and hourly by infinit wayes and mianes to remember and put in vre thes pointes of vertuous life while her enimies in the meane space doe lye wrangling and cauiling about contradictions in beleefe And therfore in the Catholique Churche onlie gentle reader shalt thou finde the true spirite of teaching and of execution of thes pointes touching pietie within the lappe and bosome wherof if thou alredy be thou hast humbly and hartely to thanke God for the same and with al sollicitous diligence and care to make thy gaine of such helpes as she offereth the for attayning thy saluation But if thou finde thy self in other estate as alas many may at this daye in our poore afflicted countrie then I beseeche the tender marcie of our Soueraine Lord and Sauiour that by readings of this present booke thou maist the sooner be moued to make thy selfe partaker both of the one and of the other benefite that is to saie not onlie to enter into the vnion of his Catholique Church but also which more importeth to leade a true Christian and vertuous life within the same And so to our Lord IESVS I commit the. At S. Omer in Artoys this present xxix of Iulie 1585. Being the daye of the holie virgin S. Martha Thy harty vvel vviller and seruant in IESVS Christ. R. P. OF THE MANY-FOLDE PERILS THAT ENSVE TO THE vvorld by inconsideration And hovv necessarie it is for euerie man to enter into cogitation of his ovvne estate CHAPT I. THE Prophetes and Sainctes of God who from tyme to tyme haue bene sent by his merciful prouideÌ„ce to aduertise and warne synners of theyr perilous estate and conditioÌ„ for synne haue not onlie fortold them of their wickednesse and imminent dangers for the same but also haue reueiled the causes therof wherby they might th' easyer prouide remedie for the inconuenieÌ„ces to come Such is the charitable proceeding of our moste mercifull Lord with the childreÌ„ of meÌ„ And amoÌ„g other causes none is more general or more often alleaged then the lacke of consideration by which as by a common snare and decept of our aduersarie most men fall into synne and are holden also perpetuallie in the same to their final destruction and eternal perdition So Esay the prophet speaking of the carelesse nobilitie and gentrie of Iurie that gaue them selues to baÌ„ketting disporte without consideration of their duties towardes god repeateth often the threat of vvoe against them and thé putteth downe the cause i thes wordes The lute and harpe and tymprel and shalme and good vvyne aboundeth in your bankettes but the vvorkes of god you respect not nor haue you consideration of his doinges And then insueth Therfore hath hell enlarged his soule and opened his mouth vvithout all measure or limitation the stoute and high and glorious of this people shall descende into it Here are two causes as you see and two effectes lynked together of thes Iewes damnation th' one depending of th' other For as good cheere and sensualitie brought thes men to inconsideratioÌ„ of gods workes and proceedinges towardes synners so IncosideratioÌ„ brought them to the mouth and pittes brymme of hell I say that inconsideration of gods workes towardes sinners brought them to this peril for that it followeth in the verie same place And the Lord of hostes shal be exalted in indgemeÌ„t and our holie god shal be sanctified in iustice as if he had sayed that albeit you will not consider now gods iudgemétes and iustice amiddest the heate and pleasure of your seastinges yet shall he by excercising the same vpon you hereafter be knowen exalted and sanctified throughout the world The like discourse maketh God hym self by the same prophet to the daughter of Babylon and by her to euerie finful and sensual soule figured by that name Come downe sayeth he sitte in the dust thou daughter of Babylon thou hast said I shal be a Ladye for euer and hast not put vpon thy harte the thinges thou shouldest nor hast thou had remembraÌ„ce of thy last ende c. Now therfore harcken thou delicate daughter which dwellest so coÌ„fideÌ„tlie ther shall come vpon the an euel wherof thou shalt not know the ofspringe and a calamitie shall rushe vpoÌ„ the froÌ„ which thou shalt not be able to deliuer the. A miserie shall ouertake the vpon the suddain which thou shalt not know c. Holie Ieremie after he had weyghed with hym self what miseries for synne the prophetes Esay Amos Ozee Ioel Abdias Michaeas Nahum Sophonias and hym self all which prophetes lyued within the coÌ„passe of one huÌ„dred yeares had fortolde to be imminent vppon the world not onlie to Samaria and the ten tribes of Israel which were now alredie caried into banishmeÌ„t to the furthest partes of th' east but also to the states couÌ„tries that most florished at that tyme as by name to BabyloÌ„ Egypt Damasco Tyrus Sidon Moab and finallie to Hierusalem and Iudaea it self which he forsaw should soone after moste pittifullie be destroyed when he saw also by longe experience that nether his wordes nor the wordes and cries of th' other forenamed prophetes could anie thing moue the hartes of wicked men he brake foorth into this moste lamentable complaint Desolatione desolata est omnis terra quia nulius est qui recogitet corde The whole earth falleth into extreme ruine desolation for that there is no man which considereth depelie in his hart This complaint made good Ieremie in his dayes for compassioÌ„ of his people that ranne miserablie to perdition for want of consideratioÌ„ And the same complaint with much more reason may euerie good ChristiaÌ„ make at this tyme for th' infinite soules of such as perishe daylie by incoÌ„sideration Wherby as by a general and remedilesse inchantement manie thousand soules are brought a slepe and doe synde them selues within the gates of hell before they misdoubt any such inconuenieÌ„ce being ledde through the vale of this present life as it were blyndfolded with the veile of carelesse negligence lyke beastes to the slaghterhouse and neuer permitted to see theyr owne danger vntil it be to late to remedie the same Propterea captiuus ductus est populus meê° quia non habuit scientiam saith god by the mouth of Esaye Therfore for this cause is my people led away captiue in all bondage slauerie to perditioÌ„ for that they haue no knowledge no vnderstaÌ„ding of their owne estate no forsight of the tymes to come no consideration of their danger Herehence floweth all the miserie of my people and yet this is a mysterie that all men wil not know Will you see what a mysterie and sealed secret this is harcken then how one describeth the same and with what circumstances Furthermore saith he a certaine hydden word was spoken vnto me and mine eare as it were by stealth receiued the veines of his whyspering it was iÌ„ the horror of a vision by night when deade
apolog 2. tp ad felic That protestātes doe follovv the same spirit of corrupting Luth. in Lipist ad Ioan. Heruagium typogra Argent The nevv brethrens testimonies the one against the other Zuing. li. de Sacra fol. 412. 10. 2. Bez. in resp ad defens Castal Itē in praefat Test. an 1556. Mol in trá Test. noni part 11. fol. 110. Item part 64. 65. 66. 74. 99. M. Bunies particuler dealing in editiō of the booke of resolution B V N. first deuise To MAKE his aduersaries speake like Protestantes S. Augustine taught to speake by M. Buny BVNY second deuise To INSERT parentheses Math. 18. Marc 10. Luc. 19. 2. Tim. 2. Apoc. 2. Eccle. 9. BVN third shift MAROInal annotations of diuers fortes Annotatiōs fonde 2. Annotatiōs absurd Aug. lib. 8 confes cap. 12. Possid in vita Aug. 3. Annotations vvicked Athanas. in vita Anton. Aug lib. 8. cōfes c. 12. Mat. 19. Against S. Antonie Against S. Augustine Against our B. 〈◊〉 die Aug. quest 71. in Exo. con 1. in Psal. 32. Great absurditie impietie of M. Buny Maruelous absurdities M. Bun. the. diuels proctor BVN third snift THEVsting out Impudent dealing in striking out Monkes Apparitiōs of Christ. Purgatorie Apparitiōs of Angels Neremites Satisfactiō Penance Bodily affliction 2. Cor. 12. Resisting of temptatiōs Promisses to Virginitis Christes vvordes thrust out by M. Buny Mat. 11. OF mangling OTHER mens sayings Cyp. lib. de laps l. 5. epist. 9. ad Corn. The measare of penance Hier. ep 27 ad Lustoch Intollerable dealing Ambros. ad virg Laps cap. 8. A consideration vpon the premisses Intollerable pride of beretiques VVhy vve should ioine vvith protestantes VVhy they vvil not ioine vvith vs. Their hurtes in yelding to vs. * So much the more certaine to proceede of grace and of Gods special ordinance for that othervvise men vvould neuer haue receaued thē Note this The cōmodities offered to vs in ioining vvith thē religion The Protostantes protestation Cōmodities by yelding in our ciuil state Intellerable lying flatterie * Hovv doe they prosper at this day in Frāce and Flāders * Note this blessednes The remouing of impediments Of discredit Of hurtes Atheisme Hovv by N. Buny vve are al of one Church Page 108. VVhy protestātes are novv so kinde as to make attonement vvith vs. The only motiue to protestant religion in England 1. The vvhole booke reuevved 2. The title altered 3. Diuers treatisses altered 4. Nevv chapters added and vvhy The greuous temptations of faith that come by heresie The reason of particuler chapters added of nevv An other cause of the amplificatio of tins booke The reason of the methode adioined in the ende The conclusion vvith certaine instructions True treating of demotion only in the Catholique Church VVhy no heretique treateth sincerly of deuotion 2. Tim. 3. 