Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	adam_n	body_n	spirit_n	4,811	5	5.6331	4	false

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

not of stone this will moue his affection We reade of Galen a profane and verie irreligious Phisitian who as hymself confesseth in a certaine place taking vpoÌ„ hym to consider of the partes of mans bodie and fynding much wisdom in the order vse and dispositioÌ„ of the same sought first to gyue the praise and glorie therof to nature or to some other cause then to God But I processe of tyme being oppressed as it were with th' ey ceding greate wisdome cunning and prouideÌ„ce which he discouered in euerie least parcell and particle of mans bodie wherin nothing was redundaÌ„t nothing defectiue nothing possible to be added altered or better deuised he brake foorth into thes wordes Compono hic profecto caÌ„ticum in Creatoris nostri laudem quÃ²d vltrÃ res suas ornare voluit melius quia vlla arte possent Here trulie doe I make a song in the praise of our Creator for that of his owne accorde it hath pleased hym to adorne and bewtifie his thinges better then by any arte possible it could be immagined Hereby then doth the Metaphisique gather and conclude most euidentlie that there is a God a Creator a most wise and powerfull artificer that made all thinges Such a one as exceedeth all boundes of nature and of humane habilitie For if all the world should ioyne together they could not make the least creature which we see in this world He concludeth also that the forsight and prouidence of this Creator is infinite for thinges to come in all eternitie finallie that his wisdome and cogitatioÌ„s are inscrutable And albeit some tyme he reueile vnto vs some parte therof yet often againe we erre therin For which cause a wise heatheÌ„ Platonick concludeth thus after long search aboute thes affaires I will praise God saith he in those thinges I vnderstand and I will admire hym in those which I vnderstande not For I see that my self oftentymes doe thinges wher in my seruantes are blinde and coÌ„ceaue no reason As also I haue sene litle children cast into the syar Iewels of greate price and their fathers writinges of greate learning and wisdome for that they were not of capacitie to vnderstaÌ„de the valure and worthines of the thing One argument more will I alleage of the Methaphisique grounded vpon th' immortalitie of mans soule which immortalitie is proued with one consent of all learned men as Plato alleageth for that it is a spirite and immaterial substance whose nature dependeth not of the state of our mortal bodie for so by experience we see daylie that in olde meÌ„ and withered sicklie bodies the minde and soule is more quicke cleere pregnant and liuelie then it was in youth when the bodie was most lustie The same also is proued by the vnqueÌ„cheable desyre which our mynde hath of learning knowledge wisdome other suche spiritual and immaterial thinges wheri her thirst by nature is so greate as it can not be satisfyed in this lÃ½fe nether can the obiectes of sense and bodilie pleasures or any other commoditie or delight of this material world content or satiate the restles desyre of this im naterial crea ture Which is an euident argument to the Philosopher that some other obiect and contentatioÌ„ is prepared for her in an other world and that of such excellencie and supereminent perfectioÌ„ as it shall haue in it all wisdome all learnig all knowledg all bewtie ' and all other causes of loue ioye and contentation wherin our soule may rest for euer This being so saith the Philosopher that the soule and mynde of maÌ„ is immortall of necessitie it mast insue that an immortall Creator sent the same into our bodies and that to hym againe it must returne after her departure from this life here This was the true meaning in deede how soeuer some later interpreters haue misvnderstood the same of that auncieÌ„t doctrine of old philosophers which Plutarche alleagethe out of Pythagoras and Plato afirming that all particuler soules of men came sent from one general and common soule of the whole world as sparcles from the fyar and beames from the common sunne and that after their separatioÌ„ from their bodies they shall returne againe to that general soule called Anima mundi the soule of the world for that it gyueth lyfe being to the world and so to remaine with that general soule eternallie This was the doctrine of olde philosophers which seemeth in deede to haue bene nothing els though deliueredi other wordes but that which SalomoÌ„ hym self affirmeth in plainer spech spiritus redibit ad Deum qui dedit illum and our soule or spirit shall returne to God that gaue it vnto vs. And this may suffice for a taste of that which the Metaphysique or Supernatural philosopher can say for proof that there is a God THERE REMAINETH yet a third parte of humane wisdome or philosophie called Moral whose reasons and arguments for proofe of this veritie I haue of purpose referred to the last place for that they be more plaine and easie theÌ„ the former and more sensible to the capacitie of euerie simple and vnlearned reader For first of all he obserueth in the verie naturall inclination of man be his manners otherwise neuer so euel that there is a certaine propension and disposition to confesse some God or Deitie as by example he proueth in all nations were they neuer so fearce or barbarous yet alwayes coÌ„fessed they some God by nature though no man did teach or instruct them therin The same is confirmed by the common vse of all heathens in lifting vp their eyes and handes to heauen in anie suddaine distresse that commeth vpon theÌ„ Which importeth that nature her self hath ingrated this feeling that there is a God Yea further he alleageth that by experience of all ages it hath bene proued that Atheistes them selues that is suche men as in their health and prosperitie for more libertie of sinful life would striue against the being of anie God when they came to die or fall into great miserie they of all other men would shew them selues most fearful of this God as Seneca declareth and as Suetonius sheweth in th' exaÌ„ple of Calligula Whiche is a token that their conscience inforced them to beleeue a Godhead Nay Zeno the Philosopher was wont to saye that it seemed to hym a more substantial proofe of this veritie to heare an Atheist at his dying daye preache God froÌ„ a payre of galloes or other such place of miserie when he asketh God and nature forgyuenes theÌ„ to heare all the philosophers in the world dispute the poite for that at this instaÌ„te of death miserie it is lyke that suche good fellowes doe speake in earnest and sobrietie of spirite who before in their wantonesse impugned God ether of vanitie ambition sensualitie or dissimulation Now then when the Moral Philosopher hath proued by this natural inclination of

coÌ„ming the Prophete Malachies wordes are Beholde our Lord shal come and vvho shal be able to abide the daie of his comming And the Prophete Esaie addeth further touching the same coÌ„ming that the verie mountaines shalmelt at that daie before his face And yet further he describeth the same in an other place thus Beholde our Lord shal come in strength and sortitude as a storme of haile and as avvhyrle vvinde breaking and throvving doune vvhat soeuer standeth in his vvaie as a rage of many vvaters that ouer-stovve and rushe together c. Wherunto the Prophet Dauid annexeth that burning fire shal runne before his face and on euery side of him a violent tempest This terrible Iudge then being set and al creatures of the world conuented before him the Scripture laieth doune vnto vs the order of that iudgment described by Daniel in thes wordes I stoode saieth he vvith attention and I savve certaine seates placed and the Auncient of yeares sate doune in iudgment Thousand thousands vvere attendant to serue him and ten hundreth thousand thousands stood vvaiting before him The iudgment vvas settled and the bookes vvere opened Thus much was reueyled to Daniel without declaration what bookes thos were But to S. Iohn the same were made manifest who expoundeth the matter thus I savve saieth he a great bright throne and one that sate vpon the same before vvhos face both heaueÌ„ and earth did tremble c. And I savve al thos that vvere dead both great and smal standing before the throne And the bookes vvere ther opened and al thos that vvere dead had their iudgemeÌ„t according to the thinges vvhich vvere vvriten in thos bookes euery one according to his vvorkes By which wordes we are gyuÃ© to vnderstand that the books which at that daie shal be opened and wherby our cause must be discerned shal be the euidences of our deedes and actions in this life recorded in the testimonie of our owne consciences and in the infallible memorie of Gods inscrutable wisdome WheruÌ„to shal gyue witnes in that place against the reprobate both heauen and earth which were created for them the Sunne and Moone with all the starres and planetes which from the beginning of the world haue serued them the elements and other creatures inordinately loued and abused by them their compagnions ther present with whom they sinned their brethern whom they afflicted the preachers and other Saints of God whom they contemned and aboue al other thinges the ensigne and standard of their redemption I meane the triumphant Crosse of Christ which shal at that daie be erected in the sight of all the world Al thes I saye with infinite other thinges shal theÌ„ beare witnes against the wicked and condemne them of intollerable ingratitude in that they offended so gratious and bountiful a Lord as by so manifold benefites allured them to loue and serue him At this daie saieth the Scripture shal the iust stand in great constancie against thos by whom they were afflicted and oppressed in this life And the wicked seeing this shal be surprised with a horrible feare and shal saie vnto the hilles fal vpoÌ„ vs and hide vs from the face of him that fitteth vpon the throne and from the indignatioÌ„ of the Lambe for that the great daie of wrath is now come O merciful Lord how great a daie of wrath shal this be how truly said thy Prophete in his meditation of this daie vvho can conceyue the povver of thy vvrath or vvho is able for very scare to recount the greatnes of thine indignatioÌ„ This is that daie of thine wherof thy seruant said so long before that thy zeale and surie should spare none in this daie of reuenge nether should yeeld or be moued vvith any mans supplication nor should admit revvards for the deliuery of any man This is that most dreadful daie of thine wherof thy holy Prophete admonished vs when he said Behold the daie of our Lord shal come a cruel daie ful of indignation vvrath and surie to bring the earth into a vvildernes and to crushe in peeces the sinners therof And an other Prophete of the self same daie behold the daie of our Lord dot bcome a daie of darknes and dimnes a daie of cloudes and stormes a most terrible daie and such an one as vvas neuer from the beginning of the vvorld nor shal be after in al eternitic This is thy daie Ã´ Lord and so properly thou wilt haue it called like as it pleaseth thy goodnes to terme the course of this present life the daie of man For that as in the time of this present world thou art content to holde thy peace and be patient and suffer sinners to doe their wil euen so at this last daie thou wilt rise vp pleade for thine owne glorie and wilt make thy self knowen to the terrour of thine enimies according as thy seruant Dauid foretold of the when he said Cognescetur Dominus iudicia faciens God wil be knowÃ© when he shal come to doe iudgment Good God what a maruailous daie shal this be when we shal see al the children of Adam gathered together from al corners and quarters of the earth when as S. Iohn saieth the sea and land shal yeeld their dead bodies and both hel and heauenshal restore the soules which they possesse to be vnited to thos bodies What a wonderful meeting wil this be deare Christian how ioyful to the good and how lamentable doleful and terrible to the wicked The godlie and righteous being to receyue the bodies wherin they liued into the league felowship of their eternal blisse shal embrase them with al possible swetnes and delight singing with the prophet Behold hovv good pleasant a thing it is for brethern or parteners to dvvel together in unitie But the miserable damned spirites beholding the carcaies which were the instruments and occasiÃ³s of their sinne wel knowing that their inspeakable tormentes shal be encreated by their mutual coniunction and association shal abhorre and vtterly derest the same curse the daic that euer they were acquainted together inueighing most bitterly against all the partes and semes therof as against the eies for whos curious delighte so many vanities were seught the eares for whos pleasure and daliance so great varietie of sweet sounds and melodie was procured the mouth and taste for whos contentemeÌ„t and fond satisfaction so innumerable delicacies were deuised And to be short the backe and belly with other sensual partes for contentatiÃ³ of whos riotous volupteoulnes both sea and land were sifted and turmoiled This shal be the most sorowful condition of thes infortunate soules at that daie but this sorowe shal not auaile them For the iudgment must passe on And then saieth the Scripture shal christ separate the sheepe froÌ„ the goates shal place his sheepe on the right hand and the goates on the lest

