a thing at that time not probable in reason for that the Romanes permitted the exercise of al kindes of religions And that notwithstanding in all thes pressures and intollerable afflictie is his faithfull followers should not shrincke but holde out and daily encrease in zeale fortitude and number and finallie should atchiue the victorie and conquest of al the world a thīg much more vnlikly at that daye so farre passing al humane probabilitie as no capacitie reason or cōcept of man might reach or attaine the foresight therof And with this wil we cōclude our third and last part of the general diuision set doune in the beginning concerning the groundes and proofes of Christian religion The Conclusion Sect. 4. BY AL that hytherto hath bene saide we haue declared and made manifest vnto the gentle reader three thinges of great importance First that from the beginning and creation of the worlde ther hath bene promised in all times and ages a Messias or Saueour of mankinde in whom and by whom al Nations should be blessed as also that the particuler time maner and circumstance of his cōming together with the qualitie of his person purpose doctrine life death resurrection and Ascension were in like maner by the prophets of God most euidently forshewed Secōdly that the very same particulers and special points that were dessigned and set doune by the said Prophets were also fulfilled most exactly with their circumstances in the person and actions of Iesus our Saueour Thirdly that besides the accomplishment of all the for said propheties there were giuen by Iesus many signes manifestatiōs and most infallible arguments of his Deitie and omnipotēt puissance after his Ascention or departure from al humane and corporal conuersation in this world By al which waies meanes arguments and proofes by ten thousand more which to the tongue or penne of man are inexplicable the Christian minde remaineth setled and most firmely grounded in the vndoubted belief of his religion hauing besides al other thinges euidēces certainties and internal comfortes and assurances which are infinite thes eight demonstratiue reasons and persuasions which ensue for his more ample and aboundant satisfaction therin First that it was impossible that so many thinges should be foretold so precisely with so many particularities in so many ages by so different persons al of sanctitie with so great concorde consent and vnitie and that so long before hand but by the spirite of God alone that only hath foreknowlege of future euents Secondly that it could not possibly be that so many thinges so difficult and strange with al their particularities and circumstances should be so exactly and preciselie fulfilled but in him alone of whom they were truly meant Thirdly that it can no waies be imagined that God would euer haue concurred with Iesus doinges or assisted hym aboue all course of nature with so aboundant miracles as the Gentiles doe confesse that he wrought yf he had bene a Seducer or taken vpon hym to set foorth a false doctrine Fourthly if Iesus had intended to deceaue and seduce the world he would neuer haue proposed a doctrine so difficult and repugnant to al sensualitie but rather would haue taught things pleasant and grateful to mans voluptuous delight as Mahomet did after him Nether could the nature of mā haue euer so affectuously embrased such austeritie without the assistance of some diuine and supernatural power Fistly for that Iesus being poorely borne and vnlettred as by his aduersaries confessiō doth appeare and that in such an age and tyme when all worldly learning was in most florishing estate he could neuer possibly but by diuine power haue attained to such most exquisite knowlege in all kinde of learning as to be able to decide all the doubtes and controuersies of Philosophers before him as he did laving doune more plainly distinctly perspicuously the pithe of all humane and diuine learning within the compasse of three yeares teaching and that to auditours of so great simplicitie then did al the Sages of the world vntil that 〈◊〉 in so much that euen then the most vnlearned Christian of that time could say more in certaintie of truth concerning the knowledge of God the Creation of the world th' ende of man the reward of vertue the punishment of vice th' immortalitie and rest of our soule after this life and in other such highe poinctes and mysteries of true philosophie then could the most famous and learned of al the Gentiles that had for so many ages before beaten their braines in contention about the same Sixtlie if Iesus had not meant plainly and sincerely in al his doinges according as he professed he would neuer haue takē so seuere a course of life to himself neither would he haue refused al temporal dignities and aduancemēts as he did he would neuer haue chosen to die so opprobriously in the sight of al men nor made election of Apostles and Disciples