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reason_n	child_n	love_v	parent_n	2,627	5	9.9472	5	false

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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

canst not hate thos thinges which thou hast made but doest vse mercy towards al for that they are thine And the like maner of reasoning vseth God him self when he saieth by his Prophet Ezechiel behould al soules are mine and hereupon he inferreth a litle after Numquid voluntatis meae est mors impij Can I haue the wil to damne a wicked man seing that his soule is mine created and redeemed by me as who would saie this were a case against al order and equitie And the reason of this maner of speech and argument is for that euery man naturally is enclined to loue the things that be of his owne making So we see that if a mā haue an orchard wherin be great varietie of trees and plantes yet if ther be but one of his owne peculier grafting that florisheth and prospereth wel he taketh more delite therin then in any of the rest for that it is his owne workemanship So in like maner if a man haue a vineyard of his owne planting and trimming For which respect the holy prophet Dauid finding him self and the whole kingdome of Iurie in great affliction calamitie thought no other means so forcible to draw God to compassion and commiseratiō of their case as to crie out to him in this maner Thou vvhich gouernest Israel looke tovvards vs and be attēt Thou hast brought forth a vineyard out of Egipt thou hast purged the same from Gentiles and hast planted it Thou ô God of al povver turne tovvards vs looke vpon vs from heauen and visite this thy vineyard vvhich thy ovvne right hand hath planted The like maner of persuasion vsed the holy prophet Esaie to moue God when he said looke vpō vs I beseech the ô Lord vvhich are the vvorke of thine ovvne hands But aboue al other the blessed man Iob standeth as it were in argument and disputation with God about this matter saying haue not thy hāds made me haue they not framed me of clay and earth hast not thou compacted me as cheese is made of milke hast not thou knit my bones and sinowes together and couered my flesh with skinne hast not thou giuen me life and conserued my spirite with thy continual protection how soeuer thou seme to dissemble thes matters and hide them in thy hart yet I know that thou remēbrest them al and are not vnmindful of them By which words this holy man signified that albeit God suffered him greatly to be tempted and afflicted in this life so farre forth as he might seme to haue forgotten him yet was he wel assured that his deuine Maiestie could not of his goodnes forsake or despise him for that he was his creature and the proper workemanship of his owne hands In which verie name of vvorkemanship holy Dauid tooke such great comfort considering that the workeman can not chuse but be louing and fauourable towards his owne work especially so excellent and bountiful a workeman as is almightie God towards a worke made as mā is to his owne shape and likenes that in al his necessities yea euen in his greatest infirmities of flesh and most grieuous offenses committed against his Maiestie he conceaueth most assured hope of mercie and pardon vpon this cōsideratiō that he was his workemanship and consequentlie wel knowen to his deuine wisdome of how bricle infirme a metal he was made For thus at one time among other he reasoneth of this matter Looke how farre distant the east is from the west so farre of hath God remoued our iniquities from vs. Euen as a father doth take compassion of his owne children so doth our Lord take mercie vpon vs for that he wel knoweth the mould wherof we are made and doth remember that we are nothing els but dust In which discourse the holie Prophet maketh mention of two thinges that did assure him of Godes mercie th' one that God was his Creator and maker and therby priuie to the frailtie of his constitution nature th' other that he was his father whos propertie is to haue compassion on his children and this is a second reason more strong and forcible perhappes then the former whie euerie man maie be most assured of pardon that hartely turneth vnto almightie God considering that it hath pleased his deuine Maiestie not only to be vnto man a creatour as he is to al other thinges but also a father which is the title of the greatest loue and coniunction that nature hath left to thinges in this world Wherof a certaine philosopher said wel that no mā could conceaue the loue of a parents hart but he onlie that had a child of his owne For which respect our Sauiour IESVS to put vs in mind of this most feruent loue and