A CHRISTIAN DIRECTORY GVIDING MEN TO THEIR SALVATION. DIVIDED INTO THREE BOOKS. THE first whereof appertaining to Resolution, is only contained in this volume, divided into two parts, and set forth now again with many corrections, and additions by th' Author himself, with reproof of the corrupt and falsified edition of the same book lately published by M. Edm. Buny. THERE is added also a method for the use of all; with two tables, and a preface to the Reader, which is necessary to be read.  Psal. 4. v. 3. filii hominum ut quid diligitis vanitatem. You children of men why love you vanity. Luc. 1. v. 22. Porrò unum est necessarium. But one thing is necessary. 
ANNO. 1585. AUGUSTI 30.   

A TABLE OF THE CHAPTERS CONTAINED IN BOTH THE PARTS OF this book. Wherein such as have been newly added or much altered in this edition, are noted with a star in the margin.  

In the first part are thes 12.  
* 1. Of inconsideration.  OF the manifold perils & inconveniencies that do it sue to the world by inconsideration, and how necessary it is for every man to enter into cogitation of his own estate. 
Chap. 1 pa. 1.  
* 2. That there is a God.  That there is a God which rewardeth good and evil, against all Atheists of old and of our time, with the most invincible proofs alleged for the same both by jew and Gentile. Wherein also is set down the confirmation of all scriptures by evident demonstrations. 
Chapt. 2. page 25.  
* 3. Why man was created.  Why God created man, and for what end he planted him in this world, and of the obligation that man hath thereby to attend to the affair for which he was sent hither; to wit, unto the service of almighty God. 
 
* 4. Proofs of Christian religion.  That this service required by God, must be in Christian religion; the particular proofs and confirmations of which religion, are set down both by that which passed before Christ's appearance upon earth, while he was in this life, and after his ascension into heaven. 
Chap. 4. page 132.  
* 5. Who is a true Christian.  How a man may judge or discern of himself, whether he be a true Christian or not; with a declaration of the two parts belonging to that profession, which are belief and life. 
Chap. 5 page 298.  
* 6. Two parts of good life.  Of the two principal points that do appertain to a Christian life; that is to say: taresist all sin, and to excercise all kind of virtue; with the means and method how to perform them both. 
Chap. 6. page 323  Of the account which Christians must 
7. Of the accounting day.  yield to God of the duties and offices before rehearsed. As also the Majesty, severity, terror, and other circumstances of that reckoning day, with two several times appointed for that purpose. 
Chap. 7. page 349.  Of the nature of sin, and of the unworthiness 
8. Of the nature of inn and inners.  of him that committeth the same; for justifying the severity of God's judgement set down and declared in the chapter going before. 
Chap. 8. page 378.  another consideration for the further 
9 Majesty and benefits.  justifying of Gods judgements and 〈◊〉 station of our grievous offence. Taken from the ivestimable Majesty of him whom we offend, & of the innumerable benefices which he hath bestowed. 
Chap 9 page 400.  Of what opinion we shall be concerning 
10. Of the day of our departure.  the matters aforesaid, at the time of our diath; as also what our state shallbe at that passage, and how different our judgement from that it is now. 
Chap. 10 page 419.  Of the great and severe pains and punishments 
11. punishments after death.  appointed by God for sinners after this life. As also of two kinds and sorts thereof, the one temporal for them that shall be saved, th' other eternal for the damned. 
Chap. 11. page 444.  Of the most honourable, excellent, and munificent 
12. Of rewards after this life.  rewards and payments, ordained for such as truly serve God, and do employ their time in performance of his most holy commandements. 
Chap. 12. page 479.   

In the second part are thes 8.  
* 1. Despair of God's mercy.  Of the first impediment that is want to let sinners from resolution. Which is, the mistrust & diffidence in God's mercy, through the multitude and grievousness of their offences. 
Chap. 1. page 523.  The second let of resolution; which is, the supposed hardness & asperity of virtuous life. The 
2. Against supposed difficulties.  fallacy whereof is discovered, and the manifold helps declared, that do make the same most easy, sweet, & pleasant. 
Chap. 2 p. 570.  The third impediment that stayeth divers 
3. Fear of persecution.  men from resolution in God's service. Which is, the fear they conceive of persecution, affliction loss, danger or tribulation. 
Chap. 3 page 631.  The fourth and greatest impediment that 
4. The love of the world.  hindereth resolution, to wit: The love and respect which men bear to the pleasures and vanities of this world. 
Chap. 4. page 688.  
* 5. Examples of true resolution.  Examples of true resolution in the two former points; of suffering for Christ, and contemning the world. Adjoined for the better declaration & confirmation of the two chapters next going before. 
Chap. 5. page 747  The fist impediment of resolution, in the 
6. Against presumption.  service of almighty God. Proceeding of over much presumption in the mercy of our Saviour, without remembrance of his justice. 
Chap. 6. page 793.  The sixth thing that useth to stay and hinder 
7. Against delay.  men from mature resolution. Which is, the deceitful hope and persuasion to do it better or with more ease afterwards. 
Chap. 7. p. 818  Of three other lets and impediments 
8. Sloth, Negligence & obduration.  that hinder men from resolution, to wit; Slothfulness; careless negligence; and hardness of hart, utterly contemning all things: with the conclusion of this first book. 
Chap. 8. p. 852.    

THE PREFACE CONTAINING THE CAUSES AND REASONS OF this new edition, as also a detection of the foul and false dealing of M. Edm. Buny Minister, in his late edition of the former book.  
With certain instructions very profitable to the reader.  
WHEN of late I had taken in hand to finish and send unto thee (dear Christian reader) th' other two 
The reason of printing again this first book of Resolution.  books, that were promised of this work, I mean those two which should treat of the right entrance and faithful perseverance in the service of almighty God: I was moved by divers friends, first of all to put again in print (in some better order than before) the first book appetteining to resolution. Whereunto I was the more easy to be induced, for that I perceived many months before, that all the first copies of the said former book, (though not so well done as justly I might have wished) were wholly dispersed and none remaining to be had.  
Secondly, it being now purposed that thes second and third books should pass forth in better print, paper, and character, than the former did, (wherein by some error, as also by difficulty of the time, great defect was found:) it seemed mere and requisice, that this first book (of which th' other two do depend) should be made correlpondent unto them in thes respects also, and for that consideration to be reprinted.  
Whereunto when I had yielded; I resolved in like manner, to take the same first book into my hands again, & to bestow a short renew upon that which already was done, as well to polish and fill up some things, whetin before for want of leisure and time, I could not give to myself any reasonable conteatation, as also to a djoine certain new chapters, which partly in mine own concept, and partly also upon 
New additions.  information of others, I thought not unmeet for the furnishing of this first argument and subject of Resolution. And standing determined upon this, as also comprehending in mind and cogitation, the whole general corpse of that which was to ensue in th' other two books: 
The whole work divided into two volumes.  I well saw that I should not be able (according to my first designment) to compact the whole, in one reasonable volume; and therefore I resolved to divide the same into two. Waerof the first should contain matter of 
1. Speculative.  discourse, know edge, speculation, and consideration, to move us to resolve; the second should handle things appetteining to exercise, 
2. Practive.  use, and practise, for putting in execution our good desires after resolution.  
This being my cogitation, and the matter now well forward for the print; I was informed of two other editions come forth of my 
Two editions of the book of Resolution without the author's knowledge.  foresaid book without my knowiedge, the one by a Catholic (as it seemeth) who perceiving ai copies of the former print to be spent; for satisfying of them that desired the book, procured the same to be set forth again, albeit somewhat incorrected, and very disorderly, not having the consent or advise of such, as therein should have given him best direction. The second was published by one Edmund Bany minister at Bolton Percy (as he writeth) 
M. Ed. Bany.  in the liberties of York; who with public licence under my Lord Archbishop of York his protection, set forth the same to the benefice of his brethren; but yet so punished and plumed, (which he termeth purged;) as I could hardly by the face discern it for mine, when it came unto my hands, and I took no small compassion to see how pitifully the poor thing had been handled.  
