had fower principal sciēces wherof they made profession eche one of thes hauing other lower sciences comprehended vnder it The first of thes foure is called Natural philosophie the second Moral the third Supernatural or Metaphysicke the fowerth Mathematique And for the first three they haue eche one their proper meanes and peculier proofes wherby to cōuince that there is a God The fouerth which is the Mathematique for that it hath no cōsideratiō at all of the efficient or final cause of thinges vnder which two respectes and considerations onlie God may be knowen and declared to mē in his world therfore this science hath no proper meane peculier to it self for prouing this veritie as th' other sciences haue but receaueth the same as borrowed of the former THE NATVRAL phisosopher amóg the Gentiles had infinite arguments to proue by the creatures that there was a God but all he reduced to thre pricipal general heades which he termed exMotu ex Fine ex Causa Efficiēte That is arguméts drawen from the Motions from the Endes and frō the Cause efficient of creatures that we behold which termes th' examples solowinge shall make cleare manisest Th' argument of Motion standeth vppó this general ground in philosophie that vvhat soeuer is moued is moued if an other Wherin also is obserued that in the motions of creatures there is a subordinatiō th' one to th' other As for example thes inferiour bodies vppon earthe are moued altered by the ayre and other elemēts and the elements are moued by the influence and motion of the Moone Sunne and other heauenlie bodies thes planets agayne are moued from the highest Orbe or Spheare of all that is called the first mouable a boue which we cā goe no further among creatures Now then asketh the philosopher here whoe moueth this first moueable for if you saye that it moueth it self it is against our former ground that nothing is moued in nature but of an other And if you saye that some other thing moueth it then is the questiō againe who moueth that other so from one to one vntill you come to some thing that moueth and is not moued of an other and that must be God which is aboue all nature This was the common argument of Plato and of Aristotle and of all the best philosophers And they thought it a demonstration vnauoydable and it seemeth they were admonished of this argument by consideration of the clocke whose hammer when it stryketh sheweth the next wheele wherby it is moued and that wheele sheweth an other wheele and so from one to one vntill ye come to hym that was the first cause of motion to all the wheeles that is to the clockemaker hymselfe Aristotle to king Alexander vseth this pretie similitude That as in a Quyar of singers when the foreman hath gyuē the first tune or note there insueth presentlie a sweete harmonie and consent of all other voyces both great and small sharpe and meane So God in the creation of this worlde hauing gyuen once the first pushe or motion to the highest heauen called primum mobile ther insue vppon the same all other motions of heauens planetes elements and other bodies in most admirabile order concorde and congruetie for cōseruation and gouernement of the whole And thus is God proued by th' argument of motion Th' other two arguments of th' Ende and of the Cause Efficiēt of creatures are made euidēt in a certaine maner by this that hath bene spoken of Motiō For seing by experiēce that euerie thing brought foorth in nature hath a peculier Ende appointed whereto it is directed by the selfe same nature as we see the byrde is directed to build her nest by nature the fox to make his denne and so the lyke in all other creatures the philosopher asketh here what thīg is that which directeth nature her self seing eche thīg must haue somewhat to directe it to his Ende And no answer can be made but that the Director of Nature must be some thing aboue Nature that is God hymself This argument of the final Ende is most excellentlie handled by Philo Iudaeus in his learned treatise of the vvorkemanshipe of the vvorlde From the Cause efficiēt the Philosopher disputeth thus It is euident by all reason in respect of the corruptions alterations and perpetual motiōs of all creatures that this world had a beginning and all excellēt philosophers that euer were haue agreed theruppon except Aristotle for a tyme who held a fantasie that the world had no beginning but was from all eternitie albeit at last in his old age he confessed the contrarie in his booke to king Alexander This then being so that this world had 3 begīnīg it must needes follow also that it had an Efficient cause Now then is the question whoe is that Efficient cause that made the world if you say that it made it self it is absurde for how could it haue power to make it self before it self was and before it had any beeing at all if you say that some thing within the world made the worlde that is that some one parte of the world made the whole this is more absurde for it is as if a man should say that the fingar and this before it was a fingar or parte of the bodie did make the whole bodie Wherfore we must confesse by force of this argument that a greater and more excellent thing then is the whole world putt together or then any parte therof made the world and was the Cause efficient of the frame that we see and this cā be nothing els but God that is aboue the world So that hereby we see how many wayes the Natural philosopher is fraught with arguments to proue there is a God that by reason onlie without all light or assistance of faith BVT THE Metaphisique or Supernatural Philosopher amōg the Gétiles as he to whome it appertained most in special to handle thes high supernatural affaires had manie more arguments and demonstrations to proue and cōuince the being of one God And first of all he said that it could not stande with any possibilitie in his science that eus finitum a thing finite or closed within bosides limites as this world euerie creature therin is could be but from some Maker or Creator For sayeth he the thīg that in it self is not infinite hath his boundes and limmites and cōsequētelie ther must be some thing that assigned thes boūdes and limites And seing ī this world there is no creature so great which hath not boundes and limites we must of necessitic imagine some infinite supreme Creator or Maker that limited thes creatures euen as we see that the potter at his pleasure gyueth boūdes and limites to the pot that he frameth This argument the Metaphisique confirmeth by a ruled principle in his science that euerie
Peter was sent vnto him for his instruction and establishment in right faith I adioined moreouer that ther being two parts of Christiā diuinitie the one Theorike or speculatiue belonging principally to knowledge discours and beleefe the second called practique or actiue appertaining cheefly to action and execution the first is more easy and common then the second bicause it is more easy to know then to doe to discourse then to worke to beleeue as we ought then to liue as we should and the things that a man hath to beleeue are fewer then the things he hath to doe learned in shorter time and with lesse difficultie thé the other are executed Euen as we see by experience that a breefe Cathechisme instructeth a man sufficiently in his faith but al the bookes and sermons that we can read and heare can not persuade the least part of men to performe so much in life as by their vocation is required For which cause I said that both our Saucour and his Apostles did treate much more in their speaches and writings of things to be done then of things to be known of vertuous liuing then of right beleeuing The like I saied of Holie fathers and Doctours in the Church after them as it may be sene in their homilies sermons exhortations treatises commentaries and expositions For this cause I saied also that I had chosen to say some thing of this second part of Christian diuinitie appertaining to manners and direction of life allotting to my self three principal pointes to be handled therin and to be treated in three seueral bookes The first wherof to conteine the reasons and motiues which may stir vp a Christian man to make a firme and sound resolution The secōd to prescribe the particular meanes how a man without errour may put in vre and practise his resolution made The third to declare certaine helpes and instructions wherby to be able to perseuer vnto the end The first of thes bookes was then set downe and published The secōd and third vpon necessarie causes were deferred for a time And this is the summarie of al that was writen in my former preface and Induction suppressed now by M. Buny for meere conscience sake as he protesteth Wherin notwithstanding I doe not easilie see what may be accompted either so heinous or intollerable as his scrupulous conscience should be a fraide to let the same passe vnto the readers eare except it were for that in a certaine aduertisement I desired eche Catholique to pray for our persecutours or for that perhaps in the lines before repeated I doe affirme faith and beleef to be more common and easy then vertuous life which notwithstanding I thinke many Protestants in England wil confesse to be true and wil easilie proue the same by the liues and actions of their own preachers and ministers So much then for this now let vs behold how M. Buny hath set foorth the same booke with his purgation of M. Bunis edition M. Buny hauing taken this booke into his correction as also into my Lord Archbishop of Yorke his protection geueth it this title A booke of Christian exercise c. Perused and accompanied vvith a treatise tending to pacification by Edm. Buny And vnder the title he writeth this sentence of scripture IESVS Christ yester day and to day and the same for euer The misterie why he set thes wordes ther him self alone as I thinke vnderstandeth and hard it were for other men to coniectare If he had taken the wordes immediatly following