2. Pet. 3. VVhy protestantes of alother sectaries can not teach true pietie Examples bovv protestantes can not teach piesie of life vvithout imparing their doctrine No effect of verme sollovveth vpon the prating of protestants The spirit of the Catholique Church The charitable proceeding of God by Int. prophctes The dāger of inconsideration Esa. 5. The sensual life of the Iuis he 〈◊〉 Esa. 47. The daughter of Babylon forgetteth her ende 4. Reg. 15. 17. The complaint of Ierenue for inconsideration Iere. 12. Esa. 5. The mysterie of incōsideration Iob. 4. Iob. 4. A collectiō to be noted Lack of cōsideratiō cause of eternal destruction Psal. 91. A point that fooles vvill not consuler Dan. 10. A most terrible vision of Daniel vvherī he savv Christ. Dan. 12. A secret Dan. 12. VVilfull ignorance The cause of so much sinne at this day Iob. 15. Luc. 19. Es2 47. Luc. 9. Voluntarie inconsideration Iob. 21. Iob. 23. Pro. 28. Ibid. Dent. 6. 11. Iosue 1. Psal. 118. Eccle. 6. 22. Ecclo 17. The first cause vvhy men slie cōsideratiō Act. 24. Ioseph li. 20 antiq cap. 5. The second cause vvhy men slye cōsideratiō Iere. 7. Ierem. 8. The third cause of incōsideratiō Sap. 15. Eccle. 8. A comparison Iere. 30. 23. In the end ynel men shall vnderstand vvhether they vvill or no. The exāple of the Babyloniās Esa. 47. Esa. 21. Esa. 21. VVe must stand vpon our vvatch Luc. 12. Cōsideratiō the onelie dore to our vvatch Bern. lib. 1. de consid The manie cōmodities of consideration Effectes 〈◊〉 consideratiō Hovv all vertues are stirred vp quickened by consideration Psalm 38. Psal. 76. The exercise of holy men touching consideration Gen. 24. The first three Patriarches Moyses Iosue Deut. 6. 11. Ios. 1. K. Dauid Psalm 38. 62. 118. Psal. 76. K. Salomō Eccle. 6. K EZechias Esa. 58. Esa 26. The consideration that Iob vsed and the seuites therof Iob. 23. Tvvo effectes of consideration Esa. 32. Mich. 6. A consideration vpon the doinges of Iob. Iob. 9. Augustin in lib. cōfess Knovvledg and beleefe in grosse A similitude The importance of cōsideration 1. Tim. 4 The cōclusion of the chapter The miserie of the vvorld Iere. 30. 23. Ephes. 5. Ierem. 7. Th' effect of all the chapters follovvinge Ioh. 17. The vvaye to knovve god in this life Psal. 45. Luc. 10. A common custome in sciences to suppose principles An example in cheualrie In handycraftes In liberal sciences Growndes to be graūted in sciēces In logicke In Moral Philosophie In natural Philosophie In the Mathematiks In Metaphysike In Diuinitie Heb. 11. Tvvo principles in diuiritie 〈◊〉 〈◊〉 Psal. 4. The cause of this chapter If ther be a God he is a iust revvarder See Lactantius at large in his booke of the vvorkmāshipe of the vvorld The vvorkes of the vvorld doe declare the vvorkman Sap. 13. Rom. 1. A Similitude The Heauens teache God Iob. 28. Psal. 18. The earth teacheth vs God Iob. 38. The Sea shevveth God Aris lib. de mirabilibus Iob. 38. The things in man declare God Iamblicus de Myst. cap. 1. Act. 17. Old Atheistes Laertius lib. 2. 4. de vit philos Psal. 13. 52. Rom. 1. Philip. 3. Lact. lib. 3. institut Philosophers Fovver pri cipal sciences The Mathematique proueth not God THE Natural philosopher The first argument in natural Philosophie Arist. lib. 7. 8. phy Primum mobile Plat. l. 10. de legib Arist. lib. 8. phys cap. 5. An argument taken from the clocke Arist. lib. de mūdo A similitude The second argumēt of natural philosophie Philo. l. de opificio mundi The third argumēt of natural Philosophīe * Vide Plutarch de placitis Philosoph Arist. l. 8. phys l. de Gen. corrup Arist. l. de mundo vide plotin l. de mundo THE Metaphysique and his argumentes The first argumēt in Metaphysique Ut maxia in Metaphysique Arist. li. 2. Metaph. cap. 2. The 2. argument in Metaphysique Multitude Plat. in Parmen Primum Mobile MICRO COSMOS The infiite thinges bat prosede from be soule The 3. argument in Metaphysike Subordination A similitude The 4. argument in Metaphysique Prouidēce *
life men can see and confesse that nothing may be ether begunne prosecuted or well ended without consideratiō and yet in this greate affaire of gayning heauen or falling into hell few thinke consideration greatelie necessarie to be vsed I might stand here to shew th' infinite other effectes and commodities of consideration as that it is the watche or l'arme-bell that stirreth vp and awaketh all the powers of our minde the match or tynder that cōceyueth and nourisheth the fyar of deuotiō the belloes that enkyndleth and inflameth the same the spurre that pricketh forward to all vertuous zelous and heroical actes and the thing in deede that gyueth both light and life motion to our soule Our Faith is confirmed increased by consideration of gods workes and miracles our Hope by cōsideratiō of his promisses and or the true performance therof to all them that euer trusted in hym our Charitie or loue of god by consideration of his benefites and innumerable desertes towardes vs our Humilitie by cōsideratiō of his greatenesse and of our owne infirmitie Our Courage Fortitude by cōtēplation of his assistance in all causes for his honour our Contempte of the world by consideration of the ioyes of heauen eternall and so all other vertues both moral and deuine doe take their heate and quickening and vital spirite from consideration By th' excercise of consideratiō and meditation holy Dauid sayeth that he felt a burning fyar to flame within his breast that is the fyar of zeale the fyar of feruour in religion the fyar of deuotion the fyar of loue towardes god and his neighbour And in an other place he sayeth that by the same excercise he svvept and purged his ovvne spirit which is to be vnderstoode from the dust of this world from the dregges of synne from the cōtamination and coinquination of humaine creatures for that consideration in deede is the verie fanne that seuereth and driueth away the chaffe from the corne For which cause we shall neuer reade of any holie man from the beginning of the worlde nether before Christ or after who vsed not much and familiarlie this moste blessed excercise of cōsideration pondering And for the first three Patriarches it shal be sufficient to remember the custome of yonge Isaac recorded in Genesis VVhich was to goe foorth towardes night into the fieldes ad meditādum that is to meditate consider and ponder vppon the workes and iudgementes and commādemétes of god And this he did being yet but a childe and vnmarryed far different from the custome of yong gétlemé now a dayes who frequent the fieldes to follow their vanities And as litle Isaac could not haue this custome but from his father Abraham so no doubt but he taught the same to his sonne Iacob and Iacob againe to his posteritie And as for Moyses and his successor Iosue it may easelie be imagined how they vsed this excercise by the most earnest exhortations which they made therof to others in their speech and writinges The good kinges of Iuda also notwithstāding their many great temporal affaires doe testifie of them selues cōcerning this excercise as Dauid almost euery where that the commandementes of god were his daylie meditation not onlie by day and that tota die all the day per singuios dies euerie day in matutino in the morning septie in die seuē tymes a day But also he insinuateth his custome by night meditatus sum nocte cum corde meo I doe meditate by night in my harte vppon thy commaundementeso Lord signifying hereby both his watchfulnes by night when other men were a sleepe and the hartie care that he had of this exercise which we esteeme so litle Salomon also king Dauides sonne so long as he liued in the grace and fauour of god obserued this excercise of his father and exhorteth other men to haue continual and daylie cogitation in this affaire VVhich if hymself had continued still it is liklie he had neuer fallen from god by women as he did The good king Ezechias is reported to haue meditated like a doue that is in silence solitarines with hymself alone which is the true way of profitable meditation Esaye testifieth of his owne watching by night in this excercise and how he did the same with his spirite alone in the verie bowels of his harte Holy Iob maketh mention not onlie of his maner of considering but what also he cōsidered what effect he found in hym self by the same First he considered as I said the wayes foot-stepes cōmandemetes of god thé his dreadful power to witt how no man was able to auerte or turne away his cogitation but that his sowle did what soeuer it pleased and by this sayeth he considerans eum timore sollicitor I am made sollicitous or watcheful with feare when I doe consider hym In which wordes he insinuateth two most excellent effectes of cōsideratiō first the feare of god of which it is writen salutis the saurus timor Drnini the feare of God is the treasure of saluation and the second that by this feare he was made sollicitous watchfull and diligent in gods seruice of whiche the prophet Micheas saith thus I vvil tell the ò man vvhat is good and vvhat our Lord requireth at thie handes to witt to doe iudgement and loue mercie and to vvalke sollicitous and vvatchfull vvith thie God But ò thou holie and blessed man Iob did this excercise of consideration bring foorth in thee so greate feare and terror of god and so carefull watchfulnes for obseruing his cōmandementes now I see well the cause why thou wrytest of thv self that thou dydste doubte and feare all thy workes and actions were they neuer so circumspect But what shall we say now a dayes most happie Sainte who do not doubt so much as our owne dissolute careles and inordinate actions who feele no terror of God at all nor doe vse anie one iote of watchfulnes in obseruing his commandementes trulie this proceedeth of nothing els but of inconsideration it proceedeth of lacke of knowledge both of god and of our selues For doubtelesse yf we knewe eyther of thes two thinges a-right as in deede neyther of them can be well vnderstoode without th other it could not be but that manie of vs would chaunge our wrong courses O merciful Lord what synful māin the world would lyue as he doth if he knew ether thee or hymself as he should doo I meane if he considered what thou arte what thou hast bene to other that lyued cōtinued in synne as he doth Not without greate cause cried so often and earnestlie to the that holy Doctor of thy church for obteyninge of thes two poynctes at thie handes vt cognoscam te vt cognoscam me that I may know thee and that I may know my selfe saith he that is that