Of this edition then of M. Buny, (letting 
Of M. Bunies edition.  pass th' other as a matter only of a discretion without malice,) I have to a laertise the reader some few things, as well for mine own discharge, wherein I am charged by him, as also for the reader's admonishment, not to think in deed that book to be mine, which in my name this preacher hath published. And for uttering that which I have to say in some kind of order 
four points of this preface.  and conveniency of method; I shall touch briefly in this preface those principal points ensuing.  
First, how this book came forth from me in the first edition.  
Secondly, how it was set forth afterwards by M. Edm. Buny.  
Thirdly, what he meaneth by his treatise annexed thereunto, tending (as he saith) to pacification.  
Fourthly, how the same book cometh forth at this present, and how the discreet reader may use it to his best commodity.  

of the first edition.  
TO show how this book came forth at the first; it shallbe requisite, perhaps, to repeat briefly in this place, the things that I said in my first preface & induction; which preface and induction, M. Buny hath left out in his edition, protesting, That he durst not in conscience and 
In his preface to the reader.  in duty towards God, commend the same in my words unto the reader. And yet truly was there nothing in effect therein (Gentle reader) but that which here in this place shallbe repeated. First, that the primative occasion, inducing me to think upon this work, was the sight of a book entitled, The excrcise of a Christian life, written in Italian by Doctor Loartes of the Society 
The first occasion of setting soorth the book of Resolution.  of JESUS, and translated some years since by a virtuous learned gentleman of our country. Which book for that I understood of certainty to have profited many, towards piety and devotion: I was moved to cause the same to be printed again, with certain ample additions to the furnishing of some matters which that author had omitted: dividing my whole purpose into three several books, whereof the first was to persuade men unto true resolution; the second to instruct us how rightly to begin; the third, how a man may hold out and persever. Secondly I showed, that being entered into the work, and having set down an other order and method to myself, than that treatise of D. Loartes did observe; and having begunao the first book touching resolution, whereof no part was handled in that other treatise: I found by experience, that I could not well conjoin th' one with th' other, if I would satisfy either th' order or argument by me conceived: and therefore that I was enforced to resolve upon a further labour than at the first I had intended, and this was, to draw out the whole three books myself, not omitting any thing that was in the said exercise, or other like good treatisses to this effect.  
And all this to the end, that our countrymen might have some one sufficient direction, for matters of spirit and virtuous life, among so many books of controversies as have been written & are in writing daily. Which books (said I) albeit in thes our troublesome and quarrelous 
Books of devotion more profitable to good life than books of controversies.  times, they be necessary for defence of our faith against so many seditious innovations, as now daily are attempted: yet help they little oftentimes to good life, but rather do fill the heads and hearts of men with a spirit of contradiction and contention, which for the most part do hinder devotion, which devotion is nothing else, but, A quiet, calm, and peaceable state of our soul, induced with a joyful promptness 
The description of devotion.  and alacritis to the diligent execution of all things that do or may appertain to the honour and service of almightbe God. For which cause, the holy Apostle dehorted greatly his scholar Timothy 
2. Timot. 2.  from this contention and contradiction of words, affirming clearly, that it was profitable to nothing but to subvect the hearers.  
I affirmed further, that our forefathers were most happy in respect of us, who receiving 
Our father's happy that builded, and contended not about the foundation.  with humility one uniform faith without contention or contradiction, from their mother the holy Catholic Church, did attend only to build upon that foundation good works and virtuous life, as holy scripture commandeth us to do; whereas we, spending now all our time in jangling about this first foundation 
1. Co. 3.  of faith, have no leisure to build either gold or silver thereon, as th' Apostle exhorteth us, but do weary out ourselves and our own contentious spirits, without commodity; dying with much labour and little profit, with great disquiet and small reward. For which cause I exhorted the discreet reader of whatsoever religion and faith he were, to moderate this heat and passion of contention, and to enter into the careful study and exercise of good deeds, which are always better among true Christians, than words; assuring him that this is the right way to obtain at God's hands, the light of true belief if he were amiss. Alleging for example thereof, the most famous conversion of Cornelius the Gentile, whose virtuous life, prayers, and almouse deeds, obtained at the hands of almighty God, (as S. Luke doth testify) that S. Peter was sent unto him for his instruction and establishment in right 
Act. 10.  faith.  
I adjoined moreover, that there being two parts of Christian divinity, the one theoric or speculative, belonging principally to knowledge, 
Two parts of Christian aivinisie.  discourse, and belief; the second called practic or active, appertaining chiefly to action and execution: the first is more easy and common, than the second, because it is more easy to know then to do; to discourse then to 
Speculation easier than practice.  work; to believe as we ought, then to live as we should: and the things that a man hath to believe, are fewer than the things he hath to do; learned in shorter time and with less difficulty, the the other are executed. Even as we see by experience, that a brief catechism instructeth a man sufficiently in his faith; but all the books and sermons that we can read and hear, can not persuade the least part of men to perform so much in life, as by their vocation is required. For which cause I said, that both our Saucour and his Apostles did treat much more in their speeches and writings of things to be done, then of things to be known; of virtuous living, then of right believing. The like I said, of Holy fathers and Doctors in the Church after them, as it may be seen in their homilies, sermons, exhortations, treatises, commentaries, and expositions.  
For this cause I said also, that I had chosen to say some thing of this second part of Christian divinity appertaining to manners and direction of life, allotting to myself three principal points to be handled therein, and to be treated in three several books. The first whereof, to contain the reasons and motives 
The three books of this Christian directory, with their arguments.  which may stir up a Christian man to make a firm and sound resolution. The second to prescribe the particular means, how a man without error may put in ure and practise his resolution made. The third, to declare certain helps and instructions, whereby to be able to persever unto the end. The first of thes books, was then set down and published. The second and third upon necessary causes were deferred for a time. And this is the summary of all that was written in my former preface and Induction, suppressed now by M. Buny for mere conscience sake as he protesteth Wherein notwithstanding I do not easily see, what may be accounted either so heinous or intolerable, as his scrupulous conscience should be a frayed to let the same pass unto the reader's ear, except it were for that in a certain advertisement, I desired each Catholic to pray for our persecutors; or for that (perhaps) in the lines before repeated, I do affirm faith, and belief to be more common and easy then virtuous life; which notwithstanding I think, many Protestants in England will confess to be true; and will easily prove the same by the lives and actions of their own preachers and ministers. So much then for this: now let us behold, how M. Buny hath set forth the same book with his purgation.   

of M. Bunis edition.  
M. Buny having taken this book into his correction, as also into my Lord Archbishop of York his protection; giveth it this title, 
A title given by M. Buny.  A book of Christian exercise etc. Perused and accompanied with a treatise tending to pacification, by Edm. Buny. And under the title, he writeth this sentence of scripture. JESUS Christ yester day and 
Heb. 13.  to day and the same for ever. The mystery why he set thes words there, himself alone (as I think) understandeth and hard it were for other men to coniectare. If he had taken the words immediately following in the same sentence of S. Paul; they had been more clear, if not more also to the purpose. For they are thes, Be not carried away with variable and strange doctrines. But let us permit M. Buny to follow his 
An old trick of beretiques to abuse simple people with obscure places of scripture. See Epiph. count heres. and Aug ad Quod vult Deum.  kind. The holy fathers that writ against ancient heretics, do note it for an old trick of those companions, to delight themselves, and deceive others with obscure places of scripture. And S. Peter expressly signifieth of the same men, that principally they used to take the said obscure sentences out of S. Paul, whence this by M. Buny is also cited. And this for the first page.  