in the same sentence of S. Paul they had bene more cleare if not more also to the purpose For they ar thes Be not caried avvay vvith variable and strange doctrines But let vs permit M. Buny to folow his kinde The holie fathers that write against auncient heretiques doe note it for an old tricke of thos companions to delight them selues and deceue others with obscure places of scripture And S. Peter expresly signifieth of the same men that principally they vsed to take the said obscure sentences out of S. Paul whence this by M. Buny is also cited And this for the first page In the next page he placeth my Lord of Yorkes armes accompanied with a paire of goodly crosse keyes and a croune set ouer thé Vnder which he writeth two latin verses that say thus much in English Thes armes haue bene noble in times past by ancient gentry and commendation of learning but novv they are made more noble by the honour of Peter adioined vnto them So that now as ye see it is both good doctrine and very commendable in my Lords grace of Yorke to clame both keyes croune from Peters seat which in the Byshop of Rome is made so hainous and so bitterly inueighed against daily After the armes insueth the dedication of the whole booke treating of mortification and contempt of the world vnto his good Lordship The reason of which dedication M. Buny vttereth in thes wordes For that hauing had saieth he so longe experience of the vvorld as your Lordship haue very liklihood teacheth that needes you must grovve more and more from the loue therof And it is sufficiently knovvn vnto al that hauing found this mercy your self you haue in like sort in this long course that God hath geuen you much called on others to doe the like In which wordes we see that touching the first pointe of my Lords wearines of this world M. Buny proueth it very slenderly by a bare likelihood only Albeit in the second of his Graces calling vpon others to like mortification he alleageth the commō and sufficient knowledge of al wherunto in reason eche man must yeld And in truth I haue heard how ther want not of diuers sortes and sexes also who can witnesse by experience of my Lordes good mortification and how hotely he hath poursued them of late for such affaires and therfore no doubt but that this booke was very fitly dedicated to his Lordships protection After the epistle dedicatorie vnto my Lord ther foloweth a preface to the reader wherin M. Buny saieth That by the litle that he hath bestovvedin the studie of schole men he vvil perceaueth that this booke vvas gathered out of them vvho liuing in the corrupter time of the Church as he speaketh did most of al by that occasion treate of reformation of life vvhen as others vvere rather occupied in controuersies To which I answer that by the litle which M. Buny here vttereth he sheweth him self scarse worthy to be my Lord Archbishops chaplaine albeit to that dignitie much learning be not required for that whosoeuer shal looke vpon the homilies sermons commentaries and other workes of S. Ambrose Augustin Gregorie Maximus Bede Bernard Anselme and other that were not scholemen and shal compare the same touching exhortation and instruction to good life With the questions distinctions speculations and subtilties of Peter Lumbard
not of stone this will moue his affection We reade of Galen a profane and verie irreligious Phisitian who as hymself confesseth in a certaine place taking vpō hym to consider of the partes of mans bodie and fynding much wisdom in the order vse and dispositiō of the same sought first to gyue the praise and glorie therof to nature or to some other cause then to God But I processe of tyme being oppressed as it were with th' ey ceding greate wisdome cunning and prouidēce which he discouered in euerie least parcell and particle of mans bodie wherin nothing was redundāt nothing defectiue nothing possible to be added altered or better deuised he brake foorth into thes wordes Compono hic profecto cāticum in Creatoris nostri laudem quòd vltrà res suas ornare voluit melius quia vlla arte possent Here trulie doe I make a song in the praise of our Creator for that of his owne accorde it hath pleased hym to adorne and bewtifie his thinges better then by any arte possible it could be immagined Hereby then doth the Metaphisique gather and conclude most euidentlie that there is a God a Creator a most wise and powerfull artificer that made all thinges Such a one as exceedeth all boundes of nature and of humane habilitie For if all the world should ioyne together they could not make the least creature which we see in this world He concludeth also that the forsight and prouidence of this Creator is infinite for thinges to come in all eternitie finallie that his wisdome and cogitatiōs are inscrutable And albeit some tyme he reueile vnto vs some parte therof yet often againe we erre therin For which cause a wise heathē Platonick concludeth thus after long search aboute thes affaires I will praise God saith he in those thinges I vnderstand and I will admire hym in those which I vnderstande not For I see that my self oftentymes doe thinges wher in my seruantes are blinde and cōceaue no reason As also I haue sene litle children cast into the syar Iewels of greate price and their fathers writinges of greate learning and wisdome for that they were not of capacitie to vnderstāde the valure and worthines of the thing One argument more will I alleage of the Methaphisique grounded vpon th' immortalitie of mans soule which immortalitie is proued with one consent of all learned men as Plato alleageth for that it is a spirite and immaterial substance whose nature dependeth not of the state of our mortal bodie for so by experience we see daylie that in olde mē and withered sicklie bodies the minde and soule is more quicke cleere pregnant and liuelie then it was in youth when the bodie was most lustie The same also is proued by the vnquēcheable desyre which our mynde hath of learning knowledge wisdome other suche spiritual and immaterial thinges wheri her thirst by nature is so greate as it can not be satisfyed in this lýfe nether can the obiectes of sense and bodilie pleasures or any other commoditie or delight of this material world content or satiate the restles desyre of this im naterial crea ture Which is an euident argument to the Philosopher that some other obiect and contentatiō is prepared for her in an other world and that of such excellencie and supereminent perfectiō as it shall haue in it all wisdome all learnig all knowledg all bewtie ' and all other causes of loue ioye and contentation wherin our soule may rest for euer This being so saith the Philosopher that the soule and mynde of mā is immortall of necessitie it mast insue that an immortall Creator sent the same into our bodies and that to hym againe it must returne after her departure from this life here This was the true meaning in deede how soeuer some later interpreters haue misvnderstood the same of that aunciēt doctrine of old philosophers which Plutarche alleagethe out of Pythagoras and Plato afirming that all particuler soules of men came sent from one general and common soule of the whole world as sparcles from the fyar and beames from the common sunne and that after their separatiō from their bodies they shall returne againe to that general soule called Anima mundi the soule of the world for that it gyueth lyfe being to the world and so to remaine with that general soule eternallie This was the doctrine of olde philosophers which seemeth in deede to haue bene nothing els though deliueredi other wordes but that which Salomō hym self affirmeth in plainer spech spiritus redibit ad Deum qui dedit illum and our soule or spirit shall returne to God that gaue it vnto vs. And this may suffice for a taste of that which the Metaphysique or Supernatural philosopher can say for proof that there is a God THERE REMAINETH yet a third parte of humane wisdome or philosophie called Moral whose reasons and arguments for proofe of this veritie I haue of purpose referred to the last place for that they be more plaine and easie thē the former and more sensible to the capacitie of euerie simple and vnlearned reader For first of all he obserueth in the verie naturall inclination of man be his manners otherwise neuer so euel that there is a certaine propension and disposition to confesse some God or Deitie as by example he proueth in all nations were they neuer so fearce or barbarous yet alwayes cōfessed they some God by nature though no man did teach or instruct them therin The same is confirmed by the common vse of all heathens in lifting vp their eyes and handes to heauen in anie suddaine distresse that commeth vpon thē Which importeth that nature her self hath ingrated this feeling that there is a God Yea further he alleageth that by experience of all ages it hath bene proued that Atheistes them selues that is suche men as in their health and prosperitie for more libertie of sinful life would striue against the being of anie God when they came to die or fall into great miserie they of all other men would shew them selues most fearful of this God as Seneca declareth and as Suetonius sheweth in th' exāple of Calligula Whiche is a token that their conscience inforced them to beleeue a Godhead Nay Zeno the Philosopher was wont to saye that it seemed to hym a more substantial proofe of this veritie to heare an Atheist at his dying daye preache God frō a payre of galloes or other such place of miserie when he asketh God and nature forgyuenes thē to heare all the philosophers in the world dispute the poite for that at this instāte of death miserie it is lyke that suche good fellowes doe speake in earnest and sobrietie of spirite who before in their wantonesse impugned God ether of vanitie ambition sensualitie or dissimulation Now then when the Moral Philosopher hath proued by this natural inclination of