which should haue many children crying to her at once for meate she hauing no bread at al or not sufficient to breake vnto them so the wicked man being greedilie called vpon without ceasing by almost infinit passions to yeld vnto their desires must needes be vexed and pitifullie tormeÌ„ted especiallie being not able to satisfie any one of the least of their petitions An other cause of vexation in thes meÌ„ is for that thes passions of disordinate concupiscence be oftentimes contrarie the one to the other and doe demaÌ„de most opposite and contrarie thinges representing vnto vs most liuelie the confusion of Babel where one tongue spake against an other and that in diuerse and contrarie languages So we see oftentimes that the desire of honour saieth to his maister spend here but the passion of auarice saieth hold thy handes Lecherie saieth venture here But pride saieth No it may turne thee to dishonour Anger saieth reuenge thy self here but ambition saieth it is better to dissemble And finallie here is fulfilled that which the prophet saieth vidi iniquitatem contradictionem in ciuitate I haue seene iniquitie and contradictioÌ„ in the self same citie Iniquitie for that al the demandes of thes passions are most vniust for so much as they are against reason her self ContradictioÌ„ for that one contradicteth the other in their demandes From al which miseries God hath deliuered the iuste by geuing them his peace vvhich passeth al vnderstanding as the Apostle saieth and which the world can nether geue nor taste of as Christ hym self affirmeth And thus many causes may be alleaged now besides many other which I passe ouer to iustifie the veritie of our Saue ours wordes affirming that his yoke is svveet and easie to wit the assistance of grace the loue of God the light of vnderstanding the internal consolation the quiet of coÌ„science the confideÌ„ce therof proceeding the libertie of soule and bodie with the sweet rest and peace of our spirites both towardes God our neighbours and our selues By al which meanes helpes priuileges and singuler benefites the vertuous are assisted aboue the wicked as hath bene shewed and their way made easie light and pleasant TO AL VVHICH yet we may adioine one other great priuilege as the last but not the least comfort to them that walke vnder the yoke of Christs seruice and this is the promise and most assured expectation of reward to wit of eternal glorie and felicitie to the good and of euerlasting damnation and tormeÌ„tes vnto the wicked O good God what a matter is this to comfort the one if their life were paineful and to afflict the other amiddest their greatest pleasures and swetest delectations The labourer when he thinketh of his good paye at night is encouraged to goe thorough with the heat of the day though it be painful vnto hym Two that should passe together towardes their countrie the one to receaue honour for good seruice done abrod th' other as prisoner to be arraigned of treasons committed in forraine dominions against his Soueraigne could not be alike merie in their inne vpon the way For albeit he that stood in danger should sing or make shew of courage and comfort and set a good face vpon the matter yet th' other might wel thinke that his hart had many a cold pul within hym as no doubt but al wicked men haue when they think with themselues of the life to come If Ioseph and Pharaos baker had knoweÌ„ both their distinct lottes in prison to wit that on such a day one should be called furth to be made Lord of Egypt and th' other to be hanged vpon a paire of new gallowes they could hardly haue bene alike merie whiles they liued together in the time of their imprisonmeÌ„t The like may be sayed and much more truely of vertuous and wicked men in this world For when the one sorte doe but thinke vpon the day of death which to theÌ„ is to be the day of their deliuerance from this prison their hartes can not but leape for verie ioye considering what is her after to ensew vnto theÌ„ But th' other are afflicted and doe fal into melancholie and extreme desolation as ofteÌ„ as mention or remembraÌ„ce of death is offered for that they are sure that it bringeth with it their eternal bane according as holy scripture saieth The vvicked maÌ„ being dead there remaineth no more hope vnto hym Wel then deare Christian brother if al thes thinges be so what should stay thee now at length to make this resolution wherunto I exhort thee wilt thou yet say notwithstanding al this that the matter is hard and the way vnpleasant or wilt thou beleeue others that tel the so albeit they know lesse of the matter then thy self Beleeue rather the word and promisse of thy Sauiour Christ which assureth thee the contrarie Beleeue the reasons before alleaged which doe proue it most euidentlie Beleeue the testimonies of them which haue experienced the matter in them selues as king Dauid S. Paul S. Iohn Euangelist and others whos testimonies I haue alleaged before coÌ„cerning their owne proofe Beleeue many hundredes which by the holy grace of God are conuerted day lie in Christendome froÌ„ vicious life to the perfect seruice of their Lord al which doe protest that them selues haue found much more facilitie and comfort theÌ„ ether I haue said in this place or can say in the matter And for that perhaps thou mayest replie that such men as haue experieÌ„ced this in them selues are not now liuing in the place wher thou art to geue this testimonie of their owne experience I can and doe assure thee vpon my conscieÌ„ce before almightie God that I haue had consereÌ„ce with no smal number of such persons my self and that to my singuler comfort in beholding the strong hand and exceeding bountifulnesse of Gods sweetnes towards them in this case Oh deare brother no tongue can expresse what I haue seene herin and yet sawe I not the least part of that which they inwardly felte But yet this may I say that they that attend in the Catholique Church to deale with soules in the holy sacrament of Confession are in deed thos of whom the prophet saieth that they vvorke in multitudes of vvaters and doe see the maruailes of God in the depth In the depth I say of mens conscieuces vttered with infinit multitudes of teares wheÌ„ God toucheth the same with his holy grace Beleeue me good reader for I speake in truth before our Lord IESVS I haue seene so great and exceeding consolations in diuers great sinners after their conuersion as no hart can almost coÌ„ceaue and the hartes which receaued theÌ„ were hardlie able to-containe the same so abundaÌ„tlie distilled doune that heaueÌ„lie dewe from the most liberal and bounteful hand of God And that this may not seme strange vnto thee thou must know that it is recorded of one holy man called

