them selues their successours to the worlds end this I say being once brought to passe and the litle stone that was cut out of a hill without handes being now made a huge mountaine that had spreed it self ouer the whole face of the earth according to Daniels prophetie thē thos holy and sage Apostles for preuenting of al new doctrines and false errours that might afterwardes arise as by reuelation from Iesus they vnderstood there should doe many most earnestly exhorted and with al possible vehemēcie called vpon the people to stand fast in the documents and traditions then receaued to holde firmly the faith and doctrine already deliuered as a Depositum and treasure committed to be safely kept vntil the last daie And aboue all other thinges they most diligently forewarned them to beware newfangled teachers whom they called Herctiques who should breake from the vnitie of this vniuersal bodie already made and knit together and should deuise new gloses exposition and interpretations of Scripture bring in new senses doctrines opinions diuisions to the renting of Gods Church and Citie now builded and to the perdition of infinite soules For discerning of which kinde of most pernicious people as S. Austen and other holie fathers doe note for more perfecte distinction betwene them and true Christians the said Apostles inuented the name Catholique and set doune in their cōmon Creede that clause or article I beleeue the Holie Catholike Church By whiche word Catholike that signifieth vniuersal they gaue to vnderstand to al posteritie that whatsoeuer doctrine or opinion should be raised afterward among Christians disagreeing from the general consent doctrine and tradition of the vniuersal Church was to be reputed as errour heresie and vtterly to be reiected And that the only Anckor staie and securitie of a Christian mans my nde in matters of beleefe for his saluation was to be a Catholike that is as all aunciēt fathers doe interprete the same one who layīg aside al particuler opinions and imaginations both of hym self and others doth subiect his iudgment to the determination of Christes vniuersal visible and knowen Church vpon earth embrasing whatsoeuer that beleeueth and abādoning whatsoeuer that reiecteth And this is that plaine direct sure and infallible waye among Christians whereof we spake out of Esaie and other prophetes and Saintes of God before wherin no man can erre though neuer so simple but only of wilful and obstinate malice which is declared in this maner followinge The Ghospel of Christ being once preached and receyued vniformely ouer al the world and Churches of Christianitie erected throughout all Countries Prouinces and Nations in the Apostles time as hath bene said it is to be considered that this vniuersal church bodie or kingdome so gathered foūded established was to continue visibly not for one or two ages but vnto the worlds ende For so it was foreshewed and promissed most perspicuouslie by Daniel when he foretelling the soure great Monarchies that after him should ensue adioineth thes euident wordes of the church and kingdome of Christ In the daies of thes kingdomes shal God raise vp a Celestial kingdome vvhich shal indure for euer vvithout subuersiō that kingdome shal not be deliuered ouer to any other people By which last wordes as also by diuers promisses of Christ hym self in the Ghospel we are acertained that the very same visible congregatiō Church bodie common weale gouernment and kingdome which was established by the Apostles in their time should endure and continue by succession of folowers vnto the worlds ende neither should it passe ouer or be deliuered to any other people that is no new teachers or later doctrines dissenting from the first should euer finallie preuaile against it Which prophetie to haue bene fulfilled frō that day vnto this is made euident and most apparant by the recordes of al ages wherin albeit diuers errours and heresies haue sprong vp and made great blustering and disturbance for a time yet haue they bene repressed and beate doune againe by the same Church and her visible pillars in the ende For examples sake in the first age there rose vp certaine seditious fellowes amōg the Iewes making some cōtention about their ceremonies as also did Simon Magus Nicolaus Cerinthus Ebion and Menander that were heretiques Against whō besides the Apostles stoode ī defence of that which was published before their Disciples S. Martialis S. Dionisius Areopagita Ignatius Policarpus others In the secōd age rose vp Basilides Cerdon Marcion Valentinus Tacianus Apelles Montanus and diuers others against whom stoode in the battaile Iustinus Martyr Dionisius bishop of Corinth Irenaeus Clemens Alexandrinus Tertulian and their equals And so douneward frō age to age vnto our daies whatsoeuer heresie or different opinion hath bene raised contrary to the general consent of this vniuersal bodie it hath bene checked and controlled by the watchmē pastours chief gouernours of this bodie and finally hath bene condemned and anathematized by their general assemblies consent and councelles gathered from time to time as occasions