In the next page, he placeth my Lord of York's arms, accompanied with a pair of goodly cross keys, and a crown set over the. Under which he writeth two latin verses, that 
2. Pet. 3.  say thus much in English, Thes arms have been 
My L. of yorks arms.  noble in times passed by ancient gentry and commendation of learning; but now they are made more noble by the honour of Peter adjoined unto them. So that now (as ye see) it is both good doctrine, and very commendable in my Lord's grace of York to claim both keys & crown, from Peter's seat, which in the Bishop of Rome is made so heinous, and so bitterly inveighed against daily.  
After the arms, ensueth the dedication of the whole book, (treating of mortification 
The epistle dedicaterie.  and contempt of the world) unto his good Lordship. The reason of which dedication, M. Buny uttereth in thes words, For that having 
In his Ep. dedicat.  had (saith he) so long experience of the world as your Lordship have, very likelihood teacheth that needs you must grow more and more from the love thereof. And it is sufficiently known unto all, that having 
My L. of yorks mortification and calling upon others.  found this mercy yourself, you have in like sort in this long course that God hath given you, much called on others to do the like. In which words, we see, that touching the first point of my Lord's weariness of this world, M. Buny proveth it very slenderly, by a bare likelihood only. Albeit in the second, of his Graces calling upon others to like mortification, he allegeth the common and sufficient knowledge of all, whereunto in reason each man must yield. And in truth I have heard, how there want not of divers sorts and 
* His L. hostise of Doncaster. Sir Robert Stapleton & others.  sexes also, who can witness by experience of my Lords good mortification, and how hotly he hath poursued them of late, for such affairs; and therefore (no doubt) but that this book was very fitly dedicated to his Lordship's protection.  
After the epistle dedicatory unto my Lord, there followeth a preface to the reader, wherein 
The preface to the reader.  M. Buny saith, That by the little that he hath bestowedin the study of school men, he will perceiveth that this book was gathered out of them; who living in the corrupter time of the Church (as he speaketh) did most of all, by that occasion, treat of reformation of life, when as others were rather occupied in controversies. To which I answer, that by the little which 
M Banies ignorance.  M. Buny here uttereth, he showeth himself scarce worthy to be my Lord Archbishop's chaplain, (albeit to that dignity much learning be not required,) for that whosoever shall look upon the homilies, sermons, commentaries, and other works of S. Ambrose, Augustin, Gregory, Maximus, Bede, Bernard, Anselme, and other that were not schoolmen; and shall compare the same (touching exhortation and instruction to good life.) With the questions, distinctions, speculations and subtleties of Peter Lombard, Hales, Scotus, Durand, jandun Capreolus and others of that profession; shall easily see, that in this matter there is no comparison: and consequently that M. Bunis little study in the schoolmen is less than nothing at all, not knowing so much as the very subject and argument which they handle, or the manner how they handle the same. But all this was spoken 
M. Bunies vanity.  by M. Buny, for a vain flourish, and to persuade his reader, that as himself was very learned, so all that was in this book being taken out of Dunsies (as now in England they term schoolmen,) might appear more contemptible in every man's judgement, and so in reason stand the more subject to M. Bunis learned censure, to put out, cut of, mangle, change & pair away whatsoever it pleased him. Yet protesteth he forsooth, very solemnly, That he alloweth well of the matter in general, and that he is glad that some of 
Ep. Dedicate.  us also, have taken pains in this kind of labour, and that others of our procession are sometimes occupied in reading such books. As who would say, that this were a strange and rare matter in our behalf, either to write or read books of this quality or argument.  
But here I would demand of M. Buny in sincerity, where or when, any of his religion did either make or set forth (of themselves) any one treatise of this kind or subject? I mean, 
Only Catholics write books of devotion.  of devotion piety and contemplation? Of ours I can name infinite both of times past and present. As in times past S. Bernard, S. Bonaventure, S. Auselme, john Gerson, Thomas de kempis, Dionysius Cathusianus, and others, whom no man will deny to have been all of our religion. For this time present, the most excellent writings of Ludovicus de Granada, Diegostella, Polancus, Angerius, and this present book with infinite others, written in this kind do testify that this argument is not strange among Catholics, but rather proper and peculiar unto them alone, seeing that M. Buny is not able to name one on his side, from the first heretic that ever wrote, unto this day, which of his own accord hath employed himself in this subject, except it were of envy and malice to defile and corrupt an other man's labours, to the end they should not work that good effect, which otherwise they would, as M. Buny hath now done mine, and as one Rogers an other like companion (whom also he nameth) hath corrupted in english the most excellent 
books.  work of Thomas de Kempis of the imitation of Christ, striking out without conscience, whatsoever he pleaseth; whereas the same book before, was truly set forth in our native tongue by a Catholic. An other also of the same crew, hath used the like violence unto the holy meditations of S. Augustin and Saint Bernard, putting out and in what liked him best, and making those blessed men to speak like protestants, against whom they were most opposite enemies.  
The same hath M. Buny done unto me, throughout my whole book, and to most of the ancient Fathers therein named also, as afterward shallbe declared. And this shameless shift of corrupting other men's books, is an old occupation of heretics from the beginning, as may appear by the often complaints of most ancient fathers, whose works they were not ashamed to infect and corrupt whiles they were yet living. In respect of which impudency the holy Apostle S. Paul, well prophetied of them to his scholar Timothy, that they should have, cauteriatam conscientiam, a seared and yron-burned conscience. And again; that they should 
1. Tim. 4.  sin wilfully and damnably in their own 
Tit. 3.  knowledge and judgement. So we read that old heretics adventured to corrupt not only private men's works and treatises; but also the holic Canons of general Counsels themselves, whereof therwere so many witnesses yet living to control them. This may appear by the grievous complaint which holy Athanasius 
Athanas. apolog. 2. tp ad felic.  made in his time against the Arians for corrupting the first Nicen Council, and other fathers after him, for like heretical attempts in their times; especially against the sacred text of divine scripture, in corrupting whereof, all heretics from time to time have been most malapert, bold, and impudent, for shadowing their sects with some show of holy write.  
And to the end M. Buny may not here escape, and tell his reader that this was a spirit 
That protestants do follow the same spirit of corrupting.  of heretics in old time, and not to be found in the protestants of thes days: I do refer him not only to the collections which divers Catholics of this age have gathered against them, touching thes attempts; but also to the testimonies, confessions, and accusations of protestants themselves, one against and other for like impudency. Especially against the Sacramentaries, or those that followed th' opinion of Zuinglius (whereof I think M. Buny will not deny himself to be one,) whom Martin Luther the father of all protestants doth affirm, to be the most horrible corrupters of other men's books, that ever were; concluding his whole invective against them with this sentence, Their opinion of the Sacrament they began with lies, and 
Luth. in Lipist. ad joan. Heruagium typogra. Argent.  with lies they do descend the same; and they broach it abroad by the wicked fraud of corrupting other men's books. The like he saith and much more, of their corrupting the holy scriptures in divers places.  