so poore and contemptible in the world nor if he had would euer worldly men haue folowed him in so great multitudes with so great seruour zeale constancy and perseuerāce vnto death Seuenthly we see that the first beginners and founders of Christian religion left by Iesus were a multitude of simple and vnskilful persons vnapt to deceyue or deuise any thing of them selues They beganne against al probabilitie of mans reason they went forward against the streame and strength of al the world they continued and encreased aboue humane possibilitie they perseuered in tormētes and afflictions insufferable they wrought miracles aboue the reache and compasse of mans habilitie they ouerthrew Idolatrie that then possessed the world and confounded al powers infernal by the only name and vertue of their maister They saw the propheties of Iesus fulfilled and al his diuine speeches and predictions come to passe They sawe the punishmēt of their enimies and chief imnugners to fal vpon them in their dayes They sawe euery daie whole Prouinces Countries and kingdomes conuerted to their faith And finally the whole Romane Empire and world besides to subiect it self to the lawe obediēce and Ghospel of their maister Lastly among all other reasons and argumentes this may be one most manifest vnto vs that wheras by many testimonies and expresse propheties of the olde Testament it is affirmed that the people of Israel should abandone persecute and put to death the true Messias at his comming as before hath bene shewed and for that facte should it self be abandoned of God and brought to ruine and dispersion ouer al the world wherin according to the wordes of Osee they shal sitt for a long time vvithout king vvithout prince vvithout sacrifice vvithout Altar vvithout Ephode or images and after this againe shal returne and seeke their God in the last daies we see in this age the verie same particularities fulfilled in that Nation and so to haue continued now for thes fiftiene hundreth yeares that
now dead fower daies and also buried which signifieth the fower degrees of a sinner the first in voluntarie delectation of sinne the second in consent the third in fulfilling it by worke the fowerth in continuance or custome therof wherin whosoeuer is once buried saieth this holy father he is hardlie raised to life againe without a great miracle of God and many teares of his owne part The reason hereof is that which the wiseman saieth Languor prolixior grauat medicum an old sickenes doeth trouble the phisition Breuem autem languorem praecidit medicus But the phisition cutteth of quicklie a new or fresh disease which hath endured but a litle time The verie bones of an old vvicked man shal be replenished vvith the vices of his youth saieth Iob and they shal sleepe vvith him in the dust vvhen he goeth to his grauc We reade that Moyses in part of punishment to the people that had sinned in adoring the golden calfe broke the same in peeces and made them drinke it So the vices wherein we delited during our youth are so dispersed by custome in our bodies and bones that when old age doth come on we canne not ridde them at our pleasure without great difficultie and paine What folie then is it to deferre our amendment vnto our old age when we shal haue more impedimentes and difficulties by a great deale then we haue now If it seeme harde to thee to doe penance now to fast to praie and to take vpon thee other afslictions which the Church prescribed to sinners at their conuersion how wilt thou doe it in thy old age whē thy bodie shal haue more neede of cherishing then of punishment If thou find it vnpleasant to resist thy sinnes now and to roote them out after the continuance of two three or fower yeeres what wil it be after twentie yeres more adioined vnto them How madde a man wouldest thou esteeme him that trauailing on the waie and hauing great choise of lustie strong horses should let them al goe emptie and laie al his cariage vpon some one poore and leane beast that could skarse vphold him self and much lesse sustaine so great a burden cast vpon him And surelie no lesse vnreasonable is that man who passing ouer idlely the lustie daies and times of his lise reserueth al the labour trauaile vnto impotent and feble age But to let passe the folie of this deceit tel me good Christiā what ingratitude and iniustice is this towardes almightie God hauing receiued so many benefites from him alredie and expecting so great a paye as the kingdome of heauē is for thy seruice to appoint out notwithstanding the least and last and worst part of thy life unto his seruice that wherof thou art most vncertaine whether it shal euer be or neuer or whether God wil accept it whē it cōmeth or no He is accursed by the prophet which hauing whole and sounde cattel doth offer vnto God the lame or halting part therof How much more shalt thou be accursed who hauing so many daies of youth strength