The second part of the booke of Christian exercise, appertayning to resolution. Or a Christian directory, guiding all men vnto their saluation. / VVritten by the former author R.P..

OF THE ONELY IMPE∣DIMENT THAT IS WONT TO LET SINNERS FROM Resolution. Which is, the mistrust and diffidence in Gods mercie, through the mul∣titude and greeuousnes of their offences. CHAP. VI. (Book 6)

AMong all other the most greeuous and perrilous co∣gitations, which in thys world are accustomed to offer themselues to a minde intang∣led and loden with great sinnes,* 1.1 this vsually is the first, (through the na∣ture of sinne it selfe and crafty sug∣gestion of our ghostly enemie,) to fa••l into distrust & dispayre of Gods mercy. Such was the cogitation of most vnhappy Caine,* 1.2 one of the first inhabitants of the earth, who after the murther of his own onely Bro∣ther, and other sinnes by him com∣mitted, brake into that horrible and desperate speech, so greatly offensiue vnto his Lord & Maker,* 1.3 Mine ini∣quitie is greater then that I may hope

for pardon. Such was in lyke manner the desperate conceite of wicked Iu∣das,* 1.4 one of the first of them that were chosen to the peculier seruice of our Redeemer; who feeling hys conscience oppressed with manifold iniquities, and most of all with the prodition of hys own Lord & Mai∣ster, tooke no other way of amend∣ment or redresse, but to destroy him selfe both in body and soule, adioy∣ning onely these words, ful of myse∣rable distrust & desperation, I haue sinned in betraying the innocent and iust blood.* 1.5 By which words & most wretched end, hee more greeuously offend••d and iniured hys most lo∣uing and merciful Sauiour, then by all hys former iniquities committed against hym.

Thys then (most louing brother) is the first and greatest Rock, where∣at a sinfull soule ouerburdened with the charge of her own iniquities,* 1.6 & tossed in the waues of dreadfull co∣gitations, by the blastes & stormes of Gods threates against sinners, doth cōmonly make her shipwra••k. That is, that most horrible depth & dungion, wherof the holy scripture saith;* 1.7 The impious man, when hee is

come into the bottom & profundity of his sinnes, contēneth all. That is y^• re∣mediles sore, & incurable wounde, wherwith God himselfe charged Ie∣rusalem,* 1.8 when he sayde, Insanabilis fractura tua: thy rupture is irreme∣diable. And the Prophet Michaeas considering the same people, thorow the multitude of their wickednes, to encline nowe to dispaire of Gods goodnes towards them, brake forth into this most pittiful cōplaint;* 1.9 For this will weepe & lament extreame∣ly, I wil stryp off my clothes & wander naked: I wil rore like vnto Dragons, and sound out my sorow at Struthious in the desert, for that the wounde and malady of my people is desperate.

Thys is that great and maine im∣pediment,* 1.10 that stoppeth the con∣duits of Gods holy grace, from flow∣ing into the soule of a sinfull man. This is the knyfe that cutteth in sun∣der all those heauenly and blessed cordes, wherewith our sweet Lorde and Sauiour endeuoureth to drawe vnto repentance the harts of sinners, saying by his Prophet,* 1.11 I wil pul them vnto me, with the chaines of loue and charitie. For by thys meanes euerie sinful conscience commeth to aun∣swer

almighty God, as did Ierusalē, whē being admonished of her sins, and exhorted by hys Prophet to a∣mendement of lyfe, she sayd, Despe∣raui, nequaquam faciam,* 1.12 I am be∣come desperate, I will neuer thinke of any such thing. To which lamen∣table estate when a sinfull man is once arriued, the next step hee ma∣keth, is, (for auoyding al remorse & trouble of cōscience) to engulfe him selfe into the depth of all detestable enormities, & to abandon his soule to the very sinck of al filth & abho∣minations, according as S. Paul said of the Gentiles in lyke case,* 1.13 That by dispaire they deliuered thēselues ouer to a dissolute life, thereby to commit all manner of vncleannes. Which wicked resolution of the impious, is the thing, (as I haue noted before) that most of all other offences vpon earth, dooth exasperate the ire of GOD, depriuing his diuine Maie∣stie of that most excellent propertie, wherin he chiefely delighteth & glo∣rieth; which is, hys infinite and vn∣speakable mercy.* 1.14 This might be de∣clared by dyuers and sundry exam∣ples of holy writ, how beit two one∣ly shall suffise for thys present.

The first is of the people of Isra∣el, not long before their banishment into Babilon, who being threatned from God by the Prophet Ieremie, that manifolde punishments were imminent ouer their heads, for their greeuous sinnes committed against his Maiestie, began (in sted of repen∣tance) to fall to desperation, and cō∣sequently, resolued to take that im∣pious course of all dissolute lyfe, al∣ledged before out of S. Paule: for thus they aunswered God exhorting them by his threates to reforme their wicked liues. We are now growne des∣perate, and therefore we will heereaf∣ter follow our own cogitations,* 1.15 and e∣uery one fulfill the wickednesse of hys owne conceite. Wherat God stormed infinitely, and brake forth into thys vehement interrogatiō; Interrogate Gentes, quis audiuit talia horribilia?* 1.16

Aske and enquire of the very Gen∣tiles, whether euer among thē were heard any such horible blasphemies.

And after thys, for the more de∣claration of thys intollerable iniurie heerein offered to hys Maiestie: hee commaunded the Prophet Ieremie to goe forth out of his owne house, and to gette him to a Potters shop••

which in y^e Village was framing hys vessels vpon the wheele.

Which Iere∣mie hauing done, he sawe before his face a pot crushed & broken by the Potter al in peeces vpon the wheele, and thinking thereby that the vessel had been vtterly vnprofitable & to be cast away,* 1.17 he sawe the same clay presently framed agai••e by the Pot∣ter into a newe vessell, more excel∣lent then before. Wherat he meruai∣ling, God sayd vnto him; Dost not thou think (Ieremy) that I can doe with the house of Israel, as this Pot∣ter hath doone with his Vessell? or is not y^e house of Israel in my hands, as the clay in y^e hands of this craftes∣man? I wyll denounce vpon a sud∣daine against a Nation & kingdom, that I will roote it vp and destroy it, and if that Nation or Kingdome do repent from theyr wickednes, I also will repent mee of the punishment which I intended to lay vpon them.

And thē he proceedeth forward, de∣claring vnto Ieremie the exc••eding griefe & indignation which he con∣ceiueth, that any sinner whatsoeuer, should dyspaire of mercy and par∣don at hys hands.

The second example is, of y^e same

people of Israel, during the tyme of their banishmēt in Babilon, at what time, being afflicted with many mi∣series for theyr sinnes, & threatned with many more to come, for that they changed not the course of their former wicked conuersation: they began to dispaire of Gods mercy,* 1.18 & to say to the Prophet Ezechiell that lyued banished among them, & ex∣horted them to amendement vppon assured hope of Gods fauor towards them;* 1.19 Our iniquities and sins doe lye greeuously vpon vs, and we languishe in them: and what hope of life then may we haue? At which cogitation and speech, God being greatly mo∣ued•• appeared presently to Ezechiel, and sayd vnto hym. Tell this people I doe lyue saith the Lord God of hostes, I wishe not the death of the impious, but rather that he should turne from his wicked wa••es and lyue. Why will the house of Israel die in their sinnes, rather then turn vnto me. And then he maketh a large & vehement pro∣testation, that how grieuously soe∣uer any person should offend hym, and how great punishments soeuer he shall denounce against hym, yea, if he had giuen expresse sentence of

death & damnation vpon him, yet Si egerit paenitentiam a peccato suo, feceritque iudicium et iusticiam: that is, if he repent himselfe of hys sinnes, & exercise * 1.20 iudgement and iustice for the time to come, all his sinnes that he hath committed shal be forgiuen him (sayth almighty God,) for that he hath done iudgement and iustice.

And thys nowe might be suffici∣ent, (albeit nothing els were spoken) for remoouing thys first obstacle & impedimēt of true resolution, which is the despaire of Gods infinite good¦nes and mercy. Neuerthelesse, for more euident cleering and demon∣stration of thys matter, and for the greater comfort of such as feele thē∣selues burdened with the heauie weight of their iniquities committed against his diuine Maiestie: I haue thought expedient in thys place, to declare more at large, this aboun∣dant subiect of endlesse mercie, to∣wards al such as wil truely turne vn∣to him; in what tyme, state, condi∣tion, or age soeuer in this lyfe, which shal be shewed and sette downe by these four poynts and parts that doe ensue.* 1.21

The first part, touching the loue that God beareth towards man.

FIrst of all, by the infinite and in∣comprehensible loue y^e almightie God beareth vnto man, which loue is alwaies y^e Mother of fauor, grace, and mercy. If you demaund of mee in what sorte I doe prooue that the loue of God is so exceeding great to∣wards man, I answer as the Cosmo∣grapher is wont to doe, who by the greatnes & multitude of y^e streames and Riuers, doth frame a coniecture of the Fountaine from which they flowe, The proper Riuers which are deriued and doe run forth of loue, are good turnes and benefits, which seeing they are infinite, endlesse and inestimable, bestowed by God vp∣on man, (as in the place before hath beene declared, and the whole vni∣uersall frame of thys world doth a∣boundantly beare witnes,) it folow∣eth most euidently, that the origine, fountaine, & wel-spring of al these fauours, graces, and good turnes, must needes be infinite, immeasura∣ble, and far surpassing all compasse of mans vnderstanding.