he was worshipped as a God in that countrie and called by many Mercurius And that the Ethiopians learned circuncisioÌ„ of him which afterward alwayes they retained and so doe vntill this day And as for his miracles donne in Egypt his leading the people thence by the reade sea his liuing with them fortie yeares in the desert the heathen writers agree in al things with the scriptures sauing onely that they recoÌ„pt diuers things to the praise of Moyses which he hath not writen of him self adding also his description to witt that he was a longe taule man with a yeolowe bearde and longe heare Wherwith also accordeth Numenius Pythagoricus touching the actes of Moyses whose life he sayeth that he had reade in the auncientest recordes that were to be had But the fornamed Eupolemus goeth yet forwarde pursueth the storie of Iosue of the Iudges of Saul Dauid of SalomoÌ„ eueÌ„ vnto the building of the temple which he describeth at large with the particuler letters writeÌ„ about thatmatter the king of Tyrus which Iosephus sayeth were in his dayes kepte in the recordes of the TyriÌ„aÌ„s And with Eupolemê° agree Polyhister Hecataeus Abderita that liued serued iÌ„ warre with king AlexaÌ„der the great and they make mention amongest other thiÌ„ges of the inestimable riches of SalomoÌ„ and of the treasures which he did hyde and burie according to the fascion of that tyme in the sepulcher of his father Dauid which to be no fable though not mentioned by the scripture Iosephê° well proueth for that Hircanus the highe Priest and kinge of Iurie being besieged in Ierusalem by Antiochus surnamed Pius not manie yeares before Christs natiuitie to redeeme hym self and the cittie and to pay for his peace opened the said sepulcher of Dauid and fecht out of one parte therof three thousand Talentes in redy monie which amounte to six hundred thousand powndes Englishe if we accompt the talentes but at the least size of talentum Haebraicum And as for the thinges which ensued after Salomon as the diuision of the tribes among them selues and their diuers warres afflictions and transmigrations into other coÌ„tries manie heathen writers doe mention and recorde them and among other Herodotus and Diodorus Sieulus And the fornamed Alexander Polyhistor talking of the captiuitie of Babylon sayeth that Ieremie a Prophet tolde Ioachim his kinge what would befall hym and that Nabuchodonosor hearinge therof was moued therby to besiege IerusaleÌ„ Of the flight of Senacharib from the siege of Ierusalem how he was killed at his returne home by his owne childreÌ„ in the temple according to the prophetie of Esay and storie of the booke of kinges for that he had blasphemed the Lord God of Israel Herodotus witnesseth and that after his death he had a Statua or image of metal erected in his memorie with this inscription in greeke He that beboldeth me lett hym learne to be godlie Conferre Xenophon also in his seuenth booke de Cyropaedia and you shall see hym agree with Daniel in his narrations of Babylon And finallie I will conclude with Iosephus the learned Iewe that wrote imediatelie after Christs ascension and protesteth that the publique writinges of the Syriaus Chaldaeans Phenicians and innumerable hystories of the Graecians are sufficieÌ„t to testifie the antiquitie truth authoritie and certaintie of holie scriptures if there were no other proofe in the world besides The coÌ„clusion of the chapter vvith th' applicatioÌ„ Sect. 4. THus farre haue I treatede of the wayes and meanes which haue bene left to the world from the beginninge therby to know vnderstande their Maker In treating which point I haue stayed my self the longer for that it is the grouÌ„d foundatioÌ„ of all that is or maye be said hereafter It is the first final chiefest principle of all our eternal saluation or damnatioÌ„ and of the total weale or woe that must befail vs possesse vs for euer Which grounde and veritie if it be so certaine and euident as before hath bene shewed by all reason and proofe both diuine and humane and that the matter be so testified and proclamed vnto vs by all the creatures of heauen and earth and by the mouth and writing of our Creator hymself as no ignorance or blindnes can excuse the same no slouthfulnes dissemble it no wickednes denie it what remaineth then but to consider with our selues what seruice this God requireth at our hádes what gratitude what duetie what honour for our creation to th' eÌ„de that as we haue proued hym a most bountiful Creator so we may fynde hym a propitious iudge munificent rewarder For it is not probable that his diuine maiestie which hath appointed euerie other creature to some action for his owne glorie as hathe bene declared at large before should leaue mankinde onelie whiche is the worthiest of all the rest without obligation to his seruice In which one pointe not withstanding though neuer so cleare such is the fondnesse of our corrupt nature without gods holie grace fayled thos auncient wise men of the world of whom S. Paul speaketh so much in his epistle to the Romans taking compassion of their case and callinge them fooles and all their great learniÌ„ge philosophie meere fondnesse for that vvheras by the meanes before mentioned they came to knovv God they did not seeke to glorifie hym as appertained vnto God not yet did render hym due thankes but vanished avvaye in their cogitations c. That is they tooke no profitt by this knowledge of theirs but applied their cogitations vpon the vanities of this worlde more then vpon the honour and seruice of this their God For whiche cause S. Paul adioyneth presentelie in the same place that forso much as they did thus did not shew foorthe by their lyfe and workes that they had the knowledge of God in deede God deliuered them ouer to a reprobate sense and suffered them to fall into horrible synnes which S. Paul doth name and detest in all that chapter and finallie concludeth that their euerlasting perdition ensued principallie vpon this one pointe that wheras they knevv the iustice of God by all the wayes and argumeÌ„tes that before haue bene declared yet would they not vnderstand saith he that death was due to all such which liued in wickednes as they did And the same Apostle vpon consideration of thes matters wherin he standeth long for th' importance therof pronounceth in sine this general sentence with great asseueration and vehemencie of spirit that the vvrath of God is reucaled from heaueÌ„ vpon al impietie and iniustice of thos men vvho holde the knovvledge of God in vnrighteousnes that is who beig indued with the knowledge of God doe liue notwithstanding vnrighteouslie or as he saidbefore doe consume their dayes in vanitie not makiÌ„g accompt of the seruice which they doe owe to that God for their Creation and
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
O most dreadful separation what would Alexander Caesar Pompeie and other such potentates of the earth giue at that daie to haue but the lowest roome amōg them of the right hand They I saie who had al the roome of this world at their pleasure al dignities vnder their owne commandrie would now make more accompt of the meanest place and corner among Gods elect then of al the pompe and brauerie of ten thousand worldes if they were to liue againe their cogitatiōs at this daie being farre different from that they were vpon earth and their iudgmēts wholy contrary But alas ther is no time of alteration or amendment now They must stand to that which is past and according to their former demeanours they must receyue their doome They haue a Iudge present whose power they can not auoide whos wisdome they can not deceyue whos equitie they can not bowe whos seueritie they can not mollefie whos indignation they can not appease whos determination they can not alter and from whose sentence they can not possiblie appeale O my deare and louing brother no tongue of man beleeue me can expresse what a singuler treasure a good consciēce wil be at this daie when thou shalt see al the Princes and Monarches of this world stand ther naked trembling appalled being vtterly destitute of an answere to the whole multitude of their most secret sinnes displaied openly before their faces An vnspottel conscience I say at this instant shal be a greater consolation then al the dignities or pleasures of a thousand worldes For wealth wil