and vigour doest appoint vnto Gods seruice onelie thy limping old age In the law it was forbidden vnder a most seuere threate for any man to haue two measures in his house for his neighbour one greater to his frend and an other lesse for other men And yet thou art not ashamed to vse two measures of thy life most vnequal in preiudice of thy Lord and God wherby thou allotest to him a litle short maimed and vncertaine time of old age and vnto his enemie the world thou assignest the greatest the fairest the surest part therof O deare brother what reason is there why God should thus be vsed at thy handes what lawe iustice or equitie is this that after thou hast serued the world flesh and deuil al thy youth and best daies in the end to come and thrust thine old bones defiled and worne out with sinne into the dish of thy Creatour his enemies to haue the best and he the leauinges his enemies the wine and he the lies and dregges Doest thou not remember that he wil haue the fat and best part offered to him Doest thou not thinke of the punishment of thos who offered the worst part of their substance to God Folow the counsaile then of the holie Ghost if thou be wise which warneth thee in thes wordes Be mindeful of thy Creator in the daies of thy youth before the time of affliction come on before thos yeeres dravv neere of vvhich thou shalt saie they please me not How many hast thou sene cut of before thine eyes in the middest of their daies whiles they purposed in time to change their life How many haue come to old age it self and yet then haue felt lesse wil of amendement then before How many haue driuen of euen vnto the verie houre of death and then least of al haue remembred their owne estate but haue died as dum ne sensles beastes according to the saying of holie S. Gregorie The sinner hath also this affliction laied vpon him that vvhen he cometh to die he forgotteth him self vvhich in his life time did forget God O how many examples are there sene herof dailie how many worldlie men that haue liued in sensualitie how many great sinners that haue passed their life in wickednes doe end and die as if they wēt into some place insensible where no account no reckening should be demanded They take such care in their testamentes for flesh and blood the commodities of this world as if they should liue stil or should haue their part of thes vanities when they are gone In trueth to speake as the matter is they die as is there were no immortalitie of the soule and that in verie deede is their inward persuasion But suppose now that al this were not so and that a man might as easilie commodiouslie yea and as surely also cōuert him self in old age as in youth and that the matter were also acceptable enough to God yet tel me what great time is their lost in this delaie what great treasure of merit is there omitted which might haue bene gotten by labour in Gods seruice If whiles the captaine and other souldiers did enter into a rich citie to take the spoile one souldier should saie I wil staie come in the next daie after when al the spoile is gone would you not thinke him both a coward and also most vnwise So it is that Christ our Sauiour and al his good souldiers tooke the spoile of this life enriched them selues with the merites of their labours caried the same with them as billes of exchange to the bancke of heauen there receaue paie of eternal glorie for them And is it not great folie and peruersnes in vs to passe ouer this life without the gayning of any meritat al Now is the time of fight for
baptised for the gaining of heauen But it shal not be amisse perhappes to alleage S. Austens very wordes vpon this matter For thus he writeth It is a remediles peril when a man giueth him self ouer so much to vices as he forgeteth that he must geue accōpt therof to God And the reason why I am of this opinion is for that it is a great punishment of sinne to haue lost the feare and memorie of the iudgement to come c. But dearlie beloued least perhappes the newe felicitie of the beleeuing theefe on the Crosse doe make any of you too secure and remisse least peraduenture some of you saye in his hart my guiltie cōscience shal not trouble nor torment me my naughtie life shal not make me verie sadde for that I see euen in a momēt al sinnes forgeuen vnto the theefe we must consider first in that theefe not onelie the shortnes of his beleefe and confession but his deuotion and the occasion of that time euen when the perfection of the sust did staggar Secondlie shew me the faith of that theefe in thy self and then promise to thy self his felicitie The deuil doth put into thy head this securitie to the end he may bring thee to perdition And it is vnpossible to number al them which haue perished by the shadowe of this deceitful hope He deceiueth him self and maketh but a ieste of his owne damnatiō which thinketh that Gods mercie at the last daie shal help or releeue