Cessant Oracula Delphis Al Oracles at Delphos doe nowcease etc. That also of an other Poete Excessere omnes adytis arisque relictis Dij quibus imperium hoc steterat c. That is the Goddes by whom this empire stood are al departed from their temples and haue abandoned their Altars places of habitatiō Strabo also hath thes expresse wordes The Oracle of Delphos at this daye is to be sene in extreme beggarie and mēdicitie And finally Plutarche that liued within one hundreth yeares after Christ made a special booke to search out the causes why the Oracles of the Goddes were ceased in his time And after much turning winding many waies resolued vpon two principal pointes as causes therof The first for that in his time ther was more store of wise men then before whos answers might stād in stead of Oracles and the other that peraduenture the spirits which were accustomed to yeeld Oracles were by length of time growen olde and dead Both which reasons in the verie common sense of al men must needs be false and by Plutarch him self can not stand with probabilitie For first in his bookes which he wrote of the liues of auncient famous men he confesseth that in such kinde of wisdom as he most esteemed they had not their equals amōg their posteritie Secondlie in his treatises of Philosophie he passeth it for a ground that spirits not depēding of material bodies can not die or waxe olde and therfore of necessitie we must conclude that some other cause is to be yeelded of the ceasing of thes Oracles which can not be but the presence and commaundement of some higher power according to the saying of S. Iohn To this ende appeared the sonne of God that he might dissolue or ouerthrovve the vvorkes of the deuil Neither did Iesus this alone in his owne person but gaue also power and authoritie to his disciples and folowers to doe the like according to their commission in S. Matheus ghospel Super omnia Demonia spiritus immundos c. You shal haue authoritie ouer al deuils and vncleane spirites Which commission how they afterward put in execution the whole world yeeldeth testimonie And for examples 〈◊〉 onlie I wil alleage in this place an offer or chalēge made for proof therof by Tertullian to the heathen magistrates and persecutcurs of his time his wordes are thes Let ther be brought here in presence before your tribunal seats some person who is certainly knowen to be possessed with a wicked spirite and let that spirite be commaunded by a Christian to speake and he shal as trulie confesse him self to be a deuil as at other times to you he wil falselie say that he is a God Againe at the same time let there be brought forth one of thes your priests or Prophets that wil seeme to be possessed by a diuine spirite I meane of thos that speake gasping c. in whom you imagine your Gods to talke and except that spirit also commaunded by vs doe confesse him self to be a deuil being indeed afraid to lye vnto a Christian doe you shedde the blood of the Christiās in that very place c. None wil lye to their owne shame but rather for honour or aduantage yet thos spirits wil not saye to vs that Christ was a Magician as you doe nor that he was of the common condition of men They wil not saie he was stolne out of his sepulcher but they wil confesse that he was the vertue wisdome and worde of God that he is in heauen and that he shal come againe to be our iudge c. Neither wil thes deuils in our presence denie them selues to be vncleane spirits and damned for their wickednes and that they expect his most horrible iudgment professing also that they doe feare Christ in God and God in Christ and that they are made subiect vnto his seruantes Hytherto are the wordes of Tertullian conteining as I haue said a most confident chalenge and that vpō the liues and blood of al Christians to make trial of their power in controlling thos spirites which the Romanes and other Gentiles adored as their Godes Which offer seing it was made exhibited to the persecutors them selues then liuing in Rome wel may we be assured that the enemie would neuer haue omitted so notorious an aduauntage if by former experience he had not bene persuaded that the ioining herein would haue turned and redounded to his owne confusion And this Puissant authoritie of Iesus imparted to Christians extended it self so farre forth that not only their wordes and commandemētes but euen their very presence did shut the mouthes and driue into feare thes miserable spirites So Lactantius sheweth that in his daies among many other exāples of this thing a seely seruing-man that was a Christiā folowing his maister into a certaine temple of Idoles the Godes cried out that nothing could be weldone as long as that Christian was in presence The like recordeth Eusebius of Diocletian th' Emperour who going to Apollo for an Oracle receyued answere that the iust mē vvere the cause that be could saye nothing Which iust men Apollos priest interpreted to be meant ironically of Christians therevpon Diocletian beganne his most cruel and fearce persecution in Eusebius daies Sozomenus also writeth that luliā th' Apostata endeuoring with many sacrifices and coniurations to drawe an answere from Apollo Daphnaeus in a famous place called daphne in the suburbes of Antioche vnderstood at last by the Oracle that the bones of S. Babylas the Martyr that laie nere to the place were the impedimēt why that God could not speake And therupō Iulian presently caused the same bodie to be remoued And finally here of it proceeded that in all sacrifices coniurations and other mysteries of the Gentils ther was brought in that phrase recorded by scoffing Lucian Exeant Christiani let Christians depart for that while they were present nothing could be wel accomplished To conclude the Pagane Porphyrie that of al other most earnestly endeuored to impugne and disgrace vs Christiās and to holde vp the honour of his enfeebled idoles yet discoursing of the great plague that raigned most furiously in the Citie of Messina i Cicilie wher he dwelt yeeldeth this reason why Aesculapius the God of Physike much adored in that place was not able to helpe them It is no maruailes sayeth 〈◊〉 this Citie so many yeares be vexed vvith the plague seing that both Aesculapius and al other Godes be novv departed from it by the comming of Christians For since that men haue bigunne to vvorship this Iesus vve could neuer obtaine any profite by our Godes Thus much confessed this Patrone of paganisme concerning the mayme that his Godes had receyued by Iesus honour Which albeit he spake with a malitious minde to bring Christians in hatred and persecution therby yet is the confession notable and confirmeth that storie
the truth of our beleefe it would be ouer tedious to lay doune euery particuler waie that might be assigned for discussion therof for that it would bring in the contention of al times aswel auncient as present about cōtrouersies in Christian faith which hath bene impugned from age to age by the seditious instruments of Christs infernal enemie And therfore as well in respecte of the lēgth wherof this place is not capable as also for that of purpose I doe auoide al dealing with matters of controuersie within the cōpasse of this worke I meane only at this time for the comfort of such as are alredy in the right waie and for some light to others who perhaps of simplicitie may walke awrie to let doune with as great breuitie as possibly may be some few general notes or obseruations for their better helpe in this behalfe In which great affaire of our faith and beleefe wherin consisteth as well the ground and foundatiō of our eternal welfare as also the fruite entire vtilitie of Christs comming into this world it is to be considered that God could not of his infinite wisdome forseeing al thigs and times to come nor euer would of his vnspeakable goodnes desiring our saluatiō as he doth leaue vs in this life without most sure certaine and cleare euidencie in this matter and consequētly we must imagine that all our errours cōmitted herein I meane in matters of faith and beleefe among Christians doe proceede rather of finne negligence wilfulnes or inconsideration in our selues then either of difficultie or doubtfulnes in the meanes left vnto vs for discerning the same or of the want of Gods holie assistance to that effect if we would with humilitie accept therof This Esay made plaine when he prophetied of this perspicuitie that is of this most excellent priuilege in Christian religion so many hundred yeares before Christ was borne For after that in diuers chapters he had declared the glorious cōming of Christ in signes and miracles as also the multitude of Gētiles that should imbrace his doctrine together with the ioye and exultation of their cōuersion he forsheweth presentlie the wōderful prouidence of God also in prouidinge for Christians so manifest a waye of directiō for their faith and religion as the most simple and vnlearned man in the world should not be able but of wilfulnes to goe astraye therin His wordes are thes directed to the Gentiles Take comfort and feare not beholde your God shall come and saue you Then shall the eyes of the blinde be opened and the eares of the deafe shal be restored c. And there shal be a path vvaye and it shal be called THE HOLIE WAYE it shal be vnto you so direct a vvay as fooles shall not be able to erre therin By which wordes we see that among other rare benefites that Christes people were to receaue by his comminge this should be one and not the least that after his holie doctrine once published and receyued it should not be easie for the weakest in capacitie or learning that might be whom Esay here noteth by the name of fooles to runne awrie in matters of their beliefe so plaine cleare euidēt should the waye for trial therof be made Here hence it is that S. Paul pronounceth so peremptorilie of a contētious and heretical man that he is damned by the testimenie of his ovvne iudgement or conscience for that he hath abandoned this common direct