the portion of the ungodly. Wherefore, if thou wilt be beloved both Plotinus. of God and good men, endeavour diligently to abstain from pride; and be not of an haughty, stout, and stately spirit: neither arrogantly boast thyself at any time of the good gifts of God; whether of wisdom, beauty, policy, strength, authority, or riches. For, it is one God that is only wise, amiable, puissant, wealthy, and full of all felicity. Which God, aught of every man to be worshipped with humbleness of heart. For, who separateth thee? [o man, from other men and preferreth thee?] or what 1, Cor, 4, 7, hast thou, that thou hast not received? if thou hast received it, why rejoicest thou, as though thou hadst not received it? §. 5. And, although it please God to bestow Mar. Bucer. some kind of gift on some men, in more plentiful manner then on others; and to place one man in authority above another here on earth; yet ought not he that is so enriched, or raised, to swell in pride against his inferior therefore. For, God by creation hath made all men Hermes. alike: and howsoever we deceive ourselves, as dear unto him is the poorest beggar, as the most pompous Prince in the world. Also; thus forewarneth us the Lord himself, saying: Let not the wiseman glory in his wisdom; nor the strong man jerem, 9, 23, 24, glory in his strength; nor the rich man glory in his riches: but let him that glorieth, glory in this, that he understandeth & knoweth me. For, I am the Lord which show mercy, judgement, & righteousness in the earth. etc. §. 6. Why is earth and ashes proud, seeing Ecclus, 10, 12 that when a man dieth, he is the heir of Serpents, beasts, and worms▪ And, he that thinks himself as rich as Plato. the richest during his life, shall be made as poor as the poorest, soon after his death. For, all men have one entrance unto life, Wisd, 7, 6, and a like going out. Be not proud then of clothing and raiment; Ecclus. 11. 4, neither exalt thyself in the day of honour. For, pride goeth before destruction, and Prou, 16. 18, an high mind before the fall. As may for example be seen in the story Acts. 12. 21. 22. 23. of Herod: who being in the midst of his pride and royalty, was suddenly smitten by the Angel of God, and forced speedily to forego his life, riches, and glory. The like example also, as a special forewarning, 2. Mac. 9 is left unto us in the story of Antiochus; whose wicked life, and miserable death, is set down at large in the second Book of the Maccabees. Let men therefore fear the Almighty: job, 37, 24. for he will not regard any that are wise in their own conceit. ¶ Against envy, hatred, malice, anger, wrath, & murder. §. 1. THou shalt not (saith the Lord) hate thy Levit, 19, 17 neighbour [or brother] in thine heart, but thou shalt plainly rebuke thy neighbour, and suffer him not to sin. Thou shalt not avenge, nor be mindful Levit, 19, 18 of wrong against the children of thy people, but shalt love thy neighbour as thyself. Say not thou, I will recompense evil: Prou, 20, 22. & 24, 29 or, I will do to him, as he hath done to me: but wait upon the Lord, & he shall save thee. For, where envying and strife is, there is james, 3, 16 sedition, and all manner of evil works. §. 2. Envy, (saith Plato) is the daughter of Plato. Pride, the author of murder & revenge, the beginner of all secret sedition, and the perpetual enemy to virtue. So that there is not a more wicked thing, than for a man to hate, or be envious: by the Mar. Aur. which effect, the devils be most miserable. And, the only difference between envy Aristotle. and hatred is this: the first, worketh evil secretly: the second, pursueth after revenge publicly. §. 3. As of all vices Pride is the greatest, so of Socrates. all evils, Envy is the most ancient, and Gluttony the foulest. Envy never walks abroad, without his Pythag. companion Slander in his company: for they are as it were two brothers, linked together to work wickedness. And, as envy intends evil against his Phocilides. neighbour secretly in his thought, so slander endeavoureth privily to defame him with his tongue. §. 4. The malicious man, doth always drink Seneca. the most part of his own poison. And, like as iron is consumed with rust, so the hearts of the envious, are daily eaten & consumed by envy. The man also that is envious, becometh Boetius. evermore a troublesome tormentor to himself during his life; and never hurteth any man else by his hatred whilst he liveth, so much as he harmeth himself at the time of his death. An example hereof may be seen in the 2. Sam, 17. 1, 2, 3, 4. etc. actions of Ahitophell; who having greatly abused his wit, by beating his brain to give wicked counsel to king David's son against his Father; & seeing afterward his purpose prevented, and his counsel contemned, he was presently so molested with inward malice, and overcome of secret envy, that more ass-like than the Ass which he road on, he made haste home to hang himself. §. 5. Be not thou (saith Solomon) of an hasty Eccles, 7, 11. spirit to be angry; for anger resteth in the bosom of fools. And, as the vapour and smoke of the Ecclus. 22. 24 chimney goeth before the fire, so evil words, rebukes, and threatenings, go before bloodshedding. §. 6. If thy anger be but a small time deferred, Dion. thou shalt plainly perceive that it will thereby be greatly abated; but if thou nourish and suffer the same to continue, it will never cease, until by revenge it bring thee to ruin. He therefore may well be said to be conqueror Chilo. over a stout enemy, that can by his wisdom and patience, overcome his own anger. For, he that delights in peace and quietness, Perdiccas. sleepeth secure: but he that loveth strife and anger, is continually subject to wrath and danger. §. 7. Ye have heard (saith Christ) that it was Math, 5, 21, said unto them of the old time; Thou shalt not kill: for, whosoever killeth, shall be culpable of judgement. But I say unto you, whosoever is angry verse, 22. with his brother unadvisedly, shall be culpable of judgement. If any man kill with a sword, he must be Reue, 13, 10 killed by a sword. And who so sheddeth man's blood, by Gone, 9, 6, man shall his blood be shed: for in the Image of GOD hath the Almighty made man. §. 8. Cease from anger, and leave off wrath: Psalms, 37. 8. 9 fret not thyself also to do evil: for evil doers shall be cut off; and they that wait upon the Lord, they shall inherit the Land. Be angry, but sin not; let not the Sun Ephe, 4, 26, 27. go down upon thy wrath: neither give place to the devil. If thou have not so much power over Hermes. thyself, as presently to refrain thine anger; yet strive to dissemble it, and so by little and little forget it. For, he that is slow to anger, is better Prou, 16, 32 than the mighty man: and he that ruleth his own mind, is better than he that winneth a City. §. 9 Beware of strife, and thou shalt make Ecclus, 28, 8, thy sins fewer: for an angry man kindleth strife. The more wood there is, the more vehement Ecclus, 28, 10. is the fire, and the mightier that a man is, the greater is his wrath: & the longer the strife endureth, the more wrath is inflamed. An hasty brawling kindleth a fire: and verse. 11. an hasty fight sheddeth blood. Meddle therefore as little as thou mayst, Thales. with the man that is not able to rule his own anger: for, either by his company keeping, thou shalt be made like him: or else on the sudden, thou shalt receive some unloo-ked-for-evill by him. §. 10. Strive not with a mighty man, lest thou Ecclus, 8, 1. 2, 3, happen to fall into his hands: neither make any variance with a rich man, lest he on the other side weigh down thy weight: for, gold and silver hath destroyed many, and hath subverted the hearts of Kings. Strive not with a man that is full of words; neither lay thou any sticks upon his fire. Travail not by the way with him that is Ecclus, 8, 15, rash, lest he do thee injury: for such a man will follow his own wilfulness; and so shalt thou perish through his folly. As innocent Abel perished by the Gone, 4, 8, hands of his elder brother Cain, in his unadvised rage and fury. §. 11. If thine enemy have threatened thee, be Plutarch. not too hasty to give credit to his flattering speeches: for Serpents never sting so deadly, as when they bite without any hissing. He that hateth, will counterfeit with his Prou, 26, 24 lips; but in his heart he hoardeth up deceit. Wherhfore,] if he speak thee fair, verse, 25, believe him not; for there are many abominations in his heart. Blood is as nothing in such a man's sight, Hermes. and when thou least thinkest harm, he will then be most ready to hurt thee. As may for example be perceived, by the treacherous dealing of joab, with Abner & 2, Sam. 3. 27 and 20. 10. Amafa; whose blood he spilled judas-like; saluting them with outward signs of peace, and inward intent of murder. ¶ Against Sloth, and Idleness. §. 1. Love not sleep, (saith Solomon) lest Prou, 20, 13 thou come to poverty: but open thine eyes, that thou mayst be satisfied with bread. Let not laborious work seem tedious Ecclus, 7, 15. unto thee: neither the husbandry which the most High hath created. Seek not excuses when thou shouldest Ecclus, 10, 27 do thy work: neither be ashamed thereof through pride in the time of adversity. For, slothfulness causeth a man to fall a Prou, 19, 15 sleep: and a deceitful soul shall suffer hunger. §. 2. Idleness, (saith Cicero) is the only nurse Cicero. and nourisher of all sin, and the sole maintainer of fleshly affections. It is an enemy to all virtuous endeavours, Plotinus. and the very train or highway to want & ruin. It is a vice that greatly dulleth a man's understanding; Galen. breedeth melancholy; increaseth many bad humours in the body; choketh the brain; hindereth thrift; and provoketh the anger of God. §. 3. God, (as the holy scripture testifieth) hath generally commanded, that man should labour all the days of his life, saying first unto Adam after he was cast out of Paradise; * In the sweat of thy face shalt Gone, 3, 19 thou eat bread, till thou return unto the earth from whence thou camest. Wherefore, if there be any that refuseth 2. Thes. 3, 10. to labour, let him not eat. For, idle people in a Commonwealth, Thales. are as hurtful to be suffered, as Drones among the Bees. §. 4. By slothfulness (saith Solomon) the roof Eccle, 10, 18 of the house goeth to decay; and by the idleness of the hands, the house droppeth through. As a door (saith he) goeth too and fro Prou, 26, 14 upon his hinges, so turneth the slothful man upon his bed. He hideth his hand in his bosom, and Prou, 26, 15 it grieveth him to put it again to his mouth. He is wiser in his own conceit, than verse, 16. seven men that can render a reason. He saith, a Lion is without, I shall be Prou, 22, 13 slain in the street. He will not go to plough, because it is Prou, 20, 4, Winter; therefore shall he beg in the Summer, but have nothing. § 5. Suffer not thyself (saith Aurelius) to be Mar. Aurel. subject to sloth and idleness: for if thou use thyself thereto, thou shalt not be able to endure labour in time of need. Though thou mayst live at ease, because Tertullian. thou hast store of riches, yet forget not to labour sometimes of thine own accord: for, if it chance thee afterward to be compelled thereto, thou shalt away with it the better. §. 6. Employ thyself always about some Mar. Aurel. laudable exercise, and let not idleness have any rule over thee. For, idleness may well be counted the grave of living men. It is an evil wherein life dieth, and the soul of man is thereby twice buried in him: once in his body; next, in his sloth. This odious sin also of idleness, is the Mar. Aurel● very sink that receiveth in to itself, all the filthy channels of vice whatsoever: which being once brim full, suddenly runneth over, thorough the whole City or Country: and with his pestiferous air, infecteth and poisoneth a great multitude of people, before it can be remedied. Yea; neither the filth of secret chambers; Alex. Seve. the stinch of pumps in ships, nor the ordures of whole Cities, do so much corrupt the air, as idle persons do infect the people. He therefore that passeth his life in a Plato. Commonwealth without profit, ought (as one unworthy to live,) to have the rest of his life taken from him. For, there is nothing more reproachful & Macrobius. cruel in any Kingdom, then are a multitude of vagabonds and idle people: who by their sloth and negligence, do not only live wickedly themselves, but also daily induce others to do like them, by their bad ensample, & want of punishment. ¶ Against Covetousness. §. 1. TAke heed, and beware (saith Christ) Luke, 12, 15 of covetousness; for, though a man have abundance, yet his life standeth not in his riches. Godliness is great gain, if a man be content 1. Tim. 6. 6. 7. with that he hath: for we brought nothing into the world, and it is certain that we shall carry nothing out. Therefore, when we have food & raiment, let us therewith be content. For, they verse, 8, 9 that will be rich, fall into tentation and snares, and into many foolish & noisome lusts, which drown men in perdition and destruction. For, the desire of money, is the root of verse, 10. all evil; which while some lusted after, they erred from the faith, & pierced themselves thorough with many sorrows. §. 2. There is not a more wicked thing (saith Ecclus, 10. 9 Sirach) then for a man to be covetous, and a lover of money: for, such an one will even sell his soul. And, where a greedy desire of gain Iraeneus. resteth, there reigneth all manner of sin and wicked works. Besides, a covetous man's eye, hath never Ecclus, 14, 9, enough of a portion: and his wicked malice withereth his own soul. While such a man liveth, the poor people Macrobius. daily curse him: and after he is dead, his own kindred fall at strife and contention about his goods. §. 3. Covetousness is such a poisoned evil, & Erasmus. of such force where it is rooted in the heart of man, that it worketh in him, not only a carelessness of God's holy will, but an utter contempt also of God himself. For, whosoever with that infection is sick, & entangled, endeavoureth with all his might to follow the love of filthy lucre, and the life of God's holy word is loathsome unto him. He maketh none account either of his Cleobulus. good name, or office in which he is placed to do justice; but flieth as greedily after gain, as hungry Ravens do after stinking carrion. And, the better to attain his purpose, he will undermine all men, & prove trusty to no man; but craftily lie in wait for every ones goods: never making any conscience, whom, or by what means he doth deceive, so he may get gold by the bargain. For, as the Gluttons chiefest desire is to Bernard. fill his belly, and the Lechers to satisfy his lust; so the covetous man's mind, is wholly employed to get abundance of gold. He so well loveth lucre, that he maketh Boetius. gold his God: and his chiefest confidence, is locked up close in his coffers. He miserably spareth both from his own Anachar. belly and back; and lives like a beggar all his life, coveting only to be found rich in money at his death. But,] he that loveth gold, shall not be Ecclus, 31, 5. justified; and he that followeth corruption, shall have enough thereof. §. 4. The mind of a covetous rich man, saith Pacwius. Pacwius, can never be thoroughly satisfied or contented so long as he liveth, though he possess plenty of all things; for, the more he hath, the more he still desireth. And, like as a greedy cur speedily devoureth Hermes. whatsoever he can catch, & presently gapeth for more: so when it happeneth the covetous man to obtain any thing that he desireth, he seemeth notwithstanding to set little by it, & saith, Alas, it is nothing; but wisheth ever to have it doubled. The only reason is, because his covetousness increaseth, as fast as his substance is augmented. §. 5. It is no marvel (saith Aurelius) though Aurelius. he be good, which is not covetous, but it were a wonder to see a covetous man good. For, great abundance of gold and silver, Jerome. cannot of any man, be both gathered and kept without sin. To delight in riches, is a foul and dangerous Socrates. vice, but to be a bondslave to covetousness, is the confusion of a man's own soul. §. 6. O thou horrible hunger of gold and silver, Tully. what is it not that thou dost compel, the hearts of men to buy and to sell? Who hath been tried thereby, and Ecclus, 31, 10 found perfect? Let him be an example of glory. Who might offend, and hath not offended? or do evil thereby, and hath not done it? Many are destroyed by reason of gold; Ecclus, 31, 6, and divers have found their destruction before them. It is as a stumbling block to them that verse, 7. sacrifice unto it, and every fool is taken therewith. §. 7. There is (saith Solomon) an evil sickness Eccles, 5, 12, 13, which I have seen under the Sun: to wit, riches reserved to the owners thereof for their evil. Now surely, none can be more wretched Fulgosius. by the riches which he possesseth, than the hungry-harted money-monger; whose desire is never satisfied, though he have sufficient; but is ever complaining of want, when he is most stored with wealth. For; his very travail after riches, pineth Eccles, 31, 1, away his body; and the care thereof, driveth away his sleep. Many ways doth he daily molest his Clem. Alex. mind, first to get gain; & when through much troublesome business he hath obtained abundance, he is then no less cumbered with care, how to keep safely that which he hath gotten: but above all; his greatest dolour is at the day of death; to think with himself, that he must then perforce departed from whatsoever he hath, and leave all behind him. whereupon Sirach very well saith: Ecclus, 41, 1, O Death, how bitter is the remembrance of thee, to a man that liveth at rest in his possessions: yea, to the man that hath nothing to vex him, and that hath prosperity in all things! For doubtless, to him that maketh Euagoras. wealth his only happiness in this world, Death at his coming, is a most unwelcome guest. Thus is it with the man that gathereth riches Luke, 12, 21 to himself, and is not rich in God. §. 8. Trust not [therefore,] in oppression, Psal, 62, 10. nor in robbery: be not vain; if riches increase, set not your heart thereon. Put no confidence in thy riches: neither Ecclus, 5, 1, 8, say unto thyself; I have enough for my life: for riches shall not help thee in the time of vengeance and indignation. Let not thy soul be subject to the sin Mar. Bucer. of covetousness; but live content with that which thou hast, though it be but little, never seeking to increase thy substance by deceit: for, goods gotten by honest labour, bring with them joy of heart, and peace of conscience: but the wealth that is won by any wicked means, cannot long be possessed, without some inward grief & vexation. §. 9 If thou wilt live according to nature, Seneca. thou shalt never be poor: but if thou wilt live after thine own greedy desire, thou shalt never be rich. If thou covet to be rich in worldly Hermes. wealth, thou shalt receive therewith, sorrow, care, trouble of mind, & many other grievances: but if thou seek to be godly, thou shalt thereby find comfort, quiet, & everlasting felicity. Prepare thyself therefore of such riches, Plotinus. as when the ship is broken, may swim, and scape to land with their master. For, no man is more wealthy, than he Augustine. that is rich in good works. ¶ Against Usury. §. 1. IF thou lend money to my people, (saith Exod, 22, 25 the Lord) that is, to the poor with thee, thou shalt not be as an Usurer unto him: ye shall not oppress him with usury. If thy brother be impoverished, and Levit, 25, 35 fallen in decay▪ with thee, thou shalt relieve him; and as a stranger and sojourner, so shall he live with thee. Thou shalt take no usury of him, nor advantage; Levit, 25, 36 but thou shalt fear thy GOD, that thy brother may live by thee. Thou shalt neither give him thy money verse, 37, to usury, nor lend him thy victuals for increase. Moreover;] if thou take thy neighbour's Exod, 22, 26 raiment to pledge, thou shalt restore it unto him before the Sun go down. For, that is his covering only, and this verse, 27. is his garment for his skin: wherein shall he sleep? Therefore, when he crieth unto me, I will hear him: for, I am merciful. §. 2. Some men, (saith S. Jerome) think usury Jerome. to be only in money; which thing the Scripture foreseeing, doth name the overplusse in all things. For, usury is, where more is required Bernard. then was delivered, whether in money, or in meats, or in any other thing. As if thou deliver ten shillings, & lookest for more at the return thereof: or deliverest a bushel of Corn, and requirest above that. So, after the like sort in any thing else, whatsoever is received more than the principal, it is usury. Yea, whatsoever name thou givest it, the Ambrose. overplus in all things received, more than was delivered, is usury. §. 3. Usury, (saith Constantius) is the daughter Constantius. of Avarice, the nurse of Idleness, & the cause of civil discord among brethren. It is also a secret evil, which daily devoureth Cassianus. the wealth of our neighbour; & may well be likened to a greedy whirlpool, which speedily swalloweth whatsoever it catcheth. Of all evil members therefore in a Commonwealth, Perdiccas. none is more perilous than the greedy-minded Usurer: for, he privily deceiveth every man with whom he meddleth, and never doth good to any, so long as he liveth. He is worse than a thief; for, a thief Agesilaus. robbeth only by night, but the Usurer robbeth both by day and night. And, like as a Hare delivereth, nourisheth, Pet. Lomb. and is with young all at once; so the fraudulent Usurer, before he hath fully finished his deceit against one man, casteth in his mind, how he may best beguile another, through some subtle bargain. §. 4. But,] he that increaseth his riched by usury Prou▪ 28, 8, and interest; gathereth them for him which will be merciful unto the poor. And, as a Partridge gathereth together Jere, 17, 11, the young which she hath not brought forth; [who afterward forsake her, when they perceive that she is not their dam,] so he that getteth riches, and not by right, shall leave them in the mids of his days, and at his end, shall be a fool. For,] the gathering of treasures by a deceitful Prou, 21, 6, tongue is vanity tossed to and fro, of them that seek death. And, he that through usury oppresseth Basill. the poor, robbeth both his conscience of comfort, and his soul of salvation. ¶ Against Gluttony and drunkenness. §. 1. BE not greedy (saith Sirach,) in all delights; neither be thou too hasty upon all meats. For, excess of meats bringeth sickness, & gluttony turneth into choleric diseases. By surfeit many have perished; but he that d●eteth himself, prolongeth his life. Oh how little is sufficient for a man well Ecclus, 31, 19 taught? For, thereby he belcheth not in his chamber, nor feeleth any pain. A sweet & wholesome sleep [also] cometh verse, 20. of a temperate feeding: such a man feeleth no inward pain; he riseth up betimes in the morning, and is well at ease in himself. But an unsatiable eater sleepeth unquietly; and is troubled with pangs of the belly, and many other hurtful diseases. §. 2. Gluttony, is a filthy, vile, and ugly vice, Guevara. consisting only in a greedy desire after dainty fare. It is the sworn enemy to temperance; Hipocrates. a mortal or deadly foe to health; and a most loathsome blemish to humanity. Oh what a monstrous sight is it to behold Protogenes. the full furnished table of some unsatiable and rich glutton; & how with sundry sorts of the most rarest meats & costliest delicates it is thoroughly beset and covered, from end to end. And as the master of the feast is himself thereunto strangely affected, such guests for his companions will he commonly be sure to have about him, who (like flattering Parasites,) weighing his inclination, will for their own profit sake, highly extol him in his gross work of wickedness; and feed his humour, not only with vain talk and foolish jesting, but now and then also with some show of scurility, to make his meat have the better digestion. But, they that are so greatly addicted to Crates. belly-cheer, and regard more the pampering of their paunch, than the wisdom of the mind; may well be likened to fools, who give more credit to their own conceit, then to any other man's grounded reason. And, the man that refraineth not his apperite, Prou, 25, 28 is like a City broken down, and without walls. §. 3. It is not the needful use of meat, that Augustine. any man ought to forbear; but it is the inordinate desire thereof, which ought to be blamed. And, he is not to be counted a glutton, Aristotle. which feedeth only sufficiently for the nourishment of his own nature: but he that gurmundizeth much more in quantity then sundry other men; & he that daily delighteth to far deliciously; satisfying the pleasure of his sensual appetite through excess, and making his belly his God. For, meat and drink are the good gifts Guevara. of God, and aught of all men thankfully to be received; and moderately taken at times convenient for our natural use and sustenance: but he that greedily consumeth more than he needeth, abuseth both his body through his misdiet, & the good gifts of God; by turning them from the right use for which they were ordained. §. 4. Of all the parts of man's body, (saith Tully. Tully) the bolly is the most unthankful; for it never requiteth any pleasure done unto it, but continually craveth, more than is needful for it. And when it is full fraught with dainty Gregory. fare, then are the prickings and provocations to lust, most forward to stir up the flesh to filthy sin. Wherhfore, if thou sit at a costly table, Ecclus, 31, 12 13. open not thy mouth wide upon it, & say not, Behold much meat. Remember that an evil eye is a shrew: and what thing created is worse than a wicked eye? for, it weary for every cause. Stretch not thine hand wheresoev it Ecclus. 31, 14. looketh, neither thrust it with thine eye into the dish. Ponder with thyself what thy neighbour verse, 15, would feign have that sitteth by thee: and be discreet in every point. Eat modestly that which is set before verse. 16. thee, and devour not, lest thou be hated of them that behold thee. Leave thou off first for nurture's sake: & verse, 17. be not insatiable, lest thou offend. §. 5. My son (saith Toby) drink not wine Tob, 4, 15, to make thee drunken; neither let drunkenness go with thee in thy journey. For, drunkenness increaseth the courage Ecclus, 31, 30 of a fool till he offend▪ it diminisheth his strength, and maketh wounds. Show not thy valiantness at any time in Ecclus, 31, 25 wine; for wine hath been the destruction of many. And, as the fiery furnace proveth the verse, 36, iron in the tempering; so doth wine prove the hearts of the proud by drunkenness. §. 6. Drunkenness, (saith Macrobius) is a Macrobius. deformed monster with many heads: as filthy talk; fornication; wrath; murder; swearing; cursing; and divers other dishonest actions. It disturbeth man's reason; robbeth him Boetius. of his senses; enfeebleth his remembrance; sendeth in forgetfulness; poureth in errors, induceth to sluggishness: & in the end, utterly vndooeth him that delighteth therein. §. 