therby as it were by one fire to enkendle an other within our hartes did vse often times and ordinarily to repeat this sweet name of Father in his speeches to his folowers and therupon founded diuers most excellent and comfortable dissourses as at one time when he dehorted them from ouer much care and worldlie solicitude he addeth this reason Your father in heauen knovveth that you haue need of thes thinges as who would saie he knowīg your wantes and being your father you shal not need to trouble yourselues with too great anxietie in thes matters for that a fathers hart can not but be prouidēt and careful for his children The like deduction maketh he in the same place to the same effect by comparison of the birdes of the aire and other irreasonable creatures for which if God doe make saith he so aboundant prouision as al the whole world may witnesse that he doth much more careful wil he be to prouide for men that are his owne children which are more deare vnto him then any other terrestrial thing created Al which speeches and reasons of our Sauiour are deriued from the nature and propertie of a parent which can not but affect and loue his children especially such a father whom Christ calleth celestial who in this perfection of true father ly loue so farre exceedeth al earthly parents put together as in power clemencie and goodnes almightie God surpasseth the infirmitie of his feeble creatures Such a father as hath not only geuen life and being vnto his childrē but also as S. Paul saieth hath powred into their hartes the deuine spirite of his only eternal sonne stirring them vp to most assured confidence and inuincible hope in his fatherly goodnes and protection And vpon assurance of this hope haue aswel sinners as Saints from the beginning fled vnto him confidently vnder this title of paternitie and neuer were deceaued So the prophet Esaie aswel in his owne name as in the name of the sinful people of Israel doubted not to crie Thou art our father Abraham hath not knovven vs and Israel is ignorant of vs Thou o Lord art our father thou art our redeemer And to cōfirme

placed to be despised and not to be honoured How great honour was that trow you which he did to Abraham in the sight of so many kings and princes of the earth as of Pharao Abimelech Melchiseedech and others How great honour was that he did to Moyses in the face of Pharao and of al his court by the wonderful signes that he wrought by him What excessiue honour was that he did to holie Iosue when in the sight of al his armie he stayed the sunne and Moone in the middest of the firmament at Iosues appointement obeying therein as the scripture saieth to the voice of a man what honour was that he did to Esay in the preface sight of king Ezechias whē he made the sunne to goe backe tenne degrees in the heauens what honour was that he did to helias in the sight of wicked Achab when he yelded the heauens into his hands and willed him to say that neither raine nor dew should fal vpon the ground for certain yeres but by the wordes of his mouth onely what honour was that he did to Elizeus in the sight of Naaman the noble Syrian whom he cured onelie by his word from the leprosie whos bones also after his death raised vp by onelie touching the dead to life inallie not to alleage more examples herein what singular honour was that he gaue to al the Apostles of his sonne that as many as euer they laid handes on were healed from al infirmities as S. Luke affirmeth Nay which is yet more the verie girdles and napkins of S. Paul did the same effect and yet more then that also so many as came within the onelie shadow of S. Peter were healed from their diseases Is not this maruailous honour euen in this life was there euer Monarch prince or potentate of the world that could vaunt of such points of honor And if Christ did this to his seruantes euen in this world whereof notwithstanding he saith his kingdome was not what honour shal we think he hath resesued for the life to come where his kingdome shal be in al fulnes and where al his seruants shal be crouned as eternal kings with him Lastlie for some further declaration of this matter and for expressing th' incomparable excellencie of heauenlie blisse some diuines doe vse a consideration of the three different places wherunto man by his creation is ordained albeit in al pointes it be not necessarie to hold the same iust proportion The first of which places is our mothers wombe the second this present world the third is coelum Empireum which is the place of blisse in the life to come Now in these three places say the learned we must hold some like proportion by al reason betwene the third and