him It is hateful before God when a man vpon confidence of penance in his old age doth sinne the more freelie The happie theefe wherof we haue spoken happie I saie not for that he laied snares in the waie but for that he tooke hold of the waie it self in Christ laying handes on the praie of life and after a strange maner making a bootie of his owne death he I saie nether did deferre the time of his saluatiō wittinglie nether did he deceitfullte put the remedie of his estate in the last momēt of his life nether did he desperatlie reserue the hope of his redemotion vnto the houre of his death nether had he any knowlege ether of religion or of Christ before that time For if he had had perhappes he would not haue bene the last in number among the Apostles which was first in the king some of heauen By thes wordes of S. Augustin we are admonished as you see that this particular facte of Christ maketh no general rule of remission to al men not for that Christ is not alwaies redie to receaue the penitent as he promiseth and was to receaue this theef but for that euerie man hath not the time or grace to repent as he should at the last houre according as hath bene declared before The general waie that God proposeth to al is that which S. Paul saith Finis secundum opera ipsorum The end of euil men is according to their workes Looke how they liue and so they die To that effect saieth the prophet Once God speke and I heard thes tvvo things from his mouth Povver belongeth to God and mercie vnta thee ô. Lord for that thou vvilt render to euery man according to his vvorkes The wise man maketh this plaine saying the vvay of simers is paued vvith stones and their ende is hel darkenes and punishmentes Finally S. Paul maketh this general and peremptorie cōclusion Be not deceiued God is not mocked looke vvhat a man sovveth and that shal be reape He that sovveth in flesh shal reape corruption he that sovveth in spirit shal reape life euerlasting In which wordes he doeth not onely lay downe vnto vs the general rule wherto we must trust but also saieth further that to persuade our selues the cōtrary therof were to mocke abuse God which hath laied doune this general law vnto vs. Notwith standing as I haue said this general law barreth not the mercie of almightie God from vsing a priuilege to some particular man euen at the verie last cast But yet miserable is that soule which placeth the ancker of his eternal wealth or woe vpon so tyclesome a point as this is I cal it ticlesome for that al diuines who haue writen of this matter doe speake verie dowtfullie of the penance or conuersiō of a man at the last end And albeit they doe not absolutely condemne it in al but doe leaue it as vncertaine vnto Gods secret iudgement yet doe they incline to the negatiue part and doe alleage fower reasons for which that conuersion is to be doubted as insufficient for a mans saluation The first reason is for that the extreme feare paines of death being as the philosopher saith the most terrible of al terrible thinges doe not permit a man cōmonlie so to gather his spirites senses at that time as is required for the treating of so weightie a matter with almightie God as is our conuersion and saluation And if we see often times that a vetie good mā can not fixe his minde earnestlie vpon heauenlie cogitations at such time as he is troubled with the passions of cholicue or other sharpe diseases how much lesse in the anguishes of death can a worldlie man doe the same being vnacquainted with that exercise and lodened with the guilt of many and great sinnes and cloyed with the loue both of his bodie and things belonging therunto The second reason is for that the conuersion which a man maketh at the last day is not for the most part voluntarie but vpon necessitie and for feare such as was the repentance of Semei who hauing greeuously offended king Dauid in time of his affliction afterward when he saw him in prosperitie againe and him self in daunger of punishment he came and fel doune before him and asked him forgiuenes with teares But yet Dauid wel perceiued the matter how it stood and therfore albeit he spared him for that day wherein he would not trouble the myrth with execution of iustice yet afterwards he gaue order that he should be vsed according to his deserts The third reason is for that the custome of sinne which hath continued al the life long can not easely be remoued vpon the instant being growen now as it were into nature it self For which cause God saieth to euil men by the prophet Ieremie If an Ethiopian can change his black shinne or a leoparde his spottes that are on his backe then can you also doe vvel hauing learned al dayes of your Life to doe euil The fowerth cause is for that the actes of vertue them selues can not be of so great value with God in that instant as if they had bene done in time of health before For what great matter is it for exāple sake to pardō thy enemies at that time when thou canst hurt thē no more to geue thy goodes awaie when thou canst vse them no more to abandon thy concubine when thou canst keepe her