But what? was Martin Luther himself irreprehensible 
The new brethren's testimonies, the one against the other. Zuing. li. de Sacra. fol. 412. 10. 2. Bez. in resp. ad defence. Castal. Item in praefat. Test. an 1556.  in this point, wherein he accuseth so vehemently the Sacramentaries? No truly if we believe Zuinglius, who termeth him, both, A foul corruptour and horrible salsifier of God's word, one that followed the Marcionistes and Arians that razed out such places of holy write as were against them. Beza accuseth Occolampadius together with all his brethren the divines of Basile for great impiety in abusing the sacred scriptures translated by them. The like he doth, but with much more vehemency against Castalio, an other brother, affirming his dealing with holy scripture, to be both bold, pestilent, sacrilegious and ethnical. Carolus Molineus was a brother also of the same blood, and yet he confesseth 
Moll in trá. Test. noni. part. 11. fol. 110. Item part. 64. 65. 66. 74. 99  of Calvin, That he made the text of the Gospel to leap up and down at his pleasure; that he used violence to the same, and added of his own to the very sacred letter, for drawing it to his purpose. This same author testifieth and crieth out of Beza, quod de facto 〈◊〉 mutat, that actually he is not ashamed to change in his translations the very text of holy scripture, when it maketh against his purpose.  
I might pass on further in stirring this evil savoured sink, of heretical iniquity, discovered and moved by their own brethren, (for such is always the agreement of like mates) were it not that the matter itself is unfit for thes pages, and the dealiag of M Buny with me in this book, shall easily dec are their spirit 
M. Bunies particular dealing in edition of the book of resolution.  and practise, if nothing therein were alleged besides. Now than I come to show how dexterously he hath behaved himself in this edition of my book.  
FIRST IN A L places where conveniently he may, he maketh me speak after 
B V N. first devise. To MAKE his adversaries speak like Protestants.  the phrase of Protestants; as for example, page 204. of his book, where I talk of Catholic priests that hear confessions; he maketh me say, men that be skilful to give Counsel, etc. Again page 229. where I say out of holy scripture, here hence do proceed all those large promises, to virginity, chastity, voluntary poverty, etc. he maketh me say; hence do proceed those promises to mortification and newness of life; & he striketh out the scriptures which I allege for the other. In like manner page 368. when I say, penance & satissaction. He maketh me say, toil of amendment. And so in infinite other places (which were to long here to recite) M. Buny maketh me to speak like a good minister of England. Neither dealeth he only thus with me; but in like manner also with the ancient fathers, so long as by that means he can hold in with them, and when he can not, than he breaketh of and biddeth them a dieu.  
Let one or two examples serve for all; page 374. he runneth on a whole half lease with S. Augustine, turning every where the words penance and satisfaction into repentance, until at 
S. Augustine taught to speak by M. Buny.  légth S. Augustine saith, that this penance must be enjoined to the penitent by the priest: and there M. Buny leapeth over that, but yet after a line or two, joineth with him familiarly again, and so runneth on, until he cometh to an other block, that can not be removed, where he is enforced again to leap over. So in like manner page 209. where S. August. recounteth the story of S. Antony the monk of Egypt; M. Buny leaveth out the name Monk, and teacheth S. Augustine to say; S Antony that had professed a private and solitary life in Egypt. And then where S. Augustin writeth, that there was a Monastery of the same monks, nourished by S. Ambrose without the walls of Milan; M. Buny maketh him to leave out the names of Monks & Monastery, as also the name and alms of S. Ambrose, & to say only that others (as he then heard) did the like, even in Milan itself. And finally, he frameth every man's speech (where he can) to such a stile as though he had been trained up in john Caluins' school.  
SECONDLY, when he hath not commodity to change the very words, or else dareth 
BUNY second devise. To INSERT parentheses.  not for that they are scripture: then seeketh he to salve the matter with inserting some parenthesis, as though the same were of th' author himself. So page 39 I say, that our Saviour being demanded by a certain prince, how he might be saved; would give him no other hope albeit he were a prince, but, if thou wilt enter into life, keep the commandements. Where M. Buny helpeth 
Math. 18. Marc 10. Luc. 19  the matter out with this parenthesis, saying; He would give him no other hope (so long as he sought salvation by his works) but keep the commandements, etc. As though this prince had sought his salvation erroneously, & that Christ had answered him in his error, & so deceived him. In like manner page 229. where I allege out of S. Paul and out of the revelations, that men shallbe crowned in heaven according to their 
2. Tim. 2. Apoc. 2.  fight in this life: M. Buny bodgeth in this parenthesis (in some good measure) thereby to limit the Holy Ghost in his meaning. Semblably, page 229. when I allege plainly the words of scripture, No man knoweth whether he be worthy of love or hatred in God's sight. He addeth 
Eccle. 9  this parenthesis (by outward things) as who would say, that by inward things each man might know the same, which the Holy Ghost in this place did not foresee.  
THIRDLY when he can not accommodate 
BUN. third shift. MAROInal annotations of divers forts.  the matter either by changing the words, or by putting in a parenthesis; then maketh he oftentimes certain amotations in the margin; whereof certain be idle and foolish, some be ridiculous and absurd, and other be wicked and tending to impiety.  
Of the first kind, you may see examples page 171. where, for that I say, that our natural 
Annotations fond.  passions moderated, may serve us to virtue; he maketh a long and fond annotation, that we do hold that the soul doth follow the temperature of the body, and thereupon do ground that our Lady was borne without original sin; and other such docttines, which is neither so no so; nor the good man understandeth what he saith in this point nor what we hold, albeit (if you will believe him) he hath studied the schoelmen. Page 228. where I say that there was no reason in our fight, why almighty God should so much abuse his own only son in this world, as to suffer so many indignities as he did: this man saith in a margical note, that there was great reason in it. And so consequently, doth bring the inscrutable mystery of the son of God his abasement, (whereat S. Paul so often times wondered, and whereat the very Angels remain astonished;) within the compass of human wit & reason, which every simple man by nature may comprehend.  
Of the second kind, which are absurd, you may find examples page 153. whereby a marginal 
2. Annotations absurd.  note he discrediteth the belief of S. Cyprian about the knowledge, that we shall have of our fathers, mothers, and other acquaintance in heaven; as though one Cyprian with Christian men of reason, weighed not more in the affairs of our soul, than ten couple of Bunis, were they never so vendible. So again page 214. upon the religious rule of life which S. Augustine reporteth to have been revealed to his mother for him to follow, M. Buny writeth, That it was but a more careful endeavour in the 
Aug. lib. 8. confess. cap. 12.  way of godliness. And page 212. he addeth to the same, That it was but such, as we all (saith he) are bound unto. But yet he that shall read either S. Augustine himself, or else Possidonius his scholar declaring the particulars of that rule, 
Possid. in vita Aug.  which he saw S. Augustine observe in life, and prescribe unto others: he will easily confess (I think) that how soever the ministers of England may be bound thereunto by M. Bunis word in this annotation, yet that they do observe but few parts thereof in conversation: especially touching wiving, I am of opinion, that M. Buny will not deny S. Augustins rule to contain somewhat more, than he and his fellows at this day do practise. To like fond absurdity appertaineth that which is noted by him, page 300. where I affirming that Gods secret judgement of each man's particular predestination, is uncertain to us, he noteth in the margin, that calling and justifying are very plain and infallible tokens thereof, and so far is it not uncertain to the faithful; as who would say, that it were an easy matter for him that hath faith, to know who are so called or justified, as is requisite to assure a man of his particular predestination: whereas notwithstanding, Christ saith of the first, that many are called which are not chosen, and of the second, S. Paul saith in himself that he was guilty of nothing, and yet thereby he was not justified.  