and publique waye which all men might see and hath deuised particuler pathes and turninges to hymself Herehēce it is that th' auncient fathers of Christe primatiue Church disputinge against the same kynde of people defended alwayes that their errour was of malice and wilful blindnes and not of ignorance applyinge thos wordes of prophetie vnto thē they that savve me rannc out from me That is saith S. Augustine they which sawe and beheld the Catholique Church of Christ which is the plaine waye denoted byEsay and the most eminēt mountaine described by Daniel as also by Esay hymself in an other place expounded by Christ in S. Mathewes Ghospel this Churche saith he wicked heretiques beholding for that no mā can auoide the sight therof but he that most obstinatelie will shut his eyes yet for hatred and malice doe they runne out of the same and doe raise vp heresies and schismes against th' vnitie therof Thus much saith this holie doctour by whose discourse we maye perceyue that the plaine and direct waye mentioned by Esay wherin no simple or ignorant man can erre is the general bodie of Christes visible Church vpon earth planted by his Apostles throughout al countries Nations and cōtinuinge by succession vnto the worldes ende In which Church whosoeuer remaineth beleeueth al thinges that are taught therin cā not possiblie fall into errour of faith For that this church or vniuersal bodie is guided by Christes spirit who is the heade therof and so no waies subiect or withi cōpasse of errour For which cause S. Paul nameth it the pillar and sirmament of truth And the same Church is so manifest and euident and shal be so to the worldes ende as the same learned Doctour and other his equals doe proue that it is more easie to fynde it out then it is to see the Sunne or Moone when it shy neth brightest or to beholde the greatest hill or mountaine in the world For as S. Augustines wordes are albeit particuler hilles in one countrie may be vnknowen in an other as Olympus in Greece may be vnknowen in Affrica and the mountaine Giddaba of Affrike may be vnknowen in Greece yet saith this holie father a mountaine that passeth throughout all Countries and filleth vp the whole world as Daniel prophetied Christes Church should doe can not be but apparent to the sight of al men and consequentlie must needes be knowē of al men but onlie of such as wilfullie doe shut their eyes from sight therof For declaration of which reason argument and discourse of Holy-Fathers being also the discourse of Christ hym self in the Ghospel when he remitteth mē to the visible Church that is placed on an hill it is to be noted that in the time frō Christes ascension vntil the 14. yeare of Neroes raigne who first of the Romane Emperours beganne open persecution against the proceedinges of Christians put to death S. Peter and S. Paul In this time I saie of tolleration vnder the Romane Empire which cōtained the space of 37. yeares Christes Apostles and Disciples had preached and planted one vniforme Ghospell thoroughout all the worlde as both by their actes and gestes recorded as also by the peculier testimonie of S. Paul to the Romanes may appeare Which thing being done most miraculoussie by the power and vertue of their Maister and Bishops pastours and other gouernours being ordained in euery Church and countrie for guiding and directing the same by
such contempt and to be troden vnder the feet of thē whom they so much despised in this world The Hebrue word which the scripture vseth for hel is SEOL which signifieth properly a great ditche or dungeon In which sense the same place is also called in the Apocalips lacusirae Dei the lake of Gods wrath And againe Stagnum ardens igne sulphure a poole burning with fire brimstone In greek the scripture vseth three wordes for the same place The first is HADES vsed in the ghospel which as Plutarch noted signifieth a place where no light is The second is ZOPHOS in S. Peter which signifieth darknes it self In which sense it is called also of Iob. terra 〈◊〉 operta mortis caligine a darke land and ouer whelmed with deadlie obscuritie Also in the ghospel revebra exteriores vtter darknesse The third greeks worde is TARTAROS vsed also by S. Peter which worde being deriued of the yerbe tarasso which signifieth to terrifie trouble and vexe importeth an horrible confusion of tormentors in that place euen as Iob sayeth there is no order but euerlasting horrour which the holy Ghost in an other place describeth more at large in thes wordes Ther are spirites created to reuenge and in their furie they haue sortified their tormentes VVhen the final daie shal come they shal povver forth the force and rage of him that created them fire haile famine death teeth of beastes scorpions and serpents The Chaldie worde which is also vsed in Hebrew and translated into greke is GEHENNA First of al vsed by Christ our Saueour for the place of them which are damned as S. Ierom noteth vpon the tenth chapter of S. Mathewes ghospel And this word being compounded of gee and binnom signified a valley nigh to Ierusalem called the valley of hinnom in which the olde Idolatrous Iewes were wont to burne aliue their owne children in the honour of the deuil and to sound with trumpets tvmprils and other loud instruments whiles they were making of this abhominable sacrifice to the ende the pitiful shrikes and cries of their children might not be heard And this place was afterward vsed for the receipt of al filthines dung dead carions and the like And most probable it is that our Sauiour vsed this word GEHENNA aboue al other for hel therby to signifie the miserable burning of soules in that place the pitiful clamours and cries of the tormented the confuse and barbarous noise of the tormentors together with the most lothsom filthinesse of the place which otherwise is described in the scriptures by the names of adders snakes cocatrices scorpions and other venemouse creatures as hath bene and shal be afterwards declared And with this word GEHENNA concurreth also in signification an other vsed by the Prophet Esaie to denote the same place that is to saie TOPHET Which properly signifieth the forsaid valley of the children of Hinnom but is applied expresly to declare and represent the most horrible dungeon of dāned soules Which Esaie talking of God as of a great king describeth in thes wordes From eternitie is TOPHET prepared by this king a profound and spatious roome His food is fire and store of vvood The breath of our lords mouth doth kendle the same like a maine riuer of brimstone AND NOVV HAVING thus declared the names of this place thereby also in some part the nature it remaineth that we examine what maner of paines men suffer in the same For declaration whereof we must consider that as heauē and hel are contrary assigned to contrary persones for contrary causes so haue they in al respectes contrarie properties conditions and effects in such sort as whatsoeuer is spokē of the felicitie of the one may serue to inferre the calamitie of the other As for example when S. Paule sayeth that no eye hath seene nor eare hath beard nor hart conceyued the ioyes that God hath prepared for them that shal be saued we may interre that the pains of the damned must be of like proportion So againe when the scripture saith that the felicitie of thē in heauen is a perfect felicitie containing al goodnesse so that no one kinde of pleasure cā be imagined which they possesse not we must thinke on the contrary part that the miserie of the damned must be also an absolute miserie containing al afflictions that may be without want of any So that as the happines of the good is insiaite and vniuersal so also is the calamitie of the wicked infinite and vniuersal Now in this life al the miseries and paines which fal vpon man are but particular and not vniuersal As for example we see one mā pained in his eyes an other in his teeth an other in his stomak an other in his back which particular pains not witstanding are some times so extreame as life is not able to resist them a man wolde not suffer them long for the gaining of a million of worldes But suppose that some one mā were tormēted in al the parts of his bodie at once as in his head his eyes his tōgue his teeth his stomak in al other ioints mēbers of his bodie besides suppose I say he were most cruellie tormented with extreme paines in al these parts together without ease or intermissiō What thing could be more miserable then this what fight more lamentable what calamitre more vnspeakable If thou shouldest see but a brute beast lye in the strete thus afflicted I know thou couldest not but take compassion of him Wel then consider what difference there is betwene abiding thes paines for a week or for al eternitie in suffering them vpon a sost bedde or vpon a burning gridiron and boiling fornace among a mans friendes comforting him or among the suries of hel whipping and tormenting him Consider this I say gentle reader and if thou wouldest take agreate deale of labour rather then in this life temporallie to abide the one be contēt to sustaine a litle paire rather then to incurre the other in the life to come eternallie But yet to penetrate these things a litle further not onelie al these partes of the body which haue bene instruments to sinne shal be tormented together in this place of punishment but also euerie sense both external and internal for the same cause shal be afflicted with his particular torment contrarie to the object wherein it delited most and toke pleasure in this world As for exāple the lasciuious eyes shal be afflicted with the vglie and feareful sight of deuils the delicate eares with the horrible noise of damned spirits the daintie nostrels with poisoned stench of brimstone and other vnsupportable filth the delicate taste with most rauinous hungar and vnquē chable thirst and al the sensible partes of the bodi with burning fire As also inwardlie th' imagination of the damned shal be tormented with the apprehension of paines both present
