Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	evil_a	good_a	motive_n	1,128	5	11.3729	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09063	A Christian directorie guiding men to their saluation. Deuided into three bookes. The first vvherof apperteining to resolution, is only conteined in this volume, deuided into tvvo partes, and set forth novv againe vvith many corrections, and additions by th'authour him self, vvith reprofe of the corrupt and falsified edition of the same booke lately published by M. Edm. Buny. Ther is added also a methode for the vse of al; with two tables, and a preface to the reader, which is necessarie to be reade.; First booke of the Christian exercise.	Parsons, Robert, 1546-1610.	1585 (1585)	STC 19354.1; ESTC S114169	529,786	953

them al and brake forth into this vehement inuitation with a lowd voice as S. Iohn Euangelist recordeth if any man among you be thirstie let him come vnto me he shal drinke Hereby it came to passe that his diuine Maiestie was termed commonlie Publicanorum peccatorum am cus The frend and familiar of wicked Publicans and sinners And herof finallie it did proceed that he receaued al imbraced al and forgaue al that repaired vnto him were they Scribes Pharisees Souldiars Publicans Vserers Harlotes Theeues Persecutours or whatsoeuer most grieuous offendours besides wherof particuler examples in eche kinde might be alleaged assuring vs furthermore that after his resurrection and blessed ascensiō to the right hand of his father he would be more bountiful yet in this maner of proceeding and dravv al vnto him self being at one time both our Iudge and Aduocat our king and Mediatour our God and Redeemer our Father and brother our Priest and Sacrifice and he that both pleadeth and determineth our cause together What then should not we hope at this time deare Christian brother at the handes of this our Lord and Maister which hath left vnto vs such wordes such deedes such assured euidencies of his infallible loue and abundant mercies towards vs why should not his dealinges with other men before vs geeue vs hart and corage to confide assuredlio in him for the time present and to come why should not his former most infinit mercies be vnto vs oderiferous alluring sauours and oyntmentes to make vs as the spouse did in the Canticles follow and runne after him Heare what deuout S. Bernard doth meditate vpō this passage of Christs fragrant ointmentes O sweet Iesus saith he the freshe and oderiferous smel of thie wonderful clemencie doth allure vs to runne after the when we heare saye that thou despisest not beggars nor abhorrest sinners Wee know right wel ô Lord that thou didest not reiect the theefe that confessed thee nor the sinful woman that wept vpon thee nor the Chananaean that humbled her self before thee not the wicked adulteresse brought vnto thee nor the toullar or tribut gatherer that followed thee nor the publican that repaired vnto thee nor the disciple that denied thee nor Saul that did persecute thee nor thie tormentours that did naile thie sacred bodie vpō the crosse O Lord al thes are fragrant smels and sauours of thie most sweet mercie and at the sent of thes thie ointmentes we doe follow and runne after thee Thus farre S. Bernard AND SO VVITH THIS to come to the fourth and last part of this chapter and to applie al that hath bene said of Godes mercie to our present purpose What man is ther liuing in the world that reading and beleeuing thes thinges can doubt or mistrust to receaue pardon for his sinnes If God be he that iustifieth vvho is able to condemne vs saieth the holie Apostle S. Paul If God be minded to deliuer vs who can take vs out of his hands If God protest that he wil pardon vs why should we make any doubt or questiō therof at al Why should not we ioine rather with that confident and faithful seruāt of his S. Paul who saieth vnto vs and to al other sinners liuing in his maisters name let vs repaire vnto him vvith a true hart in fulnes of faith hauing purged our hartes from an euil conscience let vs hold fast an immouable confession of our hope seing he is faithful vvhich hath giuen vnto vs his promis and let vs consider hovv one of vs may prouoke an other to charitie and good vvorkes By which wordes the holy Apostle signifieth that what sinner soeuer shal resolue with him self to purge his conscience frō wickednes for the time to come and to employ the rest of life in charetie good workes he may confidently and boldly repaire vnto almightie God with most certaine assurance to receaue pardon and remission And alas deare brother why then should anie man despaire wherfore should any man cast away his owne soule that God so much desireth to saue what a pitiful and lamentable case is it to behold so many Christians in the world to goe languishing in ther sinnes and to giue thē selues ouer to al kind of careles and dissolute sensualitie which by God him self is called desperation vpon this conceit wicked cogitation that now they are gone so farre and so deeply rooted and habituated in this kind of life as either it is impossible or in vaine for them now to thincke of change or amendements O deare Brother let thes men harken to this excellent discourse of holy Chrisostome which ensueth If thou be a wicked man saieth he thincke vpon the Publicane If thou be vncleane of life consider the harlot If thou be a murtherer remember the theef If thou be a swearer cal to mind the Blasphemer Cast thine eyes vpon Saul and Paul