Of the third kind of annotations, which 
3. Annotations wicked.  are both wicked & impious, there might many examples be alleged, but thes few ensuing shall suffice to discover M. Bunies spirit. First then, page 212. as concerning the life of that holy and most wonderful man S. Antony the first monk of AEgipt, whom all antiquity so much 
Athanas. in vita Anton. Aug lib. 8. confess. c. 12.  admired, and whom S. Athanafius in writing his life, so highly extolled, and whose doings S. Augustin so heartily reverenced, as he made the same a principal motive & pattern to his own conversion; (especially for that he took those words of our Saviour, Go and sell all thou 
Mat. 19  hast and give to the poor, as spoken to himself in particular:) upon this man's conversion (I say) & most wonderful life, M. Buny maketh this scornful & irreligious note, that it may well be doubted, 
Against S. Antony.  whether he had in that place sufficient groundwork of those his doings, unless he had some other special motion besides. Condemning herein not only S. Antony, but also S. Athanasius, S. Jerome, S. Augustine & all other fathers, that so highly commend S. Antony for putting in execution those words of our Saviour.  
To like purpose or rather more wickedly, he maketh an other annotation page 308. upon 
Against S. Augustine.  the most famous conversion of S. Augustin recorded by the pen of that holy father himself, to wit, that some points of the story which S. Augustin writeth, are such, as a man may as well doubt they proceeded of Satan as of God; thereby to bring in question that excellent man's conversion. But of all other, that annotation of his, is most ridieulous 
Against our B. 〈◊〉 die.  and yet blasphemous, where he will needs bring in our blessed Lady to have broken four several commandments (forsooth) at one clap, for that she defended not her son upon the Crosse. For, page 369. where I in commendation of the confession which the thief made, said in my book, that it was at such a time, when all the world abandoned our Saviour, and the very Apostles themselves either doubted or lost their faith of his Godhead: this man noteth in the margin, that the blessed Virgin likewise was by, and said nothing (that we read of) in his defence: a plain breach (saith he) of the first, fist, sixth, & ninth commandomentes. A strange matter, that thes men should be so desirous to score up & make Catalogues of our Lady's sins which she never committed. But let us see with what show of reason.  
He saith that she broke four commandements at one time; Let us then examine them what they are. The first commandment (according 
Aug. quest. 71. in Exo. & con. 1. in Psal. 32.  as S. Augustine in old time, & Catholics now a days are accustomed to number them) is; Thou shalt have no strange Gods before me, nor make unto thyself any graven Idol to adore the same. The fift is, Thou shalt not kill. The sixth, Thou shalt not commit adultery. The ninth, Thou shalt not covet thy neighbour's wife. And this, as Catholics do number the commandements. But according as some protestants will reckon the same, The fift is, Honour thy father & thy mother. The sixth, Thou shalt not kill. The ninth, Thou shalt not bear false witness against thy neighbour. Now then (gentle reader) consider with indifferency, how in reason 
Great absurdity & impiety of M. Buny.  it may be said, that the blessed Virgin, the sacred mother of God, for not defending her son upon the Cross, against the Magistrates & soldiers, did break any of thes four commandements; that is to say, did either make unto herself any strange God or Idol, or did dishonour her father and mother; or did commit 
marvelous absurdities.  murder or adultery; or did bear false witness against her neighbour; or did covet her neighbour's mate; whether (I say) it be credible, that in not defending her son at that instant, she committed any one of thes heinous & mortal crimes, and much more, whether she committed four of them together, as M. Buny affirmeth? Let (I say) the indifferent and Christian reader judge of this accusation, as also consider, whether 
M. Bun. the. devils proctor.  M. Buny be not worthio of a very good fee at the devils hands, for endeavouring to bring into his claws, so rich a pray, as was the most excellent pure & sacred mother of our Saviour, by accusing her of four deadly sins together?  
AND THUS much of annotations; passing over divers other things that might be 
BUN. third snift. THEVsting out.  examined if time and place did not prohibit. But the greatest shift of all others which M. Buny hath to rid his hands, when nether changing of the words, not putting in of pareutheses, nor annotations in the margin will clear and pacific the matter; is, to strike and thrust out what so ever he misliketh, whether they be my words, or else the discourses of ancient fathers, yet authorities themselves of sacred scripture. For understanding whereof it is to be considered, that first, generally wheresoever he findeth the mention of certain things that please him not, as of abstinence, fasting, chastesing the body, penance, satisfaction, virginity, merit, hire, gaining of heaven, labouring for reward, or the like: he commonly striketh all out together with th' Authors that treat thereof, or else so mangleth the same as is pitiful to behold.  
Secondly whatsoever authority cometh in his way, which he cannot mangle, out it goeth 
Impudent dealing in striking out. Monks.  without redemption, be it Father, Doctor, Counsel or Scripture. Hereof you may see examples, Page 29. of his book, where he thrusteth out S. Jerome and joannes Cassianus, for that they mention Monks of the primative Church. So again page 98. he thrusteth out S. Cyprian & Possidonius, for that they give testimony of an apparition 
Apparitions of Christ.  which Christ our Saviour made to a godly man at his death. In like manner, Page 109. he trusteth out S. Ambros, S. Augustin, S. Gregory and S. Bernard together, for that they persuade men by their examples to be afeard of Purgatory. Further, Page 98. he striketh out S. Augustin. 
Purgatory.  S Gregory and venerable Bede, with their large discourses which they make concerning appatitions of certain Angels to godly people. So again, Page 305. he thrusteth out the 
Apparitions of Angels.  example of S. Paul the first eremite with the authority of S. Jerome that wrote his life. And this in hatred of Monks and hermits. After 
Neremites.  that again, Page 374. he thrusteth out S. Augustin with all that he can allege about satissaction 
Satisfaction. Penance.  and final penance. Page 60. he thrusteth out the weeping, fasting, watching, lying on the ground, wearing of sack cloth and other bodily punishments 
Bodily affliction.  that King David used upon himself, albeit they be recorded and set down in holy scripture. Page 169. he thrustath out the example of S. Paul th' Apostle how he was assisted & made 
2. Cor. 12.  able by Gods holy grace, to resist & overcome the temptations of the flash, to the end (by like) 
Resisting of temptations.  that no man should take courage by that example, to fight & resist thes temptations as he did. Page 2. he striketh out the promises made in scripture to virginity, chastity, golding of 
Promises to Virginitis.  ourselves for the kingdom of heaven, voluntary poverty and the like: all (I say) he thrusteth out, together with the scripture alleged for the same. And finally, not to hold the reader any longer in the enumeration of those things, which he shall find almost in every other leaf of the book: Page 157. he thrusteth out not only S. Augustin talking of the price of heaven, and of the facility to gain the same; but also striketh out in like manner the very words of 
Christ's words thrust out by M. Buny. Mat. 11.  Christ himself, saying, the kingdom of heaven doth suffer violence, & men do lay handfast upon it by force. And what may be said then (gentle reader) of thes men, who spare neither Fathers, Doctors, Prophets, Apostles, nor Christ himself, when they stand in the way against their fools he heresies?  
AND THIS of thrusting out. But now if 
OF mangling. OTHER men's sayings.  I would speak of mangling. I might say much more, but that this place beareth it not, and therefore thou halt be content (good reader) to accept of one example only among infinite that might be alleged, and by this one, thou mayst make unto thyself some certain conjecture of the rest. Page 367. it is handled and proved by me against the impediment of delay, how that we by deferring our conversion, do always bind ourselves to greater penance & satisfaction afterwards, etc. In which discourse, M. Buny first in steed of the word, Penance, useth always the word, repentance, (as though all were one) and so runneth on smoothly so long as it will hold out. And as for the word Satisfaction, for that he had no other word to put in for it, he thrusteth it clean out. Then cometh he to S. Cyprian, who saith that, a diligint 
Cyp. lib. de laps. & l. 5. epist. 9 ad Corn.  and long medicine is to be used to a deep sore; which words M. Buny admitteth and setteth down as good and currant. But the other part of the sentence immediately following, was, that 
The measare of penance.  our penance must be no less than was our fault committed, which part M. Buny striketh out of the text, as also all the rest ensuing, wherein S. Cyprian prescribeth, that this penance must be made with tears, watching, wearing of hearcloth, & the like, which seem to be things nothing pleasant to the body of a Minister.  