the consideratiō of this starre for that after the appearance therof he perceyued the power of his Godes decayed toke a iourney into Iury in company of other Astronomers to informe hym self further of the matter Wherunto Chalcidius a Platonike doth adde that the Chaldaean Astronomers did gather by contemplatiō of this Starre that some God discended from heauen to the benefit of mankinde And finally the Sibyls talking of the cōming of Christ affirmed plainly Rutilans cum sydus monstrabit a blasing Starre shall declare his comming Which prophetie Virgile the Poet hauing read in Augustus tyme and soone after hauing seene the same fulfilled applied it as I shewed before of al the rest to the flattering of Caesar and therfore he saieth in the place before alleaged Ecce Dionaei processit Caesaris astrum Beholde the Starre of Caesar descended of Venus hathe now appeared which Starre in deede was the Starre of Caesars Lord and Mayster AFTER fortie daies past ouer S. Luke reporteth how Iesus by his mother was presented in the temple of Ierusalem and there withall recounteth two straunge thinges that happened at the same time to witte that two graue and reuerend persons Simeō surnamed Iust and Anna the Prophetesse both of singuler sanctity amongst the Iewes cōmig into the Temple at the very time when Iesus was there in his mothers armes tooke notice of him and acknowledged him publiquely for the Messias and Saue our of the world Fortelling also by the spirit of prophetie diuers particuler thinges that were to ensue both to Christ and Christians and especially to his mother the blessed Virgin Which thinges being published at that time confirmed afterward by the euent doe well declare that this narration of S. Luke could not be forged as doe also the number of particuler circumstances set doune about the time place persones most notoriouslie knowen to al Lerusalem For as for Anna she had liued from her youth vntil four skore yeares of age in the temple therby was knowen to the most parte of Iurie And as for Simeon he was the scholler of the most famous HILLEL and cōdisciple to Ionathan maker of the 〈◊〉 paraphase of whō I spoke before and the Iewes Thalmud confesseth that by the death of thes two mē but especially of Simeon failled the spirit of the great Synagogue called Sanhedria which after the captiuity of Babylō vntil Herods time supplied in a sorte the spirit of prophetie that was expresly in Israel before the said captiuity OF CHRISTS flight into Egypt for feare of Herod S. Luke well noteth that it was prophetied by Osee longe before that God vvould call his sonne oute of Egypt And the prophet Esay describeth the same very particulerlie when he sayeth Behold our Lord Iehoua shall ascende vp or ride vpō a light cloude which was his flesh or humanitie and shal goe dovvne into Egypt and all th' idoles of Egypt shall shake at his presence Which later pointe Eusebius sheweth that it was fulfilled most euidentlie in the sight of all the worlde for that no Nation came to Christian religion with so greate celeritie or with so greate feruour as did th' Egyptians who threw downe their Idoles before any other heathen Nation And as they had bene the first in idolatrie to other countries so were they the first by Christes cōminge vnto them that afterwarde gaue example of true returne to their Creatour It followeth in Esay And I vvil gyue vp Egypt into the handes of cruel Lordes and a Potēt kinge shall take dominion ouer them Which was fulfilled aboute the verie time wherin Christ was to come For that then after manie spoiles and cruelties excercised vpon Egypt by the Roman Lordes and Princes Pompey Caesar Antonie and others in th' ende Cleopatra their Qiene that was the last of all the bloode and lyne of the Ptolomces was inforced to slea her selfe and so Augustus th' Emperour tooke possession of all Egypte and subiected it as a prouince to the Romans Empire But consider you how Esay concludeth the matter after all thes temporal afflictions threatened against Egypt and confesse that suche aduersitie is no signe of Gods disfauour to them who receaue it For thus sayeth God after all his cominations In that day there shal be an Aulter of Iehoua in the middest of Egypt they shall crie to God in their tribulation and he shal send them a SAVEOVR c. Blessing shal be in the middest of that lande to vvhome our Lord God of hostes hath gyuen his benediction saying Blessed is my people of Egypt And here we make an ende of our second consideration IN THE THIRD PLACE there cōmeth to be considered according to our former diuision the life conuersation doctrine and miracles of Iesus And first touching things done by hym after his cōminge out of Egypt whiche might be about the