not help the iudge wil take no giftes our owne submission wil not be admitted intreatie of friēdes wil not preuaile intercession of Angels and other Saintes shal haue no place for that their glorie shal be at this daie as the prophete saieth to binde kings in fetters noble princes in yron manacles to execute vpon them the iudgement prescribed Alas what wil al thos delicate and daintie people doe at this instāt who liue now in ease and pleasures and can take no paine in the seruice of God nor abide to heare the naming of this daye what shift I saie wil they finde out ī thos extremities whether wil they tur ne thē whos help wil they craue They shal see al things crie vengeance round about thē al things yeeld them cause of feare and horrour but nothing any one sparcle of hope or consolation Aboue them they shal beholde their Iudge offended with their wickednes beneath them hel open and the cruel fornace redie boiling to recevue them to torment On the right hād shal be their sinnes accusing them on the left hād the Diuels redie to execute Gods eternal sentēce vpon them Within them shal lye their conscience gnawing without them al damned soules bewailing on euery side the whole world burning O merciful Iesus which art to behold this ruful spectacle what a passage shal this be what wil the wretched sinner doe saie or thincke when he shal be enuironed with thes inexplicable miseries how wil his hart susteine thes anguishes what waie wil he take To goe backe is impossible to goe foreward is intollerable to stand ther stil is not permitted what then shal he doe but as thou O Lord with thy sacred mouth hast foretold that he shal drie and wither vp for verie feare seeke death and death shal flie from him crie and beseech the hilles and mountaines to fal doune and couer him and they refusing to doe him that releefe or afford him so great a comfort he shal stand ther as a most desperate forlorne and miserable catise vntil he receyue that dreadful and irreuocable sentēce of thine Goe yee accur sed into euerlasting fire THIS SHALBE THE LAST act and conclusiō of this woful tragedie For so it is recorded by the Iudge him self Then shal the sonne of man saie to thos on his right hand Come yee blessed of my father and possesse the kingdome which is prepared for you from the beginning of the world I was hungrie and you gaue me to eate I was a straūger and you gaue me harbour I was naked and you clothed me I was sicke and you visited me I was in prison and you came to comfort me And to them on his left hand he shal saie Depart from me yee accursed into euerlasting fire prepared for the Deuil and his Angels for I was hungrie and you fedde me not I was a straunger and you harboured me not I was naked and you clothed me not I was sicke and in prison and you visited me not Then shal they saie vnto him O Lord when haue we sene the hungrie thirstie or a straunger or naked or sicke or in prison and did not minister vnto the And he shal answere I tel you for that you haue not done thes thinges to one of thes lesser your brethern you haue not done them to me And then thes wicked shal goe into eternal punishment and the iust into life euerlasting Hitherto are the wordes of Christ him self In which may be noted first that in recounting the causes of thes miserable mens damnation our Saueour alleageth not lacke of beleef or that they were not faithful wherof the reason may be that which him self vttereth in an other place of Infidels saying he that beleeueth not is alredy iudged And S. Paul of an heretique that he is condemned by his ovvne proper iudgmēt Secondly he obiecteth against them not any actual enormous sinnes wherof per haps maie be assigned for a reason which S. Iohn doth insinuate and signifie that such kinde of manifest deadlie sinners are now euidently appertaining to the dominion of Satan Wherfore Christ vrgeth only agaīst thes reprobates certaine omissions of good workes and charitable deeds commended vnto vs by the rule of Christiā perfectiō And for thes he pronounceth against them his most dreadful sentence of euerlasting damnation Which sentence being once passed the Iudges mouth and recevued in the eares of al that infinite assemblie ther present imagine thou my soule what an vniuersal shoute and outcrie will therupon straight ensue the saued reioysing and singing eternal praises in the glorie of their Saueour the damned bewailing blaspheming and cursing the daie of their natiuitie the Angels commending and extolling the equitie of that iudgment against which the parties that are conuicted shal not be able to finde any lest exceptiō Cōsider the intollerable vpbrading of thos most insolent infernal spirites against the miserable condemned soules that are deliuered to their praie with how bitter scoffes and tantes wil they traile them to their torments with what intollerable insultation wil they execute the sentence of God against them Consider the eternal separation that now must be made of Fathers and children of mothers and daughters friendes and companions the one to glorie the other to miserie without any hope euer to heare or see
length to crie out my soule doth thirst after God that is the liuelie vvel-spring vvhen shal I come and appeare before the face of God So that from the feare of death which is the first effect that springeth of the remembrance meditation therof he was come now to the loue and most earnest desire of the same which is the highest degree of comfort and the most supreme felicitie that saintes doe arriue vnto in this life Endeuour then my deare Christiā brother by frequent and diligent premeditation of this passage to attaine to this felicitie or at least wise to some parte or degree therof Feare death now that thou maist not feare it then For as God by his holie spirite assureth the he that feareth novv shal be in securitie at the last in the day of his departure Nay as holie Iob further describeth the matter he shal laugh at that day whē other mē are in spoile famine he shal not feare the beastes of the earth his legue shal be with the stones of Nations that is he shal be no more moued or terrified with comming of death then stones are he shal see that his tabernacle shal be that day in peace he shal enter into his sepulcher in al aboundance as a mow of corne in the haruest time that is he shal departe hence in aboundance of al grace and merit at the houre of his death which to a vertuous man is the day of haruest wherin he shal reape the rewardes of his good deedes which he hath sowen in this life Thus describeth Iob the blessed departure of a godlie man cōcluding his whole discourse with this admonition and exhortatiue clause Ecce hoc ita est quod auditum mente pertracta Behold this thing is as I haue said which thou hauing vnderstoode passe it not ouer sleightlie but reuolue and discusse the same diligentlie in thie minde OF THE GREATE AND SEVERE PAINES AND PVNISHMENTES APPOINted by God for sinners after this life As also of tvvo kindes and sortes herof the one temporal for them that shal be saued th' other eternal for the damned CHAPT XI AMONGST all the meanes which God vseth towardes the children of men in this life to moue them to the resolution wherof I entreate the strōgest most forcible is the consideratiō of punishmentes prepared by him for rebellious sinners and transgressours of his cōmaundemēts Wherfore he vseth this motiue often as may appeare by al the prophetes who doe almost nothing els but threaten plagues and destruction to offendours And this meane hath oftentimes preuailed more then anie other that could be vsed by reason of the natural loue which we beare towardes our selues and consequentlie the natural feare which we haue of our owne danger So we reade that nothing could moue the Niniuites so much as the fortelling them of their imminent destruction And S. Iohn Baptist albeit he came in a simple and contemptible maner yet preaching vnto the people the terrour of vengeance to come and that the axe vvas novv put vnto the tree to cut dovvne for the fire al such as repented not he moued the verie publicanes souldiers to feare being otherwise people of verie harde metal in such sort as they came vnto him vpon this terrible embassage and asked what they should doe to auoide these punishmentes For which cause hauing now cōsidered in the former chapters of death and of godes seuere iudgment ensuing thervpon wherin euerie man hath to receyue according to his workes in this life it followeth that we consider also of the punishmentes which are appointed for thē that shal be founde faultie ī that accounte hereby at leastwise if no other consideration wil serue to induce Christians to this resolution of seruinge God For as I haue noted before if euerie man haue naturallie a loue of him self and desire to cōserue his owne ease then should he also haue feare of peril wherby he is to fal into miserie calamitie This expresseth S. Bernard verie excellently according to his wonte O man saieth he if thou haue left al shame which appertaineth to so noble a creature as thou art if thou feele no sorow as carnal men doe not yet loose not feare also which is founde eué in brute and sauage beastes We vse to loade an asse and to werie him out with laboure and he careth not because he is an asse but if thou wouldest thrust him into fire or flinge him into a ditch he would auoide it as much as he coulde for that he loueth life and feared death Feare thou then