7. Wine was made from the beginning to Ecclus, 31, 27, 28, make men glad, and not for drunkenness. Wine measurably drunken, and in time, is profitable for the life of man: & bringeth gladness of heart, and cheerfulness of mind. But wine drunken with excess, maketh verse, 29. bitterness of mind, with sundry brabblings, and much strife. Also; of two much drinking, proceed Galen. dropsies, wherewith the body, and oftentimes the visage, is swollen and defaced: bedlam fury, wherewith the mind is molested and perished: but of all other evils most odious, swinish beastliness, wherewith both the body and soul is defiled: and the figure of man, is as it were by enchantment, transformed into the likeness of some misshapen creature. §. 8. Men overcome with wine, are far worse Diogenes. than beasts: for beasts will not enforced to drink any more than may well content them: but such men as take pleasure in excess of drinking, voluntarily swallow down more than is sufficient for them, and being oftentimes not able when they have it, to carry it cleanly away, they are thereby constrained to show forth their own shame, even in the view of every present beholder. And, like as when the Wine purgeth, it Plutarch. commonly breaketh the vessels, and that which before lay in the bottom, cometh now up to the brim: even so the tongue of a drunkard, in the mids of his uncomely mirth, sticketh not to reveal to every new acquaintance in his company, the secret thoughts of his hidden heart. §. 9 Wine, is a mocker, and strong drink Prou, 20, 1, is raging: & whosoever is deceived thereby, is not wise. For,] to whom is woe? to whom is sorrow? Prou, 23, 29. to whom is strife? to whom is murmuring? to whom are wounds without cause? and to whom is the redness of the eyes? Even to them (saith Solomon) that tarry verse, 30. long at the wine: to them that go & seek mixed wine. Woe [therefore] to all such as rise up Esay, 5, 11, early to follow drunkenness: and to them that continue until night, till the wine do inflame them. Woe unto them that are mighty to verse, 22, drink wine, and to them that are strong to power in strong drink. For, it is a property meeter for a sponge Demosth. then for a man, to drink much. §. 10. Look not thou upon the wine when it Prou, 23, 31 is red▪ (saith the wiseman) and when it showeth his colour in the euppe; or goeth down pleasantly. For,] in the end it will bite like a serpent, verse, 32, and hurt like a Cockatrice. Thine eyes shall look upon strange women, verse, 33, 34, and thine heart shall speak lewd things: and thou shalt be as one that sleepeth in the mids of the Sea; and as he that sleepeth in the top of the mast. Yea; in such danger shalt thou be by reason Iraeneus. of thy drunkenness, that thou shalt very hardly be able to withstand the sundry provokements of thine own flesh, which as then will be most prone and ready, to prick thee forward to evil. For, it is one of the first evils that springeth Ambrose. from drunkenness, to make shipwreck of chastity. As may for an example appear, by the ardent desire of Olophernes toward judeth judith, 13. in the time of his banqueting. Who notwithstanding, clean contrary to his expectation, after he had fully tippled somewhat more then enough, lost his head for his labour, by the hands of the self same woman, whilst he lay in his bed sound sleeping. ¶ Against adultery and fornication. §. 1. THou shalt not (saith the Almighty,) Exod, 20, 14 commit adultery. Thou shalt not give thyself unto thy Levit. 18. 20 neighbour's wife, by carnal copulation to be defiled with her. §. 2. He that committeth adultery with a woman, Prou, 6, 32, (saith Solomon) is destitute of understanding: he that doth it, destroyeth his own soul. And, all the children that are borne of Wisd, 4, 6, the wicked bed, shall be witness of the wickedness against their Parents when they be asked. §. 3. Ye have heard, (saith Christ) that it was Math. 5. 27 28. said to them of old time; Thou shalt not commit adultery. But I say unto you, that whosoever looketh on a woman to lust after her, hath committed adultery with her already in his heart. Wherefore, if thy right eye cause thee to offend, pluck it out, and cast it from thee. Math, 5, 29. For, better it is for thee, that one of thy members perish, then that thy whole body should be cast into hell. §. 4. To pluck out the eye that offendeth, is not meant by the words of Christ, that thou shouldest disfigure thy face; but rather, as Sirach saith, to turn away thine Ecclus, 9, 8. eye from beholding a beautiful woman: and not to look upon others beauty. For, many have perished by the beauty of women; and through the beholding thereof, love is kindled as a fire. King David, by overmuch looking 2, Sam, 11, 2, 3, etc. at the bait of beauty, forgot himself, & so fell in love with another man's wife: from love, he fell to unlawful lust; from lust, to dissembling, and counterfeit show of kindness towards her innocent husband. And, in the end, when he could devise no other shift to cover his own shame, he caused Vriah himself, to carry a letter to joab his chief Captain; wherein was politicly plotted, the death of him that brought it. Moreover; a rash and wicked eye, that Plat●. delighteth to behold vanity, may well be called the window of death: for it is the deadly minister of the heart's concupiscence, and the forerunner of filthy facts, thefts, robberies, extortions, & sundry other iniquities. §. 5. All men are (indeed) by nature naturally Aeneas Silvius. given, to feel in themselves, the boiling and raging lusts of the frail and unconstant flesh▪ Notwithstanding, he that suffereth himself to be led captive in the filthy sin of whoredom and adultery, falleth thereby into innumerable inconveniences. For first of all, this wicked evil clean taketh away from a man his good name and credit. It also consumeth his substance, and bringeth him in the end to plain beggary. It killeth at once, both the strength and beauty of the body. It decayeth and greatly hurteth health. It engendereth many bad diseases. It disfigureth the flower of youth long before the time. It hasteth or draweth on riveled & ill-favoured age. It diminisheth the strength and quickness of the wit: It dulleth the sight of the mind. It draweth from him all honest studies, & maketh him delight in nothing but that which is vile and unhonest. It taketh away the use of reason, which is the native property of man. It maketh a young man peevish, melancholy, & slanderous. It maketh an old man odious, wretched, & filthy. * Demonax, Finally, it is a pleasure bought with pain; a delight hatched with disquiet; a content passed with fear; and a sin finished with sorrow. §. 6. Can a man (saith Solomon) carry coals Prou, 6, 27, 28, 29. in his bosom, & his clothes not be burnt? or, can a man go upon coals, & his feet not be hurt? So, he that goeth in to his neighbour's wife & toucheth her, shall not be guiltless. Fly therefore, the filthy lusts of the flesh: Hermes. and as thou wouldst willingly for thy bodily health's sake, abstain from hurtful meat; so oughtest thou to abstain from sin, for the salvation of thy soul. For, when lust hath conceived, it bringeth james, 1, 15, forth sin; and sin when it is finished, bringeth forth death. §. 7. Know ye not, that your bodies are the 1, Cor, 6, 15, 16, 17. members of Christ? shall I then take the members of Christ, and make them the members of an harlot? God forbidden: Do ye not know, that he which coupleth himself with an harlot, is one body? For, two, saith he, shall be one flesh. But he that is joined unto the Lord, is one spirit. Know ye not [also,] that the unrighteous 1, Cor, 6, 9 10, shall not inherit the kingdom of God? Be not deceived; neither fornicators, nor idolaters, nor adulterers, nor wantonness, nor buggers, nor thieves, nor covetous, nor drunkards, nor railers, nor extortioners, shall inherit the kingdom of God. §. 8. Woe then be unto that man, which contemning Socrates. the excellency of his own nature, and the divine part that is in him, serveth only his bodily lusts; defiling his own soul, through his lascivious desires, and beastly delights. For, he ceaseth to be a man; and is indeed Plato. no better than a brute beast, that leaveth the rules of reason, & giveth his mind solely to the fulfilling of his fleshly inclinations. Besides; if they be counted miserable, Aristotle. which have cruel Masters, although they may be released from them: how much more are they miserable, which serve their bodily lusts as their masters, from which they cannot fly? For, he that hath entrhalled himself to Hermes. the fulfilling of his fleshly motions, is thereby more bound, than any bondman else whatsoever. Yea, such a man, never ceaseth to waste & Pa●●uius. consume the strength of his own body; he daily spotteth and polluteth the beauty of his soul; he continually draweth unto himself divers diseases; & walketh hourly in danger of eternal damnation. §. 9 Enforce thyself therefore with all the Erasmus. might thou mayst, to abstain from ungodly lusts: and the better to bridle the unruly passions of thine own affections, endeavour diligently to study and follow virtue: for, the desires that are good, will evermore mortify and destroy, the desires that are evil. But if so be that thou canst not abstain, 1. Cor, 7, 9 thou mayst then use the lawful remedy that God hath appointed: namely, marriage. For, it is better to marry, then to burn. Also;] to avoid fornication, let every 1, Cor, 7, 2, man have his wife, and let every woman have her own husband. For,] marriage is honourable among all Hebr, 13, 4, men, and the bed undefiled: but whoremongers and adulterers, God will judge. ¶ Against stealing, lying, slandering, falsewitnes-bearing, and coveting of our neighbour's wealth. §. 1. Ye shall not steal; (saith the Lord our Levit, 19, 11 God,) neither deal falsely; nor lie one to another. Let him that stole, steal no more: but Ephe, 4, 28, let him rather labour and work with his hands the thing that is good: that he may have to give unto him that needeth. §. 2. My son, (saith Sirach) sow not a lie against Ecclus, 7, 12, 13. thy brother, neither do the same against thy friend. Use not to make any manner of lie; for the custom thereof is is not good. Aristotle, being demanded what vantage Aristotle. a man might get by lying? answered: To be unbelieved when he telleth the truth. §. 3. Doubtless;] a lie is a wicked shame in Ecclus, 20. 23 a man, yet is it often in the mouth of the unwise. A thief is better than a man that is accustomed verse, 24. to lie: but they both shall have destruction everlastingly. For, by lying, the truth is broken, God Hermes. himself grievously offended, & the state of our neighbour & ourselves greatly impaired. §. 4. The conditions of liars are always unhonest: Ecclus. 20, 25 & their shame is ever with them. He that is known to be a liar, shall commonly Thales. be held in contempt amongst all men; & such only as before thought well of his company, will afterward care very little for his acquaintance. Besides; he that is accustomed to lying, Becon. looseth not only his credit & good name amongst men, but also shutteth himself out from the grace and favour of GOD, and most horribly joineth himself to the devil, who hath no truth in him. But is a liar from the beginning; & the john, 8, 44, father of lies. Wherhfore, cast off lying; and speak Ephe, 4, 25, every man the truth unto his neighbour: for, we are members one of another. §. 5. Thou shalt not (saith the Lord) walk Levit. 19 16 about with tales among thy people. If thou hast heard a word against thy Ecclus, 19, 10 neighbour, let it die with thee: and be sure it will not burst thee. Declare not other men's manners neither Ecclus, 19 8, to friend nor foe: and if the sin appertain not unto thee, reveal it not. For, he shall hearken unto thee, & mark verse. 9 thee: and when he findeth opportunity, he will hate thee. §. 6. Men ought always to hear, twice so Thales. much as they speak: for, to that end (saith Thales,) Nature hath given us two ears, and but one tongue. A wise man will therefore, well consider Crates. of a matter when he hath heard it, & ponder thereof advisedly with himself, before he speak of it again. But a fool travaileth when he hath heard Ecclus, 19, 11 a thing, like unto a woman that is about to bring forth a child. And, as an arrow that sticketh in a man's verse, 12. thigh, so is news in a fools heart. §. 7. The words of a talebearer, (saith Solomon) Prou, 18, 8, are as flattering; & they go down into the bowels of the belly. They sink deeply into the memory of Guevara. him that willingly giveth ear thereunto: but he that resisteth a tale-bringer, putteth thereby a perilous enemy to silence. For,] without wood, the fire is quenched, Prou, 26, 20 and without a talebearer, strife ceaseth. But] as the coal maketh burning coals, verse, 21. and wood a fire, so the contentious man is apt to kindle strife. Be not [then] counted a talebearer, Ecclus, 5, 15 neither lie thou in wait with thy tongue: for shame & repentance follow the thief, and an evil condemnation is over his head that is double tunged; but he that is a backbiter, shallbe hated, envied, & confounded. §. 8. Slander no man; whether he be thy Boetius. friend or thy foe; neither speak any evil of thy neighbour behind his back. For he that defameth another with his tongue, woundeth his own soul by his words. And, a common slanderer, striving to Polion. bring other men forth of favour, through his detracting speeches, becometh thereby odious himself. §. 9 Thou shalt not (saith the Lord) bear Exod, 20, 16 false witness against thy neighbour. Thou shalt not receive [or, report] a Exod, 23, 1, false tale; neither shalt thou put thy hand with the wicked, to be a false witness. Thou shalt not covet thy neighbour's Deut, 5, 21, wife, neither shalt thou desire thy neighbours house, nor his land, nor his man servant, nor his maid servant, nor his ox, nor his ass, nor any thing that thy neighbour hath. §. 10. Let no man with coin corrupt thee, Hemingius. to bear false witness at any time against the unguilty person: neither suffer thy tongue to testify an untruth, through the vain hope of worldly preferment. But be well advised what thou undertakest Tully. before thou speakest; and consider rightly of the cause, before thou give record thereof in the presence of any Ruler. For,] a false witness shall not scape unpunished: Prou, 19, 9, and he that speaketh lies, shall perish. ¶ Against injustice, wrongful dealing, and oppressing the poor. §. 1. YE shall not (saith the Lord) do unjustly Levit, 19, 15 in judgement. Ye shall have no respect of person in D 〈…〉, 1, 17, judging; but shall hear the small as well as the great: ye shall not fear the face of man: For, the judgement is Gods. §. 2. Thou shalt not favour the person of the Levit. 19 15 poor, nor honour the person of the mighty: but thou shalt judge thy neighbour justly. Thou shalt keep thee far from a false Exod, 23, 7, matter; and shalt not slay the innocent and the righteous: for, I will not justify a wicked man. §. 3. Wrist not the law, (saith Moses,) nor Deut, 16, 19 respect any person; neither take reward: for the reward blindeth the eyes of the wise, & perverteth the words of the just. And maketh Magistrates dumb, that Ecclus, 20, 28 they cannot reprove faults. That which is just and right, shalt thou Deut, 16, 20 follow; that thou mayst l●●e & possess the land which the Lord thy GOD giveth thee. But to have respect of any person in Prou, 24, 23 judgement, is not good. For, if ye regard the persons, ye commit james, 2, 9. sin, and are rebuked of the Law as transgressors. §. 4. He that is placed to be a judge, (saith Tertullian. Tertullian,) ought always to be true in his word; honest in his thought; and virtuous in his deed: without fear of any but GOD; and without hate of any but the wicked. For, equity or justice, is a measure ordained Lactantius. of GOD amongst men upon earth; to defend the feeble from the mighty; the truth from falsehood; and to root out the evil from among the good. Notwithstanding; we oftentimes perceive Aristotle. it to fall out, that either through affection to their friends; hatred to their adversaries; or corruption by gifts; the judges do forget the truth: and so leave undone the just execution of their duty and strait charge. Also; as the judge of the people himself Ecclus. 10, 2. is, so are his officers under him; and what manner of man the Ruler of the City is, such are all they that dwell therein. But, as the Lord loveth righteousness, Becon. and hateth iniquity; so he will reward the just man for his justice, and punish the ungodly person for his sin. §. 5. Ye shall not, (saith the Almighty) do Levit, 19, 35 36, unjustly in judgement, in line, in weight, or in measure. Thou shalt have just balances, true weights, a true Ephah, and a true Hin. Thou shalt not have in thy bag two Deut. 25, 13 14. manner of weights, a great, and a small: neither shalt thou have in thy house divers measures, a great and a small. But thou shalt have a right and just Deut, 25, 15 weight; and a perfect & just measure shalt thou have: that thy days may be lengthened in the Land which the Lord thy God giveth thee. For, all that do such things, and all that Deut, 25, 16 do unrighteously; are abomination unto the Lord thy God. * But a perfect Prou, 11, 1, weight pleaseth him. §. 6. Thou shalt not pervert the right of the Deut, 24, 17 stranger, nor of the fatherless; Neither shalt thou take a widows raiment to pledge. Ye shall not trouble any widow, nor Exod, 22, 22, 23, fatherless child. If thou vex or trouble such, and so he call and cry unto me, I will surely hear his cry. Then shall my wrath be kindled, and I verse, 24. will kill you with the sword: & your wives shall be widows; and your children fatherless. §. 7. Complaints and tears, (saith Guevara,) are the chiefest revenge of the fatherless, Guevara. and oppressed. For, he that is rich, commonly seeketh to revenge himself either by law or arms: but the poor man's remedy, is wholly procured from God, by his pitiful lamentations & mournings. Doth not the tears run down the Ecclus, 35, 15 widows cheeks? and her cry is against him that caused them: for, from her cheeks do they go up unto heaven: & the Lord which heareth them, doth accept them. For,] he despiseth not the desire of the Ecclus, 35, 14 fatherless, nor the widow, when she poureth out her prayer before him. But heareth the petition of the party Ecclus, 35, 13 oppressed. §. 8. Thou shalt not (saith the Lord) do thy Levit. 19 13 neighbour wrong; neither rob him. The workman's hire shall not abide with thee until the morning. Thou shalt not oppress an hired servant Deut, 24, 14 that is needy and poor; neither of thy brethren, nor of the stranger that is in the Land within thy gates. But] thou shalt give him his hire for the day, and shalt not let the sun go down verse, 15. upon it: for, he is poor, & therewithal sustaineth his life: lest he cry against thee unto the Lord, & it be sin unto thee. §. 9 Rob not the poor, because he is poor: Prou, 22, 22 23. neither oppress the afflicted in judgement: for, the Lord will defend their cause, and spoil the soul of those that spoil them. Withhold not the good from the owners Prou, 3, 23, thereof, though there be power in thy hand to do it. Neither let the wages of any man that Tob, 4, 24, hath wrought for thee, tarry with thee, but give it him out of hand. The bread of the needful, is the life of Ecclus, 34, 22 the poor, & he that defraudeth him thereof, is a murderer. He that taketh away his neighbours living, verse, 23, slayeth him: & he that withholdeth the labourer's hire from him, is a blood-shedder. And, this ye know; that no mansleyer 1. Ioh, 3, 15, hath eternal life abiding in him. §. 10. Use therefore mercy, gentleness, pity, ●ulgosius. and compassion towards the poor: and suffer not him that hath done thy will, to make suit unto thee for, his recompense. Defraud not the poor of his living; Ecc●us, 4, 1. neither make the needy eyes to wait long. Make not an hungry soul sorrowful, neither vex a man in his necessity. Trouble verse, 2, 3, not the heart that is grieved, neither defer thou the gift of the needy. Refuse not the prayer of him that is in trouble, neither turn away thy face from verse, 4, 5. 6, the poor. Turn not thine eyes aside in anger from the poor, neither give him any occasion to speak evil of thee. For, if he curse thee in the bitterness of his soul, his prayer shall be heard of him that made him. For,] the prayer of the poor, going out Ecclus, 21, 5. of the mouth, cometh unto the ears of the Lord; and justice is done him incontinently. Yea, the prayer of him that humbleth himself, [is of such force] that it pierceth Ecclus, 35, 17 thorough the clouds, and ceaseth not till it come near, & will not departed till the most High have respect thereunto, to judge righteously, and to execute judgement. And, the Almighty will not be slack, nor Ecclus, 35, 18 tarry long from them; till he hath smitten in sunder the loins of the unmerciful, & avenged himself of the heathen; [or ungodly ones,] till he hath taken away the multitude of the cruel, and broken the sceptre of the unrighteous; till he give every man after his works, and reward them after their devices; till he have judged the cause of his people, and comforted them with his mercy. §. 11. Let it not [then] grieve thee to bow Ecclus, 4, 8, down thine ear unto the poor: but pay thy debt, and give him a friendly answer. For, if thou show compassion v●●o the Isidorus. poor that can do but little; thou shalt be highly favoured of GOD, that can do much. But who soever stoppeth his ear at the Prou, 21, 13 crying of the poor; he shall also cry himself, and not be heard. ¶ Against overhasty and rash judgement. §. 1. judge not, (saith Christ) and ye shall not Luke, 6, 37, be judged: condemn not, and ye shall not be condemned. For, with what judgement ye judge, ye Math, 7, 2, shall be judged; and with what measure ye meet, it shall be measured unto you again. §. 2. Thou art inexcusable, o man, (saith the Rom, 2, 1. Apostle,) whosoever thou art that judgest. For, in that, that thou judgest another, thou condemnest thyself: for thou that judgest, dost the same things. Why seest thou the mote that is in thy Math, 7, 3, 4, brother's eye, & perceivest not the beam that is in thine own eye? Or, how sayest thou to thy brother: Suffer me to cast out the ●●te out of thine eye, and behold a beam is in thine own eye? Hypocrite, first cast out the beam that verse, 5, is in thine own eye, & then shalt thou see clearly to cast out the mote out of thy brother's eye. Besides,] who art thou that judgest or Rom, 14, 4, james. 4. 12, condemnest another man's servant? he standeth or falleth to his own master. judge nothing therefore before the time, 1, Cor, 4. 5. until the Lord come; who will lighten the the things that are hid in darkness, & make the counsels of each heart manifest: & then shall every man have praise of God. §. 3. judge not according to the appearance, john. 7. 24. (saith Christ,) but judge righteous judgement. For, Eli the priest, being somewhat too forward to judge by conjecture, rashly reproved 1. Sam. 1. 14. Hannah of the sin of drunkenness, when she was zealously busied at her prayers. And, the barbarous people of Malta, Acts. 28. 3. 4, 5, 6. seeing a viper fastened to the hand of Paul, presently at the first sight thereof, condemned him for a murderer. But when they saw him shake off the worm into the fire, & feel no harm thereby; then, (showing themselves as far from reason, as they were before from wisdom) they imagined him to be a God. §. 4. Commend no man for his beauty (saith Ecclus, 11, 2. Sirach,) neither despise a man in his utter appearance. For,] the Bee is but small among the verse, 3, fowls; yet doth the fruit of her labour pass in sweetness. Blame no man, before thou hast inquired Ecclus, 11, 7, the matter; understand first, and then reform righteously. Give no sentence, before thou hast heard Ecclus. 11. 8. the cause; neither interrupt any man in the midst of his tale. For, he that giveth sentence before the Thales. matter be thoroughly heard, shows himself either partial in affection, or culpable in doing wrong, for some private advantage. And, he that taketh a tale out of his Pl●tarch. neighbour's mouth, is like him which seeing another about to be kissed, will needs thrust forth his head, to take away the courtesy from him. ¶ Against justifying ourselves, foolish boasting, and regarding of other men's faults. §. 1. IVstifie not thyself before the Lord, Ecclus, 7, 5, (saith Sirach) for he knoweth thy heart. Neither boast thyself at any time of thy Pet. Lomb. good deeds, lest thy evil be also laid to thy charge. For, he that praiseth himself, is not allowed; 2, Cor. 10, 18. but he whom the Lord praiseth. Besides, he that supposeth himself to be Fulgosius. righteous, falleth thereby unadvisedly from his hope in God; & by trusting too much to his own merrites, looseth the confidence he should have in his Creator's mercy. Resembling the folly of the foolish-bragging Luke, 18, 11 Pharisee, which entered into the temple with the Publican to pray. But S. Paul teacheth us better wisdom by his own example, where he saith: * I 1, Cor, 4, 4, know nothing by myself, yet am I not thereby justified: but he that judgeth me, is the Lord. §. 2. How, (saith job) should man compared job, 9, 2, 3, unto God, be justified? If God would dispute with him, man could not answer him one thing of a thousand. If I would justify myself, (saith he) job, 9, 20, mine own mouth shall condemn me: and if I would be perfect, he shall judge me wicked. For, he is not a man, as I am, that I job, 9, 32, should answer him, if we come together to judgement. Well therefore saith the Psalmist: * Enter Psal. 143, 2, not (o Lord) into judgement with thy servant: for, in thy sight shall no man living be justified. §. 3. Let no man glory in his works, (saith S. Ambrose. Ambrose,) because no man is justified by his works: but he that is just, hath it freely by gift. For, if God would deal with us according Augustine. to that we have deserved; he should find nothing but that he might condemn. And, woe would be to all our righteousness, Augustine. if it be judged: mercy being taken away, or set aside. §. 4. If any man, (saith the Apostle) seem to Gala, 6, 3. himself that he is somewhat, when he is nothing; he deceiveth himself in his imagination. Let him therefore that thinketh he standeth, 1. Cor. 12. 10. take heed lest he fall. And, let not the sinner say, that he hath 2, Esdr, 16, 45. not sinned: for, coals of fire shall burn upon his head, which saith: I have not sinned before the Lord God & his glory. §. 5. This (saith S. Bernard) is our righteousness; Bernarde. to lay sure hold on the worthiness of Christ by faith, and humbly to confess before God, that we of ourselves, are altogether unrighteous. And, then are we said to be righteous, Jerome. when as we do acknowledge ourselves to be wicked sinners. But if we behold our own merits, we Jerome. shall thereby be driven to desperation. For, we are counted but unprofitable Luke, 17, 10 servants, when we have done all that we can do; seeing we have done no more than was our duty to do. And, in doing no more but what we Chrisostome. ought, we deserve no greater reward, then that we bear about us. §. 