sixt or seuēth yeare of his age vntil his Baptisme by S. Iohn whiche was the 30. there is litle recorded either in Prophane or Ecclesiastical writers For that as S. Iustin S. Chrysostome S. Augustine and others doe write he bestowed that time in the common exercises and labours of mans life therby to shew hymself trueman and giue demonstration how much he detested idlenes OF S. Iohn Baptist all Hebrue writers of that time doe make mention with exceeding praise and admiration of his holines especially Iosephus that liued īmediately after Christs dayes sayeth hewas Vir optimus Iudaeos excitans ad virtutum studia A most excellent man stirring vp the Iewes to the exercise of vertue He addeth also that partly for feare of the great concourse of people which flocked vnto hym and partly by the sollicitation of Herodias cōcubine and brothers wife to Herode Antipas the great Herodes sonne for whos cause he had turned of his owne wife daughter of Areta king of the Arabians he was apprehended and imprisoned in the Castle of Acherun and therin soone after put to death Which murther Ioseph esteemed to be the cause of all the miserie whiche ensued afterward to Herode and his whole familie Of this man it was writen by Malachie the prophet Beholde I send my messenger or Angel before me and he shal prepare the vvay before my face and presently shal come to his Temple the RVLER vvhom you seeke and the MESSENGER OF THE TESTAMENT vvhich you desire Which prophetie was fulfilled most euidently when vpon the preaching of S. Iohn Christ came vnto hym and albeit S. Iohn had neuer sene hym before yet he acknowledged hym for the Messias in the presence of infinite people and his acknowledgment was confirmed by the visible descending of a doue voyce frō heauen in the sight and hearing of all the people present accordinge as three of our Euangelistes doe reporte Which they would neuer haue presumed to doe had not the matter bene most euident without al
the life to come so he might enioye thes of this life stil or should finde him self litle moued with cogitation of heauen let him reade the 12. chap. par 1. page 479. of the rewardes after this life If a man were desirous to know what state he were in with God let him reade the 5. chapter page 298. which sheweth who is a true Christian. Also the third chapter page 110. which teacheth a man to take a scantling of that matter A man that should be tempted with cogitations of desperation in respect of the multitude or wickednes of his sinnes or of his continuance therin let him reade the 1. chap. par 2. pag. 523. of Gods endles mercie If any person should find him self troubled or tempted by consideration of the contrarieties and vexations that fal out daily in Godes Churche against the Catholique faith and good mē let him reade the 5. chapter page 747. of exāples of true resolution As also the 3. chapter of Tribulation page 631. The same let them doe that finde them selues or their frindes in tribulation or doe stāde in feare therof for that they loue wel their owne ease He that findeth him self tender and delicate and feareful of the paines which a vertuous life requireth or weary of wel-doing let him reade the 2. chapter of difficulties page 570. He that thinketh him sēlf yonge or otherwise so occupied as he hath not time neede or leasure as yet to make his couersiō let him reade the 10. chapter page 419. treating of death as also the 7. chapter page 818. that handleth the manifold dangers of delaye Finallie both by this that here hath bene noted as also by consideration of the seueral chapters set downe in the beginning before the preface ech man ether yong or old poore or riche in affliction or prosperitie in sicknes or health of high or lowe degree or of what qualitie state minde constitution temperature cōdition calling habite desire or inclinatiō soeuer he be may take some what from this booke to be considered vsed and applied to his peculier commoditie or to his frind in like case Hovv the former treatises may be vsed to meditation and prayer FOR so much as mētal prayer is nothing els but an eleuation of our spirite vnto almightie God an exercise of our soule wherin she debateth ī the presence of her Creator the affaires which appertaine to her owne saluation wherunto also the treatises of this booke doe al tende I haue sorted the same out into two kindes of meditations to be vsed at seueral times twise euery daie for the space of one moneth or ther about Which being ended the reader may beginne againe and so cōtinue the perpetual memorie therof taking now of one kinde and then of an other according as he shal finde his minde most desirous or inclined And in his meditation he may obserue thes fewe rules following First that when he goeth about to meditate he thinke with him self before he beginne what and wher with whom he hath to deale and how he would stāde in the presence of a far lesse king