second place as we see sensiblie to be obserued betwene the second and first So that in what proportion the second doeth differ from the first in like measure must the third be different from the second on rather much more for that eternal and heauēly thinges doe exceede al comparison of trāsitorie thinges amōg themselues By this proportion then we must say for exāple sake that as farre as the whole world doth passe the wombe of one priuate woman so much in al beautie delites and Maiestie doth the place of heauēlie blisse passe al this whole world with the ornamentes therof And as much as a man liuing in the world doth exceede a child in his mothers bellie for strength of bodie beautie wit vnderstāding learning and knowledge so much and farre more doth a Saint in heauen passe al men of this world in al these excellencies and infinite more besides And looke how great horrour a mā of perfect age would conceaue to returne into his mothers wombe againe so much and farre greater would a glorified soule haue to come back from that eternal blisse into this vale of miserie The nine moneths also of life in the mothers wombe are not so litle in respect of any mans age in the world as is the longest life vpon earth in respect of euerlasting life in heauen Nor the blindenesse ignorance and other miseries of the child in his mothers wombe are any way to be compared to the cecitie darknes folie other calamities of this life in respect of the cleare light most excellent knowledge deuine vnderstāding other singuler prerogatiues of the Saints in heauen So that by al thes reasons laid together ther may a general coniecture be framed of the most infinit and incomprehensible excellencie of this reward wherof we treate BVT NOVV TO CONSIDER the same thing somewhat more in particular it is to be noted that this reward or glorie of heauen shal comprehend in it self two partes or members the one called essential belonging to the soule the other termed accidental belonging to the bodie The essential part consisteth in the vision or sight of God as afterward shal be shewed The accidental consisteth in the change and glorification of our flesh after the general resurrectiō wherby this corruptible bodie of ours shal put on incorruption as S. Paul sayeth and of mortal become immortal Al this flesh I say of ours that now is so combersom and aggreeueth the minde that now is infested with so many inconueniences subiect to so many mutations vexed with so many diseases defiled with so many corruptiōs replenished with so infinit miseries and calamities shal then be made glorious most perfect to endure for euer without change or mutation and to raigne with our soule euerlastinglie And for this purpose as diuines doe proue the same shal be endued with certaine excelles qualities and giftes from God which S. Anselm whom in this matter I wil folow doth reckon to be seuen to wit beautie agilitie fortitude penetrabilitie health pleasure perpetuitie Al which excellencies either doe want in the damned bodies or else their contraries are found therin And first of al concerning the priuiledge and high excellencie of beautie how singuler it shal be in the bodies glorified our Saueour him self in some part declareth when he sayeth At that daie shal the Iust shine as the sunne in the kingdome of their father A maruailouse speech and in humane sense almost incredible that our putrefied bodies should shine and become as cleare as the sunne Whereas in the contrarie part the bodies of the damned shal be as black and vglie as filth it self The second prerogatiue assigned to the bodies of the iust is agilitie or velocitie whereby their flesh is deliuered from al lumpish heuinesse wherwith it was pestered in this life and made as light as the Angels them selues which are spirits and doe passe from place to place with infinit swiftnesse as also doe ascend and descend of them selues against the nature of corruptible bodies whereas in the meane space the damned bodies shal be bound both hand