serued in al partes of the world Wherby it is most manifest that he who relieth vpon this general consent of Christes Church in earth and adhereth to nothing against the iudgmēt of the same cā not possibly erre in matters of beleefe but walketh in that sure secure and infallible path wherin Esaye sayeth that a very foole can not goe amisse Wherfore to conclude this first parte of our present speech cōcerning the trial of our faith and beleefe he that is a true Catholique and holdeth hym self within th' obedience of this general and vniuersal Church which hath descended by succession from Christ and his Apostles that is as olde Vincentius said eleuen hundred years agoe in his most excellent treatise against innouations of heretiques he that Ioueth the Churche and bodie of Iesus Christ so much as he preferreth nothinge in the world before the Catholique and vniuersal doctrine therof not any priuat mans authoritie loue wit or eloquence not reasons of nature or pretēce of scriptures against that which before hym was beleeued by all men he that followeth vniuersalitie antiquitie and consent in his beleefe and standeth firmelie to that faith which hath bene held from time to time in al places in al seasons by al or the most parte of Bishopes Priestes and Doctours in Christianitie he that cā say with S. Augustine that he trulie followeth that vniuersal Church which had her beginninge by the enteringe in of Natiōs got authoritie by miracles was increased by charitie and established by continuance which hath her succession of bishopes from the Chaire of Peter vntil our time that Church whiche is knowen in the worlde by the name of Catholique not onlie to her friendes but also among her enimies for that euen heretiques in common speech doe terme her so hauinge no other meanes to distinguishe them-selues and their followers from
the first in doinge of that seruice whersoeuer he came therby to touch his holy body He praied vehemently in the fier and gaue immortal thankes vuto almightie God that had made him worthy of that daies combate during which time the fier diuided it self in two partes and would not touch him in so much that the magistrate was constreined to send one to ronne his body through with a sword wherwith he died Thus far repeteth Eusebius out of the epistle of thes men that were present at his martyrdome they doe adde further thes wordes in the same epistle that the Iewes and Gentils ther present did suggest to the Magistrate to take heede least we did steale away his body and so begin to honour him in stead of our God crucified Vpon which suggestion his body by commandement was burned ther in our presence after it was dead but yet we afterward gathered vp his bones out of the ashes and laid them vp as things more pretious then gold or pretious stones in a place conuenient for such a treasure hoping that one day God wil permit vs to come togither in peace and to celebrate the festiual day of this his holy martyrdome I haue bene the lōger in setting downe the cōbat and end of this glorious Sainct for that he was a most rare and singuler man and his example may serue vs for our instruction to diuers purposes but especially how we ought to be firme and cōstant in holding the general vniforme doctrine and interpretation of scripturs deliuered by tradition from th' apostles in the Catholique church with detestation of al new opiniōs as also S. Ignatius warned vs before The holy bishop and martyr of God Irenaeus that liued in his time and went from Liōs in France vnto Asia to see and heare him reporteth certaine things of this blessed man which I can not in this place omit notwithstanding I make haste for that they may greatly profit such men in thes our dayes as haue grace to be moued or holpen with any thing Policarpe saith he was not only instructed by th' apostles them selues but also made bishop by them of Smirna He liued familiarly with many that had sene and spoken with our Saueour in flesh and we in our youth saw him in Asia for he liued long and ended his life by a most famous martyrdome He taught alwaies thos things which he had learned of the apostles which the Church deliuereth and which are only true Which may be proued by the consent of al the churches of Asia and by the bishopes which haue succeded after him He was a more faithful witnes of the truth then Valentinus or Marcion or al the body of other heretiques together which haue brought pestilent new sectes into the Church He wēt to Rome Anacetus being thē bishop and reduced to the church and true religion diuers that were peruerted by the for said heretiques and protested openly that he had receaued of th' apostles them selues that only and sole truth which is deliuered by the Catholique church Ther are yet a liue that haue heard him tel how that S. Iohn th' apostle of our Saue our being once at Ephesus going into a common bath and seing Cerinthus the heretique to be within ranne out againe in hast saying to them that were with him let vs flee from hence least the bath fal downe and destroy vs in which the enimie of God Cerinthus remaineth The same Policarpe at the