After S. Cyprian followeth S. Augustin in the very same page, affirming; That it is not sufficient for a sinner, to change his manners, & to leave of to sin, except he make satisfaction also to God for his sins passed by sororrful penance, giving of alms etc. With which words M. Buny would have nothing to do, for that they were incorrigible, & therefore he ' thrust them quite out: yet out of S. Jerome, that in the third place ensued, he was content to admit thes words, Our body that hath lived in many delights must be chastised with affliction; our 
Hier. ep. 27 ad Lustoch.  long laughing must be recompensed with much weeping. But the words immediately following in the same seutence, (our soft linning and fine silk apparel must be changed into sharp hearcloth) seemed to hard to this delicate doctor, and therefore he thrust them quite out.  
In the end of the rank, came grave S. Ambros, affirming, That unto a great wound, a deep 
Intolerable dealing.  & long medicine in needful; Which words M. Buay very quietly and courteously let pass. But upon th' other that immediately followed, he gave a dead blow, & thrust them by head & shoulders out of the book, to wit, grand seelus, granden necessariam habet satisfactionem. A great offence, requireth of necessity a great satisfaction. 
Ambros. ad virg. Laps. cap. 8.   
Now then (gentle reader) what shall we think or say of thes men or of their manner of dealing? Have they honest meaning trow you? Have 
A consideration upon the premises.  they fidelity? Have they a conscience? Have they respect of God or man, that deal in this order? Is it hard to found any new religion, or to defend it, or to avouch what folly or falsaood soever, by this manner of proceeding? If thes men had ability to do what their consciences would permit them in the world abroad, what an alteration, what a subversion, what a metamorphosis would they make in all matters of antiquity? If they had to themselves the setting forth of the holy fathers & doctors works, how would they lop and circumcise the same? how would they set them forth in their jerkins, yea, barehose and doubletes, cutting of all other garments and furniture that liked than not, or were not suitable to the season of thes men's senses? If thes men (I say) had the keeping of all antiquities, of fathers, Counsels, and scriptures, & that to themselves alone in their own custody, without the knowledge or contradiction of any one Catholic, for the space of only five hundred years together, (as they grant we held them all in our hands for a thousand,) what manner of books (trow you) should we find them? How currant and absolute for the protestant religion? No doubt but we should hear them speak even as john Calvin speaketh in all matters of controversy, or rather as that good man for the time would have them to speak, unto whose hands the last edition of such works should be committed.  
And thus much shall suffice for discovery of M. Bunies edition of my book, now remaineth there only a word or two to be said of the treatise which he adjoined, tending (as he saith) to Pacification.   

Of M. Bunies Pacification.  
AND first of all, a man would think that M. Buny did take but a very strange way to pacification, in offering me the great injury which before hath been showed, in his edition. But for that he pretendeth his peace to be towards the general, by labouring the adversaries, as his phrase is: I shall be content to pass over my particular, and to examine peaceably what he saith, and how he laboureth us to that effect.  
But here again at the very first entrance, there riseth a new stop against all union or pacification with us, for that he is so singularly persuaded of the rare light and knowledge of truth which they have alone among them selves, as he dareth to pronounce, That (to their knowledge) God never yet bestowed the like on others. 
Intolerable pride of beretiques.  In which asseveration for that he excepteth neither the fathers or doctors of the primative Church, nor yet th' Apostles themselves, whom we hoped to have had at least wise for judges and arbiters in making this peace: what probability can there be of union or composition among us, seeing that at the very first word, he maketh his cause better, not only than ours, but also then the case and condition of any other whatsoever, since Christ's departure from earth or before? But yet this I will let pass also, as a vaunt proceeding of an humour peculiar to men of his stamp. For if you go to all the petty sects of thes our times, or of any other times that have been from the beginning: each one will sing the self same song, affirming every other body's candle to be out, but only theirs. And if they should not say so, they were not sects or sectaries, for that they acknowledged not their true mother, which is pride, and singularity.  
After this his proud entrance, he beginneth, his silly discourse: and for methods sake, maketh many divisions and subdivisions, every thing running therein by couples, wherein he is so fertile and abundant, as by method he confoundeth all memory. But yet as I may, I will here recite the chief points thereof.  
First then he saith, that there is great reason why we should join with them, and none at all why they should yield to us. The first he proveth, for that it becometh the Church of God to be at 
Why we should join with protestants.  unity in itself. Which reason how far it proveth his purpose, the reader can consider. The second he declareth, for that the gain that they should receive by coming to us, in his opinion should be very small, both touching 
Why they will not join with us.  matters of religion as also of state. For in religion he maketh his account, that they should have nothing more than now they have, except only certain Sacraments, Images, and ceremonies (which he calleth representations,) all which he esteemeth of small avail. In matters of state likewise, he supposeth the commodities would be few and little: as namely to be delivered from the Pope's curse, which he saith, they find now by experience, not to be so hurtful, as heretofore it was esteemed; which reason (as you know) may as well serve against Gods curse also, for that it doth not always show forth presently his sensible effect.  
Next after this, he declareth how that by 
Their hurts in yielding to us.  yielding to us, they should not only not receive gain, but also great hurts, & that in double manner. First in religion, wherein among other things they should be bound to coafession & penance, which things (saith he) are burdensome and 
* So much the more certain to proceed of grace and of God's special ordinance, for that otherwise men would never have received them.  abhorring from man's nature. Then in state, for that by this mean, they should come under the government of the Byshope of Rome, which he esteemeth intolerable: adding further, that this only reason of state holdeth many of their side, from coming to us, who otherwise in conscience would-have no scruple at all; which is such a confession, as I marvel that ever my Lord Archebishope would let it pass in print. For howsoever this poor Minister to terrify the common people, deviseth bugs upon the Ecclesiastical authority of the bishope 
Note this.  of Rome, if it should be restored in England again, yet every man of reason can consider with himself, that the Emperor, the kings of Spain, France, Polonia and other Princes, admitting thesame authority, do find no such inconveniences, as neither our Princes of England ever did, for so many ages together, when they were more potent and glorious than they have been since the suppression thereof. Wherefore if this reason only do stay so many from us, as M. Buny affirmeth, it is very like we shall have the greater part shortly, when God shall open their understanding in a matter that in itself is so plain and palpable.  
This being done, he cometh to show the commodities that we should receive by joining with them, and those also (after his manner) he 
The commodities offered to us in joining with them.  maketh of two sorts. First in religion, and then in our civil state. In religion (saith he) we should first receive, the free use of holy scriptures, (as though among us now there were no use thereof,) and then also we should be delivered from the burden of confession and penance, as also from 
religion.  all vows of chastity, poverty, and obedience. And finally we should so cleave to Christ alone (saith he) as we should abandon all other helps both in heaven and earth, of Angels, saints, other men, as also our own. Which (saith he) were a great advantage. And then he maketh a solemn protestation in thes words. If any people can be found 
The Protostantes protestation.  in the world, that do more abandon all other means in heaven & earth, than we do, than we must pronounce against ourselves, that in this respect they are nearer to this advantage than we art. Unto which protestation notwithstanding, I doubt M. Buny (if he should be well urged) would be very much ashamed to stand and cleave. For albeit I confess, that he and his fellows do very little in deed whereby to help themselves by their works, yet by this reason they should do far better, in doing nothing at al. For he that should never pray, nor desire other men to pray for him, he that should never fast or do other good deed, but should rather defy the same, and lay all upon Christ's passion, he should more abandon all other helps and means both in heaven and earth besides Christ, than many of the best protestants do.  