first a persecutour and then a preacher first a violent robber afterward a good steward and Dispenser First chaffe afterward corne first a wolfe afterward a sheppard first lead after gould first a pirate afterwards a good pilot first a dispersour afterward a gatherer first a breaker doune of Gods vineyard afterward a plāter first a destroier afterward a builder Thou hast sene manifold wickednes but now behold vnspeakable mercie Thou hast heard the pride of the seruant consider now the loue and clemencie of the Maister I wil not thou saie to me I ame a blasphemer I haue bene a persecutour I haue lead an vncleane and abhominable life and therfore I doubt lest I shal not haue pardon Saie not so vnto me for here thou hast examples to the contrarie in euerie of thes manie other sinnes Thou maiest safely fly to what port thou list and that either in the old or new Testament For in the old thou hast Dauid in the new thou hast Paul I wil not haue the therfore alleage excuses vnto me for couering thine owne cowardnes Hast thou sinned doe penance hast thou sinned a thousand times repent a thousand times vnfainedly This is the only ointment that may be poured in to an afflicted consciēce the torment wherof I doe wel knowe For the Diuel standeth by whetting his sword of desperation and saing vnto the Thou hast liued wickedly al thy youth thy former yeares thou hast mispent thou hast hanted plaies and spectacles with thy companions and hast folowed after louse and lasciuious women thou hast taken other mēs goods from them wrongfully thou hast bene couetous dissolute and effeminate thou hast foresworne thy self thou hast blasphemed committed many other hainous and enormous crimes and therfore what hope canst thou haue of saluation Truly none at al. Thou art a mere castawie and canst not now goe backe and therfore my counsaile is that now thou vse the pleasures and commodities of this world and passe ouer thy time in mirth of hart without cogitation

for where as the wiseman saieth the hope of vvicked men shal perish Iob saieth the hope of hypocrites shal perish calling wicked men hypocrites for that they say they put their hope in God where as in deede they put it in the world Which thing not only Scripture but also experience teacheth For with whom doeth the wicked man consult in his affaires and doubtes with God principallie or with the world to whom doeth he seeke in his afflictions whom doeth he cal vpon in his sickenes from whom hopeth he to receiue comfort in his aduersities to whom yeeldeth he thankes in his prosperities When a worldly man taketh in hande any worke of importance doeth he first consult with God about the euent thereof doeth he fal downe on his knees and aske his aide doeth he referre it wholie or principallie vnto his honour if he doe not how can he hope for aide therein at his hādes how can he repaire to hym for assistance in the daungers and lettes that fal out about the same how can he haue any cōfidence in hym which hath no part at al in that woorke It is hypocrisie then as Iob truely saieth for this man to affirme that his confidence is in God whereas in deede it is in the world it is in Pharao it is in Egypt it is in the arme of man it is in a lie He buildeth not his house with the wise man vpon a rocke but with the foole vpon the sandes and therfore as Christ wel assureth him vvhen the rayne shal come and studdes descend vvindes blovv al together shal rush vpō that house which shal be at the hower of his death thē shal this house sal the sal of it shal be great Great for the great chaunge which he shal see great for the great horrour which he shal conceaue great for the great miserie which he shal suffer great for the vnspeakable ioyes of heauen lost great for the eternal paines of hel incurred great euery way assure thy self deare brother or els the mouth of God would neuer haue vsed this word Great And this is sufficiēt for the first reason why the hope of wicked men is vaine for that in deede they put it not in God but in the world The second reason is for that albeit they should put their hope in God yet liuing wickedlie it is vaine and rather to be called presumption than hope For vnderstanding wherof it is to be noted that as there are two kindes of faithes recounted in holy scripture the one a deade faieth without good woorkes that is which beleeueth al you say of Christ but yet obserueth not his commaundementes the other a liuelie iustifying faieth which beleeueth not onelie but also woorketh by charitie as S. Paules woordes are So are there two hopes folowing these two faithes the one of the good proceeding of a good conscience where of I haue spoken before the other of the wicked resting in a guiltie conscience which is in deede no true hope but rather presumption This S. Iohn proueth plainlie when he saieth Brethren if our hart reprehend vs not then haue vve confidēce vvith God That is if our harte be not guiltie of wicked life And the wordes immediatlie folowing doe more plainly expresse the same which are these VVhat so euer vve aske vve shal receaue of hym for that vve keepe his commaundementes and doe those thinges vvhich are pleasing in his sight The same confirmeth S. Paule when he saieth that the end of Gods commaundementes is charitie frō a pure harte and a good conscience Which wordes S. Austen expounding in diuers places of his workes proueth at large that without a good conscience there can no true hope be conceaued S. Paul saieth he addeth