Humilitie in abasing our selues in the sight of God And so likewise al other vertues belōging to a good Christian are stirred vp exercised confirmed strengthened and established in man by tribulation according to the saying of S. Peter God shal make perfect confirme and establish them vvhich haue suffered a little for his name FINALLY Gods meaning is by laying persecution and affliction vpon vs to make vs perfect Christians that is to say like vnto Christ our captaine whom the prophet calleth Virum dolorum scientem infirmitatem a man of sorowes and one that had tasted of al maner of infirmities therby to receaue the more glory at his returne to heauen and to make more glorious al thos that wil take his parte therin To speake in one word God wold make vs by tribulation to become crucified Christians which is the most honorable title that can be geuen vnto a creature in heauen or earthe Crucified I say and mortified to the vanities of this world to the flesh and to our owne concupiscence and carnal desires but quicke and ful of al liue lie spirit to vertue godlines and deuotion This is the heauenly meaning of our Soueraine Lord and God in sending vs persecution tribulation and affliction in respect whereof holy Iob douteth not to say Blessed is the man that is afflicted by God And Christ him self yet more expresselie Happie are they vvhich suffer persecution If they be happie and blessed therby then is the world no doubt greatlie a vvrie which so much abhorreth the sufficiance therof thē is almightie God but vnthankfully dealt with al by many of his childrē who repine at this happines bestowed vpon them where as indeed they should accept it with ioye and thankes-geuing For proofe and better declaratiō wherof I wil enter now into the third point of this chapter to examine what reasons and causes there be to induce vs to this ioifulnes contentation in tribulation The third part AND FIRST of al for proofe and declaration of this third part the reasons and causes before alleaged of almightie Gods merciful and fatherly meaning in sending vs affliction might be sufficient to comfort and content any Christian mā or woman who taketh delite in Godes holy prouidence towardes them For if God doe send affliction vnto vs for the encrease of our glorie in the life to come for drawing vs frō infectiō of the world for opening our eyes and curing our diseases and for preseruing our soules from sinne hereafter as hath bene shewed in the former part who can be iustly displeased therwith but such as are enemies vnto their owne eternal welfare We see that for the obtaining of bodilie health we are content not onely to admit many bitter and vnpleasant medicines but also if neede require to yeeld willingly some parte of our blood to be taken from vs. And how much more should we do this for the eternal health and saluation of our soules But now further if this medicine haue so many more commodities besides as haue bene declared if it serue here for the punishment of our sinnes due otherwise in an other place in farre greater quantitie and rigour of iustice if it make a trial of our estate and doe draw vs to God if it procure Godes loue towardes vs yeeld matter of ioy by our deliuerāce prouoke vs to thankfulnes embolden and strengthen vs in his seruice and finally if it furnish vs with al vertues and doe make vs like to Christ him self crucified then is there singular great cause why we should take comfort and consolatiō therein for that to come neare and to be like vnto our maister and Sauiour is the greatest dignitie and preeminēce that can be imagined Lastly if Gods eternal wisdom haue so ordained and appointed that this shal be the meares of his seruātes saluatiō the badge and liuerie of his sonne the high way to heauen vnder the standard of his Crosse then ought we not to abhorre thes meanes not to refuse this liuerie not to flie this way but rather with good S. Peter and Iohn to esteeme it a great dignitie to be made worthie of the most blessed participation therof We see that to weare the colours of the prince is thoght aprerogatiue among courtiers in this world but to weare the robe or crowne it self were to great a dignitie for any inferiour subiect to receaue Yet Christ our Lord and king is content to imparte both the one th' other of his vnto vs. And how then ought we I pray you to accept therof And now as I haue said these reasons might be sufficient to comfort and make ioyful al those that are so happie as to be called to suffer affliction and tribulation for Christes cause But yet there want not some more particular considerations besides Wherof the first and most principal is that this matter of persecutiō and affliction commeth not by chance or casualtie or by any certaine general direction of starres and planetes vnto Christians but by the special prouidence and peculiar dispositiō of God as our Sauiour Christ sheweth at large in S. Matthews gospel that is to say this heauenlie medecine or potiō is made for vs by the very hand of almighty God Which Christ signifieth expresly when he saied to his disciples at it were in anger shal I not drinke the cuppe vvhich my Father hath geuen to me That is for as much as mine ownfather hath tempered a potion for me shal I not drinke it as who would saye it were too much ingratitude Secōdlie is to be noted