6. If our doings were good indeed, (saith Origen. Origen) then were we not unprofitable servants: but any good deed of ours, is called good, not rightly, nor duly, but by abuse of speech. For, holy men do know, that ever since the Gregory. fall of the first father Adam, they be borne of a corruptible stock; and that they be not by any virtue of their own, but only by the heavenly grace that doth prevent them, turned into good desires or works: and what evil soever they know to be in themselves, they confess that it is deserved, and come of their mortal kind; but what good soever they see to be in themselves, they acknowledge it to be the gift of the immortal God. And, for this gift which they have received, they count themselves debtor unto him, which by preventing them, did give unto them grace, that they should will that good thing which they would not; and by following, did grant, that they should be able to do, that good thing which they would. §. 7. Be not vainglorious at any time of thine junius. own doings, (saith junius,) neither use to speak many words in thine own praise. For, it is far better to be silent, then Alex▪ Se●e. to brag or boast vaingloriously any thing in our own commendation. Let another man praise thee, and not Prou, 27, 2, thine own mouth; a stranger, and not thine own lips. For, nothing dispraiseth a man so much Arn●bius. as his own praising; especially, when he maketh repetition of his charitable deeds. §. 8. It is a token of an impudent creature, Plato. (saith Plato) to seek to get credit with others, by commending himself. And, such kind of people as praise themselves, Pl●tarch. may fitly be compared to famished persons: for, like as the famished, for lack of other meat, are feign sometimes to eat their own flesh; so many that are vain▪ glorious, are forced to praise themselves, because no man else will give them any commendation. §. 9 Despise not the man (saith Sirach,) that Ecclus, 8, 9, turneth himself away from sin, neither cast him in the teeth with his former fault: but remember that we are all worthy blame. Be▪ not glad when thine enemy falleth, Prou, 24, 17 18. neither let thy heart rejoice when he stumbleth: lest the Lord see it, and it displease him, and he turn his wrath from him. Laugh no man to scorn in the heaviness Ecclus, 7, 11, of his soul: for, GOD which seethe all things, is he that can bring down, and set up again. §. 10. To rejoice at the harm which another Socrates. man receiveth, is a sign of an evil nature in thyself. And busily to upbraid a penitent person Crates. with his passed offences, is the next way to deprive thyself of all men's compassion, when thou standest in need. Fly therefore and eschew thine own vices, Socrates. and be not curious in searching after other men's sins. For, it is the property of a fool, to look Tully. narrowly into other men's faults, & to forget his own. But it is a sign of great wisdom, warily Thales. to avoid those evils ourselves, which we think worthy to be blamed in other men. ¶ Against the following of falsete●●hers. §. 1. BE not carried about (saith the Apostle) Hebr. 13. 9 with divers and strange doctrines. For, he that is hasty to give credit, is light Ecclus, 19 4, minded; & he that erreth, sinneth against his own soul. Let no man deceive you with vain Ephe. 5. 6. words. But] beware of false Prophets, which Math, 7, 15, 16. come to you in sheeps clothing, but inwardly they are ravening Wolves. Ye shall know them by their fruits. Believe not every spirit; but try the spirits, 1, I●h, 4. 1, whether they are of God, [or no●] for many false Prophets are gone out into the world. Yea,] many deceivers are entered into the world, which confess no● that jesus Christ 2, Ioh, 1, 7, is come in the flesh. He that is such a one, is a deceiver, and ●n Antichrist. §. 2. I beseech you Brethren▪ (saith S. Paul,) Rom, 16, 17 18, mark them diligently▪ which cause division and offences▪ contrary to the doctrine which ye have learned▪ and a●oyde them. For, they that are such s●rue not the Lord jesus Christ, but they● own 〈◊〉: and with fair speeches and flattering▪ de●e●ue the hearts of the simple. Ye are dearly bought; be not the servants 1. Cor, 7, 23, of men. But] stand fast, and keep the instructions 2. Thes. 2. 15 which you have been taught, either by word, or by our Epistle. If any man teach otherwise, and consenteth 1, Tim, 6, 3, 4, 5. not to the wholesome words of our lord jesus Christ, & to the doctrine which is according to godliness, he is puf● up, and knoweth nothing: but doteth about questions, and strife of words: whereof cometh envy, strife▪ railings, evil surmisings, vain disputations of men of corrupt minds, and destitute of the truth, which think that gain is godliness. From such separate thyself. §. 3. Brethren; (saith the same Apostle,) be Phil. 3, 17, followers of me, & look on them which walk so, as ye have us for an ensample. For, many walk, of whom I have told verse, 18, 19, you often, and now tell you weeping, that they are the enemies of the Cross of Christ: whose end is damnation, whose God is their belly, and whose glory is to their shame, which mind earthly things. But our conversation is in heaven, from verse, 20, whence also we look for the Saviour even the Lord jesus Christ. Who shall change our vile body, that it verse, 21. may be fashioned like unto his glorious body, according to the working, whereby he is able even to subdue all things unto himself. §. 4. Let us henceforth be no more children, Ephe, 4, 14, 15. wavering, and carried about with every wind of doctrine, by the deceit of men & with craftiness; whereby they lay in wait to deceive. But let us follow the truth in love, and in all things grow up unto him, which is the head; even Christ. And] beware least any man spoil you Colos, 2, 8. thorough Philosophy, and vain deceit, after the traditions of men, and according to the ordinances of the world, and not after Christ. For,] whosoever transgresseth, and abideth 2, joh. 9 10, not in the doctrine of Christ, he hath not God. He that endureth in the doctrine of Christ, he hath both the Father and the Son. If there come any unto you, and bring verse. 11. not this doctrine, receive him not to house, neither bid him, God speed. For he that biddeth him God speed, is partaker of his evil deeds. ¶ Against the choice of meats, and difference of days. §. 1. LEt no man (saith the Apostle) trouble Colos. 2, 16, 17. your conscience about meat & drink, or, in respect of an holiday, or of the new Moon, or of the Sabbath days: which are but shadows of things to come: but the body is in Christ. It is a good thing that the heart be established Heb, 13, 9, with grace, & not with meats, which have not profited them that have been occupied therein. For, the kingdom of God, is not meat Rom, 14, 17 nor drink; but righteousness, and peace, and joy in the holy Ghost. For, whosoever in these things serveth verse, 18. Christ, is acceptable unto God, & is commended of men. §. 2. One believeth that he may eat all things, Rom, 14, 2, and another that is weak, eateth herbs. This man esteemeth one day above another Rom. 14, 5, day, and another man counteth every day alike. Let not him that eateth, despise him that Rom, 14, 3, eateth not: and let not him which eateth not, judge him that eateth: for, God hath received him. Let every man [also] be fully persuaded Rom. 14, 5. 6. in his mind, that he which observeth the day, observeth it to the Lord: and he that observeth not the day, observeth it not to the Lord. He that eateth, eateth to the lord, for he giveth God thanks: and he that eateth not, eateth not to the lord, and giveth God thanks. Meat maketh not us acceptable to God. 1, Cor, 8, 8, For, neither if we eat, are we the better; neither if we eat not, are we the worse. Whatsoever is sold in the Shambles, 1, Cor, 10, 25, 26, eat ye, & ask no question for conscience sake. For, the earth is the Lords, and all that therein is. §. 3. And, seeing that GOD hath created all Erasmus. things for the use of man, & requireth nothing of us but holiness, what forceth he whether we eat flesh of four-footed beasts, or of fishes, or of Birds that fly? There is none of all these that either maketh or marreth holiness: neither putteth any thing to it, or taketh any thing from it. The choice of these things, and the putting Erasmus. of difference between one and another, may make a man superstitious, & to have vain religion in himself, but it cannot make him holy. Christ taught no difference herein: therefore it may be counted great rashness, if a wretched man, should go about to burden & charge any man with such ordinances. Let every man eat what he liketh, as his body requireth, so it be done soberly, & measurably; and for all things, let him give thanks unto God. For, to believe that meats are evil, or Augustine. causeth evil, or sin to them that receive them; it is the property, not of Christian men, but peculiarly of the Hierarchies, & Manichees, which were heretics. §. 4. Wherhfore, if ye be dead with Christ Colos. 2. 20. 21. 22, from the ordinances of the world, why, as though ye lived in the world, are ye burdened with traditions? As, Touch not, Taste not, Handle not. Which all perish with the using, & are after the commandments and doctrines of men. Which things have indeed a show of Colos. 2. 23, wisdom, in voluntary religion & humbleness of mind, and in not sparing the body: neither have they it in any estimation to satisfy the flesh. But] I know, & am persuaded through Rom. 14, 14 the Lord jesus, that there is nothing unclean of itself: but unto him that judgeth any thing to be unclean, to him it is unclean. Unto the pure, all things are pure: but Titus. 1. 15. to them that are defiled and unbelieving, is nothing pure: but even their minds and consciences are defiled. §. 5. Now the Spirit speaketh evidently, that 1, Tim, 4, 1, 2. 3. in the latter times some shall departed from the faith, and shall give heed unto spirits of error, and doctrines of devils: which speak lies through hypocrisy, and have their consciences burned with an hot iron; forbidding to marry, and commanding to abstain from meats, which God hath created to be received with giving thanks, of them which believe and know the truth. For, every creature of God is good, and verse, 4, 5, nothing aught to be refused, if it be received with thanksgiving. For, it is sanctified by the word of God, and prayer. Ye therefore beloved, seeing ye know 2. Pet. 3. 17, these things before, beware; lest ye be also plucked away with the error of the wicked, and fall from your own steadfastness. For, of this sort are they which creep 2. Tim. 3. 6. 7. into houses, and lead captive simple women laden with sins, and led with divers lusts. Which women are ever learning, and are never able to come to the knowledge of the truth. ¶ Against over-curious searching: and adding of any thing to the word of God. §. 1. Seek not out (saith Sirach) the things Ecclus, 3, 22. that are too hard for thee: neither search the things rashly which are too mighty for thee. But what God hath commanded thee, verse, 23. think upon that with reverence, and be not curious in many of his works: for it is not needful for thee, to see with thine eyes the things that are secret. Be not curious in superfluous matters, for verse, 24, 25, many things are showed unto thee above the capacity of men. The meddling with such, hath beguiled many; & an evil opinion hath deceived their judgement. Thou canst not see without eyes: profess verse, 26. not the knowledge therefore which thou hast not. §. 2. I, through the grace that is given unto Rom, 12, 3, me, (saith the Apostle,) say to every one that is among you, that no man presume to understand, above that which is meet to understand: but that he understand according to sobriety; as GOD hath dealt to every man the measure of faith. For, he is sufficiently rich in understanding, Hermes. that knoweth how to do well: and he hath power enough, that can refrain from doing evil. §. 3. Ye shall put nothing unto the word which Deut, 4, 2, I command you, saith Moses: neither shall ye take aught therefrom: that ye may keep the commandments of the Lord your GOD, which I command you. Therefore, what soever I command Deut. 12. 32. you, take heed you do it. Thou shalt not turn away from it to the josua, 1, 7. right hand, nor to the left: that thou mayst prosper whether soever thou goest. §. 4. Put nothing unto the word of God, saith Prou. 30. 6. Solomon, lest he reprove thee, and thou be found a liar. For, I protest (saith the holy Ghost) unto reve. 22. 18 every man that heareth the words of the prophecy of this book; If any man shall add unto these things, God shall add unto him the plagues, that are written in this Book. And, if any man shall diminish of the reve. 22, 19 words of the book of this prophesy God shall take away his part out of the book of life; and out of the holy City, and from those things which are written in this book. ¶ Against foolish security. §. 1. SAy not thou, I will hide myself from Ecclus. 16, 17 the Lord: for, who will think upon me from above? I shall not be known in so great an heap of people: for, what is my soul, among such an infinite number of creatures? But rather remember what our Saviour Christ saith in Saint Mathewes Gospel: namely, that one sparrow falleth not to the ground, without the will of God our heavenly Math. 10. 29. 30. Father: and, that all the hairs of our head are numbered by him. How much more than may we undoubtedly believe, that we ourselves are known and numbered of him? For, he only is the Creator and Preserver of men: and without his permission▪ we are not able to draw our breath a minute's while. §. 2. Besides, thus speaketh the Lord himself Jere, 23, 23, 24. interrogatively, by the mouth of jeremy, saying: Am I a GOD at hand, and not a GOD far off? Can any hide himself in secret places, that I shall not see him, saith the Lord? Do not I fill heaven and earth, saith the Lord? And, to this effect likewise, tendeth the speech of the Prophet David in the 139. psalm, where he saith: O Lord, thou hast Psalm, 139. 1. 2, 3, etc. tried me, & known me: thou knowest my sitting, & my rising, thou understandest my thought a far off: thou compassest my paths, and my lying down, and art accustomed to all my ways. For, there is not a word in my tongue, but lo, thou knowest it wholly, o lord. Thou holdest me strait behind and before▪ and layest thy hand upon me. Thy knowledge is too wonderful for me: it is so high that I cannot attain unto it. Whether shall I go from thy Spirit? or whether shall I flee from thy presence? If I ascend into heaven, thou art there: If I lie down in hell, thou art there. Let me take the wings of the morning, and dwell in the uttermost parts of the sea, yet thither shall thy hand lead me, & thy right hand hold me. If I say, yet the darkness shall hide me, even the night shall be light about me. Yea, the darkness hideth not from thee: but the night shineth as the day; and the darkness and the light are both alike. For, thou hast possessed my reins: thou hast covered me in my mother's womb. ¶ Against the love of the world. §. 1. Love not the world, (saith Saint john,) 1, Ioh, 12, 15. neither the things that are in the world. If any man love the world, the love of the Father is not in him. For, all that is in the world, (as the lust verse, 16, 17 of the flesh, the lust of the eyes, & the pride of life,) is not of the Father, but is of the World. And, the world passeth away, & the lust thereof, but he that fulfilleth the will of God, abideth ever. Ye adulterers, and adulteresses, know ye james, 4, 4, not, that the amity of the world, is the enmity of God? Whosoever therefore will be a friend of the world, maketh himself the enemy of God. And, they that wait upon lying vanities, jonas. 2. 8. forsake their own mercy. §. 2. What is there in the World, (saith Seneca,) Seneca. wherefore it should be loved? The flowers of this life, to wit, the lusts & pleasures thereof, are all of them false shows, shadows, and vanities: the fruits of it, are labour, care, sickness, and tediousness: the tree itself, is corruption & frailty. And, he that is enamoured of the world, Seneca. may well be likened to the man which voluntarily runneth into the Sea: who if he chance to scape the dangers thereof, men will say, he is greatly fortunate; but if he perish, they will say, he was wilfully deceived. §. 3. The world, (saith Socrates) hath so many Socrates. sundry changes in the vanity thereof, that it leadeth all men wandering in unsteadfastness. It is a special enemy to those whom it Crates. hath raised to honour. It never payeth unto any man, that which Euripides. it promiseth. It endeavoureth daily, to draw the soul Aristotle. from God, through feigned delights. And, whosoever busily seeketh after the Hermes. pleasures thereof, followeth a shadow; which when he thinketh he is surest of, it speedily vanisheth away, & turneth to nothing. Besides, if any man desire to read more largely of the delights of the world, & the several falsehoods of them; let him look into the Book of Ecclesiastes, & there he Ecclesi. cap. 1. 2, 3. etc. shall find what the Preacher (through his own experience) speaketh of them. And how withal, after a long repetition of the trial of all the pleasures under the sun, he at last, giveth forth these words in their discommendation; saying: * Vanity of Eccle, 12, 8, vanities; all is vanity. Put no confidence (therefore) in the mutable vanities of this ever-changing world: Plotinus. neither suffer thyself to be seduced by the deceits thereof: for, the pleasures of the world, lead divers men to perdition; and whosoever trusteth unto them, shall most certainly be deceived. §. 4. A man may use this world indeed, (as Plato. Plato saith,) for necessity's sake; but he that abuseth it: that is, he that wholly delighteth therein, looseth thereby his love to God, & depriveth himself of eternal salvation. To prevent which danger, * Let him 1, Cor, 7, 31, that useth this world, be as though he used it not. For, the too much love of this World, was the only cause why the Noble men of jury could not resolve themselves to follow Christ. For, * they loved the praise john, 12, 43 of men, more than the praise of God. And, deceived themselves as unadvisedly 2, Tim, 4, 10 in their choice, as ever Demas did, when he forsook S. Paul, to embrace vanity. ¶ Against evil company-keeping. §. 1. MY son, (saith Solomon) if sinners Prou. 1, 10, 11, 12, 13, 14, do entice thee, consent thou not. If they say, Come with us, we will lay wait for blood, and he privily for the innocent without a cause: we will swallow them up alive like a grave; even whole, as those that go down into the pit: we shall find all precious riches, and fill our houses with spoil: cast in thy lot among us, we will all have one purse. My son, walk not thou in the way with them; refrain thy foot from their Prou, 1, 15. 16. path. For, their feet run to evil, and make haste to shed blood. They cannot sleep except they have Prou, 4, 16, 17. done evil; and their sleep departeth, except they cause some to fall. For, they eat the bread of wickedness, & drink the wine of violence. He that toucheth pitch, shall be defiled Ecclus, 13, 1, with it; and he that is familiar with the proud, shall become like unto him. For, it is a corrupting of the godly, to Gregory. keep company with the wicked. §. 2. Sh●nne the company of a liar as much Hermes. as thou mayst: and beware least any one through flattery, persuade thee to think otherwise of thyself, than thou art indeed. But, if thou must needs keep company Thales. with the man that useth to lie, in any wise believe him not: for, if thou credit him to day, which telleth thee a lie of another body, he will not stick to morrow, to tell an untruth of thee to another man. §. 3. Moreover; a man were better (saith Plutarch. Plutarch) to fall amongst a sort of Ravens, then to give entertainment to flattering companions: for, Ravens never seek to eat a man till he be dead; but flatterers will not spare to feed upon him while he is alive. And like as a Chameleon can change himself Hermes. into all colours save white, so can a flatterer frame his tongue to any talk whatsoever, save honesty. §. 4. Take not thy pleasure in great voluptuousness, Ecclus, 18, 32 neither entangle thyself with such company. Become not a beggar by making banquets verse, 33, of that which thou hast borrowed; & so leave nothing in thy purse. Keep not company with drunkards nor Prou, 23, 20 with gluttons. For, the drunkard and the glutton shall verse, 21. be poor: and the sleeper shall be clothed with rags. §. 5. Use not the company of a woman that Ecclus, 9 4, is a singer & a dancer; neither hear her, lest thou be taken by her craftiness. Cast not thy mind upon harlots in any Ecclus, 9, 6, manner of thing, lest thou destroy both thyself and thine heritage. Meet not an harlot, lest thou fall into Ecclus, 9, 3, her snares. Desire not her beauty in thy heart, neither Prou, 6, 25. let her take thee with her eyelids. For, the whoredom of a woman may be Ecclus. 26. 9, known by the pride of her looks. And, an harlot will make a man to beg Prou. 6. 26, his bread. §. 6. I have compassed about, saith Solomon, Eccles, 7, 27. 28. both I, and mine heart, to know, and to inquire, and to search wisdom, and reason, and to know the wickedness of folly, & the foolishness of madness: and I find, more bitter than death, the woman whose heart is as nets and snares, and her hands as bands: he that is good before God, shall be delivered from her, but the sinner shall be taken by her. The lips of a strange woman, (saith Prou, 5, 3, 4, 5, he) drop as an honnycombe, and her mouth is more soft than oil: but the end of her is bitter as wormwood, and sharp as a two edged sword. Her feet go down to death, and her steps take hold on hell. She weigheth not the way of life: her verse, 6. paths are movable, thou canst not know them. Being foul by nature, she notwithstanding deceiveth the simple with her Hermes. painted face; and under fair white, & ruddy colours, she hideth her filthy and ill-favoured visage. She lieth also in wait, as for a pray, & Prou, 23, 28 she increaseth the transgressors among men. §. 7. Keep thy way far from her, and come Prou, 5, 8, not near the door of her house. For, a whore is as a deep ditch: and a Prou, 23, 27 strange woman is as a narrow pit. Let not thy heart decline to her ways: Prou, 7, 25, 26, neither wander thou in her paths: for she hath caused many to fall down wounded: and the strong men are all slain by her. Her house is the way unto the grave, verse, 27. which goeth down unto the chambers of death: Her mouth [likewise] is as a deep pit: Prou, 22, 14 and he with whom the Lord is angry, shall fall therein. Surely, her house tendeth to death, and Prou, 2, 18, 19, 20. her paths unto the dead. All they that go unto her, return not again; neither take they hold of the ways of life. Therefore walk thou in the way of good men, and keep the ways of the righteous. For, the just shall dwell in the Land, and Prou, 2, 21, 22, the upright men shall remain in it. But the wicked shall be cut off from the earth: and the transgressors shall be rooted out of it. ¶ A brief collection, of certain other godly precepts and counsels. §. 1. THou shalt not (saith the Lord) rail upon Exod, 22, 28 the judges: neither speak evil of the Ruler of thy people. Curse not the King, no not in thy thought: neither curse the rich in thy bedchamber. Eccle. 10. 20 For, the foul of the heaven shall carry the voice, & that which hath wings shall declare the matter. Beware therefore of murmuring, which Wisd, 1. 11. profiteth nothing; & refrain your tongue from slander: for, there is no word so secret, that shall go for nought, and the mouth that speaketh lies, slayeth the soul. §. 2. Thou shalt not follow a multitude to do Exod, 23, 2, evil; neither agree in a controversy to decline after many, & overthrow the truth. Be not carried about with every wind, Ecclus, 5, 9, and go not into every way: for so doth the sinner that hath a double tongue. Stand fast in thy sure understanding, & verse, 10. in the way and knowledge of the Lord: & have but one manner of word, and follow the word of peace and righteousness. In no wise speak against the word of Ecclus, 4, 25, truth; but be ashamed of the lies of thine own ignorance. Be not disobedient to the fear of the Ecclus, 1, 33 Lord, and come not unto him with a double heart. Be not an hypocrite, that men should verse, 34. speak of thee, but take heed what thou speakest. Exalt not thyself, lest thou fall, and Ecclus, 1, 35 bring thy soul to dishonour, and so God discover thy secrets, and cast thee down in the mids of the congregation: because thou wouldst not receive the true fear of God: and because thine heart is full of deceit. §. 3. My Son (saith Solomon) fear the Lord, Prou, 24, 21 22, and the King, and meddle not with them that are seditious: for, their destruction shall come suddenly. Go not forth hastily to strife, lest thou know not what to do in the end thereof, Prou, 25, 8, when thy neighbour hath put thee to shame. Strive not for a matter that thou hast not to do with: and sit not down in the Ecclus. 11, 9, judgement of sinners. For,] he that passeth by, and meddleth with the strife that belongeth not unto Prou, 26, 17 him, is as one that taketh a dog by the ears. §. 4. Grieve not (saith the Apostle) the holy Ephe, 4, 30, Spirit of God, by whom ye are sealed unto the day of redemption. But stand always in dread to do any thing, whereby thy conscience may be Theophil. wounded: for, the conscience is soon wounded; yea, sooner than thou art aware of. §. 5. Let none (saith Moses,) be found among Deut, 18, 10 11. you that maketh his son or his daughter to go thorough the fire; or that useth witchcraft; or a regarder of times; or a marker of the flying of fowls; or a Sorcerer; or a Charmer; or that counseleth with spirits; or a Soothsayer; or that asketh counsel at the dead. For, all that do such things, are abomination Deut, 18, 12 unto the Lord. §. 6. Give not that which is holy unto dogs, Math, 7, 6, (saith Christ,) neither cast ye your pearls before swine; lest they tread them under their feet; and turning again, all to rend you. Seek not to reform him that will hear Hermes. no reason; neither contend much with a fool, about matters of wisdom. For, he that is obstinate in evil, will Socrates. scorn to be reclaimed by any counsel. And, doctrine unto a fool, is as fetters Ecclus, 21, 19 upon his feet, and manacles upon his right hand. But] he that despiseth the word [of Prou, 13, 13 God,] he shall be destroyed. And,] he that turneth away his ear Prou, 28, 9 from hearing the law, even his prayer shall be abominable. §. 7. Let no man say when he is tempted, I james, 1, 13, am tempted of God: for, God cannot be tempted with evil, neither tempteth he any man. But every man is tempted, when he is james, 1. 14, drawn away by his own concupiscence, and is enticed. Say not thou it is through the Lord that Ecclus, 15. 