Effrem that he had so maruailous great consolations after his conuersion as he was often constrained to crie out to God O Lord retire thy hand from me a litle for that my hart is not able to receaue so extreme ioye And the like is writen of S. Bernard who for a certaine time after his conuersioÌ„ from the world remained as is it were depriued of his senses by the excessiue consolations he had from God Houbeit if al this can not moue thee but that thou wilt stil remaine in thy distrust heare the testimonie of one whom I am sure thou wilt not for shame discredit especially speaking of his owne experience And this is the holie martyr and doctor S. Cyprian who writing of the verie same matter to a secret frend of his called Donatus confesseth that he was before his conuersion of the same opinioÌ„ that thou art now to wit that it was impossible for him to chaunge his maners to sinde such comfort in a vertuous life as after he did being accustomed before to al kinde of loose behauiour Therfore he beginneth his narration to his friend in this sort Accipe quod sentitur antequant discitur c. Take that which is first felte before it be learned and so he foloweth on with a large discourse shewing that he proued now by experience which he could neuer beleeue before his coÌ„uersion albert almightie God had promised the same The like writeth S. Augustine of him selfe in his bookes of confession shewing that his owne passions the deuil wold needes persuade him before his conuersion that he should neuer be able to abyde the austeritie of a vertuous life especiallie touching continencie in the sinnes of the flesh wherin he had liued wantonlie vntil that time it seemed to him vnpossible that he coulde euer abandon the said sinne and liue chaste which notwithstanding he afterwards found both easie pleasant and without al difficultie For which he breaketh into these wordes directed vnto almightie God him self O my Lord let me remeÌ„ber confesse thy mercies towardes me let my verie bones reioyse and saye vnto thee O lord vvho is like vnto thee thou hast broken my chaines and I vvil sacrifice to thee a sacrifice of thankes geuing Thes chaines which the blessed man mentioneth were the chaines of concupiscence wherby he stoode bounden in captiuitie before his conuersion as he there confesseth but presentlie thervpon he was deliuered of the same by the blessed helpe of Gods most holie grace My counsaile should be therfore vnto thee gentle reader that seing thou hast so many testimonies exaÌ„ples reasons and promises of this matter thow shouldest at least proue once by thine owne experience whether this thing be true or no especiallie seing it is a matter of so great importance and so worthie thy trial that is to say a matter concerning so neare thy eternal saluation as it doth If a meane felowe should come vnto thee and offer for hazarding of one crowne of golde to make thee a thowsand by Alchimie albeit thou shouldest suspect him for a cousiner yet the hope of gayne being so great and the adueÌ„ture of losse so smal thou wouldest goe nigh for once to venture and see the trial And how much more shouldest thow doe it then in this case where by proofe thow canst leese nothing and if thou speede wel thou art sure to gaine as much as Gods kingdome and the euerlasting ioye of heauen is worth And thus much for this first part The. 2. part of this chapter Containing certaine instructions and examples for ouercomming of difficulties ANd now albeit this great affaire be such as I haue declared before and nothing so as the world and Satan doe beare men in hand yet may not I let passe in this place deare Christian brother to admonishe thee of one thing which the ancient Fathers and saintes of God that haue passed ouer this riuer before thee I meane the riuer deuiding betwene Gods seruice and the world doe affirme of their owne experience and that is that as soone as thow takest this worke or resolution in hand thow must expect many great encounters strong impedimentes sharpe contradictions and fearce temptations thow must expect assaultes combates and open warre within thy self This S. Cyprian S. Augustine S. Gregorie and S. Bernard doe affirme vpon their owne prooues This doe Cyril and Origen shew in diuers places at large This dothe Saint Hillarie proue both by reasons and examples This dothe the scripture it self forewarne thee when it saith My sonne vvhen thou art to come to the seruice of God stand fast in iustice and in feare and prepare thy minde vnto temptation And the reason of this is for that the deuil possessing quietlie thy soule before laye stil and sought onelie meanes to coÌ„tent the same by daily suggesting new delites of carnal and worldly pleasures But when he seeth that thow offerest to goe from him he beginneth streight wayes to rage and to moue sedition within thee and to tosse vp and downe bothe heauen and earthe before he wil leese his kingdome in thy soule This is euident by the example of him whom our Sauiour Christ coÌ„ming downe from the hil after his transfiguration deliuered from a deafe and dumme spirite For albeit this deuil wolde seeme nether to heare nor speake while he possessed that bodie quietlie yet when Christ commaunded him to goe out he bothe heard and cried out and did so teare and rent that poore bodie before he departed as al the standers by thought in deede that he had bene dead This also in figure was shewed by the storie of Laban who neuer persecuted his sonne in law Iacob vntil he would needes depart from him And yet was this more plainly expressed in the doinges of Pharao who after once he perceaued that the people of Israel meant to departe his kingdome neuer ceassed greeuouslie to afflict them as Moyses testifieth vntil God had vtterlie deliuered them out of his handes with the ruyne and destruction of al their enemies Which euent al holie doctors and saintes in Gods church haue expounded to be a plaine figure of the deliuerie of soules from the tirannie of the deuil And now if thou wouldest haue a liuelie example of al this that I haue sayed before I could alleage thee many but for breuities sake one onelie of S. Augustines conuersion shal suffice testified by him self in his bookes of confession It is a maruailous exaÌ„ple and containeth many most notable and comfortable pointes And surelie whosoeuer shal but reade the whole at large especialie in his sixth seuenth and eigth bookes of his confessions shal greatlie be moued instructed therby And I beseeche the reader that vnderstandeth the latine tongue to vewe ouer at least but certaine chapiters of the eigth booke where this Saints final conuersion after infinit combates is recounted It were to long to repeate al

of man and of his highest or supreme felicitie wherby the being of God is also coÌ„firmed And albeit I haue said some what of mans ende before yet that which in this place I am to adde is more proper and peculier to Moral philosophie For as other sciences may and doe consider the final endes of other creatures which are diuers yet all concurre for the seruice of man so this science of Moral philosophie doth properlie consider the final ende of man hym self calling it summum bonum his greatest and highest happines wherunto he was created and wherunto he tendeth in this life and wherin he resteth and reposeth without further Motion or appetit wheÌ„ he hath obteined it For better vnderstanding wherof it is to be considered that euerie thing in this world hath some particuler ende together with an appetite and desire ingraffed by nature to that ende which desire ceaseth when the ende is obteined As for example a stone hath a natural appetite to goe downwarde to the Centre or middie of the earth and so it resteth in no place except by violence it be stayed vntill it come thyther On the countrary fyar reposeth no where excepte it be restrained vntill it mouÌ„te aboue the ayer to his peculier natural place of abode wher of it selfe it resteth And so in other thinges that are without sense their is a certaine natural appetite desire to their ende which ende beig once obteined that desire and appetite of it selfe reposeth In beastes likewise we behold that they haue a desire to fill their bellies and to satisfie their other senses which being satisfied they remaine contented and desire nothing els vntill the same appetite of sense wante his obiect againe Wherby we perceaue that sensualitie or contentation of the senses is the final ende desired of beastes and their verie summum bonum or supreme felicitie But in man albeit for maintenaunce of the bodie there be this appetite also to satisfie his senses according to the lower portion of his mynde that is called sensatiue yet according to th' other higher parte of his mynde whose name is ReasoÌ„ or the reasonable parte which is the onlie parte in deede that is peculier to man and distinguisheth hym from vnreasonable beastes he hath an appetite of some more highe and excellent obiect then is the contentation of thes senses for that by experience we see and feele that often times when the senses be all satisfied yet is the mynde not quiet which argueth that sensualitie or sensual delectation is not our summum bonum wherin our mynde must rest and enioy here felicitie Here vppon haue Philosophers wise men fallen to dispute in all ages what should be the final felicitie and summum bonum of mankynde And Cicero sayeth that this pointe is cardo totius philosophie the hooke or hyndge wheroÌ„ all philosophie hangeth for that this being once founde out cleare it is that all other thinges and actions are to be referred to th obteining of this ende happines And therfore aboute this pointe there hath bene maruelous contentioÌ„ and fight among Philosophers the Stoikes refuting the Epicures and the Peripateticues resuting againe the Stoikes and the Platoniques who went nearest the truthe impugning and refuting both th' one th' other and this dissentioÌ„ went so sarre foorth th' one parte assigning one thing and th' other an other to be this felicitie or summum bonum that Marcus Varro a most learned Roman gathered two hundred fowerskore and eight diferent opinions as S. Augustine noteth about this matter And finallie when all was said and examined Plato founde that nothing which might be named or immagined in this life could be the felicitie or summum bonum of man for that it could not satisfie the desire of our mynde And therfore he pronounced this general sentence It is impossible that men should synde their felicitie or summum bonum in this life seeke vvhat vvay they vvill but in the next life vvithout all doubt it must be founde The reason of which sentence and determination was for that Plato was able to refute any thing that th' other Philosophers did or could name to be our felicitie final ende in this life were it Riches Honours Pleasures moral vertues or the like which eche secte did assigne As for example he proued that riches could not be our sammum bonum or happines for that they are vncertaine vndurable vaine variable and thinges that bring with them more danger ofteÌ„ tymes and trouble of mynde theÌ„ doth pouertie Honours he refelled for that besides their vanitie they depende of the mouth and myndes of other men who are changeable and inconstante Pleasures of the body and voluptuousnes for that they are common to vs with beastes alwayes haue annexed their sting and discontentation when they are paste Moral vertues for that they consist in a certaine perpetual fight and warre with our owne passions which neuer gyue vs rest or repose in this life Finally whether so euer we turne our selues or what soeuer we laye our handes vpon in this life to make it our felicitie or summum bonum it faileth vs sayeth Plato nether gyueth it any durable contentation to our mynde wherfore this felicitie is to be sought and obteined in the life to come Thus farre arriueth Moral philosophie by reason to proue that mans felicitie or final ende can not be in any thing of this life or world It proueth also by the same reason as in parte it hath bene touched before that this felicitie of our mynde in the life to come must be a spiritual and immaterial obiecte for that our mynde and soule is a spirite it must be immortal for that our soule is immortal But what goeth yet humane philosophie any further or can Plato assigne the particuler pointe wherin it standeth Heare his wordes and confesse that not without reason he was called Diuine In this it coÌ„sisteth saith he vt coniungamur Deo qui omnis beatutidinis fastigiuÌ„ meta finis That we be ioined to God who is the toppe the butte and the ende of all blessednes And can any Christian thinke you say more then this yet harcken what a scholler of Platos sayeth for explication of his masters sentence Supremus hominis finis supremum bonum idest Dens The final ende of maÌ„ wherto he tendeth is a supreme or soueraine good thing this is God hym self By which wordes we see that thes heathens by the ende of man could finde out God which was the second argumeÌ„t propounded in Moral philosophie A thirde argument vseth the Moral Philosopher for proofe of God whiche shal be the last I will alleage in this place deduced from consideration of good and euel vice and vertue and especially of the rewarde which by nature reason equitie is due to th' one as also of the punishement belonginge to th' other For sayeth he as