same time when he was at Rome meeting by chance with Marcion the heretique ther and being demanded of him whether he knew him or not answered vea I know the for the cheefe child of Satan So wary were the holy apostles and their schollers not so much as to talke with such fellowes as indeuored by their new commētaries and expositiōs of scriptures to change the truth before receaued And so S. Paul warneth vs al to doe when he saith Auoid an heretical man after one or tvvo admonitions assaring thy self that such a one is peruers and sinneth being condemned by his ovvne proper iudgement Hitherto are the words of holy Irenaeus The same Irenaeus writing to one Florinus his old acquaintance in schole of Polycarpus now beginning to be an heretike in Rome as foloweth Thes opinions of thine O Florinus to speake frendly are not true nor wholsome Thes opinions are repugnant to the Church Thes opinions thou receauedst not by tradition from the Preestes that before vs were scholers to the Apostles I did see thee when I was but a child with Polycarpus in Asia at what time thou liuing very gorgiously in the Emperours court diddest indeuour to hold a good opinion with Polycarp I remember those times wel they stike in my mind more firmly then other things that passed since In so much that I can tel at this time the very place wherin this blessed man did sit whē he spake vnto vs. I can tel the order and maner of his comming in the forme and fashion of his life the shape of his body the maner of his disputing of his preaching to the multitude I remember how he was wont to recompt vnto vs the familier conuersation that he had with S. Iohn th' Euangelist with diuers others who had seene our Sauiour I remember how he would tel vnto vs their speaches what he had heard them say of Christ of his miracles vertues and doctrine which they had seene with their owne eyes and heard with their eares which were al agreing with the scriptures that now we haue Thes things through the great mercy of God towards me I heard at that time both diligently and attentiuely not so much committing them to inke papire as to the inward cogitation of my minde And while I liue I doe and shal by Gods holy grace most carfully renewe the memory therof And now here before almighty God I may truly protest that if this holy and Apostolical preest Polycarp should haue heard of such new opinions as you defende he would haue stopped his eares and cried out according as his fashion was O good God vnto what miserable times hast thou reserued me to heare thes things And presently would haue risen and runne away from the place where he had bene standing or sitting when such doctrine should haue bene vttred Hitherto Irenaeus AND NOVV deare Christiā brother who would not be moued with the graue and zelous speeches of thes reuerend men that liued so nighe to the times of the holy Apostles and of our Saueour him self How exceeding great was their care amiddest al their other tribulations and at the very last time when they were to depart out of this world for Irenaeus also soone after suffered martyrdome to forwarne Christiā people to beware of heresie and schisine and to detest al maner of new commentaries expositiōs vpon holy scriptures other then the vniuersal traditiō of the
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
schollers and auditours Papias Ignatius Policarpus al which agree of the foure Ghospels and other writinges left vnto vs in the newe Testament affirming S. Iohn to haue approued the same These men were maisters againe to Iustinus Martyr Irenaeus and other whose writinges remaine vnto vs. And if they did not yet their sayinges and iudgementes touching the Scriptures are recorded vnto vs by Eusebius and other fathers of the next age after and so from hand to hand vntil our dayes So that of this ther can be no more doubt then whether Rome Constantinople Hierusalem and other such renoumed Cities knowen to al the world at this day be the very same wherof Authours haue treated so much in auncient times AND THVS MVCHE of Christs Euangelistes for whose more credit and for confirmation of thinges by them recorded his diuine prouidence preordained that infinite witnesses whom we cal Martyrs should offer vp their blood in the primatiue Churche and after Wheras for no other doctrine profession or religion in the world the like was euer heard of albeit among the Iewes in the tyme of the Machabies and at some other tymes also when that nation for their sinnes were affâ—icted by Heathen Princes some fewe were tyrannized and iniuriouslie put to death yet commonly and for the most parte this was rather of barbarous furie in the Paganes for their resistaÌ„ce theÌ„ directly for hatred of Iuishe religioÌ„ And for the number ther is no doubt but that more Christians were putt to death within two monethes for their beliefe throughout the world then were of Iewes in two thouland yeares before Christs comming Which is vndoubtedly a matter verie wounderful considering that the Iuishe religion impugned no lesse the Pagan Idolatrie then doth the doctrine of the Christians But this came to passe