and be not more insensible thā a beast Feare death feare iudgment feare hel This feare is called the beginning of wisdome and not shame or sorow for that the spirite of feare is more potent to resist sinne then the spirite of shame or sorow Wherfore it is saide remember the ende and thou shalt neuer sinne that is remember the final punishmentes appointed for sinne after this life Thus far S. Bernarde First therfore to speake in general of the punishmentes reserued for the life to come if the scriptures did not declare in particular their greatnes vnto vs yet are there manie reasons to persuade vs that they are most seuere grieuous and intollerable For first as God is a God in al his workes that is to saye greate wounderful and terrible so especiallie he sheweth the same in his punishmentes being called for that cause in holy scripture Deus iustitiae God of iustice as also Deus vltionum God of reuenge Wherfore seing al his other workes are maiestical and exceeding our capacities we may likewise gather that his hande in punishment must be also most wonderful God himself teacheth vs to reason in this maner when he sayeth And vvil ye not then feare me and vvil ye not tremble before my face vvho haue set the sande for limites to the sea and haue giuen the vvaters a commaundemēt neuer to passe the same no not then vvhen they are most troubled and the vvaues therof most outragious As who would say if I be wonderful and doe passe your imagination in these woorkes of the sea and other of this world which you behould dailie then haue yee iust cause to feare me considering that my punishmētes are like to be correspondent to the greatnes of my other actions An other coniecture of the great and seuere iustice of God in punishing may be the consideration of his infinite and vnspeakable mercie which as it is the verie nature it self of God and consequently without ende or measure as his godhead is so is also his iustice And these two are the two armes as it were of his diuine Maiestie embracing kyssing one th' other as the scripture saieth And therfore as in a man of this world if we had the measure of one arme we might easely cōiecture the length of the
the temptations of the world and deuil the resisting wherof is much more difficult in time of peace and wealth then in time of external affliction and persecution for that thes enemies are stronger in flatterie then in force which a godly father expresseth by this parable The sunne and wind saieth he agreed one day to proue their seueral strengthes in taking a cloke from a waiefaring man And in the forenoone the wind vsed al violence that he could to blow of the said clok But the more he blew the more fast held the trauailer his clock and gathered it more closely about him At after noone the sunne sent forth her pleasant beames by litle and litle so entered into this man as he caused him to yeeld to put of not onely his cloke but also his cote Whereby is proued saieth this father that the allurementes of pleasure are more strong and harder to be resisted then the violence of persecution The like is shewed by the example of king Dauid who resisted easily many assaults of aduersitie but yet fel dangerously in time of prosperitie Wherby appeareth that vertuous men haue no lesse warre in time of peace then in time of persecution Nor euer wanteth there occasion of bearing the crosse and suffering affliction to him that wil accept of the same And this may susfice for this first point to proue that euery man must enter into heauen by tribulation as S. Paul saieth The second part TOVCHING THE second why God wold haue this matter so it were sufficiēt to aunswer that it pleased him best so without seeking any further reason of his meaning herein euen as it pleased his diuine Maiestie without al reason in our sight to abase his sonne so much as to send him hither into this world to suffer and die for vs. Or if we wil needes haue a reason hereof this one might be sufficiēt for al that seing we looke for so great a glory as we doe we should labour a litle first for the same and so shew our selues worthie of Gods fauour and exaltation But yet for that it hath pleased his diuine Maiestie not onely to open vnto vs his wil and determination for our suffering in this life but also diuers reasons of his most holy purpose and pleasure therin for our further encouragement and consolation that doe suffer I wil in this place repeate some of the same for declaration of his exceeding great loue and fatherlie care towardes vs. THE FIRST cause then and the most principal is to encrease therby our merit and glorie in the life to come For hauing appointed by his eternal wisdome and iustice that none shal be crouned there but according to the measure of his fight in this world the more and greater cōbates that he geueth together with sufficient grace to ouercome them the greater crowne of glorie prepareth he for vs at our resurrection This cause toucheth S. Paul in the wordes before alleaged of the saintes of the olde testament to wit that they receaued no redemption from their miseries in this world to the end they might find a better resurrection in the world to come This also meant Christ expresselie when he saied Happie are they vvhich suffe persecutiō for theirs is the kingdom of heauen happie are you vvhen men speake euil and persecute you c. reioyse be glad I saye for that your revvard is great in heauē Hereunto also appertaine al those promises of gaining life by leesing life of receauing a hundred for one and the like Herehence do procede al those large promises to virginitie and chastitie and to such as geld them selues for the kingdom of heauen to voluntarie pouertie and to the renouncing of our owne wil by obedience Al which are greate conflictes against the fleshe world and our owne sensualitie and can not be performed but by sufferings and affliction Finally S. Paul declareth this matter fullie when he sayeth that a litle and short tribulation in this life vvorketh a beape of glorie aboue al measure in the hight of heauen THE SECOND cause why God appointed this is to draw vs therby from the loue of the world his professed enemie as in the next chapter shal be shewed at large This cause S. Paul vttereth in these wordes VVe are punished of God in this life to the end vve should not be damned vvith this vvorld In like maner as a Nurse that to weane her child from the loue and liking of her milke dothe anointe her teat with Aloes or some other such bitter thing so our merciful Father that wolde retire vs. from the loue of wordlie delites wherby infinite men doe perish daily vseth to send tribulation which of al other thinges hath most force to woorke that effect as we see in the example of the prodigal sonne who could by no meanes be stayed from his pleasures and retired home to his olde Father but onelie by affliction THIRDLIE God vseth tribulation as a most present and soueraine medicine to heale vs of many diseases otherwise almost incurable As first of a certaine blindenes and careles negligence in our estate contracted by wealth and prosperitie In which sense holy scripture saieth that affliction geueth vnderstanding And the wise man affirmeth that the rodde bringeth vvisdom This was shewed in figure when the sight of Tobie was restored by the bitter gaule of a fish And we haue cleare examples in Nabuchodonasor Saul Antiochus and Manasses al wich came to see their owne faultes by tribulation which they wolde neuer haue done in time of prosperitie The like we read of the brethren of Ioseph who falling into some affliction in Egypt presentlie entred into their owne conscience and sayd VVe suffer those thinges vvorthely for that vve sinned against our brother And as tribulation bringeth this light wherby we see our owne defectes so helpeth it greatlie to remoue and cure the same wherin it may be wel likened vnto the rodde of Moyses For as that rodde striking the hard rockes brought foorth water as the scripture saieth so this rodde of affliction falling vpon stonie harted sinners mollifieth them to contrition and often times bringeth forth the fluddes of teares to repentance In respect wherof holy Tobie saieth to almightie God In time of tribulation thou forgeuest sinnes And for like 〈◊〉 it is compared also to a file of yron which taketh away the rust of the soule In like maner to a purgation that driueth out corrupt humours And finallie to a goldsmithes forge which cōsumeth away the refuse metals and fineth the gold to his perfection I vvil trie thee by fire to the quick saieth God to a sinner by Esay the prophet and I vvil take avvaie al thy tinne and refuse metal And againe by Ieremie I vvil melt them and trye them by fire This he meant of the fire of tribulation whose propertie is according