11 I turn back: for, thou oughtest not to do the things which he hateth. Do not say the Lord hath caused me to verse, 12, err: for he hath no need of the sinful man. Besides,] the Lord hateth all abomination verse, 13, of error: and they that fear GOD, love it not. He made man from the beginning, & Ecclus, 15, 14 15, 16, left him in the hand of his counsel, & gave him his commandments & precepts. If thou wilt, thou shalt observe the commandments, & testify thy good will. He hath set water and fire before thee: stretch out thine hand unto which thou wilt. He hath commanded no man to do Ecclus, 15. 20 ungodly, neither hath he given any man licence to sin: for, he desireth not a multitude of infidels, and unprofitable children. §. 8. Think not thyself to be that which Seneca. thou art not; neither desire to seem in show, more rich than thou art in substance. Burden not thyself above thy power whilst thou livest: neither keep company Ecclus, 13, 2, with one that is mightier & richer than thyself: for, how agree the Kettle and the earthen pot●e together? for if the one be smitten against the other, it shall be broken. Say not, I have enough, & possess many Ecclus, 11, 24 things, & what evil can come unto me hereafter? In thy good state remember adversity, Ecclus, 11, 25 and in adversity, forget not prosperity. When thou hast enough, remember the Ecclus, 18, 24. 25. time of hunger; and when thou art rich, think upon poverty and need: from the morning until the evening, the time is changed; & all such things are soon done before the Lord. §. 9 If thou hast riches, spend them not too Plato. prodigally, nor too sparingly: so shalt thou neither be needy, nor in bondage to thine own wealth. If thou seem to be rich, when thou art Diogenes. poor, it betokeneth that thy mind is proud, though thy wealth be weak: but if thou seem to be poor, when thou art rich; it argueth a covetous desire with a full coffer. §. 10. Be not careful for your life, (saith Christ) Math, 6, 25, 26, 27, etc. what ye shall eat, or what ye shall drink, nor yet for your body, what ye shall put on. Is not the life more worth than meat? and the body than raiment? Behold the fowls of the heaven, for they sow not, neither reap, nor carry into the Barns: yet your heavenly father feedeth them: Are ye not much better than they? Which of you by taking care, is able to add one cubit unto his stature? And why care ye for raiment? Learn, how the Lilies of the field do grow: they labour not, neither spin: Yet I say unto you, that even Solomon in all his glory, was not arrayed like one of these. Wherefore, if God so cloth the grass of the field, which is to day, and to morrow is cast into the oven, shall he not do much more unto you, o ye of little faith? Take no thought therefore, saying: what shall we eat? or what shall we drink? or wherewith shall we be clothed? (For after all these things seek the Gentiles,) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and the righteousness thereof, and all these things shall be ministered unto you. §. 11. My son, saith Sirach, lead not a beggars Ecclus, 40, 28, life, for better it were to die, then to beg. The life of him that dependeth on another verse, 29, man's table, is not to be counted for a life: for he tormenteth himself after other men's meat. But a wise man and well nurtured, will beware thereof. It is not freedom to live licentiously: Alex. Seve. neither is it liberty to live without labour. To live idly, is to live wickedly: & to Crates. depend upon other men's liberality, is the ready way to bring thee to misery. But to labour, and to be content with Ecclus, 40, 18 that a man hath, is a sweet life. §. 12. Beware lest thou say in thine heart: My Deut. 8. 17, 18, power, and the strength of mine own hand, hath prepared me this abundance. But remember the Lord thy God, for it is he which giveth thee power to get substance. And, it is an easy thing with him, suddenly Ecclus, 11, 21 to make a poor man rich. §. 13. Say not thou, Why is it that the former Eccles. 7. 12, days were better than these? for thou dost not inquire wisely of this thing. Say not, The time that our forefathers Jerome. lived in, was better than this present age: for virtue and good life, make good days; but abundance of vice corrupteth the time. §. 14. Many miseries and calamities, (saith Esdras) 2, Esdr. 8. 50 remain for them that shall live in the latter time: because they shall walk in great pride. And, the weaker that the world is by 2. Esdr. 14. 16. reason of age, the more shall the evils be increased upon them that dwell therein. This know also, that in the last days, 2. Tim, 3, 1, shall come perilous times. For, men shall be lovers of their own verse, 2, selves; covetous, boasters, proud, cursed speakers, disobedient to parents, unthankful, unholy. Without natural affection, truce-breakers, verse, 3, 4, false accusers, intemperate, fierce, despisers of them that are good, traitors, heady, high minded, lovers of pleasures more than lovers of GOD; having a show of verse, 5, godliness, but have denied the power thereof: turn away therefore from such. §. 15. Ask no counsel for religion, (saith Sirach,) Ecclus, 37, 11 of him that is without religion: nor of justice, of him that hath no justice: nor of a woman, touching her of whom she is jealous: nor of a coward, in matters of war: nor of a Merchant, concerning exchange: nor of a buyer, for the sale: nor of an envious man, touching thankfulness: nor of the unmerciful, touching kindness: nor of an unhonest man, of honesty: nor of the slothful for any labour: nor of an hireling for the finishing of a work: nor of an idle servant for much business: hearken not unto these in any matter of counsel. But be continually with a godly man, Ecclus, 37, 12, 13. whom thou knowest to keep the commandments of the Lord: whose mind is according to thy mind, and is sorry for thee when thou stumblest. And, hold thy counsel fast in thine heart: for, there is no man more faithful to keep it, than thou thyself. §. 16. Despise not the exhortations of those Ecclus, 8, 8, Elders that be wise, but acquaint thyself with their sentences: for, of them thou shalt learn wisdom, and the doctrine of understanding: and how to serve great men without complaint. Stand with the multitude of the Elders that are wise, & join thyself to him that Ecclus. 6, 35. 36, hath wisdom. Desire to hear all godly talk, and let not the grave sentences of knowledge escape thee. And, if thou seest a man of understanding, verse, 37. get thee soon unto him, and let thy foot wear the steps of his doors. If thou doubt in any thing, ask counsel Socrates. of such men as have knowledge; and be not angry if they chance to reprove thee. For, if when thou art reproved, thou depart Mar. Aurel. immediately hating thy counsellor, thou shalt be like unto the sick man, which so soon as his Surgeon hath cut his ulcer, goeth his way; not tarrying till his wound be dressed, & his grief assuaged. §. 17. Lend not unto the man that is mightier Ecclus, 8, 12. [or richer] then thyself: for, if thou lendest to such an one, count it but lost. Lend to thy neighbour in time of his Ecclus, 29, 2, 3. need, and pay thou thy neighbour again in due season. Keep thy word, and deal faithfully with him; and thou shalt alway find the thing that is necessary for thee. Many after a thing is once lent them, reckon verse, 4, it to be found, & thereby grieve him that hath helped them. Till they receive, they kiss his hands, & verse, 5, for their neighbours good they humble their voice: but when they should pay again, they prolong the term, and give a careless answer, & make excuses by reason of the time. And though he be able, yet giveth he verse, 6, scarce the half again, and reckoneth the other as a thing found: else, he deceiveth him of his money, and maketh him an enemy without a cause: he payeth him with cursing and rebuke, and giveth him evil words for his good deed. There be many which refuse to lend because Ecclus, 29, 7, of this inconvenience, fearing to be defrauded without cause. Yet have thou patience with him that verse, 8, 9, humbleth himself, and defer not mercy from him. Help the poor for the commandments sake, & turn him not away because of his poverty. Lose thy money Ecclus, 29, 10 for thy brothers and neighbour's sake, and let it not rust under a stone to thy destruction. §. 18. Be not surety above thy power, (saith Ecclus, 8, 13 Sirach) for if thou be surety, think to pay it. A man destitute of understanding, toucheth Prou, 17. 18 the hand, and becometh surety for his neighbour. And, is thereby snared and taken, even Prou, 6, 1, 2, with the words of his own mouth. Beware therefore how thou pass thy Euripides. word for another man; lest he scape free, and thou fall into danger. For, suretyship hath destroyed many a Ecclus. 29. 20 rich man, and removed them as the waves of the sea: mighty men hath it driven away from their houses, & caused them to wander among strange Nations. §. 19 My son (saith Toby) set our Lord Tob. 4. 6, God always before thine eyes, and let not thy will be set to sin▪ or to transgress the commandments of the Almighty: Do uprightly all thy life long, and follow not the ways of unrighteousness: for if thou deal truly, thy doings will prosperously succeed to thee, and to all them which live justly. Do no evil, so shall no harm come unto Ecclus, 7, 12. thee: depart from the thing that is wicked, and sin shall turn away from thee. Resist the devil, and he will flee from james, 4, 7, thee. But if thou yield unto his desire in one Bullenger. sin, he will presently seek to draw thee to another. Sow not therefore upon the furrows Ecclus, 7, 3, of iniquity, lest thou reap them seavenfolde. §. 20. Be not deceived; God is not mocked, Gala, 6, 7, 8, for whatsoever a man soweth, that shall he also reap. He that soweth to his flesh, shall of the flesh reap corruption: but he that soweth to the spirit, shall of the spirit reap life everlasting. Now,] the works of the flesh are manifest; Gala, 5, 19, 20, 21. which are adultery, fornication, uncleanness, wantonness, idolatry, witchcraft, hatred, debate, emulation, wrath, contentions, seditions, heresies, envy, murders, drunkenness, gluttony, and such like: whereof I tell you before, as I also have told you in time past, that they which do such things, shall not inherit the kingdom of God. But the fruit of the Spirit, is love, joy, Gala, 5, 22, 23. peace, long suffering, gentleness, goodness, faith, meekness, [&] temperancy: against such, there is no law. §. 21. Look well to thyself, lest the rain Mar. Aurel. of thy youth, and the liberty of thine own estate, cause thee to commit that which is evil. Fellow not thy lusts, but turn thee from Ecclus, 8, 30, 31, thine own appetites: for if thou givest thy soul her desires, it shall make thine enemies that envy thee, to laugh thee to scorn. Do not what thou wouldst, but what Hermes. thou shouldest: and the better to abstain from evil, keep thyself from the company of those that are wicked. §. 22. Suffer not thy hands to work, thy tongue Socrates. to speak, or thine ears to hear, that which is evil, or wicked. But beware of sin, as the serpent of the Plato. soul, which spoileth men of all their ornaments and seemly apparel in the sight of God. Bind not two sins together: for in Ecclus, 7, 8, one sin shalt thou not be unpunished. §. 23. Be not secure, lest want of care, procure Thales. thy calamity, neither be thou too careful, least pensive thoughts oppress thee with misery. Be not too rash in words, nor too forward Crates. and hasty in thy deeds. But whatsoever thou takest in hand, remember Ecclus, 7, 36 the end, and thou shalt never do amiss. For, good respect, & due consideration Plato. to the end of things, preserveth both body and soul. §. 24. Take good advisement with thyself, Alex. Seve. before thou begin any thing: but when thou hast begun, dispatch it speedily. Attempt not two things at once, for the Crates. one of them will hinder the other. Begin nothing before thou first call for Hermes. the help of God: for God, whose power is in all things, giveth most prosperous furtherance and happy success, unto all such good works as we do begin in his name. §. 25. Be not fainthearted when thou makest Ecclus, 7, 10, thy prayer neither slack or negligent in giving of alms. Let not thy hand be stretched out to receive, Ecclus, 4. 31, & shut when thou shouldest give. For it is a more blessed thing to give, than Acts, 20, 35, to receive. §. 26. Be not hasty in thy tongue, neither slack Ecclus, 4, 29, and negligent in thy works. Desire not to be wise in words, but in Hermes. works: for wisdom of speech wasteth with the world; but works wrought by wisdom, increase into the world to come. power not out words, where there is no Ecclus, 32, 4, audience, and show not forth wisdom out of time. For,] a wise man will hold his tongue till Ecclus, 20, 7, he see opportunity: but a trifler & a fool, will regard no time. Reprove not another man, for such evils Socrates. as are found in thyself unreformed: but first learn to live well, then teach others by thine own example. For, he that teacheth good, and doth Plutarch. evil, is like him which lighteth up a candle to other men, and goeth darkling himself. §. 27. Cumber not thy mind with worldly Seneca. carefulness, neither let the vain delights of this life, draw thy thoughts from virtue, to follow the falsehoods of them. But seek to enrich thyself with store of Zenoph●n. wisdom and understanding: that thou mayst rather profit thy Country by thy good instructions, then prove prejudicial to the people by thy bad example. Let just men eat and drink with thee; Ecclus, 9, 18 and let thy rejoicing be in the fear of the Lord. Be not proud in prosperity, neither despair Tully, in adversity. Wish not for those things that thou Crates. mayst not obtain: neither praise any unworthy person because thou knowest him wealthy. Take not thy enemy for thy friend, nor Quintil. thy friend for thine enemy. Be not too hasty to meddle with matters Dion. that are doubtful, neither let thy tongue run beyond thy wit. §. 28. If thou talkest with any man, have respect Aristotle. to keep a measure in thy communication: for, if thou be too brief, thou shalt not well be understood: and if thou be too long, thou shalt not well be borne in mind of him that heareth thee. Be not too hasty to give credit to another Demonax. man's words, neither laugh his speeches to scorn that talketh with thee: for, the one is the property of a fool; the other, the conditions of a mad man. Affirm nothing before thou know the Demosth. truth: neither let thine own beauty, thy youth, or thy riches deceive thee. Do good to other men, but harm not Sigismond. thyself; be bountiful, but not prodigal: be ready to relieve him that is in necessity, but let not thy gifts be above thine ability. §. 29. Be not unthankful to him that hath Protogenes. done thee good. Seek not to rule others before thou thy Pythagoras. self haste first learned to obey. Speak no untruth of any man living, Plutarch. neither suffer thy tongue to slander them that be dead. Be always one to thy friend, aswell in Mar. Aur. adversity as in prosperity; and keep thy promise as truly as thou wouldst pay thy debt. Use in all things, and towards all men, a Socrates. simple verity; without fraud, deceit, or guile, either in word or deed. And be not ashamed to do justice to every Boetius. man, for, whatsoever is done without justice, is tyranny. §. 30. Do no secret thing before a stranger, Ecclus, 8, 18, for thou canst not tell what he goeth about. Neither tell the thoughts of thy heart Ecclus, 8, 19, unto every man, lest he be unthankful to thee, and put thee to reproof. Dishonour no man in his old age: for, Ecclus, 8. 6, they were as we which are not old. Sat not at all with another man's wife, neither Ecclus, 9, 11, lie with her upon the bed, nor banquet with her, lest thine heart incline unto her: and so through thy desire thou fall into destruction. Be not glad of the death of thine enemy: Ecclus. 8, 7, but remember that we must die all, and so enter into joy. Be gentle and courteous to every one, but Theophras. flatter no man, neither suffer thyself to be flattered of any. Be familiar with few men, and beware Macrobius. whom thou trustest. Be patiented & constant in the time of adversity; Arnobius. and, in thy prosperity be of an humble spirit. §. 31. If thy parents wax poor, supply their Socrates. want with thy wealth: if froward with age, bear patiently with their imperfections. And strive not with thy father & mother Anacharsis. in words, although thou tell the truth. If thou have sons, bring them up in Ecclus, 7, 23, nurture and learning, & hold them in awe even from their youth. Chasten thy child while there is hope, Prou. 19, 18 and let not thy soul spare for his murmuring. For, it is better that thou shouldst make Antisth. thy son weep in his youth, than he should make thee mourn when thou art old. If thou have daughters, keep their body, Ecclus, 7, 24, and show not thy face cheerful towards them. Suffer not thy daughter to walk abroad Anaxag. after her own will, for it is the ready way to bring her to wickedness. If thy daughter be not shamefast, hold Ecclus, 26, 10 her straightly, lest she abuse herself through overmuch liberty. Take heed of her that hath an unshamefast Ecclus, 26, 11 look: & marvel not if she trespass against thee. For.] as one that goeth by the way, and Ecclus, 26, 12 is thirsty, so shall she open her mouth & drink of every next water: by every hedge shall she sit down, and open her quiver against every arrow. §. 32. Let no covetous man have any rule over Aristotle. thee, neither yield thyself subject unto covetousness: for the covetous man will deceive thee of thy goods, and covetousness will defraud thee of thy life. If thou intendest any thing whereof may Xenocrates. grow any goodness, devise to proceed with all diligence; but if by thy works may chance that which is evil, then be as forward to conquer thy will. Sow good works, and thou shalt reap Socrates. the flowers of joy and gladness. When thou risest in the morning, determine Pythagoras. so to spend the day following, as though at night a grave should be thy bed. Endeavour thyself at all times to do so Plato. well, that the wicked may rather envy thee for thy virtuous life, then good men pity thee for thy evil living. So live, and so hope, as though thou Thales. shouldest die immediately. Order thyself so, that thy soul may always Pythago. be in good estate, whatsoever become of thy body. §. 33. Be not as a Lion in thine own house, Ecclus, 4, 30 neither beat thy servants for thy fantasy; nor oppress them that are under thee. Do nothing without advisement, so Ecclus, 32, 20 shall it not repent thee after the deed. Be not excessive toward any, & without Ecclus, 33, 28 discretion do nothing. Let reason go before every enterprise, Ecclus, 37, 16 and counsel before every action. Think first, then speak, and last of all Isocrates. fulfil. Live always with thine underlings, as Mar. Aurel. thou wouldst thy betters should live with thee, & do to all men, as thou wouldst be done by. §. 34. Be not ashamed to hear the truth, of Socrates. whomsoever it be: for truth is so noble of itself, that it maketh them honourable that pronounce it. Be sober and chaste among young folks, Plato. that they may learn of thee, and among old, that thou mayst learn of them. Learn those things whilst thou art a Anaxag. child, as may afterward profit thee by practise when thou art a man. And let it not grieve thee in youth to Socrates. follow virtue; for if thou defer it off till age, it will seem like a heavy burden unpleasant to be borne. §. 35. Hold friendship with many men: nevertheless, Ecclus, 6, 6, have but one counsellor of a thousand. If thou get a friend, prove him first, & verse, 7, 8, be not hasty to credit him. For, some man is a friend for is own occasion, and will not abide in the day of thy trouble. Again, some friend is but a companion verse, 10. at thy table, and in the day of thine affliction he continueth not. But in thy prosperity, he will be as thou verse. 11. thyself, and will use liberty over thy servants. If thou be brought low, he will be against verse, 12, thee, and will hide himself from thy face. Contrariwise,] a faithful friend is a verse, 14. strong defence, & he that findeth such an one, findeth a treasure. §. 36. Abide not thou in the error of the ungodly, Ecclus, 17, 27 but praise the Lord before death. For,] thankfulness perrisheth from the verse, 28. dead, as though he were not: but the living, and he that is sound of heart, praiseth the Lord, and rejoiceth in his mercy. Number not thyself in the multitude Ecclus, 7, 16 17, of the wicked, but remember that vengeance will not be long in tarrying: and that the reward of the ungodly is fire and worms. Seek not death in the error of your life: Wisd, 1, 12, 13. destroy not yourselves, thorough the works of your own hands: for, GOD hath not made death; neither hath he pleasure in the destruction of the living. Righteousness is everlasting and immortal, Wisd. 1. 15, but unrighteousness bringeth death. To departed from evil, is a thankful thing Ecclus, 35, 3. to the Lord; and to forsake unrighteousness, is a reconciling unto him. ¶ Of trouble and affliction: whereby GOD trieth the hearts of all such as faithfully love him. PROVERBS. 17. verse. 3. As is the sinning pot for silver, and the furnace for gold, so the Lord trieth the hearts. ¶ Of trouble and affliction. §. 1. MY son, (saith Sirach,) if thou wilt Ecclus. 2. 1. 2 come into the service of GOD, stand fast in righteousness & fear, and prepare thy soul to tentation. Settle thine heart & be patiented, bow down thine ear, and receive the words of understanding: & shrink not away when thou art assailed, but wait upon GOD patiently. join thyself unto him, and depart not verse, 3, 4, 5, away, that thou mayst be increased at thy last end. Whatsoever cometh unto thee, receive it patiently, and be patiented in the change of thine affliction. For, as gold & silver are tried in the fire, even so are men acceptable in the furnace of adversity. And, as the furnace proveth the Potter's Ecclus, 27, 5, vessel, so doth tentation try the thoughts of men. §. 2. The Lord will try the righteous, (saith Psalm. 11. 5, David) but the wicked, and him that loveth iniquity, doth his soul hate. He led the children of Israel (whom Deut. 8. 2. he dearly loved,) forty years together in the Wilderness, before he brought them to the Land of Promise; only to humble them, and to prove and know what was in their hearts, whether they would keep his commandments, or no. §. 3. He commanded the Patriarch Abraham Gene. 22, 1, 2. (as we read) to kill and offer up unto him, his trueborn & bestbeloved son Isaac; whom (not many years before) he had given him for the comfort of his age; promising withal, that in that child, and in his seed, all the Nations of the earth should be blessed: yet on the sudden, when Abraham lest thought of any such matter, he willed him to the performance hereof, and told him also in what place he would have it done. All this it pleased him to do, not for any desire he had to receive at his servants hand any such kind of offering, or bloody sacrifice; but only to prove what faithful love was harboured in the heart of Abraham towards him. For, when he perceived the Patriarches Gene. 22, 15, 16, 17, 18, ready obedience hereunto, he speedily sent his Angel, and caused him to forbear to do it: saying and swearing unto Abraham by himself, that because he had been found faithful in his trial, and had not refused at his commandment, to offer up his only son; his seed should surely be multiplied as the stars of heaven, and the sand upon the sea-shore; and all Nations should be blessed in him, according to his former promise. §. 4. He proved likewise the love & patience Toby, 2, of old Tobias, by suffering him in his sleep to be deprived of his eyesight: and after his trial, restored his sight again, with greater cause of comfort & rejoicing than he had before. How many troubles also the Prophet David sustained, (as several proofs and trials of his virtue & patience) before he could peaceably possess the kingdom which God had promised unto him, may be seen at large, in the sundry conflicts 1, Sam. chap. 16. 17, 18, 19, 20, etc. which he had with his hate-bearing enemy King Saul. §. 5. But, among divers other examples in the Book of God concerning this matter, we find, that it pleased the Lord to proceed very far in proving the constant love & patience of holy job; when he gave sathan leave to try him by six several temptations, as namely thus. First, he maliciously brought the Shabeans upon his Herdsmen job. 1. 14. 15. and other servants, as they were busy at their labour; who violently slew the keepers of his cattle, and carried his Oxen and Asses away. Secondly, he caused fire to fall from heaven job. 1. 16. upon his sheep & their shepherds, which speedily burnt and consumed them, leaving but one amongst many to bring him the bad news. Thirdly, he procured the Chaldeans to set out three bands of men, who likewise job. 1. 17, by violence overcame his servants, & carried his Camels away. Fourthly, he caused a furious and tempestuous job, 1, 18, 19, wind to overturn the house wherein all his children were banqueting; and suddenly, in the midst of their mirth, deprived them of their lives. Not content with all this, (because job still continued constant) he obtained leave of God, to proceed with his fift plague: which was, the afflicting of jobs own body job, 2, 6, 7, with grievous botches and boils: not in one place or two, but all over, even from the sole of his foot, to the crown of his head. These five plagues being fully practised to prove him, and sathan notwithstanding still prevented of his purpose: determined once more to try him by a more terrible temptation than all the rest, namely, with the temper of his wives tongue, which last plague, only of itself exceeded all the former, as far as they in their degrees surpassed one another. As for the first affliction, (job being a man of such wonderful wealth as the beginning of his book reporteth him to be,) job, 1, 3. it could surely of him be counted no more harm, but even as it were the sting of a nettle, or a fleabiting. The second, was a shrewd pinch. The third, was a sore bruise. The fourth, more grievous to be borne then all the former. The fift, exceeded them all; and went so near his heart, that it caused him more to complain then any of the rest. But the sixth and last, went many degrees beyond the whole number of the other, in that it leveled at his utter overthrow and final destruction, both of body and soul. For, after he had lost all his substance, and his children, and was brought to such a miserable estate, (through the sundry sores upon his body,) that he knew not where to rest himself, or by what means to find any ease; but was constrained to forsake all company, & sitting upon a heap of ashes, or dunghill, to scrape away the filthy matter job, 2, 7, 8, that issued from his flesh with a potsherd: now, even now, in the midst of all his anguish and sorrow; his wife, (which in all humane reason should have been his most kind comforter) forgetting both her own present state, & her husband's future felicity, came upon him in railing manner, with an open mouth, saying: * Dost job, 2, 9, thou continue yet in thine uprightness? Curse God, and die. But holy job, (more regarding his souls good, than the pacifying of his body's pain, & also to make manifest to all men, how much in heart he honoured his Maker,) presently rebuked her for her folly, saying; Thou speakest like a foolish woman: job, 2, 10, What? shall we receive good at the hand of God, and not receive evil? Also, in the thirteenth chapter of his Book, and, as it seemeth, even in the extremest time of his fiery trial, he vehemently broke forth into this confident and praiseworthy resolution, saying: * Lo, job, 13, 15, though GOD kill me, yet will I trust in him. And, after all his troubles were ended, and his virtuous patience thoroughly proved, job, 42, 12, 13, 14. etc. we find in the latter end of his book, that it pleased God to bless him, not only with twice so much riches as he lost, but also with as many sons & daughters; & the length of an hundred and forty years life. So that before he died, he saw his sons, and his sons sons, even four generations. §. 