If you require of me the cause & reason, why Almighty God should so wonderfully be affected towardes man, I can directly yeelde ye none at all, but rather meruaile thereat with holy Iob,* 1.22 why so soueraigne a Maie∣stie should set his hart vpon so base a subiect. Notwithstanding, the holy Scripture seemeth to alledge one principal reason of his loue, when it sayth;* 1.23 N••hil od••sti ••orum que fecisti, et parcis omnibus, quia tua sunt De∣mine, qui diligis animas. That is,

Thou (ô Lord) which louest soules, canst not hate those thinges which thou hast made, but dost vse mercie towardes all men, for that they are thyne.

And the lyke manner of rea∣soning vseth God himselfe, when he sayth by the Prophet Ezechiel:1 1.24 Be∣hold, all soules are mine, and heere∣vpon he inferreth a little after, Num∣quid voluntatis me•• est mors impij: Can I haue the wil to damne a wic∣ked man, seeing y^t his soule is mine, created & redeemed by me? as who would say, thys were a case against all order and equity. And the reason of this maner of speech & argument is, for that euery man naturallie is inclined to loue the things that be of

his own making. So we see, that if a man haue an Orchard, wherein be great varietie of Trees & plants, yet if there be but one of his own pecu∣lier grafting, that florisheth & pros∣pereth well: he taketh more delight therein, then in any of the rest, for that it is hys owne workmanshyp. So in lyke manner, if a man haue a Vineyard of his owne planting and trimming.* 1.25 For which respect the ho∣lie Prophet Dauid, finding himselfe and the whole kingdome of Iurie in great affliction & calamity, thought no other meanes so forcible to draw God to compassion and commise∣ration of theyr case, as to cry out to hym in this maner;* 1.26 Thou which go∣uernest Israel, looke towards vs & be attent. Thou hast brought foorth a Vineyard out of Egipt, thou hast pur∣ged the same from Gentiles, and hast planted it. Thou O God of all power, turne towards vs, looke vpon vs from heauen, and visite this thy vineyarde which thine owne right hande hath planted. The like maner of perswa∣sion vsed the holy Prophet Esay to moue God, when he said; Looke vp∣pon vs I beseech thee, O Lorde, which are the worke of thine owne hands.

But aboue all other, the blessed man Iob,* 1.27 standeth as it were, in ar∣gument and dysputation with God about thys matter,* 1.28 saying, haue not thy hands made me? haue they not framed me of clay and earth? hast not thou compacted me as cheese is made of mylke? hast not thou knyt my bones and sinewes together, and couered my fleshe with skyn? hast not thou giuen me lyfe, and conser∣ued my Spyrite with thy continuall protection? how soeuer y^u seeme to dissemble these matters & hide thē in thy hart, yet I know that thou re∣membrest them all, and art not vn∣mindful of them. By which wordes thys holy man signified, that albeit god suffered him greatly to be temp∣ted and afflicted in thys lyfe, so farre foorth as hee might seeme to haue forgotten him, yet was he well assu∣red that his diuine Maiestie coulde not of his goodnes forsake or despise him, for that he was his creature, & the proper workmanshyppe of hys own hands. In which very name of workmanship, holy Dauid tooke such great comfort, considering that the workman cannot chuse but be lo∣uing and fauourable towardes hys

owne worke, (especially so excellent and bountifull a workman, as is al∣mighty God, towards a work made as man is, to his own shape & like∣nes,) that in all his necessities, yea e∣uen in hys greatest infirmities of fleshe, and most grieuous offences committed against hys Maiestie, he conceiueth most assured hope of mercy and pardon, vpon this consi∣deration, that he was his workman∣ship,* 1.29 and consequently wel knowne to his diuine wisedome, of how bric∣kle & infirme a mettal he was made. For thus at one time among other, he reasoneth of thys matter.

Looke how far distant the East is from the West, so far off hath God remoued our iniquities from vs. Euen as a fa∣ther dooth take compassion of hys own chyldren, so doth the lord take mercy vpō vs, for that he wel know∣eth the mould wherof we are made, and doth remember that we are no∣thing els but dust.

In which discourse, the holy Pro∣phet maketh mention of two things that did assure hym of Gods mercy, the one, that God was hys Creator, and maker, and therby priuie to the frailty of hys constitution & nature,

the other, that he was hys Father, whose property is to haue compas∣sion on hys chyldren; and thys is a second reason,2 1.30 more strong & forci∣ble perhaps then the former, why e∣uery man may be most assured of pardon that hartily turneth vnto al∣mighty GOD; considering that it hath pleased his diuine Maiestie, not onely to be vnto man a Creator, (as he is to all other things,) but also a Father, which is the title of the grea∣test loue and coniunction, that na∣ture hath left to things in this world. Wherof a certaine Phylosopher sayd well, that no man coulde conceiue the loue of a Parents hart, but hee only y^t had a chyld of hys owne. For which respect, our Sauiour Christ to put vs in minde of this most feruent loue; and thereby as it were, by one fire to enkindle another within our harts, dyd ••se oftentimes & ordina∣rily, to repeate thys sweete name of Father in his speeches to hys follow∣ers••* 1.31 and thereupon founded dyuers most excellent and comfortable dys∣courses; as at one time when he ex∣horted them from ouer-much car•• and worldly solicitude: hee addeth thys reason;* 1.32 Your Father in Heaue••

knoweth, that you haue neede of these thinges. As who woulde say, hee knowing your wants, & being your Father, you shall not neede to trou∣ble your selues with too great anxie∣ty in these matters, for that a fathers hart cannot but be prouident and carefull for hys chyldren. The lyke deduction maketh hee in the same place, to the same effect, by compa∣rison of the byrdes of the ayre, and other irresonable creatures; for which, if God doe make (sayth he) so aboundant prouision, as all the whole world may witnesse that hee doth: much more carefull wil he b•• to prouide for men that are his own chyldren, which are more deere vnto hym then any other terrestiall thing created.

All which speeches and reasons of our Sauiour, are deriued from the nature and property of a Parent,* 1.33 which cannot but affect & loue his chyldren; especially such a Father, whom Christ calleth celestiall, who in thys perfection of true fatherlie loue, so far exceedeth all earthly Pa∣rents put together, as in power, cle∣mencie & goodnes, almighty God surpasseth the infirmity of hys feeble

creatures. Such a father, as hath not onely gyuen lyfe and beeing vnto hys chyldren, but also (as S. Paule sayth,* 1.34) hath poured into theyr harts the diuine spirit of hys onely eternall Sonne, styrring them vp to most as∣sured cōfidence & inuincible hope, in hys fatherly goodnes & protecti∣on. And vppon assurance of thys hope, haue as well sinners as Saints from the beginning, fled vnto hym confidently vnder thys title of pater∣nitie, and neuer were deceiued. So the Prophet Esay, as wel in hys own name, as in the name of the sinfull people of Israel, doubted not to cry,* 1.35 Thou art our Father, Abraham hath not knowne vs, and Israell is igno∣rant of vs: Thou O Lord, art our Fa∣ther, thou art our Redeemer. And to confirme thys assuraunce vnto vs, Christ sent that most sweet & com∣fortable embassage vnto hys Disci∣ples,* 1.36 presently vpon his resurrection:* 1.37 Goe and tell my bretheren, that I doe ascend vnto my Father, & vnto your Father: vnto my God, and vnto your God. By which words of Father, and God, the one of loue and the other of power: the one of will, the other of abilitie, hee tooke away al doubt

of not speeding, frō each man that should make recourse to this merci∣ful Lord and Father. God himselfe also, after many threates vsed by the Prophet Ieremie against the people of Israel for theyr sinnes, in the end, least they should dispaire, turneth a∣bout hys talke, & changeth his stile, assuring them of many graces & fa∣uours, if they woulde returne vnto him;* 1.38 telling the house of Israel, that hee had loued her from the begin∣ning•• and had sought to drawe her vnto hym by threates, to the end he might take mercy vpon her, & that now he intended to builde her vp a∣gaine, to adorne her with ioy & ex∣ultation, to gather her children from all corners of the earth, to refreshe them with the waters and Riuers of lyfe, and all this (saith he) Quia fac∣tus sum Israeli Pater: for that I am become now a father to Israel. And in the same place to wicked Ephra∣im (the head Citty of the rebellious kingdome of Samaria,) he sayth,* 1.39 E∣phraim is becom my honorable son•• my delight, & deerly beloued child, ther∣fore my bowels are mooued with com∣passion vppon him, and in aboundance of mercy will I take pittie of him. So

much attributed God to this respect of beeing a father vnto Israel and E∣phraim, and of theyr being his chil∣dren: that for thys cause onely (not∣withstāding their infinite enormous sinnes) his bowels of endlesse mercy were moued with loue & compas∣sion towards them.