Humilitie in abasing our selues in the sight of God And so likewise al other vertues belōging to a good Christian are stirred vp exercised confirmed strengthened and established in man by tribulation according to the saying of S. Peter God shal make perfect confirme and establish them vvhich haue suffered a little for his name FINALLY Gods meaning is by laying persecution and affliction vpon vs to make vs perfect Christians that is to say like vnto Christ our captaine whom the prophet calleth Virum dolorum scientem infirmitatem a man of sorowes and one that had tasted of al maner of infirmities therby to receaue the more glory at his returne to heauen and to make more glorious al thos that wil take his parte therin To speake in one word God wold make vs by tribulation to become crucified Christians which is the most honorable title that can be geuen vnto a creature in heauen or earthe Crucified I say and mortified to the vanities of this world to the flesh and to our owne concupiscence and carnal desires but quicke and ful of al liue lie spirit to vertue godlines and deuotion This is the heauenly meaning of our Soueraine Lord and God in sending vs persecution tribulation and affliction in respect whereof holy Iob douteth not to say Blessed is the man that is afflicted by God And Christ him self yet more expresselie Happie are they vvhich suffer persecution If they be happie and blessed therby then is the world no doubt greatlie a vvrie which so much abhorreth the sufficiance therof thē is almightie God but vnthankfully dealt with al by many of his childrē who repine at this happines bestowed vpon them where as indeed they should accept it with ioye and thankes-geuing For proofe and better declaratiō wherof I wil enter now into the third point of this chapter to examine what reasons and causes there be to induce vs to this ioifulnes contentation in tribulation The third part AND FIRST of al for proofe and declaration of this third part the reasons and causes before alleaged of almightie Gods merciful and fatherly meaning in sending vs affliction might be sufficient to comfort and content any Christian mā or woman who taketh delite in Godes holy prouidence towardes them For if God doe send affliction vnto vs for the encrease of our glorie in the life to come for drawing vs frō infectiō of the world for opening our eyes and curing our diseases and for preseruing our soules from sinne hereafter as hath bene shewed in the former part who can be iustly displeased therwith but such as are enemies vnto their owne eternal welfare We see that for the obtaining of bodilie health we are content not onely to admit many bitter and vnpleasant medicines but also if neede require to yeeld willingly some parte of our blood to be taken from vs. And how much more should we do this for the eternal health and saluation of our soules But now further if this medicine haue so many more commodities besides as haue bene declared if it serue here for the punishment of our sinnes due otherwise in an other place in farre greater quantitie and rigour of iustice if it make a trial of our estate and doe draw vs to God if it procure Godes loue towardes vs yeeld matter of ioy by our deliuerāce prouoke vs to thankfulnes embolden and strengthen vs in his seruice and finally if it furnish vs with al vertues and doe make vs like to Christ him self crucified then is there singular great cause why we should take comfort and consolatiō therein for that to come neare and to be like vnto our maister and Sauiour is the greatest dignitie and preeminēce that can be imagined Lastly if Gods eternal wisdom haue so ordained and appointed that this shal be the meares of his seruātes saluatiō the badge and liuerie of his sonne the high way to heauen vnder the standard of his Crosse then ought we not to abhorre thes meanes not to refuse this liuerie not to flie this way but rather with good S. Peter and Iohn to esteeme it a great dignitie to be made worthie of the most blessed participation therof We see that to weare the colours of the prince is thoght aprerogatiue among courtiers in this world but to weare the robe or crowne it self were to great a dignitie for any inferiour subiect to receaue Yet Christ our Lord and king is content to imparte both the one th' other of his vnto vs. And how then ought we I pray you to accept therof And now as I haue said these reasons might be sufficient to comfort and make ioyful al those that are so happie as to be called to suffer affliction and tribulation for Christes cause But yet there want not some more particular considerations besides Wherof the first and most principal is that this matter of persecutiō and affliction commeth not by chance or casualtie or by any certaine general direction of starres and planetes vnto Christians but by the special prouidence and peculiar dispositiō of God as our Sauiour Christ sheweth at large in S. Matthews gospel that is to say this heauenlie medecine or potiō is made for vs by the very hand of almighty God Which Christ signifieth expresly when he saied to his disciples at it were in anger shal I not drinke the cuppe vvhich my Father hath geuen to me That is for as much as mine ownfather hath tempered a potion for me shal I not drinke it as who would saye it were too much ingratitude Secōdlie is to be noted that the verie same hand of God which tempered the cuppe for Christ who was his owne natural sonne hath done the same also for vs according to Christs saying You shal drink of my cuppe to wit of the same cuppe which my Father hath tempered for me Herof it foloweth that with what hart and loue almightie God tempered this cuppe vnto his owne most dearlie beloued sonne with the same he hath tempered it also to vs that is altogether for our good for his glorie Thirdlie is to be considered that this cuppe is tēpered with such special care as Christ sayeth that what trouble or danger soeuer it may seeme to woorke as al purgations for a time doe yet shal not one heare of our head perish by the same Nay further is to be noted that which the prophet sayeth O Lord thou shalt geue vs to drinke in teares in measure That is the cuppe of teares and tribulation shal be so tempered in measure by our heauenlie phisition as no man shal haue aboue his strength The dose of Aloes and other bitter ingredients shal be qualified with manna and sufficient sweetnes of heauēlie consolation God is faithful saieth S. Paul and vvil not suffer you to be tempted aboue your abilitie This is a singular point of comfort and ought alwaies to be in our
may be proued by many rules of our Sauiour him self As for exāple this is one rule set downe by him self By their fruites yee shal knovv them For such as the tree is within such is the fruit which that tree sendeth forth Againe the mouth speaketh frō the abundance of the hart and consequentlie seing thes mens talke is nothing but of worldlie vanities it is an euident signe there is nothing in their hart but that And then it foloweth also by a third rule vvhere the treasure is there is the hart and so consequently seing their hartes are onelie set vpon the world the world is their onelie treasure and not God and ther vpon are very Atheistes This impediment deare Christian brother reacheth both farre and wide at this daie and infinite are the people who are intangled therwith and the causes therof are two especiallie The first is deuision schisme and heresie in matters of our faith which by raising many doubtes and questions and by contentious quarreling which it maintaineth wearieth out a mans wit and in the end bringeth him to care for no part but rather to contemne al. The second is inordinate loue of the world which bringeth men to hate God and to conceiue enemitie against him as the Apostle saith and therfore no maruaile though indeed they nether beleeue nor delite in him And of al other men thes are the hardest to be reclaymed and brought to any resolution of amendemēt for that they are insensible and besides that doe also flie al meanes wherby they may be cured For as there were final hope to be conceiued of that patiēt which being greuouslie sicke should nether feele his disease nor beleeue that he were distēpered nor abide to heare of phisick or phisition nor accept of anie counsail that should be offered nor admit any talke or consultation about his curing so thes men are in more dangerous estate then anie other for that they know not their owne danger but persuading them selues to be more wise then their neighbours doe remoue from their cogitations al things wherby their health might be procured THE ONELIE waie to doe thes men good if there be any waie at al is to make them know that they are sicke and in great daunger which in our case may be done best as it seemeth to me by geuing them to vnderstand how farre they are of from any one peece of true Christianitie and consequentlie from al hope of saluation that may be had therby God requireth at our handes that we should loue him and serue him vvith al our hart vvith al our soule and vvith al our strength Thes are the prescript wordes of almightie God set downe both in the old and new law And how farre I praye the are thes careles men short of this who emploie not the halfe of their hart nor the halfe of their soule nor the halfe of their strength in Gods seruice nay not the least part therof God requireth at our handes that we should make his lawes and preceptes our studie and cogitation that we should thinke of thē continuallie and meditate vpon them both day and night at home and abrode early and late when we go to bedde and when we rise in the morning this is his commandemēt and there is no dispensation therin But how farre are thes men from this which bestowe not the third parte of their thoughtes vpon this matter no not the hundreth part nor scarse once in a yeare do talke therof Can thes mē saie