6. Thus God, (as Solomon saith) proveth Wisd, 3, 5, 6. the righteous, and findeth them meet for himself. He trieth them as the gold in the furnace; and receiveth them as a perfect fruit offering. He also, chasteneth them measurably Wisd, 12, 2. that go wrong; and warneth them, by putting them in remembrance of the things wherein they have offended, that leaving their wickedness, they may believe in him. Yea;] whom-soever the Lord loveth, Heb, 12, 6, him he chasteneth; and he scourgeth every son that he receiveth. If ye endure chastening, God offereth verse, 7, himself unto you, as unto Sons: for what son is it whom the Father chasteneth not? But if ye be without correction, whereof Hebr, 12, 8, all are partakers, then are ye bastards, & not sons. §. 7. My son, (saith the wiseman,) refuse Prou, 3, 11, 12. not the chastening of the Almighty, neither be thou grieved with his correction: for the Lord correcteth him whom he loveth, even as the father doth the child in whom he delighteth. And, as a Father nurtureth his son, so Deut, 8, 5, the Lord thy God nurtureth thee. His rod or scourge of affliction, is no Fulgosius. sign of his disfavour to those that bear it with patience; but rather a most necessary mean to put a man in remembrance of his former iniquities; and to cause him to live more godly ever after, for fear of some further chastisement. It is a heavenly Herald sent from God, Hermes. to forewarn men to leave the love of transitory pleasures; and to seek after such things as cause comfort in death. It is a special benefit unto all the children just. Mar, of GOD; in that it reformeth them from unrighteousness, and maketh them meet to receive wisdom and understanding. §. 8. Thus much in effect confesseth David, in the 119. psalm, where he saith: * It is Psal, 119, 71 good for me (o Lord) that I have been afflicted, that I may learn thy statutes. Before I was afflicted, I went astray, but Psal. 119, 67 now (o Lord) I keep thy word. Also, in the 94. psalm, he plainly pronounceth those men to be blessed whom it pleaseth the Lord to correct: saying; Blessed is the man whom thou chastisest, o Psalms, 94, 12, 13. Lord, and teachest him in thy Law, that thou mayst give him rest from the days of evil, whiles the pit is digged for the ungodly. And, blessed likewise doth holy job account job, 5, 17, the man whom GOD correcteth: therefore refuse not thou, the chastising of the Almighty. For, he maketh the wound, & bindeth verse, 18, 19, it up: he smiteth, and his hands make whole. He shall deliver thee in six troubles, and in the seventh the evil shall not touch thee. He will not forsake for ever. But though Lam. 3, 31, 32, he send affliction, yet will he have compassion according to the multitude of his mercies. For, he will not lay on man so much, job, 34, 23, that he should enter into judgement with God. §. 9 We have had (saith the Apostle) the Heb, 12, 9, fathers of our bodies, which corrected us, and we gave them reverence: should we not much rather, be in subjection unto the Father of spirits, that we might live? For, they verily for a few days chastened verse, 10, us after their own pleasure: but he chasteneth us for our profit, that we might be partakers of his holiness. If we would judge ourselves, we should 1. Cor, 11, 31, not be judged. But when we are judged, we are chastened of the Lord; to the end we should not 1, Cor, 11, 32, be condemned with the world. §. 10. Let not [then] the force of any affliction Ignatius. overthrow the virtue of thy patience. (For, patience and perseverance in weldooing, Tertullian. are two special notes, whereby the children of God are truly discerned, from hypocrites, counterfeits, & dissemblers.) But rather follow the counsel which S. james giveth; saying: * If any man be afflicted, james. 5, 13, let him pray. For, the Lord is near unto them that Psal, 34, 18, are of a contrite heart, and will save such as be afflicted in spirit. Yea; the Lord [our God] is good, and Nahum, 1, 7 as a strong hold in the day of trouble: and he knoweth them that trust in him. He is near unto all that call upon him. Psal, 145, 18 Yea, to all that call upon him in truth. He will fulfil the desire of them that verse, 19, fear him; he also will hear their cry, and will save them: * Because they trust in Psal, 37. 40, him. For, he knoweth how to deliver the godly 2, Pet, 2, 9, out of tentation, & to reserve the unjust unto the day of judgement to be punished. §. 11. My brethren, (saith the Apostle) count james, 1, 2, 3 it exceeding joy when ye fall into divers temptations, knowing that the trying of your faith bringeth forth patience; and let patience have her perfect work, that ye may be perfect and entire, lacking nothing. For this know, that trouble & affliction Eugeniu●. is sent of God unto good men, not unjustly, or cruelly; but for a good consideration, and most loving intent: like unto the doings of a kind and discreet Father; who greatly desiring to bring his son whom he loveth, to perpetual honour & dignity, by such manner of exercise, most aptly trieth his virtue, and proveth his patience. It is [also] very necessary, that the children Guevara. of God should be often tried in this life by trouble and affliction; that thereby they may the better be brought to know their own weakness; & thoroughly taught in all their conflicts, to lift up their eyes unto heaven for help & succour. Besides; as iron except it be sundry Pet. Lomb. times scoured, will speedily corrupt, and wax rusty; so, the unclean heart & flesh of man, except it be often scoured with the whetstone of adversity, it will quickly forget God, and soon be overgrown with the rust of all filthiness and sin. §. 12. Indeed, it cannot be, but that the minds Cicer●. of men, are oftentimes through trouble & affliction, moved with vexations & griefs, but yet a mean must be kept in all calamities whatsoever: beyond the which, no man that is wise aught of right to pass. For, although no chastising for the present Heb, 12, 11, time that it lasteth, seemeth to be joyous, but grievous: yet afterward, it bringeth the quiet fruit of righteousness, unto them which are thereby exercised. And every man ought for his better comfort in this case, to lay sure hold on the words of the Apostle, used unto the Corinthians, where he saith: * There hath no 1, Cor, 10, 13. tentation taken you, but such as appertaineth to man: & God is faithful, which will not suffer you to be tempted above your strength; but will even give the issue with the tentation, that ye may be able to bear the same. His grace alone is sufficient for as many 2, Cor, 12, 9, as shall unfeignedly put their confidence in him: and, his power is made perfect through our weakness. §. 13. And although, (as David affirmeth) the Psal, 34, 19, troubles of the righteous are great, yet this comfort, even by the self same man's saying, presently followeth; that the Lord delivereth him out of them all. He also, maketh the afflictions of the Tertullian. godly, serve as fit occasions to draw their minds wholly unto him: and in the end, turneth all the sufferings of his Saints, to their names eternal praise, & their souls greater glory. So that it is a surer sign of God's love Gregory. and favour towards us, when he giveth us force and strength to bear troubles, than it is when he taketh the same temptations away from us. And, no man deserveth to be counted Bernard. constant in his trial, except he arm himself with patience, and be renewed with fresh courage, even in the midst of his afflictions. Remembering, that all the miseries in man's life, can never be so sharp and bitter, Erasmus. as everlasting felicity will prove unto the godly sweet and pleasant. §. 14. Hold fast therefore the virtue of patience Mar. Aurel. in all thine adversity. Sorrow truly for thy former sins, and Eug●nius. practise to please GOD by thy virtuous amendment. Let hope encourage thee to be constant, Euagoras. though thy miseries be daily augmented. And put always such faithful trust in the Ravisius. promises of God's mercy, as may keep thee from despair, & make less thy calamity. §. 15. Behold, we count them blessed which james. 5, 11. endure. Ye have heard of the patience of job, & have known what end the Lord made. For, the Lord, [as hath already been said,] is very pitiful and merciful. whosoever shall call upon his Name, Rom, 10, 13 shall be saved. And he that trusteth in the Almighty, Ecclus, 32, 24 shall take no hurt. §. 16. Consider, (saith Sirach) the old generations Ecclus, 2, 11 of men, & mark them well, was there ever any one confounded that put his trust in the Lord? or who hath continued in his fear, and was forsaken? or whom did he ever despise, that called upon him? I have been young, and now am old, Psal, 37, 25, (saith the Psalmist,) yet never saw I the righteous forsaken; nor his seed begging bread. Wherefore; though the Lord seem for Ambrose. a time to be angry with thee, and to turn away his face from beholding thine affliction, yet be not thou any whit thereby discouraged; but rather endeavour to be the more patiented; & thou shalt assuredly find, that he will not forget thee. For, he endureth but a while in his anger, Psalms, 30, 5. but in his favour is life: weeping may abide in the evening, but joy cometh in the morning. He himself hath commanded us to call upon him in the time of our trouble: Psal, 50, 15, and with more than promise to hear, he hath plainly said, that he will deliver us, & we shall glorify him. Doubtless, he is now no less powerful than heretofore he hath been; for, he is still * God all-sufficient. Gone, 17, 1, His hand is not shortened, that it cannot Esay, 59, 1, save; neither is his ear heavy, that it cannot hear. But he delighteth in them that fear Psal, 147, 11 him, and attend upon his mercy. And, is theirs only, that patiently abide Ecclus, 34, 19 him in the way of truth and righteousness. ¶ Of trouble and persecution for the gospels sake: whereunto every faithful Christian is continually subject, during this life. §. 1. IF any man will follow me, (saith Christ) Math, 16, 24 let him forsake himself, and take up his cross, and follow me. Yea,] if any man will come after me, Luke, 9, 23, let him deny himself, & take up his cross daily, and follow me. For,] whosoever beareth not his cross, Luke, 14, 27 and cometh after me, cannot be my disciple. §. 2. Think not, (saith he) that I am come Math, 10. 34 to send peace into the earth: I came not to send peace, but the sword. For, from henceforth, there shall be Luke, 12, 52, 53. five in one house divided, three against two, and two against three. The Father shall be divided against the son, and the son against the father: The mother against the daughter, and the daughter against the mother: the mother in law, against the daughter in law, and the daughter in law, against her mother in law. And, whosoever will seek to save his Mark, 8, 35 Luk, 17, 3●, life, he shall lose it; but whosoever shall lose his life for my sake, & the Gospels, he shall save it. §. 3. He that loveth father or mother more Math, 10, 37 than me, is not worthy of me. And he that loveth son or daughter more than me, is not worthy of me. If any man come to me, and hate not his Luk, 14. 26, father and mother, and wife and children, and brethren and sisters; yea, & his own life also, he cannot be my disciple. The disciple is not above his master, nor Math, 10, 24, 25, the servant above his Lord. It is enough for the disciple to be as his Master is, and the servant as his Lord. And, whosoever will be a perfect disciple, Luke, 6, 40, shall be as his Master is. §. 4. Behold, (saith our Saviour unto his followers.) Math, 10, 16 17, 18. I send you forth, as sheep in the mids of wolves, be ye therefore wise as Serpents, and innocent as Doves. But beware of men, for they will deliver you up to the Counsels, and will scourge you in their Synagogues; and ye shall be brought to the Governors & Kings for my sake, in witness to them, and to the Gentiles. Yea; the brother shall deliver the brother Mark, 13, 12, to death, and the father the son, and the children shall rise against their parents, and shall cause them to die. And ye shall be hated of all men for my verse, 13, Names sake: but whosoever shall endure unto the end, he shall be saved. If the world hate you, ye know that it john, 15, 18, 19, hated me before you. If ye were of the world, the world would love his own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember that I said unto you; The verse, 20. servant is not greater than his master. If they have persecuted me, they will persecute you also. If they have called the Master of the Math, 10, 25 house Beelzebub, how much more them of his household? But all these things will they do unto john, 15, 21, you for my Names sake; because they have not known him that sent me. Yea, the time shall come, that whosoever john. 16. 2. killeth you, will think that he doth God service. Notwithstanding, blessed are ye, if you 1. Pet. 3. 14. suffer for righteousness sake. For, unto such appertaineth the kingdom Math, 5, 10, of heaven. Yea,] blessed are ye, when men revile Math. 5, 11, 12. you, and persecute you, and say all manner of evil against you for my sake, falsely; rejoice and be glad, for great is your reward in heaven: for, so persecuted they the Prophets which were before you. §. 5. Let not (saith he) your hearts be troubled, john, 14. 1. ye believe in God, believe also in me. In the world ye shall have affliction; but john, 16, 33 be of good comfort: I have overcome the world. And, fear not them which kill the body, Math. 10. 28 Luk. 12, 4. 5, and after that are not able to do any more: but rather fear him which is able to destroy both body & soul in hell: yea, I say unto you, fear him. For, what shall it profit a man, though Math, 16. 26 he should win the whole world, if he lose his own soul? or what shall a man give for recompense of his soul? whosoever therefore shall confess Math, 10, 32 me before men, him will I confess also before my Father, which is in heaven. But whosoever shall deny me before verse, 33, men, him will I also deny before my Father which is in heaven. whosoever [likewise] shall be ashamed Luke. 9 26 of me, and of my words, of him shall the son of man be ashamed, when he shall come in his glory▪ and in the glory of the Father, and of the holy Angels. §. 6. dearly beloved, (saith S. Peter) think 1. Pet. 4, 12. it not strange concerning the fiery trial which is among you, to prove you, as though some strange thing were come unto you. But rejoice, in as much as ye are partakers verse, 13. of Christ's sufferings: that when his glory shall appear, ye may be glad and rejoice. For, we must through many afflictions Acts, 14, 22. enter into the kingdom of God. And, all that will live godly in Christ jesus, 2. Tim. 3. 12 shall suffer persecution. §. 7. If ye be railed upon for the Name of 1. Pet, 4, 14. Christ, blessed are you; for, the Spirit of glory, & of God resteth upon you: which on their part is evil spoken of, but on your part, is glorified. But, let none of you suffer as a murderer, 1. Pet, 4, 15. or as a thief, or as an evil doer, or as a busy-body in other men's matters. But, if any man suffer as a Christian, let verse, 16. him not be ashamed: but let him glorify God in that behalf. For, it is better (if the will of God be so) 1, Pet, 3, 17. that ye should suffer for well-doing, then for evil doing. And, the less justice that a godly man Tremelius. findeth at the hands of the ungodly, the more comfort shall he receive in conscience, at the merciful hand of God. §. 8. My son, (saith Sirach) submit not thy Ecclus, 4, 27, 28. self unto a foolish man, neither accept thou the person of the mighty. But strive for the truth unto death: and defend justice even to the loss of thine own life: and the Lord thy God shall fight for thee against thine enemies. Be favourable to all men; be likewise in Socrates. subjection to all laws: but above all things, fulfil the will of God, rather than the will of man. For,] a righteous and godly man, having Pet. Ramus. in him the spirit of zeal and constancy, never feareth in his afflictions the cruelty of any man: but will boldly to the death, stand unto the truth. And, forasmuch as he knoweth that Ravisius. almighty God is the truth, and that truth is GOD; he likewise wisely considereth, that he which departeth from the one, departeth from the other. But, he that either for fear of punishment, Hemingius. or else in hope of a Tyrant's favour, forsaketh the truth before men upon earth, leaveth the most certain promise of perpetual felicity, for an uncertain assurance of short-lasting vanity: and by seeking to deliver his body from danger, cloggeth his conscience with grief, and his soul with sorrow. §. 9 If then thou be desirous to live everlastingly, Guevara. faint not at any time under the burden of thine afflictions; neither be thou moved from thy hope of heavens help, through the multitude of thy miseries: but patiently put thy trust in the promises of God's mercy, and pray often for such perseverance, as may bring thee to eternal blessedness. In all thy troubles stand unto the truth; Plotinus. and commit thyself in thy greatest necessity, wholly & altogether to the most high and mighty GOD; neither fearing them that threaten, nor believing them that speak thee fair: but trust in him alone, that is most kind and compassionate, true of his promise, and able to make both his word and work good. For, more wisdom is it, that a man for Hermes. his soul's sake should suffer death, then lose his soul's happiness for the love of this life. Blessed [therefore] is the man that endureth james, 1, 12, tentation: for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. §. 10. The peaceable and blessed life of the Bernard. godly, (saith S. Bernard) is in heaven: and is only to be attained unto by faith, patience, and perseverance. For, as without faith, it is unpossible to Hillarius. please God; so without patience and perseverance, no man shall see God. And although indeed, the death of the Basill. body, by divers means, & for divers causes, be unto many men very tedious and bitter: yet the death thereof for the testimony of God's truth, is unto the godly man most easy, most joyful, most sweet, and most delectable: because he seethe (through the eye of faith) the present performance of all Gods heavenly promises, made unto him in his holy word; if he zealously continue constant in the verity of his Christian profession. §. 11. Thou therefore my son, (saith Paul unto Timothy,) suffer affliction as a good 2. Tim. 2. 3. 4. soldier of jesus Christ. No man that warreth, entangleth himself with the affairs of this life, because he would please him that hath chosen him to be a Soldier. And, Christ being our Captain, hath Ravisius. called us by the voice of his Gospel, to a spiritual warfare. The foes against whom we must continually fight, are fleshly assaults, worldly wickedness, and the deceits of the devil. Our warre-weapons and armour, is the shield of faith, the sword of the Spirit, the breastplate of righteousness, and the helmet of salvation. The reward of conquest, is a crown of Ravisius. life to him that overcommeth: which God himself hath promised, to every man that persevereth in well-dooing to the end. But he that cowardlike leaveth the battle and forsaketh the field; shall be pursued, spoiled, and made a prey to his infernal enemy. For, no man that striveth for a mastery, 2, Tim, 2. 5, shall be crowned, except he strive as he ought to do. Neither is he that putteth his hand to Luke. 9, 62. the plough, and afterward looketh back, any meet member for the kingdom of God. §. 12. If we suffer with Christ, we shall also 2. Tim. 2. 12 reign with him: [but] if we deny him, he also will deny us. And, look with what courage a Christian, Pet. Mar. in the time of his trial shall confess the truth, and acknowledge Christ to be his Captain: with as great consolation & inward joy, shall his conscience be comforted, at the hour of death, when his soul is forsaking the prison of his body. For, this is thankworthy, if a man for 1. Pet, 2, 19 conscience toward God, endure grief, & suffer wrong undeserved. §. 13. Take, my brethren, the Prophets (saith james, 5, 10. Saint james) for an ensample of suffering adversity, & of long patience, which have spoken in the Name of the Lord. And, let likewise that general testimony, which the Writer to the Hebrues giveth, in commendation of all the Saints of the old Testament, sufficiently move us, to be perfectly patiented in all our tribulations, according to their example: where he saith: Some of them were tried by mockings Hebr, 11, 36 37, 38, and scourging; some by bonds and imprisonment; some were stoned; some were hewn in sunder; some were tempted; some were slain with the sword; some went up and down in sheeps skins & Goates-skinnes, in great need, afflicted & tormented: wandering in Wildernesses, in Mountains, in Dens, and in hollow Caves of the earth: the World not being worthy of them. Others, also were racked, & would not Hebr. 11, 35 be delivered: that they might receive a better resurrection. §. 14. Besides these; we find also, that the Apostle S. Paul himself, & his fellow servants under Christ, in the Newe-testament, are most worthy examples to be remembered. For, in divers places of his Epistles, he spareth not to speak both of his own, and the rest of the disciples sufferings: but for himself only, in his Epistle to the Corinthians he saith: I take pleasure 2. Cor. 12. 10. in infirmities, in reproaches, in necessities, in persecutions, and in anguish for Christ's sake: for, when I am weak, then am I strong: Likewise in the Acts we read, that when he was foretold by a certain Prophet named Acts, 21, 11, 12. Agabus, what trouble should befall him at jerusalem: he desisted not from his journey thither, but rather reproved them that sought (with tears) to persuade him to the contrary, saying: * What do you verse, 13, weeping and breaking mine heart? For, I am ready, not to be bound only, but also to die at jerusalem for the Name of the Lord jesus. For, Christ is to me, both in life and in Philip, 1, 21, death, advantage. And, I count all things to be loss, and Phil. 3, 8, 9 judge them to be dung, that I may win Christ, and be found in him. §. 15. Also; in the aforenamed Epistle to the Corinthians, (both in the behalf of himself, and the rest of his fellow helpers,) he saith: Brethren, we would not have you 2. Cor. 1. 8. 9 ignorant of our affliction, which came unto us in Asia, how we were pressed out of measure, passing strength, so that we altogether doubted, even of life. Yea, we received the sentence of death in ourselves, because we should not trust in ourselves, but in God, which raiseth the dead. Again, in the 4. chapter of the same 2, Cor, 4, 8, 9 Epistle, he saith: We are afflicted on every side, yet are we not in distress: we are in doubt, but yet we despair not: we are persecuted, but not forsaken: cast down, but we perish not. Every where we bear about in our body verse, 10, 11, the dying of the Lord jesus, that the life of jesus might also be made manifest in our bodies: for, we which live, are always delivered unto death for jesus sake; that the life also of jesus might be made manifest in our mortal flesh. As it is written; For thy sake (o Lord) Rom, 8, 36. are we killed all the day long, we are counted as sheep appointed to be slain. Nevertheless, in all these things we are verse, 37, more than conquerors, through him that loved us. §. 16. Wherhfore, let us also, seeing that we Heb, 12, 1, 2 are compassed with so great a cloud of witnesses, cast away every thing that presseth down, and the sin that hangeth so fast on: Let us run with patience the race that is set before us; looking unto jesus, the author and finisher of our faith, who for the joy that was set before him, endured the cross, and despised the shame, and is set at the right hand of the throne of God. Consider therefore him that endured such verse, 3, speaking against of sinners; lest ye should be wearied, and faint in your minds. Cast not away your confidence, which Heb, 10, 35. 36, 37. hath great recompense of reward: for we have need of patience, that after ye have done the will of God, ye might receive the promise. For yet a very little while, & he that shall come, will come, & will not tarry. Be patiented therefore brethren, unto the coming of the Lord. Behold, the husbandman james, 5, 7, 8 waiteth for the precious fruit of the earth, and hath long patience for it, until he receive both the former & the latter rain. Be ye also patiented therefore, & settle your hearts; for the coming of the Lord draweth near. And the GOD of all grace, which hath 1, Pet, 5, 10, called us unto his eternal glory by Christ jesus, after that ye have suffered a little, make you perfect, confirm, strengthen, and establish you. For, if we live, we live unto the Lord, Rom, 14, 8, & if we die, we die unto the Lord; so that whether we live or die, we are the Lords. And, none need to fear death, save Socrates, those which have committed so much wickedness, as after death deserveth damnation. §. 17. Wherefore, let them that suffer, according 1, Pet, 4, 19, to the will of God, commit their souls unto him in well doing, as unto a faithful Creator. And, let all the troubles that can come Pet. Lomb. upon thee for thy good conversation in Christ, be borne with boldness; comforted with confidence; & underpropped with patience. For, the necessary patience of him that Ecclus, 20, 31 followeth the Lord, is better than he that governeth his life without the Lord. And, our light affliction, which is but for 2. Cor. 4. 17. a moment, causeth unto us a far more excellent and eternal weight of glory; while we look not on the things that are seen, but the things which are not seen. For, the things that are seen, are temporal; verse, 18, but the things which are not seen, are eternal. For, we are saved by hope: but hope Rom. 8. 24. 25. that is seen, is no hope: for how can a man hope for that which he seethe? But if we hope for that we see not, we do 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 itself maketh request for us with sighs, which cannot be expressed. But he that searcheth the hearts, knoweth verse. 