And these are those tender & mer∣cifull bowels, which holy Zacharie father to S. Iohn Baptist,* 1.40 protesteth to be in almighty God towards man kind that had offended hym•• These are those which were in y^t good old father mentioned in the gospel, who being not onely offended but also a∣bandoned by his younger sonne,* 1.41 yet after he saw him return home again, notwithstanding hee had wasted all hys thrift & substance, & had wea∣ried out hys body with wicked lyfe, he was so far off from disdaining to receiue hym, as hee came foorth to meete with hym, fel vpon his necke & kissed hym for ioy: adorned him with newe apparel and rich Iewels, prouided a solemne banquet for him••* 1.42 inuited his friends to be merry with hym, & shewed more exulta∣tion & tryumph for his return, then if he had neuer departed from hym.

By which parable, our Sauiour Christ endeuoured to set ••orth vnto vs, the incomprehensible mercy of his heauenly father towards sinners, in which respect he is truly called by hys Apostle Pater misericordiarum,* 1.43 the father of mercies. For that (as S. Bernard well noteth) this sea & O∣cean of mercies,* 1.44 doth flow peculiar∣ly from the hart of a Father, which cannot be sayde so properly of the gulfe and depth of his iudgements. For which cause he is called in scrip∣ture the God of iustice & re••enge,* 1.45 and not the Father. And finally, thys blessed name of father in God,* 1.46 doth import vnto vs by Gods owne testi∣mony, al sweetnes, al loue, al friend∣shyp, all comfort, all fatherly pro∣uidence, care & protection; all cer∣tainty of fauour, all assuraunce of grace, all security of mercy, pardon, and remission of our sins, when soe∣uer vnfainedly we turne vnto hym.

And in thys poynt hys diuine Ma∣iestie is so forward and vehement, to giue vs assurance, that being not cō∣tent to set foorth hys loue vnto vs by the loue of a fathers hart, hee goeth further, and protesteth vnto vs, that hys hart is more tender towardes vs

in thys behalfe, then the hart of any mother can be to the onely child & infant of her owne wombe. For thus he sayth to Sion, which for her sins began to doubt least he had forsakē her;* 1.47 Can the Mother forget her owne infant, or can she not be mercifull to the childe of her owne wombe? if shee could, yet can I not forgette or reiect thee: behold, I haue written thee in the flesh of mine owne handes. And thys, for so much as GOD is called our Father.

There remaineth yet a third con∣sideration,* 1.48 which more setteth forth Gods inestimable loue, then any of the other demonstrations before handled. And that is, that he gaue the lyfe and blood of hys onely be∣gotten & eternal sonne, for purcha∣sing & redeeming vs when we were lost; a price so infinite and inexpia∣ble, as (no doubt) hys diuine wise∣dom would neuer haue giuen, but for a thing which he had loued a∣boue all measure. Which our Saui∣our himselfe that was to make the payment, doth plainly signifie, and therefore also seemeth as it were, to wonder at such a bargaine, when he sayth in the Gospel;* 1.49 So deerely hath

God (my Father) loued the worlde, that he hath giuen for it his onely be∣gotten sonne. In which words he as∣cribeth this most wonderful dealing of hys Father, vnto the vehemencie and exc••eding aboundance of loue, as doth also his deerest Disciple and Apostle S. Iohn,* 1.50 saying:

In this ap∣peareth the great loue and charitie of God towardes vs, that he sath sent hys onely begotten Sonne into the world, to purchase life for vs. In this (I say) is made euident his exceeding charitie,* 1.51 that we not louing him, he loued vs first, and gaue his own son to be a raunsome for our sins. Wher vnto also the holy Apostle S. Paul a∣greeth, admiring in like manner the excessiue loue of god in these words; God doth meruailously commende and set forth hys great loue vnto vs,* 1.52 in that we being yet sinners, he gaue his son to the death for our redemp∣tion.

And in another place, framing out, as it were, a measure of Gods mercy by y^e aboundance of his loue, sayth thus;

God who is rich in mer∣cie,* 1.53 through the exceeding loue which he bore vnto vs, wee beeing dead in sin, he reuiued vs in Christ, and raysed vs vp euen vnto heauen,

making vs to sitte downe there with hym, to the end he might declare to all ages & worlds ensuing, the most aboundant riches of hys grace and goodnes towards vs.

Thys was the opinion of that no∣ble Apostle S. Paule, and of all hys coequals, Apostles, Euangelists, Dis∣ciples and Saints: that this work of our redemption, proceeded only frō the inflamable fornace of Gods im∣measurable loue. And therefore to make no other conclusion heereof,* 1.54 then that which S. Paule hymselfe doth make,

If God haue not spared his owne propper and onely begot∣ten sonne,* 1.55 but hath giue•• him vp to death for gayning vs vnto hym, how can it be, that with him he hath not giuen vs al other things.

If when we were hys enemies,* 1.56 and thought not vpon hym, hee sent to seeke vs so di∣ligently, by such a messenger as hee loued so deerely, allowing hym to lay downe a price for vs which he so infinitely esteemed: what shall we thinke that he wil doe vnto vs now, (wee being made hys owne by our redemption,) if we return willingly vnto hym: when our receiuing shal cost hym nothing els, but onely a

mercifull looke vppon vs: which is not so much from the infinite bow∣els of hys bottomlesse mercie, as is one droppe of water from the most huge gulfe of the maine Ocean sea. And thys shall suffise for the fi••st poynt of Gods loue, declared vnto vs by the three most sweet and com∣fortable names and respects of Cre∣ator, Father, and Redeemer.

The second part: how God ex∣presseth his loue towards sinners.

NExt after which, we are to consi∣der in what manner God is ac∣customed to expresse & declare thys loue of hys, in his dealings and pro∣ceedings towards sinners. And first of al the wise man (hauing had long experience of thys matter,) begin∣neth to describe and sette ••oorth in thys sort, saying vnto God hymselfe, Thou (O Lorde) doost dissemble the sinnes of men, to giue vnto them tyme of repentance.* 1.57 And then when they will not vse thys benefite of hys for∣bearing, but wil needes enforce him to punish and correct them, he sayth further of thys correction: Such as

wilfully doe runne astray (O Lord) and will not turne vnto thee,* 1.58 thou dost correct them sweetly by little & litle, admonishing and exhorting them to leaue theyr sinnes, and to beleeue in thee. These two poynts then of ex∣ceeding clemencie,* 1.59 by the testimonie of the wiseman, are founde in Al∣mighty God; first, to wincke at the wicked lyfe of men, and to expect theyr conuersion with vnspeakeable patience and longanimitie, accor∣ding as also the Prophet Esay bea∣••eth witnesse, adioyning the cause thereof in these words; The Lorde doth attend your conuersion, to the end he may take mercie on you, and there∣by be exalted.* 1.60 And secondly, for the same respect when he is enforced by reason of his iustice to chastise them, yet doth he the same with such mo∣deration and mildnes, as alwaies in this life hee reserueth place of par∣don. And to these two we may ad∣ioyne yet a third property of his mer∣cie, more admirable (perhaps) then the former•• which is, (as Tertullian excellē••ly noteth,* 1.61) that he being the partie offended, yet first and princi∣pally desireth reconsiliation: he ha∣uing receiued the wrong & iniurie,

yet doth he most busily intreate for amiti•• & attonement.* 1.62 And where∣as in all ryght and equitie, he might denie vs pardon, and for hys power take reuenge of vs at hys pleasure, yet doth he not onely offer vs peace of hys owne accorde, but also sueth vnto vs by all meanes possible to ac∣cept thereof, humbling (in a certaine manner) hys diuine Maiestie to our basenes and vilitie: and behauing himselfe in thys respect, as a Prince that were enamoured of hys bond-slaue and abiect seruaunt.

Thys might be declared by many of hys own speeches and doings in holy Scripture; but one place out of the Prophet Esay shall serue for all: where Almighty GOD so earnestly wooeth y^e conuersion of Ierusalem, as no louer in the world could vtter more signes & testimonies of a hart inflamed & sette on fire with loue,* 1.63 then he dooth towards that Cittie which so highly had offended hym. For first, after many thr••ates poured out against her, if she dyd not re∣turn, least she might perhaps fall in∣to despayre,* 1.64 he maketh this protesta∣tion in the beginning of hys speech, Indignatio non est mihi, &c. Angry

I am not (ô Ierusalem) but whatso∣euer I haue spoken, I haue spoken of good wil and loue. Secondly, hee entreth into this dyspute,* 1.65 and doubt with hymselfe about punishing her for her sinnes, what shal I do? Shall I treade her vnder my feete and put her to the fire? or els will she stay my puissaunt hand,* 1.66 and make peace with me, will she (I say) make attonement with me? After which doubt and cunctation, he resolueth himselfe to change hys manner of stile, & to ••al a lyttle to chyde with her, and then he sayth; Harken O ye deafe inhabi∣tants of Ierusalem, looke about ye, yee blinde folke that will not see:* 1.67 who is blind and deafe but my seruaunt, that wil not regarde or listen to the Mes∣sengers which I sende? O thou which hast open eares, wilt thou not heare? And then a lyttle after he beginn••th to smooth and speake faire againe, saying;* 1.68 Euer since thou hast beene gracions and glorious in mine eyes, I haue loued thee, and for thy soule wil I giue whole Nations. Feare not, for that I am with thee. Wherwith shee beeing little or nothing mooued, he returneth to a sweet maner of com∣playnt, saying; Thou hast enthrall••d

me by thy sins, and with thine iniqui∣ties thou hast greatly afflicted mee.* 1.69 Which beeing sayde, and she some∣what moued thereby to loue him as it seemeth, he turneth vnto her with thys most comfortable and kynde speech;* 1.70 I am he, I am he, which can∣celleth thine iniquities for myne own sake, & wil neuer think any more vp∣on thy sins. All which being done, & they now reconciled, and made fast friends together, his diuine Maiestie beginneth a very louing conference (as it were) and sweet expostulation wyth her, sayiug in these words,* 1.71 Call thou to memory the thinges that are past, and let vs iudge our selues heere together. Tell mee if thou haue any thing wherby thou maist be iustified. Thy first Parent was a sinner, &c. Wherat she being ashamed, & ha∣uing nothing in the world to aun∣swer for her selfe, almighty God cō∣forteth her, and knitteth vp y^e whole matter in thys most kind and amia∣ble sort.* 1.72