they are Christians or that they beleeue in IESVS our Saueour Christ making the estimate of things in this life pronounced this sentence Vnum est necessarium one onelie thing is necessarie or of necessitie in this world meaning therby the diligent and careful seruice of God Thes mē finde many things necessarie besides this one thing and this nothing necessarie at al. How farre doe they differ then in iudgement from their Sauiour Christ Christes Apostle saith that a Christian must nether loue the vvorld nor any thing in the vvorld Thes men loue nothing els but that which is of the world He saith That vvho soeuer is a frend to the vvorld is an enemie to Christ. Thes men are enemies to who soeuer is not a frend to the world How then can thes men holde of Christ Christ saith vve should praye stil. Thes men praye neuer Christs Apostle saith that couetousnes vncleanesse or scurrilitie should not be so much as once named among Christians thes men haue no other but such talke Finally the whole course and canon of scripture runneth that Christiās should be attenti vigilantes soliciti instantes feruentes perseuerantes sine intermissione That is attent vigilant careful instant feruent and perseuerant without intermission in the seruice of their God But thes men haue no one of thes pointes nor any one degree therof but in euery one the cleane cōtrarie For they are nether attent to thos things which appertaine vnto God nor vigilant nor solicitous nor careful and much lesse instant and feruent and least of al perseuerant without intermission for that they neuer beginne But on the contrarie side they are careles negligent lumpish remisle key cold peruerse contemning and despising yea lothing and abhorring al matters that appertaine to the mortifiing of them selues and to the true seruice of God What parte haue thes men then in the lot and portion of Christians besides onely the bare name which profiteth nothing And this is sufficiēt to shew how great and dangerous an impediment this careles senseles and supine negligence is against the resolutiō wherof we entreate For if Christ require to the perfection of this resolution that whosoeuer once espieth out the treasure hidden in the field which is the kingdome of heauen and the right way to gaine it he should presently goe and sel al that he hath and buie that field that is to say that he should preferre the pursute of this kingdome of heauen before al the commodities of this life whatsoeuer and rather venture them al then to omit this treasure If Christ I say require this as he doeth when wil thes men euer be brought to this point who wil not geue the least parte of their goodes to purchase that field nor goe forth of the dores to treate the bying therof nor wil so much as thinke or talke of the same nor allow of him which shal offer the meanes waies to compasse it Wherfore whosoeuer findeth him self in this perilous disease I would counsaile him to reade some chapters of the first part of this booke especially the third fift entreating of the causes for which we were sent into this world as also of the account which we must yeld to God of our time here spēt he shal there vnderstand I dout not the errour dāger he standeth in by this damnable negligence wherein he sleepeth
540. The 2. 3. partes of the same chap. how and by how many waies God expresseth his forsaid loue vnto vs and what assurance he geueth of pardon to such as repent from Pag. 540. vnto 560. Tuesday The 4. part of the same chap. containing exāples and instructions how to auoide temptations of desperation 560. The 1. part of the 2. chap. of the fallacie of suppused difficulties with the particuler helpes to ouercome the same Pag. 570. vnto 618. VVednesday The 2. part of the same chap. containing means and instructions for ouercomming of difficulties Pag. 618. vnto the end The first 2. pointes of the 3. chap. about Tribulatiō beginning Pag. 631. vnto 656. Thursday The second 2. pointes of the same chap. begīning Pag. 656 vnto the end of the cha The 1. point of the 4. chap. treating of the vanities of the world Pag. 688. vntil 720. Friday The other partes of the same chap. 720. vntil the ende The 5. chap. of examples of Resolution Saturday The sixt chap. against Presumption The 7. chap. of Delay Sonday The first part of the 8. chap. of Slothe vntil Pag. 861. The 2. and 3. partes of the same chap. treating of Negligence and hardnes of hart from Pag. 860. vntil the ende FINIS A TABLE OF THE PRINCIPAL MATTERS HANDLED in this booke A ACcompting day 349. Tvvo accompting daies or iudgements and the reasons therof 352. Angels appearing at the houre of death 434. Antichrist vvhat vvonderful slaughter he shal make at his comming 358. Apostles called by Iesvs 225. their miraculous doings 251. Archilaus Herodes sonne hovv he ended 275. Arist rus a Gentile vvhat testimony he giueth to our scriptures 79. Ascension of Christ proued 243. Atheists of old time 34. vvhat Zeno said of their deathes 〈◊〉 9. Tvvo causes of Atheisme in thes our daies 862. S. Augustins most notable conuersion 620. B S. Iohn Baptists behauiour to Christ and the vvhole story proued 118. Beautie hovv vaine a thing 706. Beginners in Gods seruice cheefly by God cherished 596. hovv they must behaue them selues 619. The better men they are to be aftervvards the greater cōflicts they haue at their conuersion 617. Benefits of God bestovved vpon vs 407. Bethleem appointed before for Christs Natiuitie 209. Bondage and slauery of vvicked men to their sensuality 607. Bookes of deuotion mere profitable then of controuersies praef 6. a. only vvriten by Catholiques 9 a. vvhy they can not be vvritē by Heretiques Ibid. 22. a. Buny hovv he hath set forth this booke of mine praef 10. b. vvhy he dedicateth the same to my L. of Yorke Ibid. 8. a His ignorāce 8. b. He maketh his aduersaries to speake like him self Ibid. 11. a. He inserteth parētheses Ibi. 11. b. He maketh marginal notes Ibid. 12. a. He thrusteth out Ib. 14. a. He mangleth Ib. 15. a. His foolish pacification Ibid. b. C Catholique vvhat it meaneth vvhy inuented 305. vvho is a good Catholique 308. Charitable deeds of our forfathers 343. Christ promised diuersly 141. promised as a spiritual and not a temporal K. 144. promised to be God and man 152. that he should change Moyses lavv 162. hovv he vvas fortold to Gentiles 169. false Christs diuers 203. Christs birth and infancy 207. Christs doctrine vvhat it vvas 220 his Passion and Resurrection 229. Christian Religiō proued pa. 131. It hath bene in substance from the beginning of the vvorld and none euer saued but by it 134. The definition of a good Christian. 338. Christian faith can not be obscure 300. Christian vvisdome vvherin it standeth 340. Christian vocation hovv perfect if it vvere fulfilled 344. Church of Christ hovv it encreased streight after he departed 246. Clemency and mercy hovv vvonderful in Christ. 558. Concupiscence and vvhat misery it bringeth men vnto by yeelding therunto 334. Consideration See the vvhole Chapter pag. 1. See inconsideration Consolation internal of Gods seruants 595. the force therof 593. Conuersion hovv it ought to be made 619. Item 628. VVhy it auaileth not ordinarily vvhen it is made at the last instant 835. The vvatche of Christians the dore vvherof is Consideration 13. D Death hovv terrible it vvil be See the vvhole 10. chap. 419. the causes of miserie to vvordly men in the same 413. the frequent premeditation of death most profitable 440. Delay of our conuersion from day to day hovv dangerous and hurtful See the vvhol 〈◊〉 chapt par 1. the cause vvhy the diuel persuadeth vs to delay 819. Dispaire of Gods mercie hovv greeuous a sinne and hovv to be auoided chap. 1. part 2. pag. 523. 524. 525. c. Hovv to resist al temptations of the diuel therunto pag. 561. 562. c. Difficulties vvhich are imagined in vertuous life remoued See al the 2. chapt 570. Doctrine of Christ vvhat it vvas 220. E The Ende for vvhich man vvas created cha 3. pa. 110. Enimies of Christ and Christians vvhat end they haue 274. Eternitie vvhat a thing it is and hovv to be esteemed 470. Euangelistes of Christes did vvrite most truly 258. F Fatherhood vvhat à thing it is by comparison of God tovvarde mankind 533. 534. c. Faith is easily discerned in Christian religion vvhich is the true 301 at large The vvaye to auoide al errour in beleefe 303. Faith vvithout vvorkes is not sufficiēt Feare of Godes iudgementes necessarie 398. lacke of feare proceedeth of infidelitie 406. the force of Feare 445. the praise of true Feare 810. tvvo kindes of Feare 813. Felicitie of man and beastes 54. G Gentiles hovv they had Christ fortold vnto them 169. vnto 184. Holy Ghost vvhat he did at his comming 247. Glorified bodies haue 7. priuileges 495. God is proued against Atheistes 25. God proued one by al sectos of Philosophers 51. Grace of God hovv strong and forcible 579. 580. c. H Hardnes of hart hovv dangerous an impediment 867. tvvo degrees thei of ibid. Heauen and the revvardes ther resorued see the vvhol 12. chapt Hovv the greatnes therof is found out 483. Heauen hovv it is bought 515. Heresies hovv they first rose and vvhy and hovv they are auoided 306. tvvo causes of Heresies vvith their effectes 311. Heretical practice in corrupting bookes prefat 9. b. Heretical pride Ib. 16. Herod Ascolonita or the elder vvhat he vvas hovv he rose and hovv he liued 189. hovv miserably he died 124. 8 274. Herod Antipas or the second his ende 124 175. Herod Agrippa hovv he died 125. 276. see the death of Herodias Ibid. Hel the names nature therof 456. The intollerable paines therof 459. Honour of the vvorld hovv vaine 701. Hope in the good bade hovv different 599. I Ievvishe nation hovv obstinate against Christian religion according as vvas foreprophetied 184. hovv they vvere chastened and destoyed 278. 279 c. Ignorance voluntarie hovv greeuous a thing pa 8. 9. Immortalitie of the soule proued therby also God being 47. Inconsideration soe chap 1.