from a good conscience because of hope for he vvhich hath the scruple of an euil conscience dispareth to attaine that vvhich he beleeueth And againe Euery mans hope is in his ovvne conscience according as he feeleth hym self to loue God And againe in an other booke the Aposlle putteth a good conscience for hope for he onelie hopeth vvhich hath a good conscience and he vvhom the guilt of aneuil conscience doeth pricke retireth backe from hope and hopeth nothing but his ovvne damnatiō I might here repeate a great many more priuileges prerogatiues of a vertuous life which make the same easie pleasant and comfortable but that this chapiter groweth to be long and therfore I wil onelie touche as it were in passing bie two or three other pointes of the most principal vvhich notwithstāding would require large discourses to declare the same according to their dignities THE FIRST wher of is the inestimable priuilege of libertie freedome which the vertuous doe enioy aboue the wicked accordig as Christ pmiseth i thes words If you abide i my cōmademēts you shal be my scholers in deed you shal knovv the truth and the truth shal set you free Which wordes S. Paul as it were expounding saieth vvhere the spirit of our Lord is there is freedome And this freedome is meant from the tyranny and thraldome of our corrupt sensualitie and concupisēce called by diuines the inferior parte of our minde whereunto the wicked are so in thraldome as neuer was any bondslaue more to a most mercilesse cruel and bloody tyrant This in part may be conceaued by this one example If a man had married a riche beautiful and noble gentlevvoman adorned with al induments which might be deuised or desired in that sexe and yet notwithstanding should be so sotted entangled with the loue of some foule and dishonest begger or seruile maide of his house as for her sake to abandone the company friendship of his saied wife to spende his time in daliance and seruice of this base houswife to rūne to goe to stād stil at her appointment to put al his liuing and reuenues into her handes for her to consume and spoile at her pleasure to deny her nothing but to waite and serue her at a becke yea and to compel his saide wife to doe the same wolde you not think this mans life miserable and most seruile And yet surely the maner of seruitude whereof we talke is farre greater and more intolerable than this For no woman or other creature in this world is or can be of that beautie or nobilitie that ladie Reason is to whom mā by his creatiō was espoused which notwithstanding we see abandoned contemned and reiected by hym for the loue of Sensualitie her hand-maid a most deformed creature in respect of reason in whose loue notwithstanding or rather seruitude we see wicked men so drouned as they serue her day and night with al paines perils and expenses and doe constraine also reason her self to be subiect to al the beckes and commaundementes of this new tirannical and vile mistresse For wherefore doe they labour wherefore doe they watch wherfore doe

of the Protestant magistrate towardes Catholiques in Englād wherwith he supposeth many are staied from comming vnto them but al with as great discretion and foundation as he hath done the former demanding of vs in very good earnest why we should stand so much vpon Limbus Patrum vpon Christes descending into hel vpō real presence freedome of wil and merit of workes vpon traditions preestood and sacrifice vpon worshiping of Saintes and Images mariage of preestes inherent iustice and the fiue Sacramētes that we numbre more then they doe why I saie we should so relie and sticke vpon thes thinges as for their sakes not to ioyne with thē and be Protestantes wheras notwithstanding al thes thinges the Protestātes saith as he saith and ours is al one in substance and we al are members of one true Catholique and Apostolique Churche albeit some of vs be somewhat better members in that Church then others And this last point of the Church therby to allure vs the more he vrgeth very often and earnestly to wit that we are al members of one true Church reprehending greatly his fellow Ministers and brethren who vpon indiscrete Zeale as he saith vrged first this separation and did vvrite in not so sensed a maner as they ought to haue done adding further vve are to iustifie that of departing from the Church ther ought to be no question at al among vs. But what is the cause thinke you of this so greate and suddaine curtesie which now at length M. Buny against al custome of his brethren doth offer vnto vs you shal heare it vttered if you please in his owne wordes for by cons●●●ing so far vvith them saieth he as to graunt that vve are not both of one Church vve bring our selues to needles trouble For that it is greate probabilitie vvith them that so vve make our selues aunsvverable for to finde out a seueral and distinct Church from them from vvhich vve descende vvhich hath continued from the Apostles age to this present els that needes vve must acknovvledge that our Church is sprung vp of late or at least since thers This is his confession which we hauing heard we neede not stande any longer in doubt wherfore he is become so kinde as at length to make vs al of one true Catholique and Apostolique Church with them whom hitherto they haue detested as the Sinagogue of Antechrist Why also M. Buny tooke in hande to write this treatise of pacification to wit for that in deede as he confessed before He novv perceaueth that men held