Feare not, for I will poure out my spirite vpon thee, and vppon thy seede, and my benediction shall be vppon thyne of-spring; thy chil∣dren shal bud vp and florish as wil∣loes planted by the water side. Thus

sayth the Lorde and king of Israell, the Lord of hostes that is thy redee∣mer; I am the first and the last, and besides me there is no other God. Be mindfull of thys thou house of Ia∣cob, I haue dissolued and dissipated thy sinnes, as a clowde is dissolued in the ayre; be mindful of this, and haue an assured confidence.

Thus far continueth the treaty betweene God and hys Citty of Ierusalem.

And now tell me (deere christian brother) whether it be possible for a∣ny hart or tongue in the worlde,* 1.73 to conceiue or expresse more wayes or significations of most vehement good will & burning affection, then of Gods part in this treaty hath been declared? What louer or enamou∣red person vpon earth, what passio∣nate hart could wooe more earnest∣ly, s••e more diligently, sollicite more artificially, complaine more pittiful∣ly, expostulate more amiably, confer more intrinsically, remitte offences more readily, offer benefites more a∣boundantly, conclude more sweetly, and gyue more pregnant testimo∣nie of vnfained loue, or more assu∣red certaintie of eternall league & a∣mitie, then doth almighty God vn∣to

thys Nation that so greeuouslie had offended him? who wil not cō∣fesse now with the Prophet Dauid,* 1.74 that sweet and mercifull is the Lord, and his miserations spred ouer all the rest of his most wonderfull workes. Who will meruaile if the same pro∣phet made a vowe,* 1.75 that hys euerla∣sting song shoulde be of the mercies of thys hys Lord and Maker?

But yet this thing is made much more apparant,* 1.76 by that which hys diuine Maiestie dyd afterwardes to the same people in the dayes of Iere∣mie the Prophet (aboue an hundred yeres after this treatie in the tyme of Esay) at what time God beeing re∣solued to destroy them & their Cit∣tie, for their obduration in their sins, when the howre of execution drewe neere, hys bowels of mercie were so touched with cōmiseration towa••ds them, as he called to Ieremie, & cō∣maunded hym once againe to goe vp to the Temple gate, where all the people did passe in & out, and there with a loude voice to cry as follow∣eth;

Heare ye the word of God,* 1.77 ô al you of Iuda, that doe passe in and out by these gates: thus sayth the Lord of hostes, the God of Israel, yet

doe you amende your waies, and I wil dwel in this place with you. &c.

And when this exhortation, & bles∣sed endeuor of almighty God, could not moue or profit them any thing at all, then hys vnspeakeable good∣nes beganne with sharpe threates in thys maner;

My furie and indigna∣tion is gathered together against this Citty,* 1.78 & vpon the inhabitants, and vpon the very beastes & Cattel ther∣of, as also vpon the fruite and Trees of thys Region. The carkases of thys people, shall be foode to the byrdes of the ayre, and to the beastes of the field,* 1.79 theyr enemies shall come and cast foorth of theyr Sepulchers, the bones of the Kinges and Princes of Iuda; the bones of theyr Priestes, Prophets and inhabitants; and shal dry them at the sunne, & cast them out vnto the dunghil.

After al which long and dreadful commination, he altereth his speech presently againe, and sayth with a very lamentable & pittifull voyce. And will not he that is fallen (notwithstanding all this) rise vp againe?* 1.80 Wil not he that is de∣parted from me, returne vnto mee a∣gaine? O, why doth my people runne from me so obstinatly? By which lo∣uing

complaint, and infinite other meanes of mercy that God vsed to that people,* 1.81 when no amendement at all could be procured, hys diuine Maiestie was enforced to call Nabu∣chodonoser K. of Babilon before the wals of Ierusalem, to destroy it. But ••uen now also consider the bowels of hys vnspeakeable mercy. For ho∣ping that by thys terror they might perchance be styrred vp to conuersi∣on, hee sent Ieremie the Prophet to them againe, with thys embassage,* 1.82 Tell the inhabitants of Ierusalem, will yee not yet receiue discipline and obey my words? Whereat those gracelesse people were so lyttle moued, as they tooke Ieremy and cast him into pri∣son for his message, and thereby ex∣asperated most grieuously Gods fur∣ther indignation against them. Not∣withstanding all which, his incom∣prehensible clemencie woulde not thus abandon them: but comman∣ded holy Ieremie to write out all his threates and promises in a booke to∣gether,* 1.83 and to sende the same vnto them, forth of the pryson where hee lay, by hys seruaunt Baruch, to be read in theyr hearing; & so he dyd. Wherof when Ioacim the king had

vnderstanding; hee commaunded Baruch to be brought into his pre∣sence, and there to reade the Booke by the fire side, (as the scripture no∣teth.) And when hee had heard but three or foure pages thereof, he cut them out with a penknife,* 1.84 & threw the whole booke into the fire, & so consumed it. At which obstinate & impious dealing, albeit Almighty God were exceedingly offended, yet commaunded he the same booke to be indited & written again, in much more ample manner then before, thereby (if it had beene possible) to haue stirred vp and gayned that peo∣ple vnto hym. But when thys by no means in y^e world could be brought to passe: then permitted his diuine Maiestie, the whole Cittie to be de∣stroyed, according to hys former threates, and that rebellious people to be led away captiue in bondage to Babilon. In which place and mi∣serie (notwithstanding theyr deme∣rits) hys infinite mercie could not forsake them, but sent hys Prophet Ezechiell,* 1.85 as also Baruch vnto them, with extreame complaint of theyr obduration•• and yet offering vnto them mercy and pardon euen then,

if they would repent.

And what more wonderfull cle∣mencie then thys, can possibly bee imagined deere Christian brother? May in reason any man euer nowe enter into doubt or dispaire of gods mercy,* 1.86 how great and grieuous so∣euer the burden of his sins be, when he considereth thys proceeding of hys eternal Maiestie with the people of Israell, for so many yeeres & ages together: whom hymselfe calleth notwithstanding, Gentem Aposta∣tricem dura facie & indomabili cor∣de:

an apostalicall Nation, of a shamelesse countenance and incor∣rigible dysposition?

Can GOD de∣uise any more effectuall and forcible meanes, to erect and animate a sin∣ner confidently to return vnto him, then are these? And yet (gentle rea∣der) for thy further comfort and en∣couragement in thys behalfe, I wyll adioyne one thing more, which doth exceede and passe all reason & reach of humaine imagination, and thys is,* 1.87 that GOD promiseth to a sinner that faithfully will return vnto him, not onely to forgette and vtterly ex∣tinguish all memory of hys former iniquities, but also to make more

ioy and tryumph at hys conuersion, and to loue and cherish hym more tenderly at hys returne, then if hee had neuer fallen or departed frō hys seruice. This God himselfe signifieth by the Prophet Esay, when he sayth; Call vnto Ierusalem, speake vnto her hart,* 1.88 (that is, comfortably,) for that her iniquity is forgiuen, shee hath re∣ceiued double at Gods hands for all her sinnes committed.* 1.89 And more plainly in another place by the same Pro∣phet, The lyght of the Moone shall be as the light of the Sun: and the light of the Sun shal be as the lyght of sea∣uen dayes, seauen times put together, when God shall binde vp the wounds of his people, and heale theyr sores. And to thys purpose doe appertaine di∣rectly those most wonderfull Para∣bles of our Sauiour in the Gospell, concerning the extraordinary ioy & feasting that the carefull Woman made,* 1.90 when she had founde againe her grote that was lost, & the good sheepeheard, when he brought back the sheepe that was astray: and the mercifull Father when hee receiued home hys sonne that before had a∣bandoned hym. And to the same purpose doth it also appertaine, that

in the Prophet Dauid God glorieth especially in the seruice of those peo∣ple,* 1.91 y^t before had not knowne hym.

And thys shall suffise for thys se∣cond poynt, to shew what wonder∣ful meanes almighty God doth vse, in setting forth his mercy, for allure∣ment of sinners vnto repentance.

The third part, what assurance God giueth to them that repent.

AND so hauing declared what exceeding great loue and mercie God beareth towards man, & how effectually he expresseth the same by his suing vnto sinners for theyr con∣uersion: it followeth that we shold in thys thyrd place, examine some∣what more in particulers, what cer∣taine assuraunce his diuine Maiesti•• gyueth, of vndoubted pardon & ful remission of theyr sins, to all such as vnfainedly shall resolue themselues to make theyr refuge vnto hym.