Next in our civil state, he saith that we should greatly be bettered by joining with 
Commodities by yielding, in our civil state.  them, being made partakers of the blessedness of England, which is greater (as he saith) at this time, then ever it was since the land was first inhabited. Whereof he seemeth to allege two reasons or causes. First, for that Protestants in 
Intellerable lying flattery.  thes temporal affairs are always prosperous, for (saith he) how soever it go with others that are not friends to the gospel, yet shall the favourers thereof always 
* How do they prosper at this day in France and Flanders?  prosper: howsoever it be with the residue of the children of Israel, yet the tribe of juda shall always flourish. The other places the people are going under their burdens, but in England all is mirth and safety. The second cause of this blessedness of England is, for that England (saith he) is governed by a Prince of their own country, one that dealeth mildly with them, one that sendeth not their pleas abroad to other consistories, one that drieth them not up with exactions. And when convenient collections are made, the money that is exacted of subjects is not sent (saith he) 
* Note this blessedness.  out of the realm to the maintenance of foreign powers, but is employed at home, to their honour and defence. Wherein notwithstanding it seemeth that this good man, talketh rather by meditation or fiction, then by any great intelligence he hath in such affairs.  
After all this, he goeth about to remove certain grave impediments, which he imagineth 
The removing of impediments.  do let many Catholics from coming unto their side. For which cause he showeth, first, that we Catholics should not lose altogether our credits by making us Protestants, or at least wise we should not leeso the same 
Of discredit.  with them that be good and of their side: or if we did somewhat impair the same, yet patience were to be used, for the gospels sake. In like manner he showeth that the holy saints of heaven would not be angry with us (as we seem to doubt) for leaving their patronage. Also that carvers, kandlemakers, belcasters, organistes, and other such like, who might fear 
Of hurts.  to want by following the gospel, albeit in truth they should lose no small part of their gain, yet might the matter be eased, and they comforted otherwise.  
Thus discourseth this wise man in very great sadues. And after all this, he handleth divers other points both of controversies in religion, & of the hard dealings of the Protestant magistrate towards Catholics in England, wherewith he supposeth many are stayed from coming unto them, but all, with as great discretion and foundation as he hath done the former, demanding of us in very good earnest, why we should stand so much upon Limbus Patrum, upon Christ's descending into hell, upon real presence, freedom of will, and merit of works, upon traditions, preestood, and sacrifice, upon worshipping of Saints and Images, marriage of priests, inherent justice, and the five Sacraments that we numbered more than they do? why (I say) we should so rely and stick upon thes things, as for their sakes not to join with them and be Protestants, whereas notwithstanding all thes things, the Protestants saith (as he saith) 
Atheism.  and ours is all one in substance, and we all are members of one true Catholic and apostolic Church, albeit some of us be somewhat better members in that Church than others.  
And this last point of the Church (thereby 
How by N. Buny we are all of one Church.  to allure us the more) he urgeth very often and earnestly: to wit, that we are all members of one true Church, reprehending greatly his fellow Ministers and brethren, who, upon indiscrete Zeal (as he saith) urged first this separation, and did write in not so sensed a manner as they 
Page 108.  ought to have done, adding further; we are to justify that of departing from the Church, there ought to be no question at all among us. But what is the cause (think you) of this so great and sudden courtesy which now at length M. Buny against all custom of his brethren doth offer unto us? you shall hear it uttered (if you please) in his own words, for by cons●●●ing so far with them (saith he) as to grant that we are not both of one Church; we bring ourselves to needles trouble. For that it is great probability with them, that so we make ourselves answerable for to find out a several and distinct Church from them, from which we descend, which hath continued from the Apostles age to this present, else that needs we must acknowledge that our Church is sprung up of late, or at least, since there's: This is his confession; which 
Why protestants are now so kind as to make atonement with us.  we having heard, we need not stand any longer in doubt, wherefore he is become so kind, as at length to make us all of one true Catholic and apostolic Church with them, whom hitherto they have detested as the Synagogue of Antechrist. Why also M. Buny took in hand to write this treatise of pacification, to wit, for that in deed (as he confessed before) He now perceiveth that men held with them, rather for respect of state and civil commodities, then of conscience and belief. Which 
The only motive to protestant religion in England.  regard of temporal commodity in very truth (Gentle reader) is the only reason or bait that they can lay before us at this time, whereby to move us to come unto their part. Which respect and motive notwithstanding, our Lord knoweth how bare and brickle a matter it is, and how long or little while it may endure. But this only thing set a side, in all other respects, reasons, allurements, motives, or considerations, which heaven or earth can yield, whereby to stir a Christian mind to embrace any religion, they are all for us, and none for them; as perhaps hereafter may be declared more largely, in some special treatisse, which by occasion of this may be taken in hand. In the mean space let this suffice for answer of so much as M. Buny hath written in his pacification.   

Of this present edition with certain instructions to the Reader.  
THERE remaineth now then (gentle reader) for the ending of this preface, to admonish the only in a word or two, what thou hast in this later edition more than in the former, and how thou mayst reap the commodity that is intended and wished to the therein. First, the whole book hath been reviewed, and both amplified and bettered in divers 
1. The whole book revewed.  points throughout all the chapters that do remain as before. Secondly, the title thereof is altered as may appear in the beginning for that the other book of Christian exercise, 
2. The title altered.  since the first edition thereof, hath been set forth a part by itself.  
Thirdly, divers treatises and chapters have been wholly altered, especially in the first 
3. divers treatisses altered.  part, where, upon a purpose of great brevity which in the beginning was conceived, (but afterwards could not be held) many things were shifted over, and divers discourses knit up with more imperfection then in the second part thereof.  
Fourthly, sundry new chapters and treatises have been added in this edition. And thes 
4. New chapters added and why.  partly of mine own liking, imagining that the matter might (perhaps) affect other men as much as it did me; among which I may account the chapter of examples of true resolution, and some other: Partly also upon advertisement of good and reverend Catholic priests that live in England, who finding by their experience in dealing with men's souls, (as myself also did,) that this long time of schism and sects, wherein they hear nothing but weangling and contradictions in matters of courtoversies, (their life in the mean space running at all liberty without discipline, and loading their consciences with infinite burden of sin;) hath wrought in men's minds a certain contempt and carls insensibility in thes affairs, esteeming all things to stand upon probability only of dispute to and fro, and so by little and little, doth 
The grievous temptations of faith that come by heresy.  bring them also to think the same of Christian religion itself, imagining that the jews, Turks, Saracens and other enemies thereof, (being worldly wise men) may have as great reason perhaps to stand against the same, as thes later learned men of oar owae time have, to stand in so many ranks and divisions of sects against the Catholic faith, and as the old Philosophers pretended to have against the being of one God himself.  