13. Psal. 49. Eccle. 15. The reason vvhy God so hateth a sinner The iniurie done to God by sinne Mat. 17. Marc. 15. The malice of a sinner tovvardes God Sap. 1. Rom. 8. Psal. 7. Rom. 5. Lacob 4. 1. Ioh. 3. Sinners enemies to God and God to them Psal. 90. Godshatred is infinite against sinne and vvhie VVhy euery sinne deserueth infinite punishment Rom. 8. 1. Cor. 1. The punishmēt of Angels Of Adam and Eu The value of Christes satisfactiō Esa. 53. Mat. 26. Mar. 14. Luc. 22. Mat. 27. Psal. 21. Esa. 53. The sinne of Esan Gen. 25. 27. Heb. 12. of Saul 1. Reg. 15 16. 1. Reg. 9. 15. 16. 2. Reg. 12 Psal. 5. 34. 68. 108. 101. 29. 2 Reg. 12 * All thes bedilie punishmentes Bun. leaueth 〈◊〉 yet vvith stāding they be set doune in scripture Hard speeches in scripture against sinners Eccle. 40. Psal. 10. Psal. 9. Psal. 3. Psal. 9. Psal. 36. Psal. 144. Psal. 57. Psal. 36. Psā 103. Psal. 140. Eccle. 2. Psal. 72. Esa. 13. Psal. 7. Prou. 14. Psal. 10. Tob. 12. Eccle. 21. Tob. 4. Psal. 9. 1. Ioh. 3. The obstinacie of sinners Psal. 17. The losses that come by euerie mortall sinne Esa. 11. Icro Ibid. Rom. 6. Esa. 13. The leesing of Christ by sinne Heb. 10. Heb. 6. Rom. 6. Heb. 10. Rom. 26. 2. Pet. 2. Fonde excuses of sume Gal. 6. Rom. 11. Rom. 11. Heb. 10. 2. Pet. 2. Ep. Iud. 2. Pet. 2. 1. Pet. 4. A good maner of reasoninge Math. 7. Luc. 13. Mat. 12. Tvvo prin cipal causes of deceauīg our selues Psal. 9. Psal 17. The remēbrance of Gods iudgemētes cause of vertue Psal. 118. Hovv the Apostles did persuad vs to feare 2. Cor. 5. 1. Pet. 1. Pro. 28. Psal. 118. Psal. 18. THE. 1. part MAIESTIE of God Gen. 17. Esa. 66. Den. 10. Psal. 148. Iob. 9. * See Cvr l. Catech. 3. Chrv. hom 26. in Gen. Clem lib. 8. cap. 16. 1. Tim. 6. Certaine de clar iliōs of Gods Maiestie Exod. 33. Dan. 7. Iob. 26. A contemplation of Gods Maiestie Hovv al creatures depende vpon the Creator Iac. 2. Lacke of feare proceedeth of Infidelitie Ierem. 5. THE. 2. part GODs benefites THE. 1. benefite Or creatiō The 2. benefite OF redemption A supposition for expressing the greatnes of this benefite THE. 3. and 4. benefites OF vocation and iustification Rom. 8. 1. Cor. 1. Rom. 5. 1. Cor. 13. Esa. 11. The 5. benefite OF the Sacramentes The vse of Sacramētes The 6. benefite Of preseruation and inspiratiō Apoc 3. Circumstāces of benefites A Flian in 〈◊〉 animal The intollerable ingra titude of a sinner tovvards God Godes complainte of sinners Psal. 34. Iere. 20. Esa. 1. The cōclusion Isa. 4. Causes of loue in God besides his benefites Psal. 24. A brief Cō fession and Petition to God The induration of some hartes Gen. 19. Exo. 6. 7. 8. 9. Math. 26. Zach. 7. Esa. 1. Psal. 9. Heb. 9. Isa. 2. 13. 34. 37. 61. 2. Cor. 5. Psal. 75. The greate change of thinges at the daye of death 1. Cor. 2. Rom. 8. 1. Cor. 1. Sap. 8. The lamētation of vvicked mē in the ende Three causes of great miserie in death THE. 1. matter OF miserie in death A similitude expressinge the paines of death An admonition of S. Augustin Ser. 48. ad Frat. in Ercmo THE. 2. matter OF miserie in death Iob. 21. Eccle. 41. Luc. 12. The sorovv of leavinge al. THE. 3. matter OF miserie in death Eccle. 10. Esa. 3. Cogitations of him that lieth in dying Eccle. 11. Ierom in vita Hilarionis abba Cyp. lib. de mortalit * Note here that Bun. reiecteth not only thes authorities of S. Cypriā Possidonius but also she vvhole discourses folovving of S. Augustine S. Gregorie and of venerable Bede for that they talke of apparitions Ser. 50. ad fiatres in Eremo and cap. 1. de vanitate seculi Appearing of Augels at the houre of death * Lib. 4. ca. 11. 12. 13. 14. c. Lib. 4. diad cap. 38. Lib. 5. hist. Angl. c. 14. Beda lib. 5. cap. 15. The application of al that haith bene said A VERY profitable consideration VPON he premisses The cogitation and speeche of the soule at the last day Prou. 11. Iob. 21. Iere. 15. Esa. 10. Iere. 11. A lamentable complaint The Conclusion To meās to preuent the terrour of death Apoc. 14. Psal. 4. Iob. 14. Psal. 54. Iob. 23. Iob. 9. 1. Cor. 7. 1. Cor. 7. Iacob 4. Esa. 4. Eccle. 10. Eccle. 2. Phil. 8. Psal. 41. The highest felicitie of Saintes in this life The conclusiō of al. Eccle. 1. Iob. 5. Iob. 5. The force of feare Ion. 5. Math. 3. Marc. 1. Luc. 3. 2. Cor. 5. In serm de primordii Prou. 9. Eccle. 7. Three coniectures of shegreatnes of Gods punishmētes Psal. 71. Deut. 10. Psal. 4. Psal. 93. 1. His Maiestie Iere. 5. 2. Gods mercie Psal. 84. Esa. 13. Psal. 7. Gods patience Rom. 2. Esa. 27. Iere. 16. Gen. 15. Apoc. 22. Psal. 36. Ezech. 7. OF hel OF paines in particuler AND of tvvo sortes therof Heb. 10. Apoc. 21. 1. Cor. 3. Aug. in Psal. 37. The paines of Purgatorie the greatnes therof Hom. 16. ex 50. homi 1. Co. 3. Dan. 7. August de vera falsa poenitentia cap. 18. Gregor in Psal. tertis paenitent Psal. 27. * Note that Bun. turneth of here thes and al other fathers that speake of Purgatorie He is not of their opiniō August in Psal. 37. The feare that olde saintes had of the fire of Purgatorie Serm. 55. in cant Naum. 1. Ambros. Praecat prae parat 2. Ad Missam Serm. 1. in Psal. 118. Cor. 3. Psal. 30. Luc. 23. 1. Pet. 4. Of the names of hel ix diuers tōgues Esa. 5. 38. INFERNVS Iob. 11. Esa. 14. Mala. 4. SEOL Esa. 14. Mat. 14. Apo. 14. Apo. 21. Mat. 11. In cō supra verba vide latenter HADES ZOPHOS 2. Pet. 4. Iob. 10. Mat. 22. 2. Pet. 4. TARTAROS Iob. 10. Eccle. 39. GEHENNA Math. 5. Marc. 9. The valley hinnom The lothsomnes of hel TOPHET Esa. 30. OF the paines OF hel 1. Cor. 〈◊〉 Exo. 33. The paines of hel infinite vni uersal Hovv euerie parte bathe his particuler torment in hel The paines of hel exercised for 〈◊〉 not for chestisment Apo. 20. 14. Apo. 18. Luc. 16. The fearse nature of hel fire vvith the differences from ours Esa. 30. Mat. 8. 13 22. 24. Luc. 13. Apoc. 21. Psal. 35. 5. Seueral paines for seueral offenders Esa. 27. Esa. 28. Iere. 2. Apo. 20. Psa. 27. 98 Eze. 24. Osee. 12. Zach. 1. Apo. 18. Li. de veri poen c. 2. Iob. 20. A maruailous descriptiō vsed by the scripture 6. The straitnes of pains in hel Math. 12. Math. 25. Luc. 16. The vvonderful exāple of the riche glutton The example of one moueth not an other Ezec. 23. Apo. 16. Eccle. 23. Apo. 23. Luc. 23. 7. The eternitie of the paines Apo. 21. A vvōderful saying and cogitation of