that the verie same hand of God which tempered the cuppe for Christ who was his owne natural sonne hath done the same also for vs according to Christs saying You shal drink of my cuppe to wit of the same cuppe which my Father hath tempered for me Herof it foloweth that with what hart and loue almightie God tempered this cuppe vnto his owne most dearlie beloued sonne with the same he hath tempered it also to vs that is altogether for our good for his glorie Thirdlie is to be considered that this cuppe is tēpered with such special care as Christ sayeth that what trouble or danger soeuer it may seeme to woorke as al purgations for a time doe yet shal not one heare of our head perish by the same Nay further is to be noted that which the prophet sayeth O Lord thou shalt geue vs to drinke in teares in measure That is the cuppe of teares and tribulation shal be so tempered in measure by our heauenlie phisition as no man shal haue aboue his strength The dose of Aloes and other bitter ingredients shal be qualified with manna and sufficient sweetnes of heauēlie consolation God is faithful saieth S. Paul and vvil not suffer you to be tempted aboue your abilitie This is a singular point of comfort and ought alwaies to be in our

of Iewes whom we see dispersed ouer al the world at this daie in bondage both of bodie soule Which worke of Gods Iustice though it be most terrible yet was his mercie greater to thē as appeareth by Christs wordes if they had not reiected the same Thirdlie his mercie exceedeth his iustice euen towardes the damned them selues in that he vsed many meanes to saue them in this life by geuing them freewil and assisting the same with his grace to doe good by mouing thē inwardlie with infinite good inspirations by alluring thē outwardlie with exhortatiōs promisses examples of others as also by sicknes aduersities and other gentle corrections By geuing them space to repent with occasions opportunities and excitations vnto the same By threatning thē eternal death if they repented not Al which thinges being effectes of mercie and goodnes towardes them they must needes confesse amiddest their greatest furie and tormentes that his iudgementes are true iustified in them selues and no waies to be cōpared with the greatnes of his mercies By this then we see that to be true which the prophet saieth Misericordiam veritatem diligit dominus God loueth mercie and trueth And againe Mercie and trueth haue met together Iustice and peace haue kissed on an other We see the reason why the same prophet protesteth of him self I vvil sing vnto thee mercie and iudgement ô Lord not mercie alone nor iudgement alone but mercie and iudgement together that is I wil not so presume of thy mercie as I wil not feare thy iudgement nor yet wil I so feare thy iudgement as I wil euer despaire of thy mercie The feare of Gods iudgement is alwaies to be ioined with our confidence in Gods mercie yea in verie Saintes them selues as Dauid saith But what feare that feare trulie which the scripture describeth whē it saith the feare of our Lord expelleth sinne the feare of God hateth al euil He that feareth God neglecteth nothing he that feareth God wil turne and looke into his owne hart he that feareth God wil doe good woorkes They which feare God wil not be incredulous to that which he saith but wil keepe his waies and seeke out the things that are pleasant vnto him They wil prepare their hartes sanctifie their soules in his sight This is the description of the true feare of God set downe by holie scripture This is the description of that feare which is so much commended and commanded in euerie part and parcel of Gods worde Of that feare I saie which is called Fons vitae radix prudentiae corona plenitudo sapientiae gloria gloriatio beatum donum That is the fountaine of life the roote of prudence the crowne and fulnes of wisdome the glorie and gloriation of a Christian man a happie gift Of him that hath this feare the scripture saith happie is the man vvhich feareth our Lord for he vvil place his minde vpon his comman lementes And againe the man that feareth God shal be happie at the last end and shal be blessed at the day of his death Finally of such as haue this feare the scripture saith that God is their foundation God hath prepared great multitude of sweetnes for them God hath purchased them an inheritance God is as merciful to them as the father is merciful vnto his children And to conclude Voluntatem timentium se faciet God wil doe the wil of those that feare him with this feare This holie feare had good Iob when he said to God I feared al my vvorkes And he yealdeth the reason therof For that I knevve that tbovv