Which thing, albeit euery man by that which before hath been trea∣ted, may sufficiently conceiue, yet for the importance of the matter, it shall not be amisse in thys place al∣so, to adde a word or two, for more

plaine and euident demonstration thereof. And thys shall be doone by setting downe both the wordes and deedes, that is, both the promises & performance which almighty GOD hath vsed & exercised in this behalf, to all such as haue offended hym whatsoeuer. And for the first, which are hys promises,* 1.92 most apparant it is as wel by the thinges which before haue beene discussed, as also by the whole course, body, & dryft of holy scripture, y^t the promises of mercy & pardon which hys diuine Maiestie hath made to sinners, and wherun∣to by hys sacred worde, he hath in a certaine manner, obliged hymselfe, are both manifold, vehement, abso∣lute, resolute and vniuersal. Whosoe∣uer shal depart from his wicked waies and turne vnto me,* 1.93 (sayth Almighty God) I will receiue him. Beholde the vniuersalitie of all people & persons, without excluding any. And then further, At what time soeuer an im∣pious man shall returne vnto me from his impietie, his wickednesse shall not hurt him, sayth the Lord GOD of hostes. See the vniuersality of al times and seasons without exception. But yet harkē what God addeth besides.

Leaue off to doe peruersly,* 1.94 (sayth hee to the Iewes &c.) and then doe you come and find fault with mee if you can. For if your sinnes were as red as skarlet, they shall be made as white as snow. &c. Consider the vniuersa∣lity of al kind of sinnes, be they ne∣uer so grieuous, so horrible, or hey∣nous. And finally, God talking to a soule that hath oftentimes fallen & most infinitely offended him,* 1.95 hee sayth thus;

It is a common receiued speech, that if a woman depart from her husband, and doe ioyne herselfe to another man, she may not return to her first husband againe, for that shee is defiled and made contami∣nate. And yet where as thou hast de∣parted from mee, and hast commit∣ted fornication with many other lo∣uers, doe thou returne vnto mee a∣gaine, and I will receiue thee, sayth Almighty GOD.

By which wordes is expressed the fourth vniuersalitie, contayning all states, qualities, and conditions of men, how many waies, or howe of∣tentimes, or howe contemptuouslie soeuer they haue committed sinnes against hys diuine Maiestie. And what may be added now more vn∣to

thys? was there euer Prince that made so large an offer to hys Sub∣iects? or was there euer Father that gaue so ample & vniuersall promise of pardon vnto his chyldren?* 1.96 Who can now mistrust himselfe to be ex∣cluded from this assurance of mercy, wherin all sorts of people, all kinde of sinners, all tymes and seasons, all states & qualities of sinners are cō∣prehended? O most miserable and infortunate man, that excludeth him selfe, whō God excludeth not. What is there in this general and vniuersall promises, whereof any man in the world shold haue pretence, to make any least doubt or question? Of the meaning (perhaps) & intent of him that promiseth, ô deere brother, it is onely loue and charitie; and conse∣quently cannot deceiue vs.

Of the trueth and surety of hys promises? It is infallible, and more certaine then heauen and earth put together. Of the power that hee hath to performe his promises? it is infinite, and not restrained by anie bounds or limitation:3 1.97 wherof then may we doubt? or in which of these three poynts may wee not conceiue most singuler consolation? Heare

the comfortable meditation y^t bles∣sed S. Bernard made vpō these three particulers which wee haue nowe mentioned.* 1.98 Tria considero (saith he) in quibus tota spes mea consist••t, cha∣ritatem vocationis, veritatem promis∣sionis, potestatem redditionis. &c.

That is, I do consider three things (sayth thys holy man) wherin al my hope consisteth, and whereby it is made inuinsible. First, the exceeding loue and charity of him, that calleth me to him by repentance; secondly, the infallible trueth and certainty of his promise which he maketh to me of pardon and mercy; thirdlie, the endlesse power and abilitie hee hath to performe whatsoeuer hee promi∣seth. Thys is that triple or three••fold rope and chayne, which holy Scrip∣ture sayth is hardly broken,* 1.99 for that by thys rope let downe vnto vs from heauen (which is our Countrey) in∣to this world, that is our prison, we may ascende and mount vp (if we will) euen vnto the sight & posses∣sion of Gods eternal kingdome and heauenly glory. Thus far that blessed Father.

But now to the second poyn••,* 1.100 if we consider how faithfully almigh∣tie

God hath put in execution those promises of hys from tyme to tyme, & how no one man vpon earth, (so many ages as the world hath conti∣nued) was euer yet frustrate of thys hope, in making his conuersion vn∣to his Maiestie, if he made it frō his hart; we shall find further cause for vs to confide. For so much as it is not probable, or in reason to be i∣magined, that he which neuer failed in times past, wil breake his promise for the time to come; especially see∣ing now in Christianitie, when we haue thys aduantage aboue other former tymes (as S. Iohn doth also note) that he who was and is our Iudge,* 1.101 is become also our aduocate to pleade our cause.

Cast backe thyne eyes then my louing brother, and take a viewe of all ages, times and seasons past and gone. Begin from the first creation of the world, and come downwarde euen vnto thys day:* 1.102 & examine in∣differently whether in all thys wide compasse of tymes, persons, places, and most greeuous offences cōmit∣ted against his diuine Maiestie, there wer•• euer yet any one sinner vppon earth, that returned vnfainedly and

was not receiued. The sinne of our first Parents was presently forgiuen vnto them,* 1.103 vpon theyr first signifi∣cation of greefe and sorrowe for the same. And not onely this, but our Sauiour also Iesus Christ was pro∣mised to be sent,* 1.104 for restoring them and their posterity to the glory and felicity which by their fall they had lost. After this, vntill the time of A∣braham and of the people of Israel, as some workes of Gods iustice are recorded in holy writ, that were ex∣ercised vppon irrepentant offenders: so are there many more celebrated of his mercy; & only two persons in particuler are mentioned, who not∣withstanding some sorrowe which they seemed to haue of theyr offen∣ces, were yet reiected;* 1.105 the first wher∣of was the murtherer Caine, who at the beginning denyed hys wicked∣nes vnto God, and then beeing con∣uicted, dispaired of remission. The second was Esau,* 1.106 whom Saint Paule calleth a Prophane fornicator, who found no place of repentance albeit with teares he sought y^e same. Wher∣of S. Chrisostome giueth the reason in these words;* 1.107 For this cause Esau obtained not pardon, for that hee dyd

not repent as he should haue doone, his teares proceeding rather of anger and temptation, then of true sorrow.

When the people of Israell came to be a distinct Nation, & to be go∣uerned at Gods appointment, howe grieuously (trow you) dyd they of∣fend daily, and almost hourely hys diuine Maiestie? And howe graci∣ously dyd his vnspeakeable clemen∣cie remit and pardon their manifold and innumerable sinnes and trespas∣ses done against hym?* 1.108 The whole scripture (in truth) seemeth nothing els, but a perpetuall narration of Gods incredible patience & infinite mercies towardes them. And if I would speake of particuler persons among them, which hee receiued to his fauour after great and manifold offences committed: there woulde be no end of all that recital••.

Let Manasses that most impious and wicked king be an example for all: of whose enormous life & most detestable actes, whole pages are re∣plenished,* 1.109 both in the bookes of Kinges & Chronicles; and yet af∣terwards notwithstanding,* 1.110 the same man falling into misery & calamity among y^e Babilonians, (a fortunate

schoole oftentimes for Princes, who in theyr prosperity are wont to con∣temne God,) he beganne to be sor∣rowful for his former life & actions, and became repentant (as the scrip∣ture sayth) in the sight of GOD for the same. Whereat his diuine and incōprehensible mercy was so much moued presently, as he receiued hym to fauour, and brought hym backe from hys prison and fetters, to hys kingdom & imperial throne of ma∣iestie.

The example also of the Nini∣uites is very notable and singuler in this behalfe,* 1.111 gainst whō almightie God hauing decreed a sentence of death, to be executed within a cer∣taine time; he commaunded Ionas the Prophet to go & denounce that sentence vnto them.* 1.112 But Ionas wel knowing the nature and disposition of God towards mercie: foresawe (as afterwards he signifieth) that if he shoulde goe and beare that em∣bassage vnto them, and they there∣vppon make change of theyr lyues, hys Maiestie wold presently pardon them, and so he should be taken for a false and lying Prophet. For auoy∣ding which inconuenience, he chose

rather to flee away by sea to the Cit∣tie of Tharsis, and there to hide him selfe. But Almightie God raised a tempest in that iourney, and dispo∣sed in such sort, as Ionas was cast in∣to the sea, and there receiued & de∣uoured by a Whale: from whose belly hee was commaunded after∣wards to repaire to Niniuie, and to doe hys former message, which he performed. And the tennour of his message was, that within forty daies that huge Citty of Niniuie shoulde be destroyed. Which he hauing de∣nounced vnto them, the sequell fell out as Ionas before had suspected. For the Niniuites belieuing the mes∣sage, and betaking themselues to re∣pentaunce, God forgaue them pre∣sently, wherat Ionas was exceeding∣ly greeued and offended, and com∣plained sweetly to God of his strange dealing heerein, demaunding why hee had enforced him to come and preach destruction vnto thē, know∣ing before hand that he would par∣don them. But his mercifull Lorde aunswered him fully to this poynt, by a certaine accident that fell out, whereto Ionas was not able to reply one word.