that they tooke litle pleasure in the wayes they had walked not withstanding they were esteemed most prosperous and happie by men of this world Iosephus the Iewe recompteth two very rare examples of humane felicitie in Herode the first and Agrippa his Cosine wherof th' one by Antonie the Triumuir and th' other by Caligula th' Emperour both of them being otherwise but priuate gentilmen and in great pouertie and miserie when they fled to Rome were exalted vpon the suddaine to vnexpected great fortune and made riche Monarches and glorious Potentates They were indued at seueral tymes with the kingdome and crowne of Iurie that in such ample sorte as neuer any of that Nation after them had the like For which cause they are called in the Hebrue storie for distinctions sake Herode the Great and Agrippa the Great They ruled and commaunded all in their dayes they wanted nether siluer nor gold nor pleasures nor pastimes nor friendes nor flatterers And besides all thes gyftes of fortune they abounded also in ornamentes and excellencie of bodie and witte And all this was increased and made the more admirable by reason of their base low estate before in respect wherof their present fortune was esteemed for a perfect paterne of most absolute felicitie This they enioyed for a certaine space and to assure theÌ„ selues of the continuaÌ„ce they bent all their cares cogitations and studdies to please the humours of the Roman Emperours as their Gods and authours of all their prosperitie and felicitie vpoÌ„ earth In respect of whose fauours as Iosephus noteth they cared litle to violate their owne religioÌ„ of the Iewes or anie thing els that was most Sacred And this forsooth was esteemed of manie a most wise politique prosperous and happie course But what was th' ende and consummation of this their rase First Herode fell sicke of such an incurable and lothesome desease and was tormented in the same with so manie terrours and horrible accusations of his conscience as he pronounced hym self to be the most miserable afflicted creature that euer liued and so calling one daye for a knife to pare an aple would nedes haue mundered hym self with the same if his arme had not bene stayed by them that stoode by And for Agrippa Iosephus reporteth how that vpon a certaine daye which he kept festiual in Caesarea for the honour of Claudius the Roman Emperour when he was in his most extreme pompe and ioylitie in the middest of all his Peeres Nobles and Damosels coÌ„ming foorth at an hower appointed all glittering in golde siluer to make an oration vnto the people his voice gesture countenaÌ„ce and apparel so pleased as the said people began to crie being sollicited ther vnto by some flaterours that it vvas the voyce of God and not of man wherin Agrippa taking pleasure and delectation was stoocken presentlie from heauen with a moste horrible putrifaction of all his bodie wherof he died repeating onlie to his friendes thes wordes in the middest of his tormeÌ„tes Behold ye mee that doe sente to you a God hovv miserablie I am Inforced to departe from you all Now then would I demaunde of thes two so fortunate men who laying a side all care of God and religion did follow the prefermentes of this world so freshelie and obtained the same so luckelie how they liked of this their course and rase in th' ende Trulie I doubt not but if they were here to answer for them selues they would assure vs that one hower bestowed in the seruice of God and of their saluation would more haue comforted them at that last instant then all their labours toiles which they tooke in their liues for pleasing of Emperours and gathering the grace and good likinge of mortal men Vse then Ã´ Christian vse this experience to thy commoditie vse it to thy instructioÌ„ vse it to thy forwarning That which they are now thou shalt be shortlie and of all follies it is the greatest not to profite or flee daungers by th' exaÌ„ple of others The difference betwene a wise maÌ„ and a foole is that th' one prouideth for a mischiefe while tyme serueth th' other would doe wheÌ„ it is to late If thou mightest feele now the state and case wherin thy poore hart shal be at the last daye for neglecting the thing that of all other it should haue studdied thought vpoÌ„ most thou wouldest take froÌ„ thy meate sleepe and other necessaries to repaire that is past Hytherto thou hast time to refourme thy course if thou please which is no small benefite if all were knowen For in this sense no doubt is it most true which the wise man saith that better it is to be a lyuing dogge then a dead LyoÌ„ For that while the daye tyme of this life indureth all thinges amisse may easelie be ameÌ„ded But the dreadful night of death will ouertake thee shortlie then shall there be no more space of reformation Oh that men would be wise and forsee thinges to come sayeth one prophet The greatest wisdome iÌ„ the world deare brother is to looke and atteÌ„de to our owne saluation For as the scripture sayeth most trulie he is a vviseman in deede that is vvise to his ovvne soule And of this wisdome it is writen in the verie same booke as spoken by her self In mee is the grace of all life and truth and in mee is the hope of all life and vertue In moral actions and humane wisdome we see that the first and chyefest circumstance is to regarde well and consider the ende And how theÌ„ doe we omit the same in this greate affaire of the kingdome of heauen If our ende be heaueÌ„ what meane we so much to affect our selues to earth if our ende be God whie seeke we so greedilie the worldlie fauour of men if our ende be the saluation and eternitie of our soule why doe we follow vanities and temporalities of this life vvhie spende ye your monie and not in breade sayeth God by Esay vvhie bestovve ye your labour i thinges that vvill not yeld you savuritie If our inheritance be that we should reigne as kinges whie putt we our selues in suche slauerie of creatures if our birth allow vs to feede of bread in our fathers howse whie delighte we in huskes prouyded for the swine But alas we may saye with the wise man in scripture Fascinatio nugacitatis obscurat bona The bewitching of worldlie trifles doth obscure and hyde from vs the things that are good behouesull for our soules Ã´ most daungerous inchantement But what shall this excuse vs no trulie for the same spirite of God hath left recorded Populus non intelligens vapulabit The people that vnderstaÌ„deth not shal be beaten for it And an other prophet to the same effect pronounceth This people is not vvise and therefore he that made them shall not pardon them neither

noli altum sapere sed time Be not high minded but feare Againe he reasoneth thus vpon the olde and the new lawe He that brake the lawe of Moyses being conuicted by two or three witnesses died for the same without commiseration or mercye how much more greeuous punishment then doth he deserue who breaking the law of Christ by wilfull sinne treadeth the Sonne of God vnder his feete polluteth the bloode of the new testament and reprocheth the holie Ghost In like maner reasoneth S. Peter and S. Iude towching the sinne of Angels and ours If God spared not the Angels when they sinned but did thrust them downe to hell there to be tormented and to be reserued vnto iudgement with eternall chaines vnder darckenes how much lesse will he spare vs And agayne if the Angels which passe vs in power and strength be not able to beare gods horrible iudgement against them what shall we doe And yet further in an other place the same Apostle reasoneth thus if the iust man shal hardlie be saued where shal the wickedman and sinner appeare By al which examples we are instructed how to reason maturely sincerely in our owne cause As for example eche man may truly saie thus vnto hym self if God haue punished so seuerelie one sinne in the Angels in Adam and in others before recited what shall I looke for which haue committed so manie sinnes against hym If God haue damned so manie soules for lesser sinnes then mine are what will he do to me for mine that are farre greater If God haue borne longer with me then he hath done with many other whom he hath cut of without geuing them of repentance what reason is there that he should beare longer with me If Dauill and others after their synnes forgyuen tooke such paines in afflicting them selues for satisfaction of the temporal punishement in this life what punishemeÌ„t remaineth for me either here or in the wold to come for satisfaction of so manie sinnes coÌ„mitted If it be true that our Sauvour saith that the waye is harde and the gate narrow wherby men goe into heauen and that they shal aunswere for euerie ydle worde before they enter therein what shal become of me that doe liue so easie a life and doe keepe no accounte at al of my deedes and much lesse of my wordes If good men in olde time did take such paines for their saluation and yet as S. Peter saieth the verie iust were scarcely saued what a state am I in which take no paine at al but doe liue in all kinde of pleasure and worldly contentations Thes argumeÌ„tes consequentes and conclusions are more true good Christian and would proue more profitable vnto vs if we would excercise our selues therin and therby enter into some cogitation of our owne daungers and into iust feare of Gods seuere iudgementes without flatteringe or deceyuinge our selues For waÌ„t wherof either onlie or principallie the most parte of enormous sinnes from time to time are committed according as holy Dauid most euidentlie declareth when hauing shewed and detested the multitude of sinnes which the world committeth he reduceth al as it were vnto two prin cipal causes Wherof the first is that men deceyue them selues and others by vaine flatterie in deminishing their sinnes of whom he saith they are taken in their ovvne deuises for that they praise the vvicked man in the lustes desires of his ovvne minde The second is for that this deceipt and flatterie is referred commoÌ„lie by the vitious man to the driuing of Gods iudgementes out of his memorie to the end he may sinne with lesse feare and scruple For so saith the prophet expresselie The sinner hath exasperated God against him in that he hath said god in the multitude of his vvrath vvil not require an accounte of my doinges But what effect ensueth of this heare the wordes immediatelie folowing he hath not God before his eyes his vvayes are filthie from time to time And what is the cause of al this for that thy iudgementes o Lord are remoued from his sight that is for that he wil not see he wil not behold he wil not heare he wil not consider or beare in mind thy iudgementes Ã´ Lord but wil needes flatter delude and deceyue hym self Herof it commeth that he neuer maketh an end of his filthie life wicked wayes but exasperateth thie iustice o Lord against him vntil it be ouer late to repent or amende Thus said this holie Sainte of wicked sinners but what of him self heare his wordes deare brother and imprint them in thie memorie I haue kept the vvayes of my Lord saith he haue not donne vvickedlie in the sight of my God for that al his iudgements are before my eyes and I haue not tast his iustices from me Beholde the vertuous life of king Dauid beholde the cause therof For that Gods iudgemeÌ„tes were continuallie before his eyes therfore was his life pure and voide of wickednes or as in other wordes at an other time he expresseth I vvil coÌ„fesse vnto the o Lord in the direction or puritie of my hart for that I haue learned the iudgementes of thie iustice And againe in the same place I haue chosen to vvalke the vvay of truth for that I doe not forget o Lord thy iudgementes that is as a litle after he expoundeth the same for that I doe feare and treÌ„ble at thy iudgementes O most excellent effecte of the feare of Gods iudgementes No maruaile though it be called the beginning of al wisdom and the verie dore and entrance to eternal saluation no maruaile if the same holie prophet in the verie same psalme doe pray so hartilie strike through my flesh vvith thy feare Ã² Lord. S. Paule after he had shewed to the Corinthians that we must al be presented before the tribunal of Christ euerie man to receyue according to his merites he maketh this conclusioÌ„ VVe knovving therfore thes thinges deare bretheren doe persuade the feare of our Lord vnto al men And S. Peter hauing made a longe declaration of the Maiestie of God and of Christ now raining in heauen concludeth thus yf then you cal him father vvhich doth iudge euerie man according to his vvorkes vvithout exceptioÌ„ of persons doe you liue in feare during the time of this your habitation vpon earth A necessarie lesson no doubt for al men but especiallie for such who by reason of their sinful life doe remaine in displeasure and hatred of almightie God and hourelie doe stand obnoxious as I haue shewed to the seueritie of his most dreadful iudgementes wherinto if once they fal especiallie by departure from this life the matter remaineth remediles for all eternitie insuinge as God him self hath forwarned vs. Which thing being so what man of wisdome would not feare what ChristiaÌ„ that is careful of his owne estate would eate or drinke or take his repose with quiet vntil by