sparest not him that offendeth thee This feare lacked the other of whō the prophet saieth The sinner hath exasperated God by saying that God wil not take accompt of his doings in the multitude of wrath Thy iudgementes ò Lord are remoued from his sight And againe vvherfore hath the vvicked man stirred vp God against him self by saying God vvil not take account of my doings It is a great exasperation of God against vs to take the one halfe of Gods nature from him which is so make him merciful without iustice and to liue so as though God wold take no account of our life wheras he hath protested most earnestlie the contrarie saying that he is like a hard and couetous man which wil not be contēt to receiue his owne againe but also wil haue vsurie for the lone that he wil haue a straite reckoning of al his goodes lent vs that he wil haue fruite for al his labours bestowed vpon vs finallie that he wil haue account for euery word that we haue spoken Our Sauiour Christ in the three score and eight psalme which in sundrie places of the gospel he interpreteth to be writen of himself among other dreadful curses which he setteth down against the reprobate he hath these let their eyes be daseled in such sorte as they may not see povvre out thy vvrath my Father vpō thē let the furie of thy vengeance take hād fast on thē Adde iniquity vpō their miquitie let him not enter into thy iustice Let them be blotted out of the booke of life let them not be enrolled together vvith the iust Here loe we see that the greatest curse which God can laye vpon vs next before our blotting out of the booke of life is to suffer vs to be so blinded as to adde iniquitie vpon iniquitie and not to enter into cōsideration of his iustice For which cause also this confident kinde of sinning vpon hope of Gods mercie is accounted by diuines for the first of the six greuous sinnes against the holie Ghost which our Sauiour in the gospel signifieth to be so hardlie pardoned vnto men by his Father And the reason why they cal this a sinne against the holie Ghost is for that it reiecteth wilfullie one of the principal meanes left by the holie Ghost to retire vs from sinne which is the feare and respect of Gods iustice vpon sinners Wherfore to conclude this matter of presumption me thinkes we may vse the same kinde of argumēt touching the feare of Gods iustice as S. Paul vseth to the Romanes of the feare of Gods ministers which are temporal princes Wouldest thou not feare the power of a temporal prince saith he doe wel then and thou shalt not onelie not feare but also receiue laude and praise therfore But if thou doe euil then feare for he beareth not the sword without a cause In like sort may we saye to those good felowes which make God so merciful as no man ought to feare his iustice Would ye not feare my brethrē the iustice of God in punishmēt liue vertuouslie then and you shal be as voide of feare as lions are saieth the wiseman For that perfect charitie expelleth feare But if you liue wickedlie then haue you cause to feare

Pamach Aug. serm 81. de tép. THE. 2. parte of this chapter OF good syfe * See S. Aug. lib. de vtilit cred c. 1. tract 1. in epist. Iohan. Cyprian ep 61 Tvvo causes of heresie The doinges of heretiques Th' obseruation of S. Cyprian Cyprian epist. 65. ad Rogatian Many causes of euill lyse The effect of Christs first sermon Math. 5. 6. 7. Math. 5. v. 20. Math. 5. Ibid. v. 21. Cap. 6. Cap. 7. Faith is not sufficient vvithout vvorckes A similitude touching faith vvorks * In learning ouer his Catechisme Iac. 2. An anciēt errour of sensual men about faith vvorkes S. Austem discourse 〈◊〉 de 〈◊〉 oper cap. 14. Gal. 5. 1. Cor. 13. Rom. 13. Iacob 2. Marc. 1. Mat. 16. Ibid. c. 22 Ioa. 17. 1. Ioh. 2. Enchirid. cap. 67. 2. Cor. 6. The proose vsed by S. Gregorie Iohn 20. Greg. hom 29. in Euā Tit. 1. 1. Ioh. 2. VVhat vve promissed in Baptisme Li. 33. moral cap. 7. Math. 7. Malac. 7. Psal. 77. Iacob 2. The testimonie and exhortation of S. Chrysostome Math. 25. Chryshom 2. in Iohan. 2. Cor. 5. The cōclusion of this chapter The reason of this Chapter Psal. 36. Esa. 1. 1. Pet. 2. Tit. 2. The tvvo partes of good life Iob. 7. 2. Cor. 10. Mat. 9. 10 20. Tim. 5. One of thes partes not auailable vvithout the other Esa. 1. Iere. 6. Amos. 5. Mat. 25. Luc. 13. THE. 1. parte of resisting sinne Heb. 10. Ephe. 5. Iac. 4. 1. Pet. 5. Iob. 40. Hovv perfect our resistāce must be Tob. 4. Iacob 4. Aug. l. 1. de ser. do cap. 23. li. 12. de Trin. cap. 12. Three degrees to sinne Greg. ad inter 11. August 〈◊〉 Mat. 5. Exod. 12. Deut. 5. The diligence of auncient auncient in resisting sinne Of Iob. Iob. 9. Of Dauid Psal. 76. Of S. Paul 1. Cor. 4. 