of this world if he were to goe before him as now he is to present him self before the Maiestie of almightie God Secondly that he doe not only humble him self in hart euen vnto the ground before so great a Maiestie but also that he shew the same if he can by some external action as S. Paul and Christ did when they put them selues vpon their knces at the beginning of their praiers Thirdly hauing made the signe of the holy Crosse vpō his breast for head in the name cōfession of the blessed Trinitie let him frame some short petitiō praier such as after followeth or the like therby to demande grace to profite his soule by that meditation Fourthly this being donne let him reade with great attention distinctiō the peece or parcel assigned in the meditations following let him read it with such quiet of minde as he maye saie with the prophet Audiam quid in me loquatur Dominus I wil giue eare and be attentiue to that which it shal please our Lord to speake vnto me Fifthly when he hath reade out al the matter assigned or before if any special thing moue him as he readeth let him staie laying a side the booke or making some note wher he breaketh of let him quietly reuolue and meditate in his minde that which he hath reade and this either kneeling fitting walking or lying as he findeth most conuenient for the repose of his minde And what so euer he feeleth to affect or moue him most let him stād most vpon that and applie it earnestly to the stirring vp of him self and of his soule to doe her deutie Sixthly when he hath donne what he can to the enkendling of his affections in such good motiōs as the matter of that meditation doth minister be it of loue reuerence feare zele corage cōfidence hatred detestation of sinne or the like then let him turne to almightie God with al the vehemencie that possibly he is able demāding with great feruour what soeuer his spirit in that instāt most desireth and so he may end with the praier that after is assigned or some such like which cōmonly is to be said with deuotion vpon our knees A prayer to be vsed at the very instant vvhen vve beginne to reade any thing vvheron to meditate OEuerlasting omnipotent and most merciful Lord and father I present my self here before the face of thy diuine Maiestie most humbly crauing the assistāce of thy holy spirite for my direction instruction in this meditation that now I take in hande to the ende that my soule may receaue consolation and benefit therby in learning to know both thee her self thy sacred wil and her bounden dewtie thy iudgementes and her accomptes thy endles mercies and her infinite offences Geue vnto me ô Father of al mercie and Creator of al good spirits such a docible and tender hart as may be pearsed with the holy inspirations which it shal please thy heauenly benignitie to bestov vpon me Graunt that the holy fire of godly affections may be inkendled within my bowels by this meditatiō as it was in the hart of thy seruant Dauid by like holy excercise Make my spirit attent to thos blessed and fatherly admonitions which thou shalt please to send vnto me in this time of treatie betwene thee and me Illuminate my vnderstanding incline my wil stirre vp my affections inflame my desires confirme my memorie and continual remembrāce in al such things as it shal please thy goodnes to reueale vnto me at this instant or otherwise for my saluation Graunt al this ô my most merciful God for thy deare sonne our Saueour IESVS sake who hath assured vs that thou wilt neuer deny a good spirit to him
Note Gen. 12. Gen. 41. Num. 25 Iosue 1. Iud. 14. 2. Re. 2. 4. Re. 2. Dan. 3. Dan. 9. A vvorthie saying The vvorld the ground of al other impedimentes Ioh. 12. 2. Ti. 4. Mat. 13. Marc. 4. Luc. 8. The exposuion of the parable of she seed The importance of this varable Mat. 13. Six partes of this chap. 1. THE first parte hovv al the vvorld is vanitie 2. Par. 9. The vvorld lie prosperitie of king Salomon 3. Re. 4. 30. cori similae 60. cori farinae euery corus is 21. quarters 〈◊〉 3. Re. 11. Eccl. 1. In cap. 1. ecclesia Salomons saying of him self Eccl. 1. Cap. 2. The testimony of S. Iohn 1. Ioan. 2. The general brāches of vvorldly vanities Three principal vanities 1. VAINglorie Mat. 27. Ioh. 8. Ioh. 9. Mat. 21. Mar. 11. Mat. 27. Luc. 23. The miseroy of depēding on other mens mouthes 1. Cor. 4. Luc. 18. Dan. 3. Pro. 27. A fit similitude Psal. 9. Psa. 140. Psal. 39. Apoc. 〈◊〉 Psa. 143. Eccl. 23. 2. VVORLDly honour and promotion Ioh. 11. Ioh. 19. Act. 26. 1. Co. 14. The vanity of vvorldly honour Philip. 3. 3. THE vanitie of vvorldly nobilitie Iob. 17. Cic. 9. Math. 8. 20. 24. 26. Ioh. 10. 1. Re. 9. 1. Re. 16. Mat. 4. Psal. 44. 1. Cor. 1. 4. THE vani tie of vvorldly vvisdome 1. Cor. 3. 1. Re. 9. 2. Re. 16. Ioan. 12. Luc. 9. 1. Cor. 1. Act. 26. Sap. 5. 1. Cor. 1. 1. Cor. 3. 5. THE vanitie of beautie Pro. 31. Psa. 118. Psal. 4. A lesson to be read in the beautie of al creatures Hovv quickly beautie is destroied 6. THE vanitie of apparel Eccl. 11. 