haue mercie of the saith God to Ierusalem by his prophet Ieremie or vvho vvil be sorovvful for the at this day vvho vvil goe to intreate for thie peace Thou bast abandoned me saith God thou hast gone from me and novv vvil I strech out my hand and kil the. And yet further by an other prophet he demaÌ„deth of wicked men VVhat vvil ye doe in this day of my visitation and of calamitie that commeth vpoÌ„ you to vvhose helpe vvil ye flie vvher vvil ye leaue your glorie And in an other place expressiÌ„g yet more effectuallie their state and miserie he saith they shal crie to the Godes vvhom they serued in this life and they shal not saue them in this time of affliction that is they shal crie cal vpon their freÌ„des acquaintance wealth honour and other idoles which they serued more then God in this life but they shal receaue no help or comfort from them O deare Christian brother what difference of cogitatioÌ„s what chaÌ„ge of iudgmentes what discouerie of vanities wil this day bring Thy harte within thee wil now beginne to reason Loe heere is an end now of al my delites and worldlie prosperities Al my ioyes al my pleasures al my mirth al my pastimes are now finished Where are my friendes that were wont to laugh with me my seruaÌ„tes wont to attende vpon me my children wont to disporte the time with me where are al my coches and horses wherwith I was wont to make so goodlie a shew the cappes and knees of people accustomed to honour me the troupes of suters following me where are al my daliances and trickes of loue al my pleasant musicke al my gorgeous buildinges al my costlie feastes and banquettinges And aboue al other where are now my deare sweete frindes who seemed they would neuer haue forsaken me But alas al are now gone haue left me heere alone to aunswere the reckoninge for al and none of them wil doe so much as to goe with me to iudgement or to speake one worde in my behalfe Woe worthe me that I had not foreseene this daye rather and so haue made better prouision for the same It is now to late and I feare me I haue purchased eternal damnation for a litle pleasure and haue lost vnspeakable glorie for a fleetinge vanitie O how happie and twise fortunate are they whoe so liue as they may not be a fearde of this daye I now see the difference betwixt the endes of good and euil maruaile not though the scriptures saye of the one the death of sainctes are precious And of the other the death of sinners is miserable O that I had liued so vertuouslie as some other haue donne or as I had ofteÌ„ inspirations from God to doe or that I had done the good deedes I might haue donne how sweete and comfortable woold they be to me now in this my last extremest distresse To thes cogitations and ruful speeches my louing brother shal thie soule be driuen at this last howr of her departure if now thou preuent it not by wisdome and diligence For which preuention the spirit of God hath reueiled vnto vs two principal means the first wherof is the diligent excercise of good workes in this life wherunto Christ him self assureth a good and happie passage at our death For so he pronounced plainlie by a voice from heauen to his deare Apostle S. Iohn they shal novv rest repose from their labours for that their good deedes doe follovv them And holie Dauid the prophet expresseth the maner of a good mans departure more in particuler saying Dominus opem seret illi super lectum doloris cius God shal help and assist him vpon the bed of his sorow that is vpon the bed of his last departure which to a worldlie man may rightlie be called the bed of sorow for that it is nothing els but a collection and heape of al sorowes together The second meane wherby to preuent this sorowful day is continuallie to premeditate and hold in mind the coming therof as holie Iob did who saith of him self al the dayes of my life doe I attend the comming of my change or departure from this vvorld Out of which atteÌ„tion premeditation doe proceede sundrie most excellent effectes and frutes for preuention of al euil that may insue at that day The first wherof is to stand in continual awe and feare of death as holie Dauid did who confessed of him self that the feare of death vvas fallen vpon him Out of which feare doth proceed a second effect of great weight in mans life named heedfulnes or sollicitude which the blessed maÌ„ Iob had by his fornamed meditation of death for so he saith of him self that by consideration he vvas made sollicitous vvith scare and therupon he addeth further that he doubted al his vvorkes In which case S. Paul also signifieth him self to be when he exhorted al men to be careful to doe good vvorkee vvhiles they haue time and for that this time is but short so to vse this present vvorld as though they vsed it not The third effect that followeth by the meditation of death is the vnderstanding of our owne basenes and vilitie wherunto S. Paul exhorted the Corinthians when he said vnto them Except you be reprobates you knovv your selues For he that thinketh often vpon the state of a dead man shal easilie confesse with saint Iames that our life is a vapor and with Esay that al the glorie of man is but as a flovver of the field And wil finallie say to him self with the wise man Quid superbit terra cinis Whie doth earth and dust ware proude and take so much vpon it Thes are three most excellent effectes that doe insue by frequent meditation and consideration of death But besides thes ther followeth also a fowerth which is the casting from vs of al superfluous worldlie cares which are commonlie in them that consider not ther ende according as the wise man warneth vs when he saith God hath giuen or permitted to the sinner affliction and superfluous care to scrape and gather together to leaue it to such as to God it shal best please And out of this effect is ingeÌ„dred by litle and litle and by degrees an other more high and excellent thing called the coÌ„tempt of creatures for the loue of their Greator wherunto S. Paul was arriued when he wrote thos finie wordes I doe esteeme al thinges as dunge for the gaining of Christ. And from this proceedeth an other which is the sixt and last called the coÌ„tempt or rather the loue and desire of death Which S. Paul also had attained vnto when he said of him self I doe desire to be dissalued and to be vvith Christ. And the holie prophet Dauid who said in the beginning as you haue heard that the feare of death vvas fallen vpon him came at