by name from his mercie Oh that worldlie men would consider but this one point onelie they would not I think liue so voide of feare as they doe Can any man maruaile now why S. Paul crieth so carefully vnto vs nolite conformari huic saeculo cōforme not your selues to this world againe that we should renounce vtterly al secular desires Can any man maruaile why S. Iohn which was most priuie aboue al others to Christs holy meaning herein saieth to vs in such earnest sorte Nolite diligere mundum nequè ea quae in mundo sunt doe not loue the world nor any thing that is in the world If we may nether loue it nor so much as conforme our selues vnto it vnder so great paines as are before rehearsed of the enimitie of God and of our eternal damnation what shal become of thos mē that doe not onely cōforme them selues vnto it and to the vanities therof but also doe folowe it seeke after it rest in it and doe bestow al their labours and trauailes vpon it If you aske me the cause why Christ so hateth and abhorreth this world Saint Iohn telleth you Quia mundus totus in maligno positus est for that al the whole world is set on noughtines for that it hath a spirite contrarie to the spirite of Christ as hath bene shewed for that it teacheth pride vainglorie ambition enuie reuēge malice with pleasures of the flesh and al kinde of vanities And Christ on the contrarie side preacheth al humilitie meekenes perdoning of enemies abstinence chastitie sufferance mortification bearing the Crosse with cōtempt of al earthlie pleasures for the kingdome of heauen Christ hateth it for that it persecuteth the good aduanceth the euil for that it rooteth out vertue and planteth al vice And finalie for that it shutteth the doores against Christ when he knocketh and strangleth the hart that once it possesseth Wherfore to conclude this part seing this world is such a thing as it is so vaine so deceitful so troublesome so dangerous seing it is a professed enemie to Christ excommmunicated and damned to the pit of hel seing it is as one father saieth an arcke of trauaile a schole of vanities a marcket of deceite a laberinthe of errour seing it is nothing els but a barraine wildernes a stonie field a dirtie stie a tempestuous sea seing it is a groue ful of thornes a medowe ful of scorpions a flourishing garden without fruite a caue ful of poisoned and deadlie basiliskes seing it is finallie as I haue shewed a fountaine of miseries a riuer of teares a faigned fable a delectable frensie seing as Saint Austen saieth the ioy of this world hath nothing els but false delite true asperitie certaine sorowe vncertaine pleasure trauailsome labour fearful rest greeuous miserie vaine hope of felicitie seing it hath nothing in it as S. Chrisostome saith but teares shame repentāce reproche sadnes negligences labours terrours sicknes sinne and death it self seing the worlds repose is ful of anguish his securitie without foundation his feare without cause his trauailes without fruite his sorowe without profit his desires without successe his hope without rewarde his mirthe without continuance his miseries without remedies seing thes and a thousande euils more are in it no one good thing can be had from it who wil be deceiued with this visard or allured with this vanitie hereafter who wil be staied from the noble seruice of God by the loue of so fond a trifle as is this world And this to a reasonable man may be sufficiēt to declare the insufficiencie of this third impediment The. 6. point of this chapter BVT YET NOVV for satisfying my promisse in the beginuing of this chapter I haue to adde a word or two in this place how we may auoide the foresaid daungers of this world as also vse it vnto our gaine and commoditie And for the first to auoide the daungers seing there are so many snares and trappes as hath bene declared there is no other waie but onelie to vse the refuge of birdes in auoiding the dangerous snares of fowlers that is to mounte vp into the ayer and so to flie ouer them al. Frustra tacitur rete ante oculos pennatorum saith the wise man that is the net is laide in vaine before the eies of such as haue winges and can flie The spies of Hierico though many snares were laide for them by their enemies yet they escaped al for that they walked by hilles saieth the scripture Which place Origen expounding saieth that there is no waye to auoide the daungers of this world but to walke vpon hilles and to imitate Dauid that saied Leuaui oculos meos ad montes vnde ve 〈◊〉 auxiliū mihi I lifted vp mine eies vnto the hilles frō whence al mine aide and assistāce came for auoiding the snares of this world And then shal we saie with the same Dauid Anima nostra sieut passer erepta est de laqueo venantium Our soule is deliuered as a sparo we from the snare of the fowlers We must saie with S. Paul Our conuersation is in heauen and then shal we litle feare al thes deceites and daungers vpon earth For as the fouler hath no hope to catch the birde except he can allure her to pitch and to come doune by some meanes so hath the deuil no way to entangle vs but to say as he did to Christ mitte te deorsum throw thy self doune that is pitch doune vpon the baites which I haue laid eate and deuour them enamour thy self with them tie thine appetite vnto them and the like Which grosse and open temptation he that wil auoide by contemning the alluremēt of thes baites by flying ouer them by placing his loue and cogitations in the mountaines of heauenly ioyes eternitie he shal easily escape al daungers and perils King Dauid was past them al when he saied to God VVhat is there for me in heauen or vvhat doe I desire besides thee vpon earth my flesh and my harte haue fainted for desire of thee Thou art the God of my hart and my portion ô Lord for euer Saint Paul also was past ouer thes daungers when he saied that now he was crucified to the world and the world vnto him and that he esteemed al the wealth of this world as meere dung and that albeit he liued in flesh yet liued he not according to the flesh Which glorious example if wee would folow in contemning and despising the vanities of this world and fixing our mindes on the noble riches of Gods eternal kingdome to come the snares of the deuil would preuaile nothing at al against vs in this life Touching the second point how to vse the riches and commodities of this world to our aduantage Christ hath laied doune plainly the meanes Facite vobis amicos de Māmonainiquitatis Make vnto you freendes of
Possidius But S. Victor comming to declare the said persecution more in particuler sheweth that albeit they were cruel against al Catholiques in general yet saith he praecipuè in ecclesijs basilicisque caemiterijs monasterijs sceleratijss saeuiebant They principally did excercise their wicked crueltie vpon Churches oratories church-yards and Monasteries And then he goeth forward shewing their further cruelties and outrages in abusing preestes and monkes and in spoiling alters of which he saith in particuler de pallis altaris proh nesas camisias sibi femoralia faciebant Of the corporesses and other clothes of the aulter sie on the villanie they made them selues shirtes and briches Further he addeth that they gathering diuers sacred Virgins together against al shame would behold and handle the priuie partes of their bodies whom afterward for that they would not be leud with them they tormented with fire and threw into riuers with stones tied to their feet saying vnto them tel vs how doe your bishops and clergie men vse to lie with you besides al this he saith that they prohibited Catholiques Missas agere vel tractare to haue Masse or to talke therof they forbide them also to burie Christians solemly with lightes tapers and torches and finally they forbid them al excercise of their Catholique Christian religion And for that in thes things they were not obeied as they desired but were resisted openly and manfully by them that had spirit corage from God to doe it therfore did they rage and fome aboue al measure and did excercise more extremitie in al despiteful and villanous kind of cruelties then did the Pagan persecutours either before or after NOVV THEN to make here our staie and to passe no further in this discourse thou seest deare brother in this descent of Gods Church for fiue hūdred years together after Christs departure how ordinarie a thing it was to our Saue our to send persecution vnto his dearest seruants for their trial and merit In which matter notwithstanding is diligently to be considered first the greatenes and sharpnesse of this trial to the end we be not desmaied when the like more or lesse doe fal vnto our lot Secondly how pittiful and miserable the fal of diuers were in this trial to the losse of their soules and eternal desolation Thirdly how the causes of this their fal were either pride and temeritie wherby they tempted God or els the loue of this present world wherby they were allured to forsake their Lord and master Fourthly how glorious the victorie was of thos that were resolute and how euerlasting their reward both in this world in the world to come Besides this it shal not be amisse for thee to consider and that for thy particuler comfort if thou be a Catholique how careful thes holy Martyrs were that suffered in the primatiue Church to keepe them selues within the vnitie of Catholique faith doctrine deliuered vniuersally by tradition in al Churches frō age to age to the end their sufferinges and labour might reccaue their merit How diligēt also they were in aduertising others of this important pointe assuring them that without this their trauailes could be of no profit or auaile And as it is most euident and certaine that al thes blessed martyrs Sainctes which before I haue named together with their brethren did cōtinue by successiō for fiue hundred years together in the common knowen faith of Christēdome called at that time Catholique and did defend the same both by wordes writing and suffering against al apostaces heretiques schismatiques or other newfangled enemies whatsoeuer So is it as euidēt apparēt to the world that the same vniuersal general