that Christes wordes might be fulfilled who said I come not to bring peace but the svvorde And againe I sende you forth as sheepe among vvolues That is to saye to be torne and harried and your bloud to be deuoured In which extreme and most incredible sufferinges of Christians thre pointes are worthie of great consideration The first what infinite multitudes of al states conditions sexe qualities and age did suffer dailie fortestimonie of this truth The second What intollerable and vnacustomed tormentes not hard of in the worlde before were deuised by Tyrantes for afflicting this kinde of people The third what inuincible courage and vnspeakable alacritie the ChristiaÌ„s shewed in bearing oute these afflictions which the enimies theselues could not attribute but to some diuine power and supernatural assistance And for this later point of comfort in their sufferings I will alleage onlie this testmonie of TertuliaÌ„ against the GeÌ„tiles who obiected that wicked men suffered also as wel as Christians Wherto this learned Doctour made answere in these wordes Truth it is that many men are prone to yl and do suffer for the same but yet dare they not defend their euil to be good as ChristiaÌ„s doe their cause For that euery euil thig by nature doth bring with it either feare or shame therfor we see that malefactours albeit they loue euill yet would they not appeare so to the world but desire rather to lie in couert They tremble when they are taken and when they are accused they deny all and do scarse oftentimes coÌ„fesse their doings vpon torments And finally when they are condemned they lament mone and do impute their il fortune to destinie or to the planets But the Christian what doth he like to this Is their any man ashamed or doth any man ' repent him when he is taken except it be for that he was not taken rather If he be noted by the enemy for a Christian he glorieth in the same if he be accused he defendeth not him self if he be asked the question he confesseth it willingly if he be coÌ„demned he veldeth thankes What euil theÌ„ is ther in this Christian cause which lacketh the natural sequele of euil I meane feare shame tergiuersatioÌ„ repentance sorowe and deploration what euil I say can this be deemed whose guiltines is ioye whose accusation is desire whose punishment is happines Hitherto are the wordes of learned Tertulian who was an eye-witnes of that he wrote had no smal part in the cause of thos that suffred being him self in that place and state as daily he might expect to taste of the same affliction To which combat how redie he was may appeare by diuers places of this his Apologie wherin he vttereth besides his zeale feruour a most confident securitie and certaine assurance of Iesus assistance by that which he had sene performed to infinite other in their greatest distresses from the same Lord before So that nothing doth more a-certaine vs of the diuine power and omnipotencie of Iesus then the fortitude inuincible which aboue al humane reason force and nature he imparted to his Martyrs AFTER VVHICH consideration there coÌ„meth to be weighed the fifte point before mentioned which is of the same power and omnipoteÌ„cie of Iesus declared and exercised vpon the spirites insernal Which thing partely may appeare by the Oracles alleaged in the ende of the former section wherin thos spirites foretolde that an Hebrew Childe should be borne to the vtter subuersion and ruine of their TyraÌ„nical dominion And much more at large the same might be declared by other answers Oracles vttered after Christes natiuitie and registred in the monumentes euen of the heathens them selues Wherof he that desireth to see more ample mention especially out of Porphyrie who then was liuing let him read Eusebius sixte booke de preparatione Euangelica where he shal finde store and namely that Apollo many times exclamed Hei mihi congemiscite Hei mihi hei mihi Oraculorum defecit me claritas Woe vnto me lament yee with me woe vnto me woe vnto me for that the honour of Oracles hath now foresakeÌ„ me Which coÌ„plaintes and lamentations are nothinge els but a plaine confession that Iesus was he of whom a prophet said diuers ages before Attenuabit omnes Deos terrae he shal weare-out bring to beggarie al the Godes or Idols of the earth This confessed also the wicked spirites them selues when at Christs appearing iÌ„ Iurie they came vnto him at diuers times and besought him not to afflict or torment them nor command them presently to returne to hel but rather to permit them some litle time of entertainment in the sea or mountaines or amoÌ„g heardes of swine or the like Which confession they made in the sight of all the world and declared the same afterwardes by their factes and deedes For presently vpon Iesus death vpon the preaching of his name and Ghospel throughout the worlde the Oracles which before were aboundant in euery prouince and countrie were put to sileÌ„ce Wherof I might alleage the testimonies of verie many GeÌ„tiles them selues as that of Iuuenal
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 *
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