For so it chaunced, that Ionas sit∣ting without the walles of the Cit∣ty Niniuie, vnder an Iuie bush, that in one night by Gods appointment was sprung vp to couer him frō the sunne: the same Iuie by Gods ordi∣nance perrished vpon the suddaine, and was consumed by a worme,* 1.113 lea∣uing the poore Prophet destitute of that consolation of shaddow which he receiued by it. Wherwith he bee∣ing not a little disquieted and afflic∣ted, God sayd vnto hym; thou (Io∣nas) art sorrowf••ll,* 1.114 and much gree∣ued for losse of thine Iuie tree, which notwithstanding thou diddest not plant or make to growe, nor ••ookest any labour at all about it. But the same grew vp in one night, and in one night it perrished againe. And shal not I then be careful to pardon my great Cittie of Niniuie, wherein there be aboue an hundred & twen∣tie thousand innocent people, which cannot distinguish betweene theyr right hand and theyr le••t? Thys was the aunswere of Almightie GOD to Ionas, for defence of his singuler in∣clinatiō to mercy, in respect that the Niniuites were his owne creatures, hys owne workmanship, and the la∣bours

of hys owne handes, as all o∣ther people also are. Of which kinde of reason and consideration, there haue been diuers things saide & de∣clared * 1.115 before, for manifestations of Gods infinite mercy. And al this that hetherto hath beene spoken, is of things onely done in time of the olde Testament, before the appea∣rance of Christ our Sauiour in the flesh. But now if we looke into the time of grace, when God incarnate came himselfe in person, to shew the riches of hys endlesse mercie vnto mortall men vpon earth: we shall see more examples without compa∣rison,* 1.116 of his exceeding clemencie. For that nowe, our Creator and sheepe∣heard, ouercom (as it were) with ex∣treame compassion, cam down into the vale of our misery, with resoluti∣on, not onely to offer pardon and forgiuenes to all hys sheepe y^t were astray and would returne: but also to follow and seeke them out: and beeing founde, to lay them on hys owne shoulders,* 1.117 & so to beare them back vnto the fold againe, and there to gyue his life and blood for theyr defen••e against the Wolfe.

O sweet Lord, what greater loue

can be imagined then thys?* 1.118 what more pregnant signification of in∣flamed charitie, can mans cogitati∣on cōceiue or apprehend? is it mer∣uaile nowe if hee which descended vnto vs with his hart, & with these bowels of burning affection, did set open the gates of all his treasures, fa∣uours and graces vnto vs?

Is it mer∣uaile if the Apostle S. Paule doe say of thys time Superabundauit gratia,* 1.119 that grace did ouer abound; & yet further in another place, that Christ beeing very God, did in a certaine sort impouerish and emptie hym∣selfe,* 1.120 with the most wonderfull ef∣fusion of mercies and hauocke of heauen, which at thys tyme & euer since he hath made?

Heere hence it proceeded, that all hys delight and pleasure vpon earth, was to conuerse with sinners, and to giue them comfort, courage, & con∣fidence in hym.* 1.121 Which he dyd so manifestly in y^e sight of al the world, as he became very scandalous & of∣fensiue therby to the Scribes & Pha∣risies, and other principall Rulers among the Iewish Nation.* 1.122 Heere∣hence also dyd proceede those hys most meruailous speeches & strange

inuitations of wicked men vnto him as for example at one tyme among other, whē he cried out in publique.* 1.123 Come vnto me all yee that doe labour and be heauie loden, and I wil refresh you. And at another time, going in∣to the Temple of Ierusalem vpon a high festiuall day, when all the peo∣ple were gathered together, he stood vp in the midst of them al, & brake forth into this vehement inuitation, with a loud voyce, as S. Iohn Euan∣gelist recordeth;* 1.124 If any man among you be thirstie, let him come vnto mee and he shall drinke. Heereby it came to passe, that his diuine Maiestie was termed commonly••* 1.125 Publicanorum et peccatorum amicus, the friend and familiar of wicked publicans & sin∣ners. And heereof finally it did pro∣ceede, that he receiued al, embraced all, and forgaue all that repaired vn∣to him; were they Scribes, Pharisies, Souldiours, Publicans, V••urers, Har∣lots, Theeues, Persecutors, or what∣soeuer most grieuous offenders be∣sides; (whereof particuler examples in each kinde myght be alledged,) assuring vs furthermore, that after hys resurrection, and blessed ascenti∣••n to the right hand of hys Father,

he would be more bountifull yet in thys maner of proceeding, and draw all men vnto him:* 1.126 beeing at one tyme both our Iudge & Aduocate, our King and Mediatour, our God and Redeemer, our Father and bro∣ther, our Priest and Sacrifice, and he that both pleadeth and determineth our cause together.

What then should not wee hope at thys tym•• (deere Christian Bro∣ther) at the hands of thys our Lord and Maister,* 1.127 which hath left vnto vs such words, such deedes, such assu∣red euidence of his infallible loue & aboūdant mercies towards vs? why should not his dealinges with other men before vs, giue vs hart and cou∣rage to trust assuredly in him, for the tyme present and to come? Why should not his former most infinite mercies, be vnto vs odoriferous allu∣ring sauours & oyntments, to make vs as the spouse did in the Canticles,* 1.128 follow and runne after him.

Heare what deuout S. Bernarde doth meditate vpon thys passage of Christes fragrant oyntments.* 1.129

O sweet Iesus (sayth he) the freshe and odoriferous smell of thy wonderfull clemencie, dooth allure vs to run af∣ter

thee, whē we heare say, that thou dispisest not beggers, nor abhorrest sinners•• We know right wel ô lord•• that thou diddest not reiect y^e thiefe that confessed thee, nor the sinfull woman that wept vnto thee, nor the Chananaean that humbled herselfe before thee, nor the wicked adulte∣resse brought vnto thee, nor y^e toul∣ler or tribute gatherer that followed thee, nor the publican that repaired vnto thee, nor the disciple that deni∣ed thee, nor Saule that did persecute thee, nor thy tormentors y^t did nayle thy sacred bodie to the Crosse. O Lorde, all these are fragrant smelles and sauours of thy most sweet mer∣cie: and at the sent of these thyne oyntments, we doe followe and run after thee.

Thus farre S. Bernard.

The 4•• part: the application of all that hath beene sayde.

AND so with thys to come to the fourth & last part of this Chap∣ter, and to apply all that hath beene sayde of Gods mercy to our present purpose; What man is there lyuing in the world, that reading and belie∣uing these things, can doubt or mis∣trust

to receiue pardon for their sins? If God be he that iustifieth,* 1.130 who is a∣ble to condemne vs, sayth the holy A∣postle S. Paule? If God be minded to deliuer vs, who can take vs out of hys hands?* 1.131 If God protest that hee wil pardon vs, why should we make any doubt or question thereof at al? Why shoulde wee not ioyne rather with that confident & faithfull ser∣uant of hys S. Paule, who sayth vn∣to vs, and to al other sinners lyuing, in hys Maisters name;* 1.132 Let vs repaire vnto him with a true hart in fulnesse of fayth, hauing purged our harts frō an euill conscience: let vs hold fast an immouable cōfession of our hope, seeing he is faithful which hath giuen vnto vs his promises, and let vs consider how one of vs may prouoke another to cha∣rity & good works. By which words, the holy Apostle signifieth, y^t what sinner soeuer shal resolue with him∣selfe, to purge his conscience from wickednes for y^e time to come, & to employ the rest of hys life in charitie and good works, he may confident∣ly and boldly repaire vnto almighty God, with most certaine assuraunce to receiue pardon and remission.

And alas (deere brother) why thē

shoulde any man despaire? Where∣fore should any man cast away hys owne soule, that God so much desi∣reth to saue? what a pittifull & la∣mentable case is it, to behold so ma∣ny Christians in the worlde to goe languishing in theyr sinnes, and to gyue themselues ouer to all kind of carelesse and dissolute sensualitie, (which by god himselfe is called des∣peration) vpon thys conceit & wic∣ked cogitation, that nowe they are gone so farre, and so deepely rooted and habitated in thys kinde of lyfe, as eyther it is impossible or in vaine for them nowe to thinke of change or amendement? O deere brother, let these men harken to this excellent discourse of holy Saint Chrisostom, which ensueth.

If thou be a wicked man, (sayth hee) thinke vppon the Publican.* 1.133 If thou be vncleane of lyfe, consider the harlot. If thou be a murtherer, remember the theefe. If thou be a swearer, call to minde the blasphe∣mer.