church faith and doctrine which thes men left haue continued euer since vntil this daie and shal doe to the worlds ende fighting and striuing against al new vpstart enemies of the same traditiō of Christian religion which thes mē so carefully commended vnto vs. By al which as also by the maner of persecution that was then and by the thinges them selues that were suffered at heretiques hādes in thes old times euerie Catl olique man that by Gods special grace is made worthie to suffer the like in thes our daies maie take singuler comfort and great instruction therin considering nubem illam testium propositam as S. Paul calleth it that is the great multitude and cloude of examples and witnesses that haue gone before vs to instruct and animate vs in this battaile And the holy Apostle vseth the word cloude to allude by a metaphore vnto that cloude which out Sauiour sent to the people of Israel to direct their iourney in the deserte insinuating hereby that thes excellent examples of holy Martyrs and Confessours which I haue named before to haue suffered so valiantely in the primatiue church ought to be vnto vs a most certaine direction both for corage cōstancie wisdome alacretie and resolution in this spiritual fight assuring our selues that we following their steppes in fighting for the like cause against the like enemies with like fortitude and humilitie and in like patience and longanimantie as they did we shal not want the like grace like comfort like assistance like merit and reward at our merciful Sauiours hand as they receaued THE FIFT IMPEDIMENT OF RESOLVTION IN THE SERVICE OF ALmightie God Proceeding of ouer much presumption in the mercie of our Sauiour vvithout remembrance of his iustice CHAPT VI. AS many men for their excuse against the resolutiō which we persuade doe serue them selues with the reasons that before we haue confuted So is ther an other forte of people that taketh a more shorte way to dispatch their handes of al that can be said to moue thē by seare quite contrary to them whom in the first chapter of this second part I answered this way is to lay the whole matter of their stay vpon the backe and shoulders of our Sauiour Christ himself and to answere what soeuer you can say against them with this onely sentence God is merciful Of thes men our Saue our seemeth to complaine greeuously by the prophet when he saieth Supra dor sum meū fabricauerunt peceatores prolongauerunt iniquitatem Sinners haue built vpon my backe they haue prolonged their iniquitie By which wordes he signifieth that prolonging of our iniquities in hope of Gods mercie is to build our sinnes on his back and shoulders But what foloweth wil God beare this iniurie no verelie for the next wordes ensuing are Dominus iustus cōcidet ceruices peccatorum God is iust and he wil cut in sunder the neckes of sinners Here loe are two cooling cardes for the two warme imaginations before recited For meane you Syr to prolong your iniquitie for that God is merciful remember then also that he is iust saieth the prophet Are ye gotten vp vpon the backe of almightie God to make your nest of sinne there take heed for he wil fetch
Pamach Aug. serm 81. de tép. THE. 2. parte of this chapter OF good syfe * See S. Aug. lib. de vtilit cred c. 1. tract 1. in epist. Iohan. Cyprian ep 61 Tvvo causes of heresie The doinges of heretiques Th' obseruation of S. Cyprian Cyprian epist. 65. ad Rogatian Many causes of euill lyse The effect of Christs first sermon Math. 5. 6. 7. Math. 5. v. 20. Math. 5. Ibid. v. 21. Cap. 6. Cap. 7. Faith is not sufficient vvithout vvorckes A similitude touching faith vvorks * In learning ouer his Catechisme Iac. 2. An anciēt errour of sensual men about faith vvorkes S. Austem discourse 〈◊〉 de 〈◊〉 oper cap. 14. Gal. 5. 1. Cor. 13. Rom. 13. Iacob 2. Marc. 1. Mat. 16. Ibid. c. 22 Ioa. 17. 1. Ioh. 2. Enchirid. cap. 67. 2. Cor. 6. The proose vsed by S. Gregorie Iohn 20. Greg. hom 29. in Euā Tit. 1. 1. Ioh. 2. VVhat vve promissed in Baptisme Li. 33. moral cap. 7. Math. 7. Malac. 7. Psal. 77. Iacob 2. The testimonie and exhortation of S. Chrysostome Math. 25. Chryshom 2. in Iohan. 2. Cor. 5. The cōclusion of this chapter The reason of this Chapter Psal. 36. Esa. 1. 1. Pet. 2. Tit. 2. The tvvo partes of good life Iob. 7. 2. Cor. 10. Mat. 9. 10 20. Tim. 5. One of thes partes not auailable vvithout the other Esa. 1. Iere. 6. Amos. 5. Mat. 25. Luc. 13. THE. 1. parte of resisting sinne Heb. 10. Ephe. 5. Iac. 4. 1. Pet. 5. Iob. 40. Hovv perfect our resistāce must be Tob. 4. Iacob 4. Aug. l. 1. de ser. do cap. 23. li. 12. de Trin. cap. 12. Three degrees to sinne Greg. ad inter 11. August 〈◊〉 Mat. 5. Exod. 12. Deut. 5. The diligence of auncient auncient in resisting sinne Of Iob. Iob. 9. Of Dauid Psal. 76. Of S. Paul 1. Cor. 4. 2. Cor. 12. External helpes for the resisting of sinne 2. Cor. 6. 11. 1. Tim. 1. 1. Cor. 9. * Thes thīges Bunney clippeth as not so necessarie for Ministers Egis apud Enseb. li. 2. lust cap. 23. Of S. Iames Philo. lib. 4. de vit contempt Of S. Mark * Bunney doubteth vvhether S. Anthonie had sufficiīt ground-vvorke of his dainge but Athanasius doubted not 10. Cass. de Inst. The reason of Monastical life in the beginninge A 〈◊〉 exāple of 5. Ierom. 2. Cor. 12. Hiero. epi. 22. ad Eust. The auste risie of olde Mounkes S. Ieroms cōbat vvith tentatiōs of the fleshe The consolation of stryuinge in stryuinge ende Cant. 1. The miserable state of mosie Christiās at this daye Eccle. 4. The description of a man than follovveth his concupiscence Prou. 2. The bondage and daunger by yeldinge to our concupiscence Ioa. 8. Pro. 5. The Chaines of sinne * See 〈◊〉 Greg. lib. 4. Moral c. 27. Isod li. de sum bono cap. 23. The miseries of them that resist not sinne Prou. 7. Iob. 15. Dan. 12. Pro. 18. Philip. 3. The cōclusion of this parte THE. 2. parte OF labouring i good vvorkes Gen. 〈◊〉 Pro. 12. Eccle. 20. Iere. 4. Osee. 10. Eccle. 9. Psal. 23. Of laboring in the nevv testament Ezech. 36 Tit. 2. The definitiō of a good Christian. Ephe. 2. Luc. 19. The vocation of a Christian. Gal 6. Pro. 10. Pro. 12. Pro. 11. Eccle. 20. Pro. 10. Pro. 6. Christian vvisdome vvherin it consisteth Prou. 9. Rom. 11. 2. Cor. 1. Esa. 33. Eccle. 6. Eccle. 7. Eccle. 6. Gal. 6. 1. Cor. 15. Luc. 16. Philip. 2. 2. Pet. 1. Gal. 6. Ioan. 6. The diligēce of 〈◊〉 Christiās to vvoorke vvhile they had time * All thes 〈◊〉 〈◊〉 for the Church 〈◊〉 〈◊〉 〈◊〉 as no good deeds though he doe dedicate the booke to an Archbishop and doe seed of the rentes hym self So leaueth he 〈◊〉 also hospitals c. The charitable deeds of our auncestours vvāt therof in vs. The perfection of Christian vocation if it vvere fulfilled Mat. 11. Luc. 10. The difference of the vertuous and vvicked in this vvorld and in the next Rom. 2. 2. Tim. 4. * Note that Bunny thrusteth out this vvord MLRIT not onlie here but in al the booke besides vvhich is almost in euerie leafe of auncient fathers vvry tinges as also expresselie Eccles. 16. v. 15. the value thereof vvhich is retribution for good vvorkes 〈◊〉 in euerie place of scripture Gen. 4. v. 4. Exod. 1. 20. Leu. 11. 43. Psal. 118. 112. Mat. 5. 12. 2. Tim. 4. 8. Heb. 11. 26. c. The cōclusion vvith an exhortation A points of great vvisdome Hovv the lavve of good life vvas published Exod. 19. 20. Act. 7. Heb. 12. VVho and vvhat maner of auditour shall receyue our accomptes 2. Cor. 5. Luc. 12. 16. 19. 20. Mat. 16. Mat. 16. Mat. 12. Iere. 29. Tvvo daies of Iudgement 1. Particuler Heb. 9. 2. General Iuc 16. Fovver reasones vvhie ther is a second iudgement Oh that mē vvould cōsider vvel this reason Heretikes Loose Poetes Euil Parentes Hovv necessarie the 〈◊〉 is of the last day of iudgment Eccles. 7. Psal. 57. Deut. 32. Eccles. S. 〈◊〉 poīts of this chapter THE. 1. parte OF preparations Luc. 2 ◠Greg. hom 35. in Euā Ezech. 38 Dan. 7. Apoc. 13. See S. Ierome com in cap. 7. Dan. Dan. 12. Ezech. c. 38. 39. A moste vvonderful prophetie of the slaugoter to be cōmitted by Antechrist The 2. Kynde of preparations Luc. 21. Mat. 24. Mar. 13. 2. Pet. 3. Apoc. 6. A moste vvonderful reuelation of S. Iohn Death Hel. Seuen trūpetes seuen blastes Apoc. 9. VVōderful locustes Apoc. 11. Apoc. 16. The seuen cuppes of Codesire A inconsideratiō vpon the 〈◊〉 Sopho. 1. Psal. 74. 1. Pet. 4. 〈◊〉 〈◊〉 14. ad 〈◊〉 THE. 2. parte OF thinges that must passe in this Iudgement Mat. 25. Iuc 21. 1. Cor. 13. The comming of the Iudge Apoc. 5. 13. Mal. 3. Esa. 64. Esa. 28. Psal. 49. The maner of the Iudgment Dan. 7. Apoc. 20. The store of vvitnesses agaīst as at the last day The considence of the good and terrour of the vvicked Sap. 5. Luc. 25. Apoc. 6. Psal. 89. Prou. 6. Esa. 13. Ioel. 2. Godsday Mans day Psal. 9. A dreadfull daye Apoc. 20. Psal. 132. Mat. 25. To late to repēt at the day of iudgment The treasure of a good consciēce at the day of iudgment Psal. 149. A most 〈◊〉 case and condition Attend negligēt Christian Marc. 14. Apoc. 6. 9. Math. 25. THE. 3. part of this chapter OF the end and that vvhich shal ensue Math. 25. Notes vpon Christes last sentence 1. Ioa. 3. Tit. 3. 2. 1. Ioa. 3. 5. * Maske vvel this pointe ô carles Christian A vveeful separation The vandtie of al vvorldlie prefermētes as the List. The cōclusiō of the vvbel chapter Marc. 13. Math. 24. The svveet and fatherlie dealing of Christ vvith vs. 2. Pet. 3. Hovv vve may goe meete vvith the day of the iudgement Eccle. 18. I. Cor. II. Godes hatred against sinners Psal. 5. Sap. 14. Prou. 15. Iob. 11. Esa. 1. Psal.