vvith them rather for respect of state and ciuil commodities then of conscience and beleefe Which regarde of temporal commoditie in very truth Gentle reader is the only reason or baite that they can lay before vs at this time wherby to moue vs to come vnto their parte Which respect and motiue notwithstanding our Lord knoweth how bare and brickle a matter it is and how longe or litle while it may endure But this only thing set a side in al other respectes reasons allurementes motiues or considerations which heauen or earth can yeld wherby to stirre a Christian minde to embrace any religion they are al for vs and none for them as perhaps hereafter may be declared more largelie in some special treatisse which by occasion of this may be taken in hand In the meane space let this suffice for answere of so much as M. Buny hath writen in his pacification Of this present edition vvith certaine instructions to the Reader THER remaineth now then gentle reader for the ending of this preface to admonish the only in a worde or two what thou hast in this later edition more then in the former and how thou maist reape the commoditie that is intended and wished to the therin First the whole booke hath bene reuewed and both amplified and bettered in diuers pointes throughout al the chapters that doe remaine as before Secondly the title therof is altered as may appeare in the beginning for that the other booke of Christian exercise since the first edition therof hath bene set foorth a parte by it self Thirdly diuers treatises and chapters haue bene wholy altered especially in the first part wher vpon a purpose of greate breuitie which in the beginning was conceaued but afterwardes could not be held many things were shifted ouer and diuers discourses knit vp with more imperfection then in the second part therof Fourthly sundrie new chapters and treatises haue bene added in this edition And thes partly of mine own liking imagining that the matter might perhappes affect other men as much as it did me among which I may accompt the chapter of examples of true resolution and some other Partely also vpon aduertisement of good and reuerend Catholique preestes that liue in England who finding by their experience in dealing with mens soules as my self also did that this long time of schisme and sectes wherein they heare nothing but weangling and contradictions in matters of courtouersies their life in the meane space running at al libertie without discipline and loding their consciences with infinite burden of sinne hath wroght in mens mindes a certaine contempt and carles insensibilitie in thes affaires esteeming al things to stand vpon probabilitie only of dispute to and fro and so by litle and litle doth bring them also to thinke the same of Christian religion it self imagining that the Iewes Turkes Saracens and other enimies therof being worldly wise men may haue as greate reason perhaps to stande against the same as thes later learned men of oar owae time haue to staud in so many rankes and diuisions of sectes against the Catholique faith and as the old Philosophers pretended to haue against the being of one God him self Thes thinges I saie being so which is alwaies the effect of diuision and heresie thos vertuous and discrete men were of opinion that it should not be amisse in this second edition to adioyne two chapters of the certaintie of one God and of our Christian faith and religion Besides this I was admonished by the writinges of our aduersaries since the publishing of my first edition how they misliked two principal pointes in that booke First that I speake so much of good workes and so litle of faith secondly that I talked so largely of Godes iustice and so breefly of his mercie In both which pointes albeit an indifferent man might haue bene satisfied before and easilie perceaue that the aduersarie doth but picke quarels of calumniation yet to giue more ful contentement in this matter euen vnto our enemies I haue besides that which is spoken els wher and namely in the 2. and 4. chapters touching faith adioyned also a special chapter of the two seueral partes of Christian profession which are beleefe and life And for the second I haue framed a whole new chapter in the begiuning of the second part intituled against dispaire of Godes mercie Thos were

learner or els so manifest casie and euident of them selues as they neede no other proofe but onely declaration So when we take in hand to instruct a man in chvualrie or feates of armes we doe sappose that he knoweth before were he neuer so rude what a man what a horse what armour what fighting meaneth as also that warre is lawful and expedient in diuers cases that princes of the world may wage the same that soldiars haue to liue in order and discipline vnder their regiment 2nd that kinges for this cause doe hold their Generales Lieutenantes Coronels Captaines and other like officers in their bandes garrisons campes and armies In manual artes and occupations likewise it is euidēt that diuers thinges must be presupposed to be foreknowen by the learner as in husbadrie or agriculture in buylding in paynting and other such excercises when a man is to be taught or instructed it were not conuenient for the teacher to stand vppon euerie pointe or matter that apperteineth to the same but must leaue and passe ouer many things as apparent of them selues or easilie to be discerned of euerie learner by nature sense reason or common experiēce But yet in liberal