27. what is the meaning of the Spirit: for he maketh request for the Saints, according to the will of God. Also we know, that all things work verse, 28. together for the best unto them that love God. And I count, (saith the Apostle) that the Rom, 8, 18, afflictions of this present time, are not worthy of the glory, which shall be showed unto us. Neither may the many years of this World, be any way comparable unto the length of days in the life to come. * For, Eccl●s. 18, 9 as drops of rain are unto the Sea, and as a gravel stone is in comparison of the Sand, so are a thousand years to the days everlasting. Of the manifold blessings and favours of Almighty God, extended unto the godly here in this life: with the promises of their everlasting felicity in the World to come. PROVERBS. 21. verse. 21. He that followeth after righteousness & mercy, shall find life, righteousness, and glory. §. 1. BLessed is the man, (saith David) that Psal. 1. 1. 2. doth not walk in the counsel of the wicked, nor stand in the way of sinners; nor sit in the seat of the scornful: But hath his delight in the law of the Lord, and in that law doth exercise himself both day and night. For, he shall be like a tree planted by the verse, 3, water's side, which will bring forth her fruit in due season; whose leaf shall not whither, or fade away: and look whatsoever he doth, it shall prosper. Blessed, (saith jeremy,) is the man that trusteth in the Lord, and whose hope is the jere. 17. 7. Lord himself. For, he shall be as a tree planted by the water, which spreadeth out her roots by the river, and shall not feel verse, 8, when the heat cometh; but her leaf shall be green, & shall not care for the year of drought; neither shall cease from yielding fruit. Yea,] blessed is the man, (saith Sirach,) Ecclus, 14, 21 that doth meditate honest things by wisdom, and exerciseth himself in justice, & reasoneth of holy things by his understanding: Which considereth in his heart the ways verse, 22. 23. of Wisdom, and understandeth her secrets; and goeth after her, and continueth in her ways. For,] he shall look in at her windows, Ecclus. 14. 24 25, and hearken at her doors; he shall abide beside her house, and shall fasten a stake in her walls. He shall pitch his tent nigh unto her verse, 26. 27. hand; and in his lodging shall good things rest for evermore. He shall set his children under her covering, & he shall dwell under her branches. By her he shall be defended from the heat; and in her glory shall he rest. For, life is in the way of righteousness, Prou, 12, 28 and in that pathway there is no death. §. 2. Blessed [therefore] is the man, that feareth Psal. 112. 1. the Lord, and delighteth greatly in his commandments. Yea,] blessed is he that maketh the Lord Psalms, 40, 4, his trust: and regardeth not the proud, nor such as turn aside to lies. For,] his seed shallbe mighty upon earth, Psa. 112. 2, 3 and his generation shall be blessed. Riches and treasures shall be in his house: and his righteousness shall endure for ever. Though he fall, he shall not be cast off, Psal. 37. 24, for the Lord putteth under his hand. Surely, he shall never be moved, but Psal. 112. 6. shall be had in everlasting remembrance. For, the Lord loveth judgement, & forsaketh Psal. 37. 28. not his Saints: they shall be preserved for evermore. §. 3. If, (saith the Almighty unto Israel) ye Levit. 26. 3. 4. 5. walk in mine ordinances, and keep my commandments, and do them; I will then send you rain in due season, and the Land shall yield her increase; and the trees of the field shall give their fruit: & your threshing shall reach unto the vintage, and the vintage shall reach unto the sowing time: and you shall eat your bread in plenteousness, & dwell in your land safely. For, I will have respect unto you, and Levit, 26, 9, make you increase, and multiply you, and establish my covenant [or promise] with you. Also, I will walk among you: & I will Levit. 26. 12 be your God, and ye shall be my people. §. 4. Yea,] all these [following] blessings, (o Deut. 28. 2. Israel, saith Moses,) shall come upon thee, and overtake thee, if thou shalt obey the voice of the Lord thy God. Blessed shalt thou be in the City, and verse, 3, 4, blessed also in the field. Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle, the increase of thy Kine, and the flocks of thy sheep. Blessed shallbe thy basket & thy dough. verse 5, 6, Blessed shalt thou be, when thou comest in, and blessed also when thou goest out. §. 5. The Lord [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 seven ways. The Lord shall command the blessing to be with thee in thy storehouses, and in Deut, 28, 8. all that thou settest thine hand unto, & will bless thee in the Land which he giveth thee. The Lord shall make thee an holy people verse, 9, unto himself, as he hath sworn unto thee; if thou shalt keep the commandments of the Lord thy God, and walk in his ways. Then all people of the earth shall see that verse, 10, the Name of the Lord is called upon over thee; and they shall be afraid of thee. And the Lord shall make thee plenteous Deut, 28, 11 in goods, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy ground; in the land which the Lord swore unto thy fathers to give thee. The Lord shall open unto thee his good verse, 12. treasure, even the heaven to give rain to thy land in due season, and to bless all the work of thine hands: and thou shalt lend unto many Nations, but shalt not borrow thyself. §. 6. With all these here rehearsed; and sundry other benefits, both corporal and spiritual, did the Lord God (as we read,) promise to bless his then peculiar people, the children of Israel, if they would faithfully believe in him, and diligently endeavour to live uprightly in all their doings, according to the meaning of his commandments. By which protestation made unto them, we may very well be drawn undoubtedly to believe, that he (whose power in time past; was sufficiently able, to perform so many favours, to one special Nation that served him,) is now, as well able as ever he was, not only to extend the like mercy to one Nation alone, (because he is for ever the self same God,) but also to every Nation under the sun, where soever his Name is called upon: and, to every private man, (in what Province soever) that truly trusteth in him; and unfeignedly frameth all his actions & will, according to his holy word. For, what necessary benefit is it, (saith Vincentius. Vincentius,) that the Lord our God will deny to grant, unto any one of us when we pray, if we religiously live after the rule of his law, & sincerely seek to serve him, in the way of truth and righteousness? Or, who is he that will harm you, (saith 1. Pet, 3, 13. S. Peter,) if ye follow that which is good? §. 7. Blessed [therefore] is the man that findeth Prou, 3, 13, 14. wisdom, and the man that getteth understanding: for, the merchandise thereof, is better than the merchandise of silver, and the gain thereof, is better than gold. It is more precious than pearls, and all verse, 15, things that thou canst desire, are not to be compared unto her. Length of days is in her right hand, & Prou. 3, 16. in her left riches and glory. Her ways are ways of pleasure, and all verse, 17, 18, her paths prosperity. She is a tree of life to them that lay hold on her; and blessed is the man that retaineth her. §. 8. The word of GOD most high, is the Ecclus, 1, 5, fountain of Wisdom, & the everlasting commandments are the entrance unto her. Wherefore,] if thou desire Wisdom, Ecclus, 1, 31, keep the commandments, & the Lord God shall give her unto thee. And she shall instruct and teach thee in Hermes. the true path of his precepts, and lead thee the right way to life everlasting. By her, thou shalt possess a peaceable Constantius. and pleasant life: and through her, thou shalt attain unto a happy end. For, he that findeth her, findeth life, & Prou, 28, 34, 35, shall obtain favour of the Lord: but he that sinneth against her, hurteth his own soul: and all that hate her, love death. §. 9 If thou follow after righteousness, (saith Ecclus, 27, 8, Sirach,) thou shalt get her, and put her on as a fair garment, & shalt dwell with her, and she shall defend thee for ever: and in the day of knowledge, thou shalt find steadfastness. Yea,] if thou callest after knowledge, & Prou, 2, 3, 4, 5, criest for understanding: if thou seekest her as silver, & searchest for her as for treasures, then shalt thou understand the fear of the Lord, and find the knowledge of God. Then shalt thou understand righteousness, Prou, 2, 9, and judgement, and equity, & every good path. §. 10. When wisdom (●aith Solomon) entereth Prou, 2, 10, 11, 12, 13, into thy heart, & knowledge delighteth thy soul, then shall counsel preserve thee, & understanding shall keep thee; and deliver thee from the evil way, and from the man that speaketh froward things: and from them that leave the ways of righteousness, to walk in the ways of darkness. It shall [likewise] deliver thee from the Prou. 2, 16, 17, strange woman, even from the stranger that flattereth with her words. Which forsaketh the guide of her youth, and forgetteth the covenant of her God. Thou shalt [also] walk safely by thy Prou, 3, 23, way, and thy foot shall not stumble. If thou sleepest, thou shalt not be afraid, verse, 24, and when-soever thou sleepest, thy sleep shall be sweet. Thou shalt not fear for any sudden Prou, 3, 25. fear: neither for the destruction of the wicked, when it cometh. For, the Lord shall be for thine assurance, verse, 26, and he shall preserve thy foot from taking. §. 11. Surely, he will deliver thee from the snare Psalms, 91, 3, of the hunter, & from the noisome pestilence. He will cover thee under his wings, and verse, 4. thou shalt be safe under his feathers: his truth shall be thy shield and buckler. Thou shalt not be afraid of the fear of verse, 5, 6, the night, nor of the arrow that flieth by day: Nor of the pessilence that walketh in the darkness: nor of the plague that destroyeth at noon day. A thousand shall fall at thy side, & ten Psalms, 91, 7, thousand at thy right hand, but it shall not come near thee. In famine, he shall deliver thee from job, 5, 20, 21. death, and in battle, from the power of the sword. Thou shalt be hid from the scourge of the tongue, and thou shalt not be afraid of destruction when it cometh. But thou shalt laugh at destruction and job, 5, 22, 23, dearth, and shalt not be afraid of the beasts of the earth. For, the stones of the field shall be in league with thee, and the beasts of the field shall be at peace with thee. And thou shalt know, that peace shall job, 5, 24, be in thy Tabernacle, and thou shalt visit thine habitation, and shalt not sin. There shall none evil come near thee, Psal, 91, 10, neither shall any plague come nigh unto thy dwelling. For, the Lord shall give his Angels charge verse, 11, over thee, to keep thee in all thy ways. And they shall bear thee in their hands, verse, 12, that thou hurt not thy foot against a stone. Thou shalt walk upon the Lion & the Psal, 91, 13. Asp: & the young Lion & the Dragon shalt thou tread under thy feet. Also;] when thou eatest the labours of Psal. 128. 2. thine hands thou shalt be blessed, & it shall be well with thee. Thy wife shall be as the fruitful Vine verse, 3, on the sides of thy house; and thy children like the Olive plants round about thy table. Thou shalt perceive also, that thy seed job, 5, 25, shall be great, & thy posterity as the grass of the earth. And, thou shalt go to thy grave in a full verse, 26. age; as a rick of corn which cometh into the barn in due season. Lo, thus have we inquired of it, and job. 5, 27. so it is. Surely, thus shall the man be blessed that Psal, 128, 4, feareth the Lord. For, the Lord will bless the righteous; Psalm. 5. 12. and with favour will compass him, as with a shield. The wicked shall see the same & be angry: Psal, 112. 10 he shall gnash with his teeth, and consume away. §. 12. Fear the Lord [therefore] ye that be Psalm. 34, 9 his Saints: for nothing wanteth to them that fear him. The Lions do lack and suffer hunger, Psal, 34, 10. but they that seek the Lord, shall want no manner of thing that is good. Neither shall any evil happen unto the Ecclus. 33. 1. man that feareth him: but when he is in tentation, the Lord will deliver him, and keep him from harm. For, his eyes are over the righteous, and 1, Pet, 3, 12, his ears are open unto their prayers. He knoweth the days of upright men, Psal, 37, 18, & their inheritance shall be perpetual. §. 13. He [also,] preserveth the state of the Prou, 2, 7, righteous, & is a shield to them that walk uprightly. They shall not be confounded in the Psal, 37, 19, perilous time: and in the days of famine they shall have enough. For, his eye is upon them that fear him, Psalms, 33, 18, 19, and upon them that trust in his mercy: to deliver their souls from death, & to preserve them in the time of dearth. Yea,] his eyes have respect unto them Ecclus. 34, 16 that love him: he is their mighty protection, and strong ground, a defence from the heat, and a shadow for the noon day, a succour from stumbling, and a help from falling. §. 14. They that put their trust in him, shall Psal. 125. 1. be even as the mount Zion, which cannot be removed; but remaineth steadfast for ever. They shall flourish like a Palm tree, and Psal. 92. 12. shall spread abroad like a Cedar in Lebanon. They shall inherit the land, and dwell Psal, 37, 29, therein for ever. They shall still bring forth fruit in their Psal, 92. 14. age; and shall be fat and flourishing. §. 15. The man that serveth him, shall be accepted Ecclus, 35, 16 with favour, and his prayer shall reach unto the clouds. His prayer shall pierce thorough the Mart. Bucer. clouds; and prevail mightily in the presence of his Maker. That which a wicked man feareth, shall Prou, 10, 24 come upon him, but GOD will grant the desire of the godly. For,] a good man getteth favour of the Prou, 12, 2, Lord, but a man of wicked imaginations will the Almighty condemn. He respecteth not the speech of ungodly john, 9 31, persons, when they pray unto him: but if any man be a worshipper of him, and obedient unto his will, him he will hear. For, as he himself is all goodness, so loveth Plato. he all those that love goodness: and as he can have no evil in himself, so can he not away with the workers of iniquity. §. 16. They that trust in the Lord, shall understand Wisd. 3. 9 the truth, and the faithful shall remain with him in love; for grace & mercy is among his Saints, and he regardeth his elect. His secret is revealed to them that fear Psal. 25. 14, him, and his covenant to give them understanding. He is evermore mindful of those men, Theophilact, that make his Word the guide unto their ways; and never ceaseth to secure his servants which (through faith & confidence) continually cleave unto him. For, he always loveth them that love his Lyra. law, and bestoweth many benefits on the man that maketh his commandments his daily meditation. §. 17. He highly regardeth every one that believeth Origen. in him; and will in time perform whatsoever he hath promised unto the faithful. He will most certainly grant unto the Euagoras. godly, all things that are needful for their life present. And, at his pleasure, he will make the Virgilius. penitent to rejoice greatly in his love and mercy. He will [also] be favourable to the righteous, Eugenius. in the time of their affliction. And be ready to hear the cry of the confident Hillarius. when-soever they call upon him. Yea; before they call, he will answer; Esay. 65. 24. and whiles they speak, [or whiles they are thinking what to speak] he will hear them. By all which former speeches, most plainly (according to the saying of the Psalmist) it appeareth, That * they which Psalms, 119. 165. love the law of the Lord, shall have great prosperity; and shall have no hurt. That they which obey and serve him, job. 36. 11. shall end their days in prosperity, and their years in pleasures. And, that the man that is faithful, shall Prou. 28. 20 abound in blessings. §. 18. Taste ye [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 whose heart are the ways of God. Blessed is every one that feareth the Psal, 128, 1. Lord, and walketh in his ways. For, to them that think on good things, Prou. 14. 22. shall be mercy and truth. And, as many as in this world, endeavour Phil. Mel. to live uprightly, shall after death, be received of God into everlasting glory. §. 19 A book of remembrance, (saith Malachi,) Mala. 3. 16. is written before the Lord, for all them that fear him, and that think upon his Name. Many sorrows shall come unto the ungodly; Psal, 32, 10, but he that trusteth in the Lord, shall be compassed with mercy. He will honour them that honour him: 1. Sam, 2, 30 but whosoever despiseth him, shall of him be despised. He hath always a special respect unto Pet. Lomb. the godly: and will never suffer any that serve him, to want their reward. For, the righteous Lord, loveth righteousness, Psalms, 11, 7, his countenance doth behold the just. When] they cry, he heareth them; & Psal, 34, 17, delivereth them out of all their troubles. So that their hope shall never come to Gregory. confusion; but prosper, even in the time of peril; and lay sure hold on heaven, as the chiefest harbour of their perfect happiness. §. 20. He that walketh in justice, (saith Esay,) Esay, 33, 15, and speaketh righteous things, refusing gain of oppression, shaking his hands from taking of gifts, stopping his ears from hearing of blood, and shutting his eyes from seeing evil: He shall dwell on high: his defence shall verse, 16. be the munitions of Rocks; bread shall be given him; and his waters shall be sure. He shall receive a blessing from the Lord, Psalms, 24, 5, and righteousness from the God of his salvation. For, the Lord preserveth all them that Psal, 145. 20 love him. He delighteth in them that fear him. Psal. 147. 11 He careth for all those that have confidence 1. Pet. 5. 7, in him. And no good thing will he withhold Psal, 84, 11 from them that walk uprightly. §. 21. He that walketh in his integrity, is just, Prou, 20. 7, (saith Solomon,) and blessed shall his children be after him. The path of the righteous, is to decline Prou, 16, 17 from evil; and he keepeth his soul that keepeth his way. The way of the wicked is abomination Prou. 15. 9, unto the Lord: but he loveth him that followeth righteousness. And, better is the poor that walketh in Prou. 28, 6. his uprightness, than he that perverteth his ways, though he be rich. For, there can be no greater gain, than Bullenger. the good that cometh by godliness; nor any sweeter comfort, than the inward solace of an unpolluted soul. §. 22. The way of the righteous shineth as the Prou. 4. 18, light: which shineth more and more, unto the perfect day. And, unto them ariseth light in darkness. Psal. 112, 4, Through his religious knowledge and Pacwius. understanding, the godly man shall divers ways be helpful to others: & by his own virtues, he shall be able to withstand many vices. For, the righteousness of an upright man, Prou, 11, 5, ordereth his way. It preserveth him in his life. * And causeth Prou. 13. 6 Prou, 14, 32 him to have hope in his death. It [also] delivereth from death. Prou, 11, 4, And defendeth the faithful from eternal Pet. Mar. destruction. For, he that walketh [or continueth to Prou, 28, 18 the end] in his uprightness, shall be saved. And there is no confusion unto them Dan, 3, 40, that put their trust in God. §. 23. Doubtless, (saith Marlorate,) divers are Marlorate. the favours, and many the mercies, which almighty GOD showeth unto the godly here in this life: but most unspeakable are the sundry consolations, which through faith they feel in conscience, at the very hour of their death. Mark (as David saith) the upright man, Psal. 37, 37 & behold the just: for the end of that man is peace. And the last hour of his life, is the first Cyrill. hour of his soul's entrance into endless felicity. §. 24. Thus much (in effect,) Balaam the lucreloving Prophet, could confess to be true (unto the comfort of other men, though he himself walked in the way of wickedness;) when he said: * Oh that my soul Num, 23, 10 might die the death of the righteous: and that my last end might be like his. For, as many as in this life, believe in Christ, and keep his doctrine, * they shall john, 8, 51. never see death. Nor come into condemnation: but have john, 5, 24, [even as it were already] passed from death unto life. They find by experience, that the true service of GOD, giveth inward testimony Mar. Bucer. of eternal salvation unto their souls: whereunto all worldly wealth is not worthy to be compared: and that the peace of conscience, excelleth all earthly possessions. Death unto them, is no death; but rather Erasmus. a long-desired releasement from their many molestations in this life: & a most pleasant passage into the Paradise of God. Where, with a number, more than may be numbered, of Patriarches, Prophets, Apostles, Saints, and holy Martyrs, they shall be made partakers of ever-during happiness: and continue always in the company of Christ jesus, their most merciful Protector. Wherefore, if thou desire to prosper in Origen. thy life, and to speed well at thy death, bestow thy study in the law of the Lord, & practise to please him according to his precepts. For, it is a pleasure full of profit, & a solace Plotinus. void of all sorrow, for a man to give his mind to godly meditation. §. 25. Light, (saith the Psalmist) is sown for Psal. 97, 11 the righteous; and joy for the upright in heart. To every man that doth good, shall be Rom. 2. 10. glory, and honour, and peace. And to the righteous, God will recompense Prou. 13, 21 good. For, GOD greatly esteemeth virtuous Socrates. people, though in this world they be little set by. For them, are good things created from Ecclus, 39, 25 the beginning; and evil things for the wicked. For them, is everlasting rest and glory 2. Esdr, 8, 59 made ready: but thirst and pain is [long since] prepared of God for the ungodly. Yea, the Lord himself hath promised, 2. Esdr. 8. 39 that he will rejoice in the ways of the righteous; and that he will remember the pilgrimage, the salvation, and the reward that they shall have. (For, glorious is the fruit of good labours; Wisd. 3, 15, and the root of wisdom shall never fade away.) §. 26. Their first felicity after this life, is the just. Mar. sweet rest & quiet peace that their souls possess in Christ. But the second, shall be the immortality and glory, both of their body and soul together, at the day of general judgement: when, with triumphant joy, they shall (in the sight of all their enemies) receive openly their portion, in the kingdom of perpetual blessedness. For, they shall live for ever: their reward Wisd. 5. 15. also is with the Lord, and the most High hath care of them. Therefore shall they receive a glorious verse, 16. kingdom, and a beautiful crown at the Lords hand: for with his right hand shall he cover them, and with his arm shall he defend them. Their recompense or reward, consisteth Constantiu●. not only in God's grace and favour towards them during this life; but also in his most merciful receiving them into eternal felicity: and safe preserving them, from the danger of damnation, which is the second death of the ungodly. So that, heaven is not only the seat of Erasmus. God's glory, and the habitation of his holy Angels; but it is also the resting place of the faithful, and the inheritance of all his Saints. §. 27. The certain truth whereof, is further witnessed unto us, by the words of Christ himself: where, among many other petitions made unto his Father, both for himself and the faithful; in the end, he concludeth his speech with this saying: * Father, john, 17, 24 I will that they which thou hast given me, be with me, even where I am: that they may behold my glory which thou hast given me. Also, in another place he saith: * If any john, 12, 26, man serve me, let him follow me: for, where I am, there shall also my servant be: and whosoever serveth me, him will my Father honour. And, what honour received from any Tertullian. Prince in this world, be it never so great; is worthy any way to be compared, unto the least honour, which the servants of GOD shall receive from their Creator in the kingdom of Heaven? Where life shall not be limited unto Beda. them by number of months or years: nor their pleasures appointed at certain times and seasons: but as God himself is without any ending, so shall their life be everlasting: And, as his power endureth perpetually; so shall their pleasures last continually. §. 28. For, it is a thing agreeable to reason, that Mar. Aurel. those men which be good, among so many evils in this life, should be greatly honoured with God, after their death. And, assuredly it is to be believed, that Plato. all they which in this world follow virtue, and live more godly than other men, shall (after their soul is by the stroke of death departed from their body) ascend up into a purer life; and dwell for ever in the presence of God. Happy therefore are the righteous: yea, Guevara. double happy are the righteous. First, for that they shall in this life, be blessed in their labours from GOD, with abundance of all things necessary for them. Secondly, for that they shall be made partakers of Gods endless glory, in the world to come. §. 29. Where, among many other favours and inestimable delights, from the Maker Hemingius. of all things granted unto them; they shall be permitted, daily to behold, the beauty of all beauties most to be rejoiced in: namely, the unmeasurable majesty & amiable countenance of Almighty GOD, their Creator, Father, and Preserver. According to that sentence of our Saviour in the Gospel, where he saith: * Blessed Math. 5. 8. are the pure [or upright] in heart; for they shall see God. Not as we see now; for now we see 1. Cor. 12. 13. through a glass darkly: but then shall we see face to face. Now we know in part, but then shall we know, even as we are known. §. 30. Then [also] shall the just men shine as Math. 13. 43 the Sun in the kingdom of their Father. And they that [in this world] turn many Dan, 12, 3, to righteousness, shall shine as the stars for ever and ever. They shall sit also with Christ himself Math. 19 28 in his kingdom, upon twelve thrones, & judge the twelve Tribes of Israel. Yea,] they shall judge the Nations, and Wisd. 3, 8, have dominion over the people: & their Lord shall reign for evermore. §. 31. Then shall the righteous stand in great Wisd. 5. 1. boldness, before the face of such as have dealt extremely with them, and taken away their labours. And when the ungodly see them, they verse, 2, shall be vexed with horrible fear, & shall stand amazed at their wonderful deliverance. And, changing then their minds, and verse, 3, sighing through inward grief, they shall say within themselves: These are they whom we sometime had in derision and jested upon. We fools, thought their life to be Wisd, 5, 4, madness, and their end to be without honour. But lo, how they are counted among verse, 5, the children of God, and their portion is among the Saints! §. 