Thes things (I say) being so; (which is always the effect of division and heresy,) those virtuous and discrete men were of opinion 
The reason of particular chapters added of new.  that it should not be amiss in this second edition to adjoin two chapters of the certainty of one God, and of our Christian faith and religion. Besides this, I was admonished by the writings of our adversaries since the publishing of my first edition, how they misliked two principal points in that book. First, that I speak so much of good works and so little of faith: secondly, that I talked so largely of Gods justice and so briefly of his mercy. In both which points, albeit an indifferent man might have been satisfied before, and easily perceive that the adversary doth but pick quarrels of calumniation: yet to give more full contentment in this matter, even unto our enemies: I have besides that which is spoken else where, (and namely in the 2. and 4. chapters touching faith,) adjoined also a special chapter of the two several parts of Christian profession, which are belief and life. And for the second, I have framed a whole new chapter in the begiuning of the second part, entitled; against despair of Gods mercy. Thos were the causes of my large and ample additions in this book.  
And yet was there besides all thes, one cause more, which also I conceived by information 
another cause of the amplificatio of tins' book.  of others. An I this was, that divers persons (as I was told) having desire in themselves to read the former book, but yet being weak and feartul to be touched so near in conscience, as they imagined this book would do; durst never intermeddle therewith, being informed that there was nothing in the same wherewith to entertain themselves, but only such vehement matter of persuasion, as would trouble and afflict thom. For remedy of which inconveniency (if it were an inconveniency,) I have inserted divers chapters and discourses of matters more plausiole, and of themselves more indifferent, wherewith the reader may solace his mind, at such times as he findeth the same not willing to feel the spur of more earnest motion to perfection.  
And to the end he may the better be able to serve himself at all times and to all purposes, 
The reason of the method adjoined in the end.  of whatsoever is contained within this book; I have thought good to set down in the end of all, a short draft or method for the particular use of every part and parcel thereof; how it may sorue either to prayer or meditation, or else to instruction, exhortation, consolation, or other effect according to the time and place, or to the need, state, condition & other quality, of the person that shall come to read the book.  
Now then (good reader and my dear Christian brother) having nothing else at this time to admonish the of; I will end this preface 
The conclusion with certain instructions.  and remit the to the reading of the book itself that followeth; exhorting the most earnestly for thine own soul's sake in the tender bowels of our sweet Saviour JESUS, that thou read the same with attention, as matter that appertaineth nearest of all other unto the, and with all to yield most hearty and humble thanks to almighty God, that in his Catholic Church faileth not from time to time to send divers strange and strong means, whereby to stir up men to consideration of their estate, and to the gain of their salvation in the life to come. This (I say) by almighty Gods divine goodness and providence, is ordinary in his 
True treating of demotion only in the Catholic Church.  spouse the Catholic Church, where his spirit abideth until the worlds end: and it is so in her alone, as it is her proper and peculiar possession, and never truly to be found in them, who live out of her, albeit for a time and in some points they may have a show or shadow thereof. This we see fulfilled in all heretics and sectaries both of old and of our days, who albeit some times they will seem to writ books, of institutions to manners and good life; yet their doctrine therein being as wild, as their faith is wandering; they never bring any thing to pass, but from worse to worse, whereof the whole world at this day doth give experience. The reason of this in general, 
Why no heretic treateth sincerely of devotion.  may be taken from the nature and spirit of heretics, described unto us for our admonishment in holy scripture, whereof one principal point is, that they shallbe as S. Paul saith, Sine pace, without all rest or peace, and consequently, 
2. Tim. 3.  always learning and never attaining to the knowledge of truth. They shall bestow all their time in jangling and quarrelling, and in the mean space, as S. Peter well noteth, they shall walk according to their own concupiscences, albeit 
2. Pet. 3.  they talk never so much of mortification and of their quickening spirit, for which cause he calleth them also, illusores, mockers and deceivers; that is, as S. Paul seemeth to interpret the same; fellows that with feigned words shall make their own gain, and which having a show of piety, shall (in life) deny the force or virtue thereof.  
And this why heretics in general can neither teach true piety and devotion, not 
Why protestants of alother sectaries can not teach true piety.  yet give example thereof in their own lives. But now if we look into the particular sects that are of this our most unhappy time; we shall find a more peculiar reason why they in special, much less may doc the same. For that in truth the very grounds of their opinions doc resist altreating of such affairs; neither can you urge almost any one point of true piety, but that 〈◊〉 must impugn some principal article of their doctrine. As may appear by that which hath been declared before, concerning the places both of father and scriptures thrust out by M. Buny in my former book, whereof also it were not hard to make divers most cuident demonstrations in this place.  
For, if (for example sake) you exhort men to labour for their own salvation, as S. Paul 
Examples bow protestants can not teach piesie of life without imparing their doctrine.  did, Philip. 2. ver. 12. then you teach them to put confidence in their own works, which with protestants is abominable. If you encourage men to suffer in respoct of reward, as Christ did, Matth. 5. ver. 12. then fall you flatly upon the doctrine of merit. If you tell them that heaven is put in their own hands to gain, as our Saviour did, Math. 11. ver. 12. then allow ye not only of morite, but also of free wil If you wish men to live in fear and trembling in respect of Gods secret judgements, and of the uncertainty of our salvation, as S. Paul did, Phi. 2. ver. 12. Hob. 3. ver. 14. and S. Peter. 2. ep. 3. ver. 17. then impeach you the certainty of protestants predestination. If you counsel men to make amends by good works forth 〈◊〉: evil life passed, as S. john Baptist did, Luke 3. ver. 8. then you reach satisfaction. If you terrify them with the fear of hell, and with the declaration of the pains in the world to come, as Christ did, Math. 8. ver. 12. then with them you offer injury to God's infinite mercy. If you exhort men to fasting, praying, love of virginity, desire of poverty, chastesing their own bodies, restitutió, penance, and the like, as all the course of holy scripture doth: then run you into plain and open papistry.  
And then (dear Christian brother) what treating can there be of pietic in life, where 
No effect of verme solloweth upon the prating of protestants.  none of thes important matters may be once named? Truly (good brother) well may a man vainly talk in the air of a quick ening spirit and mstrification, as they are wont in pastime to do; but nothing in sinceritie-wil ever be brought to pass, where thes weighty points be not sound and seriously handled. For take away the mention of thes things forth of holy scripture itself, together with the large and frequent exhortations that therein are made unto them; and very little will remain about other affairs; the chief endeavour of God's holy spirit being bend (as is manifest) to the setting forth and inculcating of thes matters, above all other, unto Christian people.  
Which spirit of almighty God, the Catholic Church his holy and dear spouse, 
The spirit of the Catholic Church.  taking upon her to imitate; after the foundation of true faith once laid, calleth upon her children both daily and hourly by infinite ways and mianes, to remember and put in ure thes points of virtuous life, while her enemies in the mean space, do lie wrangling and caviling about contradictions in belief. And therefore in the Catholic Church only (gentle reader) shalt thou find the true spirit of teaching, and of execution of thes points touching piety: within the lap and bosom whereof if thou already be, thou hast humbly and heartily to thank God for the same, and with all solicitous diligence and care to make thy gain of such helps as she offereth the for attaining thy salvation. But if thou find thyself in other estate (as alas many may at this day in our poor afflicted country;) then I beseech the tender mercy of our Sovereign Lord and Saviour, that by readings of this present book, thou mayst the sooner be moved to make thyself partaker both of the one and of the other benefit; that is to say; not only to enter into the union of his Catholic Church, but also (which more importeth) to lead a true Christian and virtuous life within the same. And so to our Lord JESUS I commit the. At S. Omer in Artoys this present xxix. of julie 1585. Being the day of the holy virgin S. Martha.  
Thy hearty well willer and servant in JESUS Christ. R. P.    


OF THE MANIFOLD PERILS THAT ENSVE TO THE world by inconsideration. And how necessary it is for every man to enter into cogitation of his own estate. CHAPT. I.  