that passage when other men beginne to feare thou snalt lift vp thy head in hope according to thie Saueours wordes for that the time of thy saluation commeth on tel me I say what a day of ioy shal that be vnto thee wheÌ„ thy soule stepping furth of prison and conducted by the Angels to the tabernacle of heauen shal be receaued there with the honorable companies and troupes of that place with al those hierarchies of blessed spirites that are mentioned in scripture as Principalities Powers Vertues DominatioÌ„s Thrones Angels Archangels Cherubines and Seraphines with the holie Apostles and Disciples of Christ with Patriarches Prophets Martyrs Virgines Innocentes Confessors holie Bishopes Priestes and other Saints of God Al which as they did reioice at thy conuersion from sinne so shal they triumphe now at thy coronation and glorification What ioye and iubilie wil thy soule receaue at that day deare brother wheÌ„ she shal be presented by her good Angel in the presence of al thes princelie states before the seat and Maiestie of the blessed Trinitie with recital and declaration of al thy good woorkes donne trauailes sustained for the loue and seruice of almightie God when I say thos blessed spirites shal lay doune in that honorable consistorie al thy vertuous actes with their particularities al thy almes deedes al thy prayers al thy fastinges al thy innocencie of life al thy patience in bearing iniuries al thy constancie in aduersities al thy temperaÌ„ce in meates and drinkes al the vertues of thy whole life when al I say shal be recounted there al commeÌ„ded al rewarded shalt thou not see now the value and profite of vertuous liuing shalt thou not coÌ„fesse now from the bottom of thy hart that gaineful and honorable is the seruice of God shalt thou not now be most ioiful and blesse the hower ten thousand times wherein first thou resoluedst thy self to leaue the slauerie of this miserable world to serue onlie so bountiful a Lord shalt thou not think thy self now beholden most deeply to him or her that persuaded thee first to make this resolution yes verily But yet more then this when thou shalt look about thee and consider into what a porte and hauen of securitie thou art arriued and shalt cast backe thin eyes vpon the daungers which thou hast passed and wherein other men are yet in hazard thy cause of ioye shal greatlie be encreased For thou shalt see euidentlie now how infinite times thou were in peril to perish in that iourney if God had not held his special haÌ„d ouer thee Thou shalt now see the daungers wherin other men are the death and damnation wherinto many of thy friends and acquaintance haue fallen the eternal paines of hel incurred by sundry that vsed to laugh and be merie with thee in the world Al which shal augment the vnspeakable felicitie of this thy so fortunate a lot And now for thy self thou maist be secure thou art out of al daunger for euer and euer There is no more need now of feare of watch of labour or of care Thou maiest now lay doune al armoure as the children of Israel did when they came into the land of promisse for there is no more enemie to assaile thee there is no more wielie serpent to beguile thee al is peace al is rest al is ioye al is securitie Good S. Paul hath no more need now to fast to watch or to punish his bodie Good old Ierome may now cease to afflict him self both night and day for the conquering of his spiritual enemie Thy onelie exercise must be now to reioice and triumphe and to sing alleluya to the LaÌ„be which hath brought the to this felicitie and wil continue the therin for euerlasting eternitie O dear Christian and most louing brother what excessiue ioy and comfort wil it be at that day to see that holie LAMBE sitting in Maiestie vpon his seate of state If the tree wise men of the East came so farre of and so reioiced to see him lying in a MaÌ„ger what wil it be to see him now triumphing in his glorie If S. Iohn Baptist did leape at his approching towardes him in his mothers wombe what shal his presence doe in this his royal and eternal kingdome It passeth al other ioye and glorie that Saintes haue in heauen sayeth blessed S. Augustine to be admitted to the inestimable sight of Christ his face and to receaue the beames of glorie from the splendour of his Maiestie And if we were to suffer tormentes euerie day yea to tolerate the verie paines of hel for a time therby to gaine the sight of Christ in heauen to be ioined in glorie to the number of his saintes it were nothing in respect of the worthines of the reward O that we made such accompt of this matter as this holie and learned man did we woulde not liue as we doe nor loose the same for such vaine trifles as most men in the world doe loose it dailie But to goe forward yet some what further in this consideratioÌ„ Imagine deare brother besides al this that hitherto hath bene said what a ioye it shal be vnto thy soule at that daye to meet with al her godlie friendes in the kingdome of heauen with father with mother with brethern with sisters with wife with husband with maister with scholers with neigboures with familiers with kinred with acquaintance the welcomes the mirth the swete embracementes that shal be there the inestimable ioy whereof the holie ancient Martyr and most blessed father and doctor S. Cyprian expresseth in thes wordes Who is ther in peregrination abrod saith he that reioiceth not exceedinglie at the verie thought of his returne to his friendes and Contrie O deare brethren heauen is our Contrie the inhabitantes of that place are our friendes and kinsfolk why make we no more haste to salute and imbrace them In heauen an infinit multitude of our pareÌ„ts brethren children and acquaintance doe expect vs. What a ioy wil it be both to them and vs to meet and imbrace and solace our selues together how inestimable wil the delite of thos heauen lie kingdomes be and how extreme the felicitie wher eternitie of life shal be voide of al feare of death Thus farre S. Cyprian adding further a most vehement exhortation that we should make hast to the attaining of this meeting This then shal be a most high incomprehensible ioy but yet further adde to this the most triumphant exultation that dailie shal be in that place at the fresh arriual of new brethreÌ„ and sisters comming thither froÌ„ time to time with the spoiles of their enemies conquered vanquished in this world O what a coÌ„fortable sight wil it be to see thos seates of Angels fallen filled vp againe with men and women of flesh froÌ„ day to day to see the crownes of glorie set vpon their heades and that in al varietie

of other affaires Thes are the wordes of the Deuil louing brother Thes are the counsailes persuasions of our enemie But mine are contrarie If thou haue fallen thou maiest rise againe If thou haue bene a lost companion yet thou maiest be saued If thou haue committed fornication and adulterie in time past thou maiest be continent for the time to come If thou haue hanted playes games thou maiest drawe backe thy foot from hence forth If thou haue delighted in leud and euil companie thou maiest herafter acquaint thy self with good Thou hast free wil to chuse ether part This only is necessarie that thou beginne thy conuersion out of hand that thou repent and take in hand to reforme thy self though it be at the first but a litle Let thine eies beginne but to shed forth one teare enter into thy conscience consider thy self but indifferently examine thine actions and what they deserue lay before thy face the daie of Iudgment with the torments of hel on the one side and the ioyes of heauen on the other RepeÌ„t confesse amend thy life seeke a medicine for thy wound out of hand while thou art in this life in what state or condition soeuer thou be Yea if thou be vpon thy death-bed ready to breath out thy soule and spirit feare not to repent for that Gods mercie is not restrayned by the shortnes of time Which I speake vnto you my deare brethren not to make you hereby the more negligent but only to stirre you vp to the confidence of Gods mercie and thereby to auoyde the most dangerous gulfe of desperation Hitherto are the wordes of this holie and learned Father In which long and large discourse of his we are to note that together with most excellent encoragement which he geueth to al sinners of what state and coÌ„dition soeuer they be in al times and seasons to confide in Gods mercie and neuer to despaire he geueth also an holsome admonishment that we should not by this confidence become more necligent in reforming our liues but rather do it out of hand without al delay or procrastinatioÌ„ Whereunto in like maner the holy father S. Augustine in a like exhortation against despaire doth endeuour most vehemently to stirre vs vp in these wordes Let no man after a hundred sinnes nor after a thousand despaire of Gods mercie but yet so let him not despaire as he seeke presently without al stay to recoÌ„cile him self to God by amendment of life least perhaps after that by custome he hath gotten a habit of sinne he be not able to deliuer him self from the snares of the Diuel albeit he would And in the very same sermon he discourseth yet further of the same matter in manner folowing Not euery man that hath sinned but he that perseuereth in sinne is hateful and abominable in the sight of God For that no man must distrust of Gods mercie towards him that wil amend and leaue his sinnes For that God him self as a most sweete comforter hath said by his Prophet that the impietie of a vvicked man shal not hurt him at vvhat day soeuer he shal turne from the same But yet this great mercie of our Lord is theÌ„ only profitable vnto vs if we delay not our conuersion nor doe multiplie sinnes vpon sinnes Which I wil declare vnto you by th' example of woundes and ruptures of our bodie by which th' infirmities also of our mind and soule may be conceaued Thus then we see if a maÌ„s foote leg or arme be broken with how great paine the same is restored to his accustomed strength But if any member of our body should be broken twise or three times or more often in one and the self same place your charitie caÌ„ imagin how hard a thing it were for that part to recouer her perfit health againe So fareth it deare brethreÌ„ in the woundes and ruptures of our soule If a man doe commit sinne once or twise and doe vnsainedly without dissimulatioÌ„ make his refuge to the medicine of peraÌ„ce he doth out of hand obtaine health againe and that sometimes without any skar or blemish of the disease past But if he begin to adde sinnes vpoÌ„ sinnes in such sort that the woundes of his soule doe rather putrifie within him by couering and defending them then heale by repentance and confession it is to be feared least that heauy speach of th' Apostle be fulfilled in him to whom he saith dost thou not knovv that the benignitie of God is vsed to bring thee to repentance but thou by the obdurate and irrepeÌ„tant hart dost heape to thy self vvrath in the day of vengeance and of the reuelation of Gods iust iudgement Thus far S. Augustine But now deare Christian brother what can be spoken more effectually either to ã€ˆâ—Šã€‰ vs to hope and confidence in Gods mercie ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ ã€ˆâ—Šã€‰ presumption in delaying our amendment theÌ„ here hath bene vttered by these noble pillars and fathers of Christes Church and most excellent instrumentes and temples of his holie Spirit The diuine wisdome of almightie God i a certaine place saith that the wordes of wise men ought to be spurres vnto vs and as it were nailes driuen into the depth of our hartes meaning thereby that we should be stirred vp and most vehemently moued when we heare such wise men as the holie Ghost there meaneth which in deede are only they that haue the knowledge and true feare of God make such exhortations vnto vs and ue vs such holsom admonishmentes as thes godlie fathers in this great affaire haue donne And how is it then deare brother that we are nothing stirred vp thereby nothing quickned nothing awaked Wel I wil conclude this whole chapter and treatise with an other exhortation and admonition of S. Augustine for that besides the graue authoritie of the maÌ„ which ought to moue vs much I thinke nothing can be spoken more excellently or more agreeing to our peculiar purpose Thus then he saith Almightie God doth neuer despise the repentance of any maÌ„ if it be offered vnto him sincerely simply nay he accepteth the same most willingly embraceth the penitent and endeuoreth to reduce him to his former state wherein he was before he fel. And that which is yet more if a man be not able to fulfil the whole order of his satisfaction yet doth not God refuse the least penance that is though it be doÌ„ne in neuer so short a space Neither doth he suffer the reward to perish of any litle conuersion And this doth the prophet Esaie seeme to me to signifie when he faith in Gods person to the people of Israel I haue contristed thee a litle for thy sinne I haue striken thee and haue turned my face from thee thou hast bene sad and hast walked in sorow and I haue coÌ„forted thee againe These examples then of penance deare brethren we hauing before our eyes let vs not perseuer in our wickednes nor despaire