32. Then, (as Anselmus saith,) shall all the Anselmus. whole company or number of the righteous, receive fully their reward together from GOD; and they shall every one of them be blessed of him, with sundry blessings both in body and soul. They shall first and foremost, be blessed The several blessings that the bodies of the faithful shall receive in the kingdom of heaven. According to the saying of Anselmus. in body, with such wonderful beauty, that they shall every way be equal to the Sun in brightness and glory. Secondly, they shall be endued with such agility or quickness, that they shall be like unto the Angels of GOD, in their speedy moving. Thirdly, their fortitude shall be so sufficient, that no creature whatsoever, shall be able to withstand their strength. Fourthly, their liberty shall be so free & secure; that nothing shall have any power either to hinder or resist them. Fiftly, they shall possess perfect health, without any manner of grief, or infirmity. Sixtly, they shall be thoroughly filled with an ineffable delight: and wholly replenished, with an unspeakable abundance of inestimable joy. Yea, every part and member of them, shall be filled with such wonderful sense and feeling of incomparable pleasure and delight, that the whole man shall quaff of the river of God's pleasure, and be made drunk with the plenty of joy which he shall have in the House of the Lord. seven, they shall be blessed with such length and perpetuity of life, as shall never receive any end: but continued always in eternal joy and pleasure: and endure therein even with GOD himself, so long as his life and power lasteth; which can never come to conclusion, nor at any time be diminished. §. 33. And, as concerning the souls of the The several beatitudes of glorified souls in the kingdom of God. According to the saving of Anselmus. righteous, they shall then also, be enriched with as many favours from GOD as each glorified body hath. The first beatitude which shall be given them, is perfect wisdom: for, there the soul of every simple Swain, shall possess more knowledge & understanding, then ever did all the Philosophers or greatest Clerks in this life. The second beatitude or blessedness of the soul, shall be the true amity, & unfeigned friendship of one righteous person to another, as members all of one body, whose head is Christ jesus the Lord. And in that blessed society, shall never be any envy, hatred, or discord: but even as long and as well, as any man in that kingdom doth love himself, so long, and so well, shall he love every one else, that resteth in the same fellowship with him. Their third beatitude, shall be the concord or agreement which then shall rest between the body and the soul of every Saint that disagreed in this life; for they shall then be at peace and unity: the body shall will as the soul willeth, and the soul shall desire as the body desireth: so that in all points there shall be perfect agreement between them. Besides, this concord shall not only rest between the body & soul of every particular Saint, but also between the whole congregation of the godly; for they shall will no contrarieties, but all shall will as one willeth, and one shall will as all willeth. Their fourth beatitude, shall be honour: for, almighty GOD shall then fully deliver all his Saints from the filthy ulcers of sin, many miseries, and infinite infirmities & passions, whereunto the corruption of the flesh made them in this world daily subject. He shall heal them, & restore them to perfect health; & most mercifully adorn them, with the ornament of absolute righteousness and immortality. He shall adopt them for his sons and children, and shall make them inheritors of his heavenly kingdom, and coheirs with his best beloved and only begotten son Christ jesus. Their fift beatitude, shall be power: for the righteous shall then be able to do what they will: because they shall have the Creator of heaven and earth, agreeable in all things to whatsoever they desire. Their sixth beatitude, shall be security: that is, they shall not only have power to do what they will, and to enjoy what pleasure soever their heart desireth; but they shall also be without any fear or doubt of ever losing the same: seeing God which is the giver thereof, will never alter his mind, nor change his first determination. Their seventh and last beatitude, shall be absolute or perfect joy: such as no pen can express, nor any mortal heart be able to comprehend. For, there shall be thousands of thousands, and more than ten thousand hundred of thousands of the righteous, whom no tongue can number, which shall all enjoy this heavenly happiness; and joy altogether in the same blessedness. And every one of this blessed company, shall as much rejoice & give thanks unto GOD for the felicity of others, as for himself. They shall also above all this, [as hath partly before by another Author been expressed,] rejoice with an admirable joy at the only sight of almighty GOD, in whose presence they shall continually abide, and whose glory they shall always behold. They shall delight in him, more than in themselves: and they shall for ever be beloved of him, more than they can love themselves. They shall abound in all joy, and be filled therewith both within and without: they shall have joy above them, and joy beneath them, and joy on every side, and round about them: so that their rejoicing shall be incomparable, and their felicity without measure or end. For, as there is no end of God's greatness, Augustine. nor number of his wisdom, nor measure of his benignity: so is there neither end, number, nor measure of his rewards, towards them that love him, and continue constant in his truth unto the death. §. 34. Now then, there is no condemnation to Rom, 8, 1. them that are in Christ jesus, which walk not after the flesh, but after the Spirit. For, as many as are led by the Spirit of Rom, 8, 14. God, they are the sons of God. And if we be sons, then are we also Rom, 8, 17, heirs; even the heirs of God; & heirs annexed with Christ. And shall, with all the righteous and elect of the Lord, (at the day of our saviours coming to judgement,) be called to the possession of that kingdom, which Math, 25, 34 was prepared of God for the godly, from the beginning of the world. Or, as Saint Paul saith; * Before the Ephe, 1, 4, foundations of the world were laid. Where, the beloved & chosen of God, Eugenius. shall never be crossed with any more calamities, nor cumbered with any more care or grief: but dwell in everlasting delight, without dread of danger; & reign in perpetual pleasures, without fear of pain. Where also, they shall hunger no more, reve. 7. 16. 17. neither thirst any more: neither shall the Sun light on them; neither any heat. For the Lamb [of GOD, jesus Christ, their Mediator and Redeemer, which sitteth in his kingdom of glory in the mids of his throne,] shall govern them, & shall lead them unto the lively Fountains of waters; and GOD shall wipe away all tears from their eyes. And they shall see his face; & his Name reve. 22. 4, shall be in their foreheads. And there shall be no more death, neither reve. 21. 4, sorrow, neither crying; neither shall there be any more pain: for, the first things are passed away. §. 35. Be glad [therefore,] o ye righteous, & Psal, 32, 11 rejoice in the Lord: and be joyful all ye that are upright in heart. For, the things which eye hath not seen, 1. Cor, 2, 9 neither ear hath heard, neither have entered into the heart of man to conceive, are, which GOD hath prepared for them that love him. He that is righteous, let him be righteous Reue, 22, 11 still: and he that is holy, let him be holy still. And behold, (saith Christ,) I come verse, 12, shortly, and my reward is with me, to give every man according as his work shall be. ¶ Of the heavy wrath of GOD against the ungodly, here in this life: with his threatenings, of their eternal torments in the world to come. PROVERBS. 11. verse. 19 As righteousness leadeth unto life, so he that followeth evil, seeketh his own death. §. 1. FRet not thyself, (saith David,) because Psalms, 37, 1, of the wicked, [or ungodly,] neither be thou envious against the evil doers. For, they shall soon be cut down like verse, 2, the grass, and shall whither away, as doth the green herb. They are exalted for a little; but shortly job, 24, 24, are they gone, and are brought low as all others: they are destroyed & cut off, even as the top of an ear of corn. Though they flourish in the world for a Cyprian. season, yet is their safety in the same, always most uncertain: and, when they persuade themselves to be farthest from peril, then cometh their confusion speedily upon them. They have (as the Prophet affirmeth,) Psal. 17, 14, their portion in this life. They live for a time in most prosperous Basill. estate; they enjoy wealth according to their wish, and have children at their desire: they spend whole months in mirth & banqueting, and fill themselves with all variety of delights: but at unawares, they end their days in sorrow; and die without any hope of the felicity to come. Therefore shall not the wicked be able Psal, 1, 5, 6, to stand in judgement, nor sinners in the assembly of the righteous: for the Lord knoweth the way of the righteous: and the way of the wicked shall perish. His own iniquities shall take the wicked Prou, 5, 22, 23. himself, and he shall be holden with the cords of his own sin. He shall die for fault of instruction, & go astray through his great folly. Lewd things are in his heart: he imagineth Prou, 6, 14, 15, evil at all times, and raiseth up contentions. Therefore shall his destruction come hastily upon him: & he shall be destroyed suddenly, without recovery. §. 2. As for myself, (saith David,) my feet Psalms, 73. 2, were almost gone, my steps had well-near slipped. For, I fretted at the foolish, when I Psal, 73, 3, saw the prosperity of the wicked. For, there are no bands in their death, verse, 4, 5, but they are lusty and strong. They come into no misfortune like other folk, neither are they plagued like other men. Therefore, pride is as a chain unto them, verse, 6, 7, and cruelty covereth them as a garment. Their eyes stand out for fatness: and they have more than heart can wish. They trust in their goods, and boast Psal, 49, 6, themselves in the multitude of their riches. They see that wise men die, and also that Psalms, 49, 10, 11, the ignorant and foolish perish, and leave their riches for others: Yet they think, their houses & their habitations shall continue for ever: even from generation to generation, and call their lands by their names. Their seed [also,] is established in their job, 21, 8, sight with them, and their generation before their eyes. Their houses are peaceable without verse, 9 fear, and the rod of God is not upon them. Their Bullock gendereth, and faileth verse, 10, not: their Cow calveth, and casteth not her calf. They send forth their children by job, 21, 11, 12, 13, flocks, and their sons lead the dance. They bear with them Tabrets' & Harps, and have instruments of music at their pleasure. They spend their days in wealthiness, and suddenly they go down to the grave. They say also unto God, Depart from job, 21, 14, 15, us: for we desire not the knowledge of thy ways. Who is the Almighty, that we should serve him? and, what profit should we have, if we should pray unto him? They are licentious, and presumptuous Psal, 73, 8, 9, boasters. They set their mouth against heaven: & their tongue walketh through the earth. Lo, these are the wicked: yet prosper Psal, 73, 12, they in the world, and have riches plentifully in possession. §. 3. Then thought I, (saith the Psalmist) to Psalms, 73, 16, 17, know this; [or to understand the reason of this matter,] but it was to hard for me▪ until I went into the Sanctuary of God: then understood I the end of these men. Namely, how the Lord hath set them verse, 18, in slippery places, & casteth them down into desolation. Oh how suddenly do they consume, Psal, 37, 19, perish, and come to a fearful end! Even as a dream when one awaketh, so verse, 20. shall God make their image to vanish out of the City. §. 4. I myself (saith he) have seen the ungodly Psalm. 37. 35, 36, in great power, and spreading himself like a green Bay-tree. Yet he passed away, and lo, he was gone; and I sought him, but he could not be found. Therefore yet a little while, and the wicked Psal. 37. 10. shall not appear: & thou shalt look after his place, and he shall not be found. Doubtless, with thine eyes, shalt thou Psal. 91. 8. behold and see the reward of the wicked. For, the Lord hateth all them that work Psalm. 5. 5. iniquity. And his face is against them that do evil, Psal, 34, 16, to cut off their remembrance from the earth. §. 5. The wicked (saith David) practiseth against Psal. 37. 12, 13, 14, 15, the just; & gnasheth upon him with his teeth: but the Lord shall laugh him to scorn; for he seethe that his day is coming. Though he have drawn his sword, and have bend his bow, to cast down, the poor and needy, and to slay such as be of upright conversation; yet shall his sword go thorough his own heart, & his bow shall be broken. §. 6. My heart (saith the Prophet) showeth Psal, 36, 1. me the wickedness of the ungodly: that there is no fear of GOD before his eyes. For, he flattereth himself in his own verse, 3, 4, eyes, till his abominable iniquity be found out. The words of his mouth are unrighteous, and full of deceit: he hath left off to understand and to do good. He imagineth mischief upon his bed: Psal, 36, 5, he setteth himself upon a way, that is not good, and doth not abhor to do evil. He is so proud that he seeketh not for Psal, 10, 4, 5, GOD: he thinketh always, There is no God. His ways alway prosper; and the judgements of the Lord are high above his sight: therefore defieth he all his enemies. He saith in his heart, I shall never be moved, Psal, 10, 6, 7, nor be in any danger. His mouth is full of cursing, deceit, and fraud: under his tongue is misciefe and iniquity. He sitteth lurking in the thievish corners Psal, 10, 8, 9, of the streets; and in the secret places doth he privily murder the innocent. His eyes are bend against the poor. He lieth in wait secretly: even as a Lion, so lurketh he in his den, that he may spoil the poor. And heaps of them do fall by his might. Psal, 10, 10, 11. He hath [also,] said in his heart, Tush, God hath forgotten: he hideth away his face, and will never see this. Notwithstanding: God hath seen all his Psal, 10, 14, doings. For he [from whose eyes no secret can be hid,] beholdeth mischief and wrong: that he may take the matter into his hands. And, when he maketh inquisition for Psal, 9, 12, blood, he remembreth it; and forgetteth not the complaint of the poor. But will recompense the ungodly, according Psal, 94, 23, to their ungodliness; and destroy them in their own malice. Yea, the Lord our God shall destroy them. For it is a righteous thing with him, to 2, Thes. 1, 6, recompense tribulation to them that trouble his servants. §. 7. And though (as Solomon saith,) hand Prou, 11, 21 join in hand, yet shall not the ungodly escape unpunished. But] his mischief shall return upon his Psal, 7, 16, own head; and his cruelty shall fall upon his own pate. For the right hand of the Lord, shall not 2. Esd. 15. 22 spare the wicked, neither shall the sword cease from them, that shed innocent blood upon the earth. §. 8. Knowest thou not this of old? and since job, 20, 4, 5. GOD placed man upon the earth, (saith job,) that the rejoicing of the wicked is short, and that the joy of hypocrites is but a moment? Though the excellency of the ungodly job, 20, 6, 7, man mount up to the heaven, & his head reach unto the clouds, yet shall he perish for ever, like his dung: & they which have seen him, shall say, Where is he? He shall flee away as a dream, & they verse, 8, shall not find him: and shall pass away as a vision of the night. So that the eye which saw before, shall job, 20, 9, have no more sight of him: neither shall his place know him any more. His children shall be feign to agree with verse, 10. 11. the poor: and his hands shall restore his substance. His bones are full of the sin of his youth, & it shall lie down with him in the dust. §. 9 The riches that he hath devoured, he job, 20. 15, 16, 17. shall pa●brake again: for God shall draw them out of his belly. He shall suck the gall of Asps, and the Viper's tongue shall slay him: So that he shall no more see the rivers and brooks of honey and butter. The things that other men have laboured verse, 18, 19, for, he shall restore again: & shall not eat them up. Great travail shall he make for riches, but he shall not enjoy them. And why? he hath oppressed the poor, and not helped them: houses hath he spoiled, and not builded them. Surely, he shall feel no quietness in his job, 20, 20, 21. 22, body: neither shall he reserve of that which he desired. There shall none of his meat [or substance] be left: therefore none shall hope for his goods. When he shall be filled with his abundance, he shall be in pain; and the hand of all the wicked shall assail him. (According to that sentence of Erasmus, Erasmus. where he saith: It pleaseth GOD many times, to make one wicked man his instrument, to plague another for his iniquity.) He shall be about to fill his belly, but God shall send upon him his fierce wrath: job. 20, 23, 24, & shall cause his indignation to reign over him: so that if he flee from the iron weapons, he shall be shot with the steel bow. §. 10. Affliction and anguish shall make him job, 15, 24, afraid: they shall prevail against him as a King ready to the battle. Fearfulness shall make him afraid on every job. 18. 11, side, and shall drive him to his feet. Though he dwell in desolate Cities, & job. 15, 28, 29, in the houses which no man inhabiteth, but are become heaps of stones, yet shall he not be rich, neither shall his substance continue, or increase upon the earth. All darkness, [or, all fear and sorrow,] job, 20, 26, shall be hid in his secret places: the fire that is not blown shall devour him, and that which remaineth in his Tabernacle, shall be destroyed. He shall never come out of darkness: job. 15, 30, the flame [of God's anger] shall dry up his branches: and with the blast of God's mouth he shall be taken away. The heaven shall declare his wickedness, job. 20, 27 28. & the earth shall rise up against him. The increase [also] of his house shall pass away: it shall even perish & be consumed in the day of the Lords wrath. §. 11. He believeth not that he erreth in vanity, job. 15, 31, 32, therefore vanity shall be his recompense. He shall perish before his time be worn out; and his branch shall not be green. God shall destroy him, as the Vine doth verse, 33, her sour grape: and shall cast him off, as the Olive doth her flower. His light shall be quenched, & the spark job, 18, 5, 6. of his fire shall not burn. The light shall be dark in his dwelling, and his candle shall be put out with him. The steps of his strength shall be restrained, verse. 7. and his own counsel shall cast him down. For, his feet are taken as it were in a job. 18. 8. 9 Net, and he walketh upon dangerous snares. The grenne as he goeth, shall catch him by the heel: and ere he is aware, the thief shall come upon him. §. 12. Hunger shall be his strength, & destruction job, 18, 12, 13. shall be ready at his side. It shall devour the inner parts of his skin, & the first borne of death shall consume his strength. His hope shall be rooted out of his dwelling; job. 18. 14. and shall cause him to go to the King of fear. Fear shall dwell in his house because it is verse, 15. 16. not his: and brimstone shall be scattered upon his habitation. His roots shall be dried up beneath, and above, all his branches shall be cut down. His remembrance shall perish from the job. 18. 17, 18, earth, and he shall have no name in the street. They shall drive him out of the light unto darkness, and chase him clean out of the world. He shall neither have son nor Nephew verse. 19 among his people, nor any posterity left in his dwellings. §. 13. If his children be in great number, the job. 27. 14, 15, sword shall destroy them: and his posterity shall not be satisfied with bread. His remnant shall be buried in death, and his widows shall not weep. Though he should heap up silver as verse, 16. 17. the dust, and prepare raiment as the clay; he may prepare it, but the just shall put it on, and the innocent shall divide the silver. His confidence also shall be cut off, and job. 8, 14. his trust shall be as the house of a Spider. He shall lean upon his house, but it shall job, 8, 15, not stand: he shall hold fast by it, yet shall it not endure. He shall see with his eyes, his own destruction job, 21, 20, and misery approaching: and he shall be made to drink of the fearful wrath of the Almighty. Destruction shall take hold upon him, as job, 27, 20, 21, 22, a fierce water flood; & a tempest shall take him away by night. A vehement eastwind shall carry him hence: and a mighty storm shall pluck him out of his place. It shall rush upon him, and not spare him, though he would feign flee from the force thereof. This is the portion that the wicked man job. 27, 13, shall have from God, and the heritage that tyrants shall receive of the Almighty. For, the most High hateth the wicked, Ecclus, 12, 6. and will repay vengeance unto the ungodly: he also keepeth them, against the day of horrible vengeance. §. 14. In the hand of the Lord, (saith David,) Psal, 75. 8. there is a cup, and the wine therein is red; it is full mixed, and he poureth out of the same: Surely, all the wicked of the earth, shall wring out and drink the dregs thereof. God shall rain upon them snares, fire, Psalms, 11, 6, and brimstone, and stormy tempest: this shall be the portion of their cup to drink. God shall bring them down, into the pit Psal. 55. 23, of corruption: the bloodthirsty & deceitful men, shall not live half their days. They shall be even as stubble before the job, 21. 18. wind: and as the chaff that the storm carrieth away. They shall be as the grass growing upon Psal, 129, 6, the house tops, which withereth afore it cometh forth. And, as the whirlwind that speedily Prou. 10, 25. passeth, so shall the ungodly be no more. For, God will take vengeance on his adversaries: Nahun. 1, 2, and he reserveth wrath for his enemies. He will surely wound the head of his Psal. 68, 21, enemies: and the hairy pate of him that walketh in his sins. So that the ungodly, shall have the years Prou. 10. 27 of their life diminished. And all the workers of iniquity shall be Psalm 92. 9 destroyed. They shall be destroyed (as the Psalmist Psal. 92, 7, saith) for ever. And there shall be no end of plagues to the evil man. §. 15. Woe unto them [therefore] that sin, 2, Esdr. 15, 24, 25, and keep not the commandments of GOD: for, the Lord himself hath promised, that he will not spare them. Woe unto them that imagine iniquity, Micah, 2, 1. and devise wickedness upon their beds: thinking to perform the same when it is daylight, because their hands have power. Woe unto them that join house to Esay, 5, 8, house; and lay field to field; till there be no place left by them, for the poor to dwell in. Woe unto them that draw iniquity Esay, 5, 18, with cords of vanity: and sin as with cart ropes. Woe unto them that are wise in their Esay. 5, 21, own eyes, & prudent in their own sight. Woe unto them that are bound with 2. Esd. 16, 68, their sins, and covered with their iniquities, as a field is hedged in with bushes, and the path thereof covered with thorns, whereby no man may travail. Woe unto them that speak good of Esay, 5, 20, evil, and evil of good: which put darkness for light, and light for darkness: that put bitter for sweet, and sweet for sour. Woe unto them that excel in gluttony Esay, 5, 22, 23, and drunkenness: which justify the wicked for a reward, and take away the righteousness of the righteous from them. For, as the flame of fire devoureth the Esay. 5. 24. stubble, & as the chaff is consumed of the flame, so shall their root be as rottenness, and their blossom shall vanish away like dust: because they have cast off the Law of the Lord of hosts, and contemned the word of the holy one of Israel. §. 16. There is a way (saith Solomon,) which Prou. 14. 12 13. seemeth right to a man: but the issues thereof are the ways of death: Even in laughing the heart is sorrowful, and the end of that mirth is heaviness. Doubtless, the Wiseman in this speech of his, meaneth the way of worldly pleasures. Where-into * Euagoras. the wicked being once entered, they are daily so led away with the vain delights thereof: that they never regard godliness, till the deceits of iniquity bring them to destruction. For, the end of all worldly pleasure, is Theophilact. sorrow and pain. And, the stipend or reward of sin, Rom, 6. 23, is death. Not the death of the body only, for that Ravisius. (as all men knows) is natural and ordinary; but the death, both of body and soul, which is endless and eternal. §. 17. Through the sundry subtleties of sin, Origen. and the contempt of God's law, (saith Origen,) many thousands in this world, pass after death to perpetual perdition. And, whosoever refuseth to follow Virgilius. righteousness, shall for his recompense, dwell with confusion. For, destruction shall be to the workers Prou. 21. 15 of iniquity. And the man that wandereth out of the Prou, 21, 16 way of wisdom, shall remain in the congregation of the dead. §. 18. The heart that is obstinate, shall be laden Ecclus, 3. 29. with sorrows: and the wicked man shall heap sin upon sin. Because he hath refused knowledge, he Hosea. 4. 6. shall be refused of the Lord. And, for that he hath left the way of understanding Guevara. and life: he shall fall into divers dangers, by the deceits of false doctrine. For, error and darkness are appointed Ecclus. 11, 16 for sinners. And they that work wickedness, shall be Ecclus, 27. 27 wrapped in evils. §. 19 Inquisition, (saith the Wiseman) shall be Wisd, 1, 9, made for the thoughts of the ungodly, & the sound of his words shall come unto God for the correction of his iniquities. The wicked deeds which he hath done, Bernard. shall stand up to declare against him: and the reward of his unrighteousness, shall be powered upon him. His unquiet conscience shall be his chiefest Pet. Lomb. accuser: and the sin of his own impiety, shall be most forward to convict him. §. 20. The ungodly shall be punished according Wisd. 3. 10. to their imaginations for they have despised the righteous, and forsaken the Lord. They have thought evil in their hearts Wisd, 2, 21. 22. against the godly, and have gone astray through their own folly: for their own wickedness hath blinded them: and they do not understand the mysteries of God, neither hope they for the reward of righteousness: nor can discern the honour of the souls that are faultless. The way that they walk, is as the darkness: Prou. 4. 19, they know not wherein they shall fall. They meet with darkness, even in the job. 5. 14. day time: and grope at noon day, as in the night. The hope that they have, is indignation. Prou. 11, 23 Prou, 13. 21 Psal. 112. 10 * Affliction doth follow them. * And their desire shall perish. Their hope is a false hope. Like unto the hope of * Siseras mother: who pleasantly judges. 