of Hierusalem 〈◊〉 27. His protestation His cunctation His chiding His faire speech His complaint His kind speech His conference His svveet conclusion A consideration vpon the former treatie of God vvith Hierusalē Psal. 144. Psal. 16. Gods tender loue to Hicrusalē vvhē he vvas to destroy it Iere. 7. Iere. 7. Iere. 8. A pitiful complaint The vvonderful proceeding of God vvith Hierusalē Iere. 35. Iere. 36. The obstinacie of the Iuish nation Eze. 23. Ezec. 2. Epithetons geuē by God to the people of Israel A vvōderful point Esa. 40. VVhat ioy theris made at a sumers conuersion Esa. 30. Luc. 15. Psal. 57. THE. 3. part VVHAT assurāce God geueth to them that repent The promisses of God to sinners that repent Ezec. 18. 33. 34. 37. Esa. 1. Iere. 3. Fovver vniuersalities in Gods promisses to sinners Three pointes of great comfort Bern. ser. in verb. Psalm misericordia Domini in aeter cantab. Eccle. 4. Hovv God hath persourmed his promises to sinners that haue repented 1. Ioa. 2. Neuer sinner repēted that vvas not pardoned Gen. 3. Adam Eue. The reicetion of Cain and Esau. Heb. 12. Chris. hom 80. de paenit ad pop Antio The infinit sinnes of the Iuishe people their infinit pardons receaued frō God Th' exāple of Manasses 4. Reg. 21 2. Par. 33. The exāple of the Niniuites Ion. 1. 2. 3. 4. Cōsider this speech of almightie God Ion 23. 4. * In the first part of this chapter Examples of mercie in the nevv testament Luc. 15. Ioan. 10. 11. Rom. 5. Phil. 2. The vvonderful clemēcie of Iesus our Sauiour Math. 9. 11. Marc. 2. Luc. 5. Math. 11. Ioan. 7. Mat. 11. Ioan. 12. Great and manie causes of assured hope in IESVS Cant. 1. Bern. ser. 5. in Cant. THE. 4. part Th' application of al that hath bene said Rom. 8. Ioa. 10. Heb. 10. S. Pauls exhortatiō to confidence An excellēt discourse and exhortation of S. Chrysost. liom 2. in Psal. 50. The speech of the diuel to a sonle loden vvith sume S. Chrysostoms counsail against the diuels temptation No time to late to repent An exhoritation and ad monition of S. Augustine Ser. 58. de temp Eze. 11. 33 A similitud of the bodie to expresse the miscrie of the soule by multiplying sinne Rom. 2. Codlie mā vvordes ought to moue vs greatlie Eccle. 12. A notable discourse of S. Augustine touching our conuersion Ser. 181. de temp Esa. 54. Esa. 19. Hel not made for man Mat. 25. In this life al penāce is auailable but not after Tvvo assaultes of our ghostlie enimie 1. If vertuous life vvere hard yet vvorthie the labour Lib. de cōpunct cordis Hom. 16. ex 50. Rom. 8. 2. Pet. 2. Lue. 16. 2. The vvays of vertue is not hard in deed Mat. 12. 1. Ioh. 5. The cause of pretēdeā difficulties Ibidem 2. Co. 12. 4. Re. 6. The singuler assistāce of God for ouer cumming difficulties Rom. 8. Philip. 4. Psal. 118. A similitude A question to be demāded of pretenders of difficulties Psal. 118. Psal. 18. Ioan. 5. Rom. 5. Heb. 6. The end of Christs cōming to make the vvay easie Mat. 1. Esa. 40. Esa. 11. Et vide Ier. ibid. Amb. lib. 1. de sp 5 c. 20. S. Aug ser. 209. de temp Mat. 5. Luc. 6. Act. 4. 2. Cor. 4. Esa. 10. The summe of this chapter vvith the tvvo ge neral partes therof Esa. 24. THE. helpe GODS grace and the force therof 2. Cor. 12. This grace geuen to S. Paul Bun. striketh out for fear least by S. Pauls exāple any man should think himself aide vvith the holpe of Gods grace to resist such temptations Exo. ca. 31. 36. The force of grace in resisting tēptations Rom. 6. * So proueth S. Aug. l. 2. de pecca mer. cap. 6. Esa. 41. A similitude shevving hovv passions vvhen theyare mo derated may be prositable * Prou. 26. Excuses of slothful Christians Pro. 20. Pro. 24. Mat. 11. 1. Ioh. 5. Ioh. 8. Rom. 7. Rom. 8. Psal. 26. 27. Psal. 22. 1 Ioh. 5. Hovv Christes for nice is a yoke and burden and yet not heauie nor troblesome Psal. 118. Mat. 11. The yoke of Christ deliuereth vs from many yokes THE. 2. helpe VEHEMENcie of loue * See S. Aug. of this matter ser. 9. de verb. dom The great force of loue betvvene Christ and his seruātes Euseb. li. 6. c. 34. Ierom. in catalogo The loue of Gods commādemētes Psal. 6. 18. Mat. 11. 1. Ioh. 5. Tra. 26. in Iohan. Ioh. 14. An obseruation Rom. 13. 1. Io. 5. THE. 3. helpe PECVLIER light of vnderstāding Prou. 9. Psal. 16. Psal. 118. Psal. 50. Ioh. 1. 1. Io. 2. Iero. 31. Esa. 54. Psal. 118. The great comfort of internal light 1. Cor. 2. Esa. 65. Sap. 5. THE. 4. helpe INTERNAL consolatiō Apoc. 2. Psal. 30. Psal. 67. Osee 2. The force svveetnes of this consolation Psal. 35. 64. Mat. 17. Marc. 9. Luc. 9. Psal. 35. Esa. 29. A similitud expressing the cause vvhy God giueth this consolation Apoc 3. Psal. 117. 2. Cor. 7. The vvaye to come to spiritual cōsolation Psa. 67. Can. 1. Esa. 66. 1. Reg. 5. Io. 8. 14. 15. 16. 1. Io. 2. Exo. 16. VVorldlie consolations heauēlie stand not vvel together Exod. 2. Beginners chieflie cherished by God Luc. 15. Exo. 13. Mat. 11. THE. 5. helpe THE peace of cōlciēce 2. Cor. 1. Pro. 15. Gen. 4. 1. Mac. 6. Mat. 27. Act. 1. Marc. 〈◊〉 Sap. 7. Iob. 15. The trouble of an euil conscience The saying of S. Chrisostom of a vvicked conscience Hom. 8. ad pop an t Pro. 28. Pro. 28. THE. 6. helpe CONFIdent hope Iac. 5. Rom. 5. Heb. 6. Ephe. 6. 1. The. 5. Psal. 55. Iob. 13. Psal. 1. Pro. 10. Pro. 11. Iob 11. The vaine hope of vvicked men Iere. 17. Esa. 28. Sap. 5. Esa. 30. 36. Iere. 17. 48. Pro. 10. Iob. 8. The vvicked mans hope is not in God Mat. 7. The sal of a vvicked mans house VVicked men can not kept in God Iacob 2. Mat. 7. 1. Co. 13. 15. Rom. 1. Gal 3. Ephe. 2. 〈◊〉 3. 1. Ti. 1. 2. Austens saing of hope lib. 1. de doct chri cap. 37. In prafat Psal. 31. THE. 7. helpe FREEDOM of mind Ioh. 8. 2. Co. 3. An exāple expressing the bōdage of vvicked men giuē to sensualitie The miserie of a man ruled by sensualitie 2. Re. 11. Iud. 14. 3. Re. 11. An ambitious man A couetous man Ioh. 8. Rom. 6. 2. Pet. 2. The libertie a man hath by serning God Eze. 34. Psal. 90. Rom. 6. THE. 8. helpe PEACH of mind Psa. 75. Psa. 118. Esa. 48. 57. Psal. 13. Rom. 11. Esa. 57. Iac. 3. Tvvo causes of disquietnes in vvicked men Pro. 30. A similitude The. 2. cause Gen. 11. Psal. 54. Phil. 4. Ioh. 14. 〈◊〉 Mat. 10. THE. 9. Reason EXPEctation of revvard An example Gen. 40. 41. 43. Pro. 11. Mat. 11. The testimonie of such as haue had experience in them selues * Here Bun is inforced to