sciencies and professions of learning is this more apparent where not onely such commō and vulgar poītes are to be presumed without proofe or discourse but also certaine propositiōs are to be graunted in the beginning as growndes wheruppon to buylde all the rest that insueth So the Logitian for example wil haue you yelde ere he enter with you that contradictorie propositions can not be together ether false or true nether that one thing may be affirmed and denied of an other in one and the self same respect and tyme. The Moral philosopher will haue you graunte at the beginning that ther is both good and euyl in mens actions and that the one is to be follovved and the other refused The Natural Philosopher wil haue you confesse that all physicall bodies which depende of nature haue motion in themselues and are subiect to alterations and vvhat soeuer is moued is moued of an other The Mathematique at his first enterance will demande your assent that euerie vvhole is bygger then his parte as also the Metaphysique or supernatural Philosopher that nothing can bee and not bee at one tyme. And so other such lyke principles and common growndes in thes and all other sciences are to be demanded graunted and agreed vppon at the beginning for the better pursute and establishment of that which hath to follow being thinges in them selues as you see eyther by nature comon sense or experience most cleare and manifest And is not this also in diuinitie trow you in the affaires that we haue now in hand yes trulie if we beleeue S. Paul who writeth thus to the hebrues Credere oportet accedētem ad Deum quid est inquirētibus se remunerator sit He that is in cōming towardes God must beleeue that there is a God that he is a rewarder to such as seeke hym Behold here two principles wherin a man must be resolued before he cā seeke or draw neere vnto god The one that ther is a god and the other that the same god is iust to revvard euerie man that seeketh hym according to his desertes VVhich two principles or general groūds are so euidēt in dede of their owne natures and so ingrassed by gods owne hande into the mynde and vnderstanding of euerie particuler man at his natiuitie according to the saying of the prophet the light of thy countenance is sealed vpon vs ò Lord that were not the tymes we lyue in to-to wicked and the shameles induration of sinners intollerable we should not neede to stande vpon the proofe of thes pointes for confirmatiō of our cause that we now intreate of resolution but rather supposing and assuring our selues that no reasonable creature lyuing could doubt of thes principles should pursue onely the consideration of other thinges that might stirre vp our wills to perfourmance of our duties towardes this God that hath created vs and remaineth to paye our rewarde at th' ende But for so muche as iniquitie hath so aduaūced her selfe at this day i the hartes of many as not onely to contemne and offend theyr maker but also to denye hym for patronage of their euyl life and for exstinguishing the worme of their owne afflicted and most miserable consciences I am inforced before all other thinges to discouer this fonde and fowle errour of theirs and to remoue also this refuge of desperate iniquitie by she wing the inuincible veritie of thes two prīciples th' one depending of the other in suche sorte as the first being proued the second hath of necessitie to follow For if once it be manifest that there is a God which hath care and prouidence of all thos whome he hath created and gouerneth thē must it insue by force of all consequence that he is also to rewarde the same men according to their merites and desertes of this life First then to proue this principle that there is a God I neede vse no other argument or reason in the world but onlie to referre eche mā to his owne sense in beholding the world wherof euerie parte and portion is a most cleere glasse representing God vnto vs or rather a sayre table wherin God hath drawen imprinted hymself in so manifest characters and legible letters as the simplest man lyuing may reade and vnderstand the same In respect hereof said the wise man so longe agoe That vaine and foolishe were all thos who cōsidering the workes that are sene in this world could not therby rise to vnderstād the worke-man And he gyueth this reason a magnitudine enim speciei creaturae cognoscibiliter poterit Creator horum videri For that by the greatenes of bewtie in the creature may the Creator therof be sene and knowen Which S. Paul cōfirmeth when he sayeth that the inuisible thinges of God may be sene and knowen by the visible creatures of this world Which is to be vnderstoode in this sense that as a prisonner in a dungeon may easilie by a little beame that shyneth in at a chyncke conceaue ther is a sunne from whence that beame descendeth and as a trauailer in the wildernesse that falleth vpon some channel or brooke may ascende by the same to the well or fontaine euen so he that beholdeth and cōsidereth the wonderful workes of this world may therby conceaue also the wonderful Artificer or workeman that made them If a man should passe by sea into some foraine strāge sauuage countrie wher nothing els but birdes and beastes did appeare yet if he should espie some exquisite building or other worke of arte and reason in the place he would presentelie assure hymself that some men dwelt or had bene in that countrie for that suche thinges

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