5. 28 29. 30. persuaded herself, that her Son was gorgeously attired in robes of needle work; and very busy (after the battle) in dividing the spoils of Israel; when he lay sencelesly sleeping in * jael's tent, with judges. 4. 21 a nail driven through his forehead. Or, like the hope of Haman: * Who Ester▪ 6, 6, 7. 8. 9 etc. proudly thought in his heart, that King Ahashuerosh would do honour to no man, more than to him: when contrariwise, all the glory which he wished unto himself, he was commanded to show unto Mordeca●; (the man, whom above all men else he most hated,) and * the evil death, which he Ester. 7, 10. prepared for the same man, was his own latter ending. §. 21. All iniquity, (saith Sirach) is as a double Ecclus. 21. 3. edged sword, the wounds whereof cannot be healed. Dishonour, shame, evil death, & damnation, Pa●●●ius. wait upon pride, envy, murder, and such other like vices. And, the match that kindleth against Cicero. ungodly people the fierce wrath of God, is their own wilful persisting in sin and iniquity. For, as their hearts wax harder and harder, Arnobius. through their custom in sinning, & daily more and more impenitent, so they hourly heap up displeasure unto themselves, against the day of God's wrath, and the terrible appearing of his just judgement. §. 22. Oh how unhappy then are the lives of Constantius. all those men, that leave virtue to follow vice; and forsake wisdom, to embrace wickedness! For they thereby make their minds unapt Plotinu●. to receive any goodness, and clog their consciences with many molestations. They live always doubtful of their own Pet. Lomb. safety in the day time: and their sleep is unquiet, and full of fears in the night. The morning is even to them, as the job. 24. 17. shadow of death. And they buy hell, dearer than good Gregory. men buy heaven. §. 23. They are ready to flee, when none pursueth Prou. 28, 1. them. And are very often dreading, that some P●t. Mart. deserved danger will suddenly fall upon them. The reason is, for that all wickedness in it Orosius. self is full of fear. And the conscience that is touched, doth Wisd. 17, 10 always forecast cruel things. For, there can be no greater trouble to Tremelius. the ungodly in this life, than the inward vexations of their own guilty conscience. The testimony whereof, is as a thousand Marlorate. witnesses against them: and the doom of it, is everlasting damnation. Insomuch, that the consciences of the Mart. Bucer. wicked, which are wounded & overburdened with the weight of sin, do most certainly feel, even in this world, part of hell torments. And, many times the sting or gnawing Erasmus. worm thereof, enforceth the miserable offender, clean to remove all his confidence from the comfort of God's mercy, and wretchedly to end his days in anguish and desperation. For, salvation is far from the ungodly, Psalm. 119. 155, because they seek not the statutes of the Almighty. But ceaseless sorrows, and perpetual Cyprian. pains continually do attend them: as a just reward ordained of GOD for their love of unrighteousness, & careless neglecting the knowledge of his ways. For, they that plough iniquity, and sow job. 4. 8. wickedness, shall reap the same. And such as forsake the Lord, shall be Esay. 1. 28. consumed. §. 24. These few, & many more such like speeches (to express the wrath of God against the wicked) are set down, not only in the sacred Scriptures, but also in the works of divers worthy Writers: which being rightly considered, we may well be moved at the remembrance thereof, to say with Origen: * far better were it for the ungodly, Origen. that they had never been at all, then to be borne into the world, and not live as they should do. For, besides all the former places to this purpose already recited, we find it further (to the terror of the unrighteous) by several sentences affirmed: * That the ungodly Wisd. 14. 9 man, and his ungodliness, are both alike hated of God. And that a wicked man's life is his soul's Chrisostome. death. That, he that committeth sin, is of 1. joh. 3. 8. the devil. And the vengeance belonging to the Ecclus. 7. 17. unrighteous, is fire and worms. That, he which worketh wickedness, Ecclus. 27. 27 shall be wrapped in evils, & shall not know from whence they come unto him. That, malice shall slay the ungodly man, Psal. 34. 21. and they that hate the righteous, shall perish. That, the congregation of the wicked, Ecclus. 21. 9 is like tow wrapped together, and their end is a flame of sire to destroy them. That, the transgression of a wicked man, Prou. 29. 6. is his snare. And he that soweth iniquity, shall reap Prou. 22. 8. affliction. That, he which diggeth a pit, shall fall Ecclus. 27. 26 therein: and he that layeth a snare for another, shall be taken in it himself. That, the way of the ungodly, is made Ecclus. 21, 10 plain with stones: but at the end thereof, is hell, darkness, and pains. That, as the dry ground and heat consume job. 24. 19, the snow waters, so shall the grave the sinners. That, when the ungodly man dieth his Prou. 11. 7. hope perrisheth, & the confidence of the wicked shall come to nought. That, although men mourn for their Eccus. 41. 11. body, yet shall the wicked name of the ungodly be put out. That, their portion shall be cursed in the job. 24. 18. earth. Their name shall rot. Prou. 10, 7. job. 8. 22. Prou. 24. 22 Prou. 14, 11 job, 24. 20. Their dwelling places shall not remain. Their destruction shall come suddenly. Their houses shall be destroyed. And they themselves shall be no more remembered. That, he that is wicked, shall fall in his Prou. 11. 5. own wickedness. And he that transgresseth, shall be taken Prou. 11, 6. in the sin of his transgression. That, the curse of God, is in the habitation Prou, 3, 33. of the ungodly. And the unrighteous man's substance Ecclus, 40, 13 shall be dried up like a river. That, wicked men, wanting the fear of Boetius. GOD, are hunted of evil, to their own overthrow and destruction. That, as unto the good, their goodness Hermes. is a reward, so unto the wicked their own evil is a punishment. That, the eyes of the wicked shall fail, job, 11, 20, their refuge shall perish, and their hope shall be sorrow of mind. That, such as seek to get wealth by any Plato. wicked means, shall possess therewith more unquietness than profit: and the substance that by sin is attained, shall by some misfortune be consumed. That, the robbery of the unrighteous Prou. 21, 7, shall destroy them. And the riches of the ungodly, are laid Prou, 13, 22, up for th' 〈…〉 st. That, ●●e Lord will be a swift witness Mala, 3, 5, against the Soothsayers, and against the adulterers, and against false swearers, and against those that wrongfully keep back the hirelings wages, and vex the widow, and the fatherless, and oppress the stranger, and fear not to offend him. That, the ungodly are kept unto the day job, 20, 30, of destruction, and shall be brought forth to the day of wrath. That, for unrighteousness, & other mischievous Socrates. deeds, the souls of the ungodly shall (after this life) be grievously tormented in hell. That, when the ungodly shall say, Peace, 1, Thes, 5, 3, and safety: then shall come upon them sudden destruction; as the travail upon a woman with child, and they shall not escape. That, the wicked have no gain by the Cyprian. death of Christ, but all the benefits (coming to mankind by his Passion,) which they have despised: do most justly condemn them. That, outwardly they receive the Sacrament Augustine. of Christ's body and blood, but the thing itself, inwardly in their hearts, they have not: and therefore they eat & drink theur own judgement. That, the wicked, [by reason of their unquiet Esay, 57, 20, conscience which always tormenteth them,] are like the raging Sea, that cannot rest: whose waters cast up mire and dirt. And the Lord himself hath said it, that Esay. 48, 22, there is no peace to the ungodly person. That, the Lord hath made all things for Prou, 16, 4, his own sake: yea, even the wicked for the day of evil. And as] all that is of the earth, shall turn Ecclus, 41, 10 to earth again: so the ungodly go from the curse to destruction. That, as GOD greatly delighteth in the Hillarius. lovers of his Law; so he highly contemneth the petitions of the disobedient. That, the children of the ungodly, are Ecclus, 41, 5, abominable children. And the offspring of the unrighteous, Ecclus. 40. 15 shall not obtain many branches. That, God will lay up the sorrow of the job, 21, 19, [wicked] father for his children. And the posterity of the ungodly generation Ecclus. 41, 6. shall have a perpetual shame. That, if the unrighteous, happen to live Pet. Ramus. long, their sorrows at their death shall be the greater. And according to the number of their Mar. Bu●er. sins here on earth, such shall be the quantity of their punishments in hell. That, as GOD unto the godly is most Plotinus. sweet, gentle, and loving: so unto the wicked, proud, and disobedient; he is very severe, sharp, and rough: specially appearing and felt for ever upon them, in the terrible day of damnation and vengeance. That, as everlasting felicity doth quickly Lactantius. follow the godly, after the short race of their worldly misery: so everlasting wretchedness, speedily followeth the ungodly, after the short race of their earthly felicity. That, all such as for the multitude of their sins and wickedness are hopeless, Vincentius. and such as have committed thefts, murders, adulteries; or any other the like offences: the justice of GOD, and their own deserts, damn them after this life ended, unto everlasting destruction; from the which they shall never be delivered. §. 25. Woe [therefore] be unto you, o ye Ecclus, 41, 8. 9 ungodly, which have forsaken the Law of the most high God; for, though you increase, yet shall you perish. If ye be borne, ye shall be borne to cursing: if ye die, the curse shall be your portion. For, the fearful and unbelieving, the abominable and murderers, the whoremongers, Reue, 21, 8, and sorcerers, the idolaters & all liars; shall have their part in the Lake which burneth with fire and brimstone, which is the second death. Where, there shall be weeping & gna●ning Math, 25, 30 of teeth. Where, their worm dieth not, and Mark, 9, 44, the fire never goeth out. For, the breath of the Lord, like a River Esay, 30, 33, of brimstone doth kindle it. And the smoke of their torment, shall Reue, 14, 11 ascend evermore: and they shall have no rest, day nor night. §. 26. Good men, (saith Lactantius,) have Lactantius. their hell in this World, that they may know there is a heaven after death to reward the virtuous: but wicked men escape torments in this life, because they shall find there is a judgement to come, wherein all unrighteous people sha● be punished, according to the measure of their iniquities. For, eternal death is the reward of all Gregory. wickedness; & hell is the place of punishment, which God hath appointed for reprobates after this life. So that, when the godly shall have their Pa●●●iu●. full entrance and beginning to everlasting blessedness, and make their happy change from mortality to immortality; and leave the corruptible dross of this life, for treasures incorruptible: for gold, glory; for silver, solace without end; for vain apparel, robes royal; for earthly houses, eternal palaces; with mirth immeasurable, pleasure without pain, and felicity endless: then also shall the estate of the wicked be most lamentable; then shall hastily come upon them their just reward of vengeance; then shall they, with the end of this world's vain felicity, enter into eternal damnation and misery; then shall they cry, woe, woe, woe, unto themselves, with endless sorrow, for their careless life, & worldly security. §. 27. Then, (saith the Lord,) shall they have 2, Esdr, 9, 9, pity of themselves which now have abused my ways: and they that have cast them out despitefully, shall dwell in pains. For, such as in their life have received benefits and have not known me, but 2, Esd, 9, 10, 11, 12, have abhorred my laws, while they were yet in liberty, and when they had yet leisure of amendment, and would not understand but despised it; they must be taught it after death by pain. §. 28. Then shall the wicked, [seeing the righteous, whom in this life they contemned, received into God's kingdom, and themselves kept out,] be enforced through inward anguish, to break forth into this following complaint, saying: * We have Wisd, 5. 6, erred from the way of truth, the light of righteousness hath not shined unto us, and the sun of understanding rose not upon us. We have wearied ourselves in the way Wisd. 5. 7. of wickedness & destruction, and we have gone through dangerous ways: but as for the way of the Lord, we have not known it. What good hath our pride done unto Wisd, 5, 8, 9 us? or what profit hath the pomp of riches brought us? All those things are passed away like a shadow, and as a messenger that rideth post. As a ship that passeth over the waves of verse, 10. the water, which when it is gone by, the trace thereof cannot be found, neither the path of it in the floods. Or as a bird that flieth thorough the air, verse, 11, and no man can see any token of her passage, but only hear the noise of her wings, beating the light wind, parting the air through the vehemency of her going, and fleeth on shaking her wings, whereas afterward no token of her way can be found. Or as when an arrow is shot at a mark, verse, 12, it parteth the air, which immediately cometh together again, so that a man cannot know where it went thorough. Even so we, as soon as we were borne, verse, 13, we began to draw to our end, and have showed no token of virtue, but are consumed in our own wickedness. Such words, (saith Solomon) shall they that have sinned, speak in hell. Where, their complaints shall be bootless, Pet. Mar. and their repentance unprofitable. For, their punishment shall be endless, Phil. Mel. and their pains unceaseable. §. 29. And, to the end (saith S. Gregory,) that Gregory. the damned wretches in hell, may be the more severely punished, for their obstinacy and wicked deeds done in this world, there shall all the miseries and torments that possibly may be devised, be heaped together upon them. There shall be fire unquenchable, cold Gregory. intolerable, the worm of conscience that cannot die, and a most horrible stench that cannot be abidden. There shall be palpable darkness, whips of tormentors, visions of foul fiends and ugly devils, confusion of sins, and desperation of all goodness. There, they shall have tears in their eyes, Fulgentius. gnashing in their teeth, stinch in their nostrils, howling in their mouths, mourning in their throats, terror in their ears, bonds and manacles upon their hands and feet: and eternal fire burning all their parts and members. Yea, such a fire, so stored with cruelty & torment, (through the wonderful heat & vehement strength thereof,) that, as S. Augustine Augustine. saith, there is as much difference between natural fire, and the fire of hell, as there is between painted fire on a wall, and the ordinary fire which we daily use. §. 30. Besides; the rigour of their pain in that Bullenger. tormenting fire, shall be so great, that despising life, which all so dearly love, they shall earnestly desire death, which all men hate, but it shall not come at them, nor near them. For, all help shall be wanting: the gate Cassianus. of God's mercy shall be shut against them: and the righteous, which then shall behold them in their restless torments, shall never be moved thereat to any pity or compassion; but rather rejoice the more at their destruction, and greatly give thanks unto God, for his upright justice showed upon them. Also; that they may be the more certainly Granado. assured, that this horrible fire in hell, shall never be quenched, the devils have always in charge to blow the same, and to keep it continually burning: who, as they be immortal, so shall they never cease, or be weary of blowing therein. And though they should be weary, yet is Granado. there the blast of the Almighty and everliving GOD to maintain it, which shall never be weary. §. 31. Rightly therefore is hell termed the hold ●rasmus. of horror, distress, and misery: and the Cell of torment, grief, and vexation. Wherein, nothing else is to be heard, but Cassi●dorus. only the furious raging of hellish tormentors, and the ruthful lamentations of damned persons. Where, all hope of ease and comfort, for Gregory. ever is exempted; & no redemption from thence may be expected. For, after the whole company of most Anselmus. miserable damned wretches, have there suffered torments both in soul and body for their sins, as many thousand years, as there have been days since the beginning of the world, or as there be drops of water in the deepest Sea, yet shall they then (notwithstanding) have as far to the end of their punishment, as they had the first day of their entrance into those grievous calamities. And, as long as Almighty God shall be GOD, which is for ever and ever, world without end, so long shall the wicked burn in the tormenting lake of fire & brimstone, without mitigation of their miseries, hope of heavenly favour, or likelihood of any releasement. From the which pit of endless perdition, and stinking dungeon of eternal darkness, he that is the Father of mercies, and God of everlasting glory, deliver all those that belong unto him, for his beloved Son jesus Christ his sake, our only Lord and Saviour. Amen. FINIS. ¶ Behold how I have not laboured for myself only, but for all them that seek wisdom. Ecclus. 24. 39 Unto God alone, be given all praise, honour, & glory. ❧ A necessary Table, of all the special matters contained in this Book. ¶ The several matters handled in the first Discourse. THat the Lord our God, is immortal, invisible, & everlasting. page. 1. 2. 3. 4. Of the mighty power of God. page. 6. 7. 8. 9 etc. That it belongeth only unto GOD to pardon our sins. page. 23. 24. 25. Of the wisdom of God. page. 31. Of the knowledge of God. page, 38. That the Lord God knoweth both the godly and ungodly. page. 40. 41. Of the great mercy and loving kindness of God. page. 43. 44. That the mercy of God, is both general and special. page, 46. Of the justice of God. page. 53. The justice of God, divided by S. Ambrose into three parts. page, 56. Of three special causes, that daily move men to sin against God. page, 57 Of the ways of God. page. 63. That the ways of God are to be taken for all manner of his doings. page, 64. That the Lord is righteous in all his ways. page, 65. That the ways of God, are not like unto the ways of man. page, 66. Of the word of God. page, 68, The authority of God's word. page, 70, That God's word containeth in it all things needful for our salvation. page, 72 That God's word is easy to be understood. page, 74, 75, Of the works of God. 76, 77, That of all the works of God, man is the chiefest. page, 83, How man is said to be the Image of God. page, 83, 84 God hath created man, four several ways. page, 84, ¶ The several matters handled in the second Discourse. OF man, & of his natural inclination. page, 90, 91, 92, etc. That, man hath no free-will of himself, to do any thing that is good. page, 97, 98, 99, etc. That, man's natural free-will, reacheth only but to carnal and worldly matters. page, 100 Of the shortness and uncertainty of man's life. page, 106, Of the many miseries happening to man in this life. page, 113, The causes why God suffereth man to be so much subject to misery. page, 121 Of the parting of the soul from the body, and of the immortality thereof. 125, Of the first judgement after death. page 132, 133, Of the last judgement after death. page 135, 136 Of the uncertain time of the last judgement. page, 142 ¶ The several matters handled in the third discourse. OF Christ. page, 146. That, by him were all things created. page, 147 That, Christ hath all power given him, both in heaven and in earth. page, 148 That, Christ is the way, the truth, & the life, unto the kingdom of heaven. page, 148, 149, That, Christ is both the power of God, and the wisdom of God. page, 150 That, Christ is our wisdom and righteousness, sanctification, and redemption. etc. page, 150, 151, The several causes of Christ's coming into the world, and the necessity thereof. page, 152, 153, That, Christ came to offer grace unto all men. page, 152. That, Christ came to fulfil the Law, & to make satisfaction unto his Father for our offences. page, 153 That, Christ came into the world, both true God, and true man. page, 154 That, Christ came down from heaven to us, that we might ascend up to heaven by him. page, 157 That, Christ came to lose, or destroy the works of the devil. page 157 That, Christ came to seek and to save that which was lost. page. 157. Of the Passion, Death, Burial, Resurrection, & ascension of our saviour Christ, according to the Scriptures. page, 158, 159, 160, 161, etc. That, Christ was delivered to death, by the determinate counsel, and foreknowledge of God. page, 165, 166 Of the several benefits which we have by the death, resurrection, and ascension of our Saviour Christ. page, 172, 173. etc. That, Christ by his death, gave himself a ransom for all men. page, 172 That, Christ was clothed with death, that he might thereby kill death for us. 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 pains. page. 174 That, Christ hath redeemed us from the curse of the law, when he was made a curse for us. page, 176, That, when Christ suffered death in his flesh upon the Cross, the Godhead and manhood were together. page, 177, Of four benefits that we receive by the death of Christ. page, 177 That, the means of our salvation by the death of Christ, are twofold. 178 That, Christ by his death, hath put out the hand-writing that was against us, contained in the Law written. page, 178. That, like as Christ by his own power raised himself to life, so by his own power he is able to raise up all them that are his members. page▪ 183. That, the resurrection of Christ, was long since prefigured in Adam. 184, That, Christ our Saviour is ascended into heaven, and sitteth for ever at the right hand of God. page, 185, That, although Christ be absent from us, as concerning his humanity, yet he is always present with us by the power of his divinity. page, 186 That, Christ by his ascension, hath taken sin, and sathan prisoners. page, 187, That, Christ is ascended to prepare a place for us in heaven. page, 187, That, Christ being in heaven at the right hand of God, maketh request unto his Father for us. page, 189 That, although Christ be both GOD and man, yet doth he not make intercession for us, unto himself. page, 197, 198, That, in Christ, and through Christ, we have all things. page, 198, 199. ¶ The several matters handled in the fourth Discourse. OF faith. page, 200. What faith is. page, 200. The force of faith. page, 201, 202 Only believing is righteousness. 210. That, the doctrine of faith is the ornament of the Law. page, 211, That, a man is justified by faith, without the works of the Law. page, 213 Of good works. page, 213, 214 That, faith without works, is vain, page 214, 215, The agreement of the two Apostles, S. Paul, and S. james, concerning faith and works. page, 215, 216 ¶ Of Fear. page, 227, That, there are two sorts of Fear. page, 217. 218, The difference between servile fear, & filial fear. page, 218, 219 The worthiness of true fear. page, 220, 221, 222. etc. ¶ Of love. page, 227, That there are two sorts of love. page, 227. 228, The difference between Concupiscence and divine love. page. 227. 228, The worthiness of divine love, and the sundry effects thereof. page, 228, 229, ¶ The several matters handled in the fift Discourse. WHat the will and desire of GOD is concerning men. page. 240 That, it is the will of God, that all men should be saved. page, 241, God's desire and willingness that sinners should repent and amend. page, 242. What true repentance is, & the several parts thereof. page, 248. 249, That, in the work of true repentance, satisfaction ought to be made three several ways. page, 251, 252 ¶ The several matters handled in the sixth Discourse. WHat service God requireth of man, during this life. page, 264, The service which God requireth of us, is, that we keep his commandments. page, 264, 265, 266, 267, etc. Of compassion towards our brethren, and forgiving one another. page, 280, 281. 282, 283, Of Prayer. page, 228. Of thanksgiving. page, 293▪ Of Fasting. page, 295, Of Almsdeeds. page, 299, To beware that the alms which we give, be of our own true-gotten goods. page, 306. 307. Of Humility. page, 308, That, there be three degrees of humility. page, 308, Of Obedience. page, 311. 312, ¶ A further Declaration, of our duty towards God and our neighbour. 315. Against Images. page, 315, Against swearing. page, 319, Of sanctifying the Sabaoth day. 321. Of honouring our Parents. page, 322, Against pride. page. 325. Against envy, hatred, malice, anger, wrath, and murder. page, 330, Against sloth and idleness, page, 336. Against covetousness. page, 340, Against usury. page, 346, Against gluttony. page, 349, Against drunkenness. page 353, Against adultery and fornication. page, 357, 358, 359, Against stealing, lying, slandering, falswitnes bearing, & coveting another man's wealth. page, 363, 364, 365, 366. etc. Against injustice, wrongful dealing, & oppressing the poor. page, 368, Against overhasty & rash judgement. page. 375. Against justifying ourselves, foolish boasting, and overmuch regarding of other men's faults. page. 378. etc. Against the following of false-teachers. page. 384 Against the choice of meats, and difference of days. page. 387. Against over-curious searching, & adding of any thing to the word of God. page. 392. Against foolish security. page. 394 Against the love of the world. 396. Against evil company keeping. 399. ¶ A brief collection of certain other godly precepts and counsels, from page 404. to page 429. ¶ The several matters handled in the seventh Discourse. OF trouble and affliction, whereby God trieth his children. page, 429. The trial of Abraham. page, 430. The trial of Toby. page, 431, The trials of David. page. 431. The trials of job. page. 432, 433. 434, Of trouble and persecution for the Gospel's sake. page, 445, etc. The example of S. Paul's sufferings, & divers other Saints of God. 455. 456, 457, ¶ The several matters handled in the eight Discourse. OF the many favours of God, towards the godly, here in this life. etc. page 462, 463, 464, etc. The several blessings of glorified bodies in the kingdom of heaven. page, 488. The sundry beatitudes of the souls of God's Saints, in heaven. page, 489, ¶ The several matters handled in the ninth Discourse. OF the heavy wrath of God against the ungodly here in this life. etc. page, 495, 496, 497, etc. The prosperity of the wicked, & their sudden fall. page, 498, 499. Their several practices against the godly, and the evil success that follows them in the end. page, 499, 500, etc. The fearful trouble of conscience that many times molesteth the unrighteous in this life. page, 515, Of the several torments and perpetuity of the pains, that the damned shall suffer after this life, in hell. page, 523, 524, 525, 526, 527, etc. FINIS. Nicholas Ling's device N L