of the reader to reduce the whole summe vnto two general heads partes In the first wherof shal be shewed the manifold sundry helpes that almightie God doth lend to man for the faciliting of the way of his holie commandementes and in the second shal be layed doune certaine instructions admonishmentes and examples how to make our auaile of thos helpes that are lent vnto vs. The first part Of the helpes that are geuen to Christians for making vertuous life easie IT were a verie hard and difficil matter for any man to take vpon him to set forth al and euerie the particuler waies and meanes wherby our most merciful Lord and Saueour doth comfort strengthen and cherish the soule that resolueth to liue faithfullie in his seruice Ther are infinite secretes that doe passe betwene them infinit priuie tokens and significations of loue that none els can expresse or conceaue wherof the Prophet Esay hauing had a taste cried out Secretum meum mibi Secretum meum mihi My secret is to my self my secret is to my self But yet of thos publique and ordinarie waies wherby it is euident in holie write that almightie God is accustomed to worke this effect of making sweet and easie his commandementes I shal here recount the chiefe and principal for our common consolation encoragement AND FIRST OF AL other we must recon in this number the infusion of Gods most holie pretious grace into our mindes and soules wherby they are beautified and strengthened against al difficulties and temptations as S. * Paul was in particular against the tribulations and temptations of the flesh And this grace is of such efficacie and force in the soule where it once entereth that it altereth the whole state thereof making thos thinges cleare which were obscure before thos thinges pleasant which were bitter before thos thinges easie which were hard and difficult before And for this cause also it is saied in scripture that it maketh a new spirit a new hart wher it is bestowed by almightie God which his diuine Maiestie signifieth by the Prophet Ezechiel in thes wordes when he treateth of the graces that should be geueÌ„ at the comming of Christ in flesh I vvil geue vnto them a nevv hart and vvil put a nevv spirit in their bovvelles to the end they may vvalke in my preceptes and keepe my commandementes What can be spokeÌ„ more effectuallie of the power of Gods holie grace to the perfourmance of good workes In like maner of the force and efficacie of the same grace to resist mortifie conquer the passions of our flesh and sensualitie which by their rebellion against vertue doe make the way of Gods commandementes vnpleasant S. Paul testifieth clearlie when he writeth thus to the Romans This vve knovv that our old man is crucified to the ende that the bodie of sinne may be destroyed vve be in bondage no more theruÌ„to In which wordes by the old man and the bodie of sinne S. Paul vnderstandeth our rebellious appetite and concupiscence which is so crucified and destroied by the most noble sacrifice of Christ our Saueour as we may by the grace purchased vnto vs in that holie sacrifice resist and conquere this appetite and so keepe our selues from the seruitude of sinne that is from any consent and guilt of mortal sinne if we wil our selues And this is that noble entire victorie which God promised so long agoe to euerie Christian soule by the meanes of Christ when he said Be not a feard for I am with thee step not aside for I thy God haue strengthened thee and haue assisted thee and the right hand of my iust MAN hath taken thy defence Behold al that fight against thee shal be confonded and put to shame thou shalt seeke thy rebelles and shalt not find theÌ„ they shal be as though they were not for that I am thy Lord and God Loe here a ful victorie promised vpon our rebelles by the helpe of the right hand of Gods iust man that is a ful cÃ³quest vpon our disordinate passioÌ„s and temptations by the aide of grace from IESVS Christ. And albeit thes rebelles are not here promised to be taken cleane away but onelie to be coÌ„quered and confonded yet is it saied that they shal be as though they vvere not Wherby is signified that they shal not hinder vs in the way of our saluation but rather aduance and further the same if we wil. For as wild beastes which of their owne nature are fearse would rather hurt then profite mankind being mastred and made tame become verie coÌ„modious necessarie for our vses so thes rebellious passions of ours which of theÌ„ selues would vtterlie ouerthrow vs being once subdued and mortified by Gods grace and our own diligence doe stand vs in singular steade to the practise and exercise of al kinde of vertues As for exaÌ„ple choler or angre to the inkendling of zeale hatred to the pursuing of sinne a hautie mind to the reiectig of the world loue to the embracing of algreat and heroical attemptes in consideration of the benefites receaued from God Besides this the verie conflict and combat it self in subduing thes passions is left vnto vs for our great good that is for our patience humilitie merite and victorie in this life and for our glorie and croune in the life to come as S. Paul affirmed of him self and coufirmed to al others by his example Now then lett the slothful Christian goe put this handes vnder his girdlie and saye There is a lyon in the vvaye and a lyonesse in the parthredie to deuoure hin for which he dare not ã€ˆâ—Šã€‰ furth of dores Let him crie It is colde and therefore he dareth not goe to plovve Let him excuse him self that it is vneasie to labour and therfore he can not purge his vineyarde of nettles and thistles nor build any vval about the same That is let him saye that his passions are strong and therfore he can not conquere them his body is delicate and therfore he dare not put it to trauayle the way of vertuous life is hard and vneasie and therfore he can not applie him self therunto Let him saye al this and much more which ydle and slothful Christians are accustomed to bring for their excuse let him alleage the same as much and as often times as he wil it is but an excuse and a false excuse and an excuse moste dishonorable and detractorie to the force of Christ holie grace purchased vnto vs by his bitter passion that now his yoke should be vnpleasant seing he hath made it sweete that now his burden should be heauie seing he hath made it light that now his commaundementes should be greeuous seing his most deuine Maiestre affirmeth the contrarie that now we should be in seruitude of our passions seing he hath by his grace deliuered vs and made vs truelie free

thus who euer would haue beleeued me saith he if I had called riches thornes as Christ here doth seing thornes doe pricke and riches are so pleasant And yet truly are they called thornes for that with the prickes of their careful cogitations they teare and make bloodie the mindes of worldly meÌ„ By which words this holy father signifieth that euen as a mans naked body tossed tumbled amoÌ„g many thornes can not be but much rent and torne and made bloodie with the prickes therof so a worldly mans soule beaten with the cares and cogitations of this life can not but be vexed with restles pricking of the same and wounded also with many temptations of sinne which doe occurre This doth Salomon in the places before alleged signifie when he doth not onely cal the riches and pleasures of this world vanitie of vanities that is the greatest vanitie of al other vanities but also affliction of spirit geuing vs therby to vnderstand that where thes vanities are and the loue of them once entered there is no more the peace of God which passeth al vnderstanding there is no longer rest or quiet of mind but warre of desires vexation of thoughtes tribulation of feares pricking of cares vnquietnes of soule which is in deed a most miserable pitiful affliction of spirit And the reason here of is that as a clocke can neuer stand stil from running so long as the peazes doe haÌ„g therat so a worldly man hauing infinite cares cogitatioÌ„s and anxieties hanging vpoÌ„ his mind as peazes vpoÌ„ the clocke can neuer haue rest or repose day or night but is inforced to beat his braines when other men sleepe for the compassing of thos trifles wherwith he is incombred O how many riche meÌ„ in the world do feele to be true that I now say how many ambitious men doe proue it daily and yet wil not deliuer theÌ„ selues out of so miserable imbroilments Of al the plagues sent vnto Egypt that of the flies was one of the most troublesome and fastidious For they neuer suffered men to rest but the more they were beaten of the more they came vpon them So of al the miseries and vexations that God laieth vpon worldlinges this is not the least to be tormented with the cares of that thing which they esteeme their greatest felicitie and can not beat them of by any meanes they can deuise They rush vpon them in the morning as sone as they awake they accompany them in the day they forsake them not at night they folow them to bedde they let them from their sleepes they afflict theÌ„ in their dreames and finally they are thos importune and vnmerciful tyraÌ„ts which God threatneth to wicked men by Ieremie the prophet qui nocte ac die non dabiÌ„et requiem which shal geue no rest either by day or by night And the cause hereof which God alleageth in the same chapter is quia abstuli pacem meam a populo isto ã€ˆâ—Šã€‰ dominus misericordiam miserationes For that I haue takeÌ„ away my peace from this kind of people saith God I haue taken away my mercie and my commiserations A very heauie senteÌ„ce to al them that lie vnder the yoke and bondage of thos miserable vanities But yet the prophet Esay hath a much more terrible description of these mens estate They put their trust in thinges of nothing saith he and doe talke vanities They conceaue labour and bring foorth iniquitie They breake the egges of serpentes and vveaue the vvebbes of spiders He that shal eate of their egges shal die that vvhich is hatched theÌ„ce shal be a Cocatrice Their vvebbes shal not make cloth to couer them for that their vvorkes are vnprofitable the vvorke of iniquitie is in their bandes Thes are the wordes of the ê“phet Esay declaring vnto vs by most significaÌ„nt similitudes how daungerous thornes the riches and pleasures of this world are And first he saith they put their hope in thinges of nothing and doe talke vanities to signifie that he meaneth of the vanities and vaine men of this world who commonlie doe talke of the things which they loue best wherin they place their greatest affiance Secondlie he saith they conceaue labour and bring forth iniquitie alluding herin to the childbirth of women who first doe conceaue in their wombes and then after a great deale of trauaile doe bring forth their infant euen so worldlie men after a great time of trauaile and labour in vanities doe bring foorth no other fruite then sinne and iniquitie For that is the effect of these vanities as he speaketh in the same chapter crying out to such kind of men VVoe be vnto you vvhich doe dravv iniquitie in the ropes of vanitie But yet to expresse this matter more forciblie he vseth two other similitudes saying they breake the egges of serpentes doe vveake the vvebbes of spiders Signifying by the one they vanitie of thes worldly cares and by th other the daunger therof The spider we see taketh great paines and labour many daies together to weaue vnto her self a webbe and in the end when al is done coÌ„meth a puffe of winde or some other litle chaunce and breaketh al in peeces EueÌ„ as he in the gospel which had taken great trauaile and care in heaping riches together in plucking down his olde barnes and building vp of new and when he was come to saie to his soule Novv be merie that night his soule was takeÌ„ from him and al his labour lost Therfore Esaie saith in this place that the vvebbes of these vvcauers shal not make them clothe to couer them selues vvith al for that their vvorkes are vnprofitable Th' other comparison containeth matter of great daunger and feare For as the bird that fitteth vpon the egges of serpeÌ„tes by breaking and hatching them bringeth forth aperilous brood to her owne destructioÌ„ so thos that sit as it were on brood vpoÌ„ thes vanities of the world doe hatch at last their own destruction The reason wherof is as Esay saith for that the vvorke of iniquitie is in their handes stil harping vpon this string that a man can not loue and folow thes vanities or intangle him self with their ropes as his former phrase is but that he must in deede draw on much iniquitie therwith that is he must mingle much sinne and offence of God with the same Which effect of sinne because it killeth the soule that coÌ„senteth vnto it therfore Esay compareth it vnto the brood of serpentes that killeth the bird which bringeth them forth into the world And finallie Moyses vseth the like similitudes when he saith of vaine and wicked men Their vineyard is the vineyard of Sodomites their grape is the grape of gaule and their clusters of grapes are most bitter their vvine is the gaul of dragons and the poison of cocatrices vncurable By which dreadful and lothesome comparisons he would geue vs to vnderstand that the sweete