1. Ti. 6. Ma. 3. 11. Luc. 7. Luc. 16. Gen. 3. Heb. 12. The extreme vanitie and pouertie of man Psal. 77. THE 2. head of vvorldiy vanities Concupiscence of the eyes 1. Ti. 6. Prou. 11. Sap. 5. Psal. 75. Cap. 3. Iac. 5. VVealth not only raine but also perilous Phil. 3. Iob. 28. Leui. 11. Cap. 1. Iob. 27. A comparison Psal. 61. Eccl. 31. Cap. 1. Mat. 19. Luc. 6. 1. Ti. 6. The pretēce of vvife and childrē refuted THE 3. head of vvorldly vanities Ioh. 16. Ioh. 16. Iob. 21. Iob. 3. Iob. 9. Eccl. 9. Tob. 5. VVhy good me are sad in this life 1. Co. 2. 2. Co. 7. Philip. 2. Iob. 3. Ioh. 16. Rom. 8. Ephe. 4. Mac. 24. 2. Cor. 5. 7. Eccl. 7. Tro. 28. Mich. 6. Ioh. 10. Luc. 19. A similitude Pro. 14. Amos. 2. Tob. 2. Apo. 18. The cōclusion of the 1. point Psal. 38. Esa. 59. The ropes of vanitie Psal. 3. 4. Re. 17. Psal. 39. Hovv vvorldly vanities are also deceites Mat. 13. Gen. 29. False promises of the vvorld The salse promises of renoune Psal. 9. Iob. 13. Psal. 1. * This example Bunnie thrusteth out in despit of heremites A comparison VVhat the deceites of the vvorld are Aug. in medit A fimilitude The practice of the vvorld Math. 4. 3. Re. 22. Apo. 17. Iudic. 4. 〈◊〉 20. Luc. 22. The true figure of the vvorld 1. Re. 25. Psal. 4. Hovv pleasures of the vvorld are thornes Mat. 13. Hom 15 in Euang. Eccle. 1. 2. 3. 4. Phil. 4. A comparison Exod. 8. The termēt of riche mē in their riches Iere. 16. Esa. 59. The explicatiō of the vvordes of Esay Tvvo significant similitudes Luc. 12. Deut. 32. Hovv the vvorld is miserie 1. Breuitie Eccl. 41. 1. Mac. 2. Luc. 12. A comparison 2. Discontentement 1. Cor. 7. 3. Miseries of bodie Of minde Of goodes Of neighbours Hest. 5. 4. The misery of blindnes Exo. 10. Mat. 13. Luc. 16. 1. Cor. 2. Act. 9. 5. Temptations and dangers Athan. in vita Antonii Psal. 10. 6. Facilitie of sinners Pro. 14. Iob. 15. The sinful state of the vvorld Hovv the vvorld strāgleth Rem 8. Gal. 5. The effects of the spirit of Christ. Gal. 5. The effectes of the spirit of this vvorld Tvvo rules of S. Paul to knovvour spirit Gal. 5. Christ and the vvorld enemies Ioh. 14. Ioh. 15. 17. Ioh. 17. Ioh. 2. Iac. 4. 1. Co. 11. Ioh. 12. Ioh. 17. Ioh. 1. Luc. 13. Rom. 12. Tit. 2. 1. Ioh. 2. VVhy Christ hateth the vvorld 1. Io. 5. Apoc. 3. A description of the vvorld Au. ep 39. Hom. 22. ad pop Antiochenum Hovv vve may auoid the euil of the vvorld Pro. 1. He. 1. in Iosue Psa. 120. Psa. 123. Phil. 3. Mat. 4. Psal. 72. Gal. 6. Phil. 3. 2. Co. 10. Hovv to vse vvorldly vvealth to our aduantage Luc. 16. Luc. 16. Gal. 4. 2. Cor. 9. Mat. 25. Iac. 5. Dam. in hist. Barlaā Iosaphat cap. 14. A parable Th' application of this parable Luc. 12. Apo. 14. Mat. 25. Mat. 25. The reason of this chapter VVhat hath bene handled before The firme resolutiō of th' apostles The speach of S. Chrysostom ser. 32. in mor. exhort * Vide hist. Secrat li. 6. Of S. Iames Egesip lib. 5. hist. apud Euseb. li. 2. cap. 22. Luc. 22. Luc. 8. THE manifold tentations of the primatiue church Mat. 10. Euseb. li. 8. hist. cap. 2. Th' exāple of Simeon Ioseph apud Euse. lib. 1. c. 22. Apud Euse. l. 3. c. 10. 26. Luc. 24. Mat. 27. Ioh. 19. Egesip apud Euse. li. 3. cap. 26. The publique beginning of heretiques The death of Simeon The storie of S. Ignatius Fusch li 3. cap 30. Ignatius his rule to discerne truth Easeb. li. 3. cap. 20. Hieron in catal The Zelous vvords of S. Ignatius at his death 〈◊〉 〈◊〉 5. 〈◊〉 〈◊〉 Hieron in catal S. Ignatius reliques Hovv old Christians came to their constancie S. Policarp his speach of S. Ignatius Euseb. li. 3. cap. 30. The storie of S. Polycarp Euseb. l. 4. c. 13. 14. Dangerous for any mā to offer him self to persecutours Policarpus greatest care for the Churches vnitie Policarpe apprehended Policarpus his cariage to Smirna The maner of persecutours speeches Policarpus confession before the multitude Vnruly behaueour of a multitude The martyrdome of S. Policarp Euseb. li. 4. ca. 14. Niceph. li. 3. ca. 35. S. Policarpus his reliques To be noted in S. Policarp Iren. lib. 3. cap. 3. apud Euseb. lib. 4. c. 13. Irenaeus his testimony of Policarpus doctrine S. Iohns hatred against heretiques Tit. 3. Iren. ep ad ' stor Euseb lib 5. cap. 19. The doings and sayings of S. Polycarp Mark this protestatiō ANNOtatiōs vpō the premisses touchig the danger of nevv opinions The nature and 〈◊〉 of tradition Apollinar hiera apud Niceph. li. 4. c. 23. The martyrdome of Irenaeus The letters of Christiās suffering persecution in France Apud Evse. lib. 5. c. 1. * This vvas a commi accusation of Christiās in thos dayes in respect of the B. Sacrament vvhich then vvas holden to be Christs flesh VVonderful constantie of diuers martyrs Pothenus Blandina The corage of Attalus the martyr Great crueltie Spite of Infidels against reliques Euseb. li. 6. c. 32. 33. lib. 7. c. 10. A most cruel persecution on Alexandria Mat. 24. The