eternitie 8. Darckenes in hel Mat. 8. 22 9. The derisiō that shall e vsed tovvards the damned Psal. 36. OF the paines OF damage Esa. 26. The vvorme of conscience Mar. 9. Esa. 66. Eccle. 7. Iudit 6. The cogitationis of the dāned The time of eternal vveeping Sap. 5. The passing cōmoditie of the preset time Luc. 16. Greate negligence ouer sight The conclusion God the best Paimaister Mat. 10. Matc. 9. Gen. 22. Liberal pai mēt for litle paines 2. Reg. 7. Psal. 88. Mat. 20. Apoc. 22. * In the secōd part 2. chap. of this booke Luc. 14. THE. 1. part OF the revvard in general Mat. 25. 2. Tim. 4. 2. Pet. 1. Luc. 14. 1. Cor. 2. Esa. 64. Apoc. 2. Hovv the greatnes of heauēlie ioy is found out Apoc. 2. 3. Mat. 16. Lue. 10. Apo 21. 22. The discription of paradise vsed by S. Iohn Heb. 1. Math. 13. The magnificencie of God expressed diuerslie 1. By the creatiō of Angels * See S. Thom. part 1. q. 50. art 3. Dionis de caelesti Hier. c. 〈◊〉 Dan. 7. Psal. 102. 2. By the creation of the vvorld for man Mark this collection Hest. 1. 3. By the promisse of a banquet Esa. 25. Luc. 12. 4. By the plea sures cōmodities of this life Apoc. 19. August soliloq c. 2. Apcc. 19. Psal. 30. By the honour that God hath vsed to his seruantes in this life 1. Reg. 2. Psal. 138. Luc. 12. Mat. 19. Luc. 22. 1. Cor. 6. Mat. 10. Gen. 12. 14. 20. Abraham Exo. 5. 6. 7. 8. Moyses Iosue Iosu. 10. Esa. 38. Helias 3. Reg. 17 Elizeus 4. Re. 5. 4. Re. 13. Th' Apostles Act. 5. Act. 19. Act. 5. Ioh. 18. 2. Tim. 4. Apo. 4. 6. By the 3. places vvherto a man is appointed Mark the collection THE. 2. part OF THE tvvo partes of felicitie in heauen First of the soule Secōd of the bodie 1. Cor. 15. Sap. 9. Ephe. 4. * See S. Tho. 3. par q. 82. in supple In l. de simi c. 48. 49. Seuen priuileges of the glorified bodies 1. Beautie Mat. 13. 2. Agilitie Mat. 22. 3. Strength Cap. 52. 4. Penetrabilitie Ioh. 20. 5. Health 6. Pleasure Ansel. c. 5v vbi sup Psal. 35. 7. Perpetuitie Sap. 5. * Al thes thinges Bun. either reiectath or māgleth perhap pes as not appertainīg to the bodies of Protestātes The 2. part of felicitie called essen tial pertaining to the faule Aug. lib. de trin c. 13. Ioh. 17. 1. Cor. 13. Hovv the visiō of God shal make men happie God to the saued shal be al in al. Mug. lib. 4. de anima ca. 15. Psal. 13. Knoledge Loue. The greatnes of ioye in heauen Mat. 25. Psal. 83. The speech of S. Augustine touching the vision of God Tract 4. in ep Ioau cap. 36. foliloq Mat. 5. 1. Cor. 3. 1. Cor. 13. Psal. 4. Gen. 15. Ioh. 17. THE. 3. part OF circumstances increasing the ioyes of heauen S. Augustines apprehensiō of the ioyes of heauen Phil. 4. Esa. 51. Esa. 35. Psal. 103. Psal. 20. 1. Of the ioiful mutatiō as a iust mās death Luc. 21. Ephe. 1. Colos. 1. 1. The. 1. Esa. 6. Luc. 15. 2. The ioye of securitie Iosu. 21. 22. Gen. 3. Sap. 17. 1. Cor. 9. Iero. cp 22. ad Eusto Apo. 19. 3. The seing of Christ in glorified flesh Mat. 2. Inc. 1. Serm. 37. de sanctis 4. Meetinge vvith our frindes in heauen The saving of S. Cypriā l. de mortalit iu sine * Bun. reiecteth here this beleefe of S. Cypriā touching Knovvledge in heauē of fathers mothers c. But euerie man of reason can put a difference betvvene a Cyprian and a Buney 5. The dailie arriual of nevv brethrē to heauen 2. Tit. 4. Apo. 2. 3. 4. Lib. de mor tal A similitude expres sing the sud den ioy of the iust after their de parture The value of heauen and th' account that old Sainctes made there of Heb. 12. Mat. 13. Philip. 3. Icrom in catalogo Ser. 31. de sanctis 1. Cor. 1. 2. 3. Psal 4. WHERunto a Christian is borne by Baptisme Gal. 3. 4. Ephe. 1. 5. Colos. 3. Tit. 3. Rom. 8. Iacob 2. Heb. 1. 9. 1. Pet. 1. 3 2. Pet. 3. Apoc. 1. Mat. 19. Luc. 22. 1. Cor. 6. Apo. 1. 4. Luc. 12. Math. 11. * Note that Bun. thrusteth out as vvel thes vvordes of Christ as thos that insuc of S. Au gustin and therby shevveth that he spareth th' Euāgelist no more then anciēt fathers vvhen he mistiketh their vvritinges Serm. 37. de sanctis The buying of heauen Apoc. 3. Exo. 5. Icre 2. Apo. 21. The folie of seeking vvorldlie vanities Luc. 6. Luc. 12. Math. 26. 1. Cor. 2. Ep. lad A similitude 1. Cor. 2. 2. Co. 12. The cōclusion vvith th' application of al that hath bene said 1. Cor. 6. Phil. 3. 2. Tim. 2. 1. Ti. 6. Heb. 12. Mat. 7. 19 25. Rom. 8. Mat. 11. Apo. 14. 20. Psal. 14. Math. 7. 19. Ioh. 14. Luc. 14. The final end of al that hath bene said An exhortation A saying to be remembred Th' effect of the first part The subtilitie of the diuel The effect of this secōd part Dispaire an ordinarie temptations to the greatest sinners Caini Gen. 4. Iudas Mat. 27. The ship vvrak of soules ouerloded vvith sinnes Prou. 18. Iere. 3. Mich. 〈◊〉 The miserie of desperation Osee 11. Iere. 2. Ephe. 4. The thing vvherin God most deliteth is mercie A desperat resolution Pere 18. A maruelous exāple of Gods cleinencie An other example of Godes vvōderful mercie Eze. 33. * Iudgment and iustice to be vsed in true repentance that is iudgment vpon our selues and iustice tovvardes others Fovver partes of this chapter THE. 1. part TOVCHING the loue that God beareth tovvardes man Iob. 7. Sap. 11. 1. The first cause vvhie God loueth vs for that he is our Creator vve are his ovvne vvorkes Ezec. 18. Euerie man giuē to loue his ovvne Psal. 〈◊〉 Esa. Iob. 1. The confidēce of Iob in that God had made him Th' assured hope Dauid had in that he vvas Gods vvork manship Psal. 102. The second reason of assurance of Gods loue for that he is our Father Mat. 5. 6. 8. c. Math. 6. VVhat a father God is Gal. 4. Esa. 63. Christes cōfortable em bassage Ioan. 20. Hovv greatlie the respect of a father moueth God Iere. 31. Iere. 31. Luc. 1. vo 16. 〈◊〉 〈◊〉 〈◊〉 the preal sonne 2. Cor. 1. Ber. ser. 5. de natal Psal. 35. VVhat the name of Fa ther doth import Esa. 49. The. 3. argument of Gods loue the geeuing in 's sonne for vs. Ioh. 3. 1. Ioa. 4. Christ vvas geuen for loue Rom. 5. Ephe. 2. The cōclusion of this point made by S. Paul Tit. 3. Rom. 5. THE. 2. part Hovv God expresseth his loue tovvardes sinners Cap. 11. Cap. 12. Tvvo rare pointes of 〈◊〉 in God Esa. 30. Tertul. in Apol. ca. 2. God that is offended seeketh attonment vvith vs. Gods vvooing