2. Cor. 12. External helpes for the resisting of sinne 2. Cor. 6. 11. 1. Tim. 1. 1. Cor. 9. * Thes thīges Bunney clippeth as not so necessarie for Ministers Egis apud Enseb. li. 2. lust cap. 23. Of S. Iames Philo. lib. 4. de vit contempt Of S. Mark * Bunney doubteth vvhether S. Anthonie had sufficiīt ground-vvorke of his dainge but Athanasius doubted not 10. Cass. de Inst. The reason of Monastical life in the beginninge A 〈◊〉 exāple of 5. Ierom. 2. Cor. 12. Hiero. epi. 22. ad Eust. The auste risie of olde Mounkes S. Ieroms cōbat vvith tentatiōs of the fleshe The consolation of stryuinge in stryuinge ende Cant. 1. The miserable state of mosie Christiās at this daye Eccle. 4. The description of a man than follovveth his concupiscence Prou. 2. The bondage and daunger by yeldinge to our concupiscence Ioa. 8. Pro. 5. The Chaines of sinne * See 〈◊〉 Greg. lib. 4. Moral c. 27. Isod li. de sum bono cap. 23. The miseries of them that resist not sinne Prou. 7. Iob. 15. Dan. 12. Pro. 18. Philip. 3. The cōclusion of this parte THE. 2. parte OF labouring i good vvorkes Gen. 〈◊〉 Pro. 12. Eccle. 20. Iere. 4. Osee. 10. Eccle. 9. Psal. 23. Of laboring in the nevv testament Ezech. 36 Tit. 2. The definitiō of a good Christian. Ephe. 2. Luc. 19. The vocation of a Christian. Gal 6. Pro. 10. Pro. 12. Pro. 11. Eccle. 20. Pro. 10. Pro. 6. Christian vvisdome vvherin it consisteth Prou. 9. Rom. 11. 2. Cor. 1. Esa. 33. Eccle. 6. Eccle. 7. Eccle. 6. Gal. 6. 1. Cor. 15. Luc. 16. Philip. 2. 2. Pet. 1. Gal. 6. Ioan. 6. The diligēce of 〈◊〉 Christiās to vvoorke vvhile they had time * All thes 〈◊〉 〈◊〉 for the Church 〈◊〉 〈◊〉 〈◊〉 as no good deeds though he doe dedicate the booke to an Archbishop and doe seed of the rentes hym self So leaueth he 〈◊〉 also hospitals c. The charitable deeds of our auncestours vvāt therof in vs. The perfection of Christian vocation if it vvere fulfilled Mat. 11. Luc. 10. The difference of the vertuous and vvicked in this vvorld and in the next Rom. 2. 2. Tim. 4. * Note that Bunny thrusteth out this vvord MLRIT not onlie here but in al the booke besides vvhich is almost in euerie leafe of auncient fathers vvry tinges as also expresselie Eccles. 16. v. 15. the value thereof vvhich is retribution for good vvorkes 〈◊〉 in euerie place of scripture Gen. 4. v. 4. Exod. 1. 20. Leu. 11. 43. Psal. 118. 112. Mat. 5. 12. 2. Tim. 4. 8. Heb. 11. 26. c. The cōclusion vvith an exhortation A points of great vvisdome Hovv the lavve of good life vvas published Exod. 19. 20. Act. 7. Heb. 12. VVho and vvhat maner of auditour shall receyue our accomptes 2. Cor. 5. Luc. 12. 16. 19. 20. Mat. 16. Mat. 16. Mat. 12. Iere. 29. Tvvo daies of Iudgement 1. Particuler Heb. 9. 2. General Iuc 16. Fovver reasones vvhie ther is a second iudgement Oh that mē vvould cōsider vvel this reason Heretikes Loose Poetes Euil Parentes Hovv necessarie the 〈◊〉 is of the last day of iudgment Eccles. 7. Psal. 57. Deut. 32. Eccles. S. 〈◊〉 poīts of this chapter THE. 1. parte OF preparations Luc. 2 ● Greg. hom 35. in Euā Ezech. 38 Dan. 7. Apoc. 13. See S. Ierome com in cap. 7. Dan. Dan. 12. Ezech. c. 38. 39. A moste vvonderful prophetie of the slaugoter to be cōmitted by Antechrist The 2. Kynde of preparations Luc. 21. Mat. 24. Mar. 13. 2. Pet. 3. Apoc. 6. A moste vvonderful reuelation of S. Iohn Death Hel. Seuen trūpetes seuen blastes Apoc. 9. VVōderful locustes Apoc. 11. Apoc. 16. The seuen cuppes of Codesire A inconsideratiō vpon the 〈◊〉 Sopho. 1. Psal. 74. 1. Pet. 4. 〈◊〉 〈◊〉 14. ad 〈◊〉 THE. 2. parte OF thinges that must passe in this Iudgement Mat. 25. Iuc 21. 1. Cor. 13. The comming of the Iudge Apoc. 5. 13. Mal. 3. Esa. 64. Esa. 28. Psal. 49. The maner of the Iudgment Dan. 7. Apoc. 20. The store of vvitnesses agaīst as at the last day The considence of the good and terrour of the vvicked Sap. 5. Luc. 25. Apoc. 6. Psal. 89. Prou. 6. Esa. 13. Ioel. 2. Godsday Mans day Psal. 9. A dreadfull daye Apoc. 20. Psal. 132. Mat. 25. To late to repēt at the day of iudgment The treasure of a good consciēce at the day of iudgment Psal. 149. A most 〈◊〉 case and condition Attend negligēt Christian Marc. 14. Apoc. 6. 9. Math. 25. THE. 3. part of this chapter OF the end and that vvhich shal ensue Math. 25. Notes vpon Christes last sentence 1. Ioa. 3. Tit. 3. 2. 1. Ioa. 3. 5. * Maske vvel this pointe ô carles Christian A vveeful separation The vandtie of al vvorldlie prefermētes as the List. The cōclusiō of the vvbel chapter Marc. 13. Math. 24. The svveet and fatherlie dealing of Christ vvith vs. 2. Pet. 3. Hovv vve may goe meete vvith the day of the iudgement Eccle. 18. I. Cor. II. Godes hatred against sinners Psal. 5. Sap. 14. Prou. 15. Iob. 11. Esa. 1. Psal.