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 meÌ„ let him reade the 5. chapter page 747. of exaÌ„ples 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 staÌ„de 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 seÌ„lf yonge or otherwise so occupied as he hath not time neede or leasure as yet to make his couersioÌ„ 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 coÌ„dition calling habite desire or inclinatioÌ„ 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 meÌ„tal prayer is nothing els but an eleuation of our spirite vnto almightie God an exercise of our soule wherin she debateth iÌ„ 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 coÌ„tinue 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 staÌ„de 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 vpoÌ„ his breast for head in the name coÌ„fession of the blessed Trinitie let him frame some short petitioÌ„ 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 distinctioÌ„ 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 staÌ„d 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 motioÌ„s as the matter of that meditation doth minister be it of loue reuerence feare zele corage coÌ„fidence hatred detestation of sinne or the like then let him turne to almightie God with al the vehemencie that possibly he is able demaÌ„ding with great feruour what soeuer his spirit in that instaÌ„t most desireth and so he may end with the praier that after is assigned or some such like which coÌ„monly 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 assistaÌ„ce 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 Ã´ 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 meditatioÌ„ 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 remembraÌ„ce 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 Ã´ 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

pa. 1. The danger therof 1. the cause therof sensualitie or vvilful obstinacie 2. 3. 4. c. vvhv men doe flye the same 9. 10. the commodities and effectes therof 14. 15. Ingratitude intolerable of men towardes God 4. 5. Iugement day see the vvhole 7. chap. 349. vvhy tvvo Iudgemantes are appointed 353. Iustice of God hovv terrible and seuere 799. L Labour appointed to man by God 336. most necessarie both in the old and nevv testament 337. Libertie and freedome of soule hovv singuler it is in good man 605. Life and conuersation of Christ vvhat it vvas 222. vvhat it ought to be in true Christians 320. at large Good life hath tvvo necessitie partes 324. Loue of God tovvardes mankinde hovv great it is hovv it may be seene 529. 530. c. at large soe also the causes and effectes therof ibid. The force of lone in good men tovvardes God 586. 587. c. M Magnanimitie and true Christian fortitude 673. Magi ther comming prophetied and the storie proued 212. hovv long they vvere in comming ibid. Maiestie of God hovv vvonderful 400. Mans final ende chap. 3. pag. 110. Martyrs of the primatiue Church hovv vvoÌ„derful 264. Mathematique only hath no proper means to proud God 35. Mercie of God infinite and aboue al sinnes vvhatsoeuer see the vvhole first chapt part 2. pag. 523. Miracles of Iesvs 223. Monastical life vvhy and vvhen it vvas begonne 339. old Monkes vvhat austeritie they vsed 331. Moral Philosophie hovv it proueth God 48. Moyses particulerly considered vvhat maner of man lre vvas 68. Moyses lavv vuperfect to be changed 163. N Natural Philosophie hovv it proueth God 36. Negligence hovv great an impedimeÌ„t to our conuersion 860. hovv it bringeth men to Atheisme 861. O Oracles of Gentile Godes hovv false and vncertaine It. vvhat they fortold of Christ before his natiuitie 181. vvhen and hovv the ceassed 268. P Passion of Christ proued 229. Peace of minde and conscience in the vertuous hovv great a matter 597. Philosophie proueth-God 35. sovver sectes of old Phllosophers confessing one God 51. Pilate hovv he died 277. Pleasures of this vvorld hovv vaine 715. Porphyrie a great enimie of Christians yet vvhat he confesseth of Christ 223. and againe 273. Presumption hovv dangerous and detestable to God see the 6. chapt part 2. pag 793. Principles to be supposed in al sciences vvithout proose 25. The prophesies of scripture hovv they proue the scripture to be of God pag. 81. vvhat manner of men our Prophetes vvere 68. 98. hovv diuels may prophetie 81. Proclamation that Christ made at his comming 250. the Proclamation or publication of the lavv of good life vvith hovv greate dread 350. Punishmentes after this life See the 11. chapt 444. Purgatorie proued vvith the greatnes of the paines therof 452. the feare that old Saintes had of the same 454. R Rabbins among the Jevves of tvvo sortes Cabalistes and Thalmudistes 157. Redemption vvhat a benefite 409. Religion vvhat it meaneth and signifieth 132. no man euer sayed but by Christian Religion from the beginning of the vvorld 134. Resisting of sinne hovv it ought to be 316. Resurrection of Christ proued 235. Revvard expected by the iust hovv great a consolation 613. Riches hovv vaine and perilous 711. The Roman Monarchie fortold 188. S Scepter of Iuda hovv it pphetied of vvheÌ„ it failed 191 ScieÌ„ces ech one proueth God 35. fovver principal Ib. Scriptures their certaintie proued by many arguments 62. 63. confirmed by GeÌ„ntiles 100. Sensualitie hovv dangerous 2. Sibyls vvhat they vvere and of their prophesies touching Christ at large 174. Sinne hovv it is to be resisted 326. sinne hath 3. degrees 327. of the nature of sinne sinners see the 8. cha 378. VVhy euery Sinne is so hateful to God deserueth infinite punishment 384. the losses that come by Sinne 390. Sloth hovv great an impediment to the true seruice of God 853 fovver euel effectes therof 854. The soules immortalitie proueth God 47. hovv many things the soule attendeth vnto at one time Spirits subdued by Christ Christians in the primatiue Church 267. Starre of the Kings forprophetied proued 213. T Temple of Hierusalem tvvise builded 192. 193. c. The prerogatiues of the 1. temple 195. of the 2. 196. Time hovv pretious vvhile it indureth 476. Tradition of learning among Ievves Gentiles from the beginning 171. The true scriptures knovven only by Tradition 273. TribulatioÌ„ vvhat it vvorketh pag 631. good men must suffer 634. the causes hereof 641. VVhy it should be occeaued ioifully 656. VV VVickednes vvicked men hovv fullof miserie 611. VVisdome of Christians vvherin it consisteth 340. vvisdome of the vvorld 703. VVooing vvhich God vseth tovvardes a sinner 542. The vvorldes vvrong course 118. vvorldes vanitie miserie see al the 4. chap. part 2. pag. 688. VVorldlinges lament vvhen it is to late 120. VVorkes necessarie besides faith 314. the diligeÌ„ce of old Christians in vvorking vvhile they had time 342. V Vaine glorie vvhat a vanitie 696. Vision of God maketh soules happie in heauen 499. VocatioÌ„ vvhat a benefite 411. Y Yoke of Christs hovv svvet and easie 584. FINIS * 1. Of inconsideratioÌ„ * 2. That ther is a God * 3. Why maÌ„ was created * 4. Proofes of Christian religion * 5. Who is a true Christian * 6. Two partes of good life 7. Of the accompting daye 8. Of the nature of inne and inners 9. Maiestie and benefites 10. Of the day of our departure 11. PunishemeÌ„tes after death 12. Of rewardes after this life * 1. Dispaire of Gods mercie 2. Against supposed difficulties 3. Feare of persecution 4. The loue of the world * 5. ExaÌ„ples of true resolutioÌ„ 6. Against presumption 7. Against delay 8. Sloth Negligence obduration The reason of printing againe this first booke of Resolution Nevv additions The vvhole vvorke deuided into tvvo volumes 1. Speculatiue 2. Practive Tvvo editions of the booke of Resolution vvithout the authors knowledge M. Ed. Bany Of M. Bunies edition Fovver pointes of this preface In his preface to the reader The first occasion of setting soorth the booke of Resolution Bookes of deuotion more profitable to good life theÌ„ bookes of controuersies The description of deuotion 2. Timot. 2. Our fathers happie that builded and contended not about the foundation 1. Co. 3. Act. 10. Tvvo partes of Christian aiuinisie Speculation easier then practise The three bookes of this ChristiaÌ„ directorie vvith their argumentes A title giuen by M. Buny Heb. 13. An old trick of beretiques to abuse simple people vvith obscure places of scripture See Epiph. cont heres and ã€ˆâ—Šã€‰ Quod vult Deum 2. Pet. 3. My L. of yorkes armes The epistle dedicaterie In his Ep. dedicat My L. of yorkes mortificatioÌ„ and calling vpoÌ„ others * His L. hostise of Doncaster Sir Robert Stapleton others The preface to the reader M Banies ignorance M. Bunies vanitie Ep. Dedicate Only Catholiques vvrite boo kes of deuotion bookes 1. Tim. 4. Tit. 3. Athanas.

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