Cast thyne eyes vpon Saul and Paule, first a persecutor, and then a preacher; first a violent robber, af∣terward a good steward and dispen∣ser•• First chaffe, afterwarde corne:

first a wolfe, afterward a sheepheard first lead, afterward gold: first a Pi∣rat, afterwards a good pilot: first a disperser, afterward a gatherer toge∣ther: first a breaker down of Gods vineyard, afterward a Planter: first a destroyer, afterwarde a builder. Thou hast seene manifolde wicked∣nesse, but nowe behold vnspeakea∣ble mercie. Thou hast hearde the pryde of the seruaunt, consider now the loue and clemencie of the Mai∣ster. I will not thou say to me, I am a blasphemer, I haue beene a perse∣cutor, I haue led an vncleane & ab∣hominable life, & therefore I doubt least I shall not be pardoned; Say not so vnto me, for heere thou hast examples to the contrary, in euery of these and many other sinnes. Thou mayst safely flie to what port thou lyst, and that eyther in the olde or newe Testament. For in the olde, thou hast Dauid, in the newe thou hast Paul. I will not haue thee ther∣fore alledge excuses vnto me, for co∣uering thine owne cowardnesse. Hast thou sinned, repent: hast thou sinned a thousande times, repent a thousand times vnfeynedly. Thys is the onely oyntment that may bee

poured into an afflicted conscience•• the torment whereof I doe well knowe. For the deuill standeth by, whetting hys sword of desperatian, and saying vnto thee;* 1.134 Thou hast ly∣ued wickedly all thy youth, and thy former daies thou hast mispent, thou hast haunted playes, and spectacles with thy companions, and followed after loose and lasciuious women; thou hast taken other mens goods from them wrongfully; thou hast beene couetous, dissolute, and effe∣minate: thou hast forsworne thy selfe: thou hast blasphemed, and committed many other heynous & wicked crymes, and therefore what hope canst thou haue of saluation? Truely none at all. Thou art a meer cast-away, and canst not nowe goe backe, and therfore my counsaile is, that nowe thou vse the pleasures & commodities of thys worlde, and passe ouer thy time in mirth of hart, without cogitation of other affaires.

These are the words of the deuill (louing brother) these are the coun∣sailes & perswasions of our enemie.* 1.135 But mine are contrary. If thou haue fallen, thou maist rise againe. If thou haue beene a lost companion, yet

thou maist be saued. If thou haue committed fornication and adulte∣rie in times past, thou maist be con∣tinent for the time to come. If thou haue haunted plaies & games, thou maist draw backe thy foote from hence-forth. If thou haue delighted in leude and euill company, thou mayst heereafter acquaint thy selfe with good. Thys onely is necessarie, that thou begin thy conuersion out of hand, and that thou repent, and take in hande to reforme thy selfe, though it be at the first but a little.

Let thine eyes begin but to shed foorth one teare, enter into thy con∣science, consider thy selfe but indif∣ferently, examine thine actions and what they deserue: lay before thy face the day of iudgement with the torments of hell on the one side, & the ioyes of heauen on y^e other. Re∣pent, confesse, amend thy life, seeke a medicine for thy wounde out of hand while thou art in thys life, in what state or condition soeuer thou be. Yea if thou be vppon thy death∣bedde, and ready to breath out thy soule and spirit, feare not to repent,* 1.136 for that Gods mercy is not restrained by the shortnesse of tyme•• Which I

speak vnto you (my deere bretheren) not to make you heereby the more negligent, but onely to stirre you vp to the confidence of Gods mercy, & thereby to auoyd the most daunge∣rous gulfe of desperation. Hetherto are the wordes of this holy and lear∣ned Father.

In which long & large dyscourse of hys, we are to note, that (together with most excellent encouragement which hee gyueth to all sinners, of what state & condition soeuer they be, in all times and seasons to trust in Gods mercy, and neuer to de∣spaire) he giueth also an wholesome admonishment, that we should not by thys confidence become more negligēt in reforming our liues, but rather doe it out of hande, without all delay or procrastination. Wher∣vnto in like manner the holy Father S. Augustine in like exhortation a∣gainst dispayre,* 1.137 dooth endeuour most vehemently to stirre vs vp, in these words.

Let no man after a hū∣dred sins•• nor after a thousand, de∣spaire of Gods mercy, but yet so let hym not despayre, as he seeke pre∣sently without all stay, to reconcile himselfe to God by amendement of

life•• least perhaps, after that by cu∣stom he hath gotten a habite of sin, hee be not able to delyuer himselfe from the snares of the deuill, albeit he would.

And in the very same sermon he discourseth yet further of the same matter, in manner following.

Not euery man that hath sinned, but he that perseuereth in sin, is hateful and abhominable in the sight of GOD. For that no man must distrust of Gods mercy towards him that will amend and leaue his sinnes. For that God himselfe as a most sweet com∣forter, hath said by his prophet.* 1.138 That the impietie of a wicked man shal not hurt him, at what time soeuer he shall returne from the same. But yet thys great mercy of the Lord, is then on∣ly profitable vnto vs, if we delay not our conuersion, nor doe multiply sins vpon sins. Which I will declare vnto you by the example of wounds & ruptures of our body, by which, the infirmities also of our mind and soule may be conceiued.

Thus then we see,* 1.139 if a mans foote, leg, or arme be broken, with howe great paine the same is restored to hys accustomed strength. But if any

member of our body shold be bro∣ken twise or thrise, or more often, in one and the selfe same place:

your charitie can imagine, howe hard a thing it were for that part to recouer her perfect health againe. So fareth it (deere bretheren) in the woundes and rup••ures of our soule. If a man do commit sin once or twise, and do vnfainedly without dissimulation, make his refuge to the medicine of repentance, he doth out of hand ob∣taine health againe, and that some∣times without any skar or blemish of the disease past. But if he begin to adde sins vpon sins in such sort, that the woundes of his soule do rather putrifie within him, by couering & defending thē, then heale by repen∣tance and confession, it is to be fea∣red, least that heauie speech of the Apostle be fulfilled in him, to whō he sayth;* 1.140 Doost thou not knowe, that the benignitie of God is vsed to bring thee to repentance? but thou by thy obdurate and irrepentant hart, doost heape to thy selfe wrath, in the day of vengeance, and of the reuelation of Gods iust iudgement.

Thus farre S. Augustine.

But nowe (deere Christian bro∣ther)

what can be spoken more ef∣fectually; eyther to erect vs to hope and confidence in Gods mercie, or to terrifie vs frō presumption in de∣laying our amendement, then heere hath been vttered by these noble pil∣lers and Fathers of Christes church,* 1.141 and most excellent instruments and temples of his holie Spyrit? The di∣uine wisedom of almighty God, in a certaine place, sayth; That y^e words of wise men, ought to be spurs vnto vs, and as it were nayles, driuen into the depth of our hearts, meaning therby that we should be stirred vp, and most vehemently moued, when we heare such wise men as the holie Ghost there meaneth (which in deed are only they y^t haue the knowledge and true feare of God,) make such exhortations vnto vs, and gyue vs such wholesome admonishments, as these godly Fathers in thys great af∣faire haue done. And how is it then (deere brother) that we are nothing styrred vp thereby, nothing quick∣ned, nothing awaked? Well, I will conclude thys whole Chapter and treatise, with another exhortation & admonishment of S. Augustine, for that besides the graue authoritie

of the man, (which ought to moue vs much,) I thinke nothing can be spoken more excellently, or more a∣greeing to our peculier purpose, Thus then he sayth.* 1.142 Almighty God doth neuer despise the repentance of any man, if it be offered vnto him sincerely and simply; nay, he accep∣teth the same most willingly, embra∣ceth the penitent, and endeuoureth to reduce hym to hys former state wherein he was before he fell.

And that which is yet more; if a man be not able to fulfil the whole order of his satisfaction, yet dooth not God refuse the least repentaunce that is, though it be done in neuer so short a space. Neyther doth he suffer the reward to perrish of any little cōuer∣sion. And thys doth the Prophet E∣say seeme to me to signifie,* 1.143 when he saith in gods person to the people of Israel; I haue contristed thee a little for thy sinnes, I haue striken thee & turned my face from thee, thou hast been sad & hast walked in sorrowe, and I haue comforted thee againe. These examples then of repentance (deere bretheren) we hauing before our eyes, let vs not perseuere in wic∣kednes, nor despaire or reconcilliati∣on,

but rather let vs say with a con∣fident hart, we wil turn home to our Father, and present our selues vnto our God, for truely (my bretheren,) hee will neuer turne away from the man that turneth vnto hym. Him∣selfe hath sayde,* 1.144 y^t he is a God which draweth neere vnto vs, were it not that our sins doe make a seperation betwixt him & vs. Let vs take away then the seperation and obstacle, & so nothing shal let our coniunction with him, which he greatly desireth. For to thys end did he create vs, that he might bestowe vppon vs eternall blisse in the kingdom of heauen. He did not make vs for hel,* 1.145 but he made his kingdome for vs, and hell for the deuill. So hee sayth in the Gospell. Come ye blessed of my father, enioy the kingdome prepared for you, from the beginning of the world. And to the damned; Depart from me, ye accur∣sed into euerlasting fire, which is pre∣pared for the deuill and his angels.

If then hell fire was prepared for the deuil, and the kingdom of hea∣uen for man, from the beginning of the world, it remaineth onely, that we prouide, not to loose our inheri∣tance by persisting in sin. So long as

we are in thys lyfe,* 1.146 howe manie of great soeuer our sinnes may be, it is possible to wash them away by true and vnfained repentance, but when we shall once depart frō this world, albeit then wee doe repent, (as no doubt but we shal from the bottom of our harts,) yet shall it auaile vs nothing. And albeit our teeth doe gnash, our mouth cry out, our eyes gush foorth in teares, and our harts lament with innumerable cōplaints and supplications, yet shall no man heare vs, no man assist vs, nor so much as with the typ of hys finger giue vnto vs a drop of water to coole our tongue amidst her torments, but we shal receiue that lamentable an∣swer which the rich glutton receiued at the mouth of Abraham; There is betweene vs and you a great distance, so that none may passe from vs to you, nor from you to vs.

Hetherto lasteth S. Augustines exhortation. And there-withal think I it good to con∣clude thys Treatise.

FINIS.

The end of the second and last Booke, tending to Re∣solution.

Notes

• * 1.1

  Dispaire, an ordinarie temptation to the grea∣test sinners.
• * 1.2

  Caine.
• * 1.3

  Gene, 4.
• * 1.4

  Iudas.
• * 1.5

  Math, 27,
• * 1.6

  The shyp∣wrack of soules ouer∣loden with sinnes.
• * 1.7

  Prou, 18,
• * 1.8

  Ierem, 3,
• * 1.9

  Mich, 1.
• * 1.10

  The misery of despera∣tion.
• * 1.11

  Hosea, 11,
• * 1.12

  Ierem, 2.
• * 1.13

  Ephe, 4.
• * 1.14

  The thing wherin God most de∣lighteth, is mercie.
• * 1.15

  A desperate resolution.
• * 1.16

  Ierem, 18,
• * 1.17

  A meruai∣lous exam∣ple of Gods clemencie.
• * 1.18

  An other example of Gods won∣derful mer∣cie.
• * 1.19

  Ezech, 33,
• * 1.20

  Iudgment & iustice to be vsed in true repen∣tance, that is, iudgmēt vppon our selues, & iu∣stice toward others.
• * 1.21

  Foure parts of thys Chapter.
• * 1.22

  Iob, 7.
• * 1.23

  Wisd, 11,
• 1 1.24

  The first cause why God loueth vs, for that he is our Creator, & we are hys own works. Ezech, 18.
• * 1.25

  Euery man gyuen to loue hys owne.
• * 1.26

  Psalm, 79.
• * 1.27

  Iob. 10.
• * 1.28

  The confi∣dēce of Iob, in that God had made him.
• * 1.29

  The assured hope Dauid had, in that he was gods workman∣shyppe. Psal, 102.
• 2 1.30

  The second reason of assurance of Gods loue, for that he is our Fa∣ther.
• * 1.31

  Math, 5.6.7, 8, &c.
• * 1.32

  Math. 6.
• * 1.33

  What a Fa∣ther God is.
• * 1.34

  Gala, 4,
• * 1.35

  Esay, 63.
• * 1.36

  Christes cō∣fortable embassage.
• * 1.37

  Iohn, 20.
• * 1.38

  How great∣ly y^e respect of a Fathe•• mooueth GOD.
• * 1.39

  Ierem. 31.
• * 1.40

  Luke. 1.
• * 1.41

  Luke. 16.
• * 1.42

  The fathers liberall hart to the pro∣digall Son.
• * 1.43

  2. Cor. 1.
• * 1.44

  Ber. Ser. 5, de natal.
• * 1.45

  Psalm. 35,
• * 1.46

  What the name of fa∣ther doth import.
• * 1.47

  Esay, 49.
• * 1.48

  The thyrd argument of Gods loue, the gi∣uing hys son for vs.
• * 1.49

  Iohn, 3,
• * 1.50

  1. Iohn, 4,
• * 1.51

  Christ was gyuen for loue.
• * 1.52

  Rom, 5,
• * 1.53

  Ephe, 2,
• * 1.54

  The con∣clusion of thys poynt made by S. Paule.
• * 1.55

  Titus. 3.
• * 1.56

  Rom. 5.
• * 1.57

  Wisd. 11••
• * 1.58

  Wised•• 12,
• * 1.59

  Two rare poynts of clemencie in God.
• * 1.60

  Es••y, 30.
• * 1.61

  Tert, in A∣pol. cap. 2.
• * 1.62

  God that is offended, seeketh at∣tonement with vs.
• * 1.63

  Gods woo∣ing of Ieru∣salem.
• * 1.64

  Esay, 25.
• * 1.65

  Hys prote∣station.
• * 1.66

  Hys cunc∣tation.
• * 1.67

  His chiding.
• * 1.68

  Hys fayre speech.
• * 1.69

  Hys com∣playnt.
• * 1.70

  Hys kynde speech.
• * 1.71

  Hys confe∣rence.
• * 1.72

  Hys sweet cōclusion.
• * 1.73

  A conside∣ration vpon the former treatie of God with Ierusalem.
• * 1.74

  Psalm, 144.
• * 1.75

  Psalm, 16.
• * 1.76

  Gods tender loue to Ie∣rusalē when he was to destroy it.
• * 1.77

  Ierem, 7,
• * 1.78

  Ierem, 7,
• * 1.79

  Ierem. 8.
• * 1.80

  A pittifull complaint.
• * 1.81

  The won∣derful pro∣ceeding of God wyth Ierusalem.
• * 1.82

  Ierem. 35.
• * 1.83

  Ierem. 36.
• * 1.84

  The obsti∣nacie of the Iewish Na∣tion.
• * 1.85

  Ezech. 23.
• * 1.86

  Ezech. 2, Epithetons gyuen by God to the people of God.
• * 1.87

  A wonder∣full poynt.
• * 1.88

  Esay. 40.
• * 1.89

  What ioy there is made at a sinners con∣uersion. Esay. 30.
• * 1.90

  Luke, 15.
• * 1.91

  Psalm, 57••
• * 1.92

  The promi∣ses of God to sinners•• that repent.
• * 1.93

  Ezech. 18.33, 34.37.
• * 1.94

  Esay. 1.
• * 1.95

  Ierem, 3.
• * 1.96

  Foure vni∣uersalities in Gods pro∣mises to sin∣ners.
• 3 1.97

  Poynts of great com∣fort.
• * 1.98

  Bern. ser. in ver. Psalm. miseric. Do∣in ••ter. Can.
• * 1.99

  Eccle. 4,
• * 1.100

  Howe God hath perfor∣med hys promises to sinners that haue repen∣ted.
• * 1.101

  1, Iohn, 2.
• * 1.102

  Neuer sin∣ner repen∣ted that was not pardo∣ned.
• * 1.103

  Adam and Eue.
• * 1.104

  Gene. 3.
• * 1.105

  The reiecti∣on of Caine and Esau.
• * 1.106

  Hebr. 12.
• * 1.107

  Chris. hom. 80. de paenit. ad pop. An∣tio.
• * 1.108

  The infinite sins of the Iewish peo∣ple, & theyr infinite par∣dons recei∣ued from God.
• * 1.109

  The exam∣ple of Ma∣nasses.
• * 1.110

  4. Reg, 21, 2, Chro. 33,
• * 1.111

  The exam∣ple of the Niniuites.
• * 1.112

  Ionas, 1, 2, 3, 4,
• * 1.113

  Consider thys speech of almighty GOD.
• * 1.114

  Ionas. 4.
• * 1.115

  In the first part of this booke.
• * 1.116

  Examples of mercy in the new Testa∣ment.
• * 1.117

  L••ke, 15,
• * 1.118

  Iohn, 10, 12,
• * 1.119

  Rom, 5,
• * 1.120

  Phil. 2,
• * 1.121

  The won∣derful cle∣mencie of Iesus our Sauiour.
• * 1.122

  Math. 9.11, Marke, 2, Luke, 5,
• * 1.123

  Math, 11.
• * 1.124

  Iohn, 7.
• * 1.125

  Math, 11.
• * 1.126

  Iohn. 12.
• * 1.127

  Great and many cau∣ses of assu∣red hope in Christ.
• * 1.128

  Cant. 10,
• * 1.129

  Ber. Ser. 5, in Cant.
• * 1.130

  Rom, 8.
• * 1.131

  Iohn, 10,
• * 1.132

  Hebr. 10. S. Paules ex∣hortation to confidence.
• * 1.133

  An excellent discourse & exhortation of S. Chris. hom. 2. in Psal, 50,
• * 1.134

  The speech of the deuil to a soule loden with sinne.
• * 1.135

  S. Chriso∣stoms coū∣saile against the deuils temptation.
• * 1.136

  No tyme too late to repent.
• * 1.137

  An exhorta∣tion & ad∣monition of S. Augu∣stine, Ser, 58 de temp.
• * 1.138

  Eze•• 11.33,
• * 1.139

  A similitude of the body to expresse the misery of the soule by multipli∣ing sinne.
• * 1.140

  Rom, 2,
• * 1.141

  Good mens wordes ought to mooue vs greatly. Eccle, 12••
• * 1.142

  A notable discourse of S. Augu∣stine tou∣ching our conuersion. Ser. 181, de temp.
• * 1.143

  Esay. 58,
• * 1.144

  Esay, 59,
• * 1.145

  Hell not made for man. Math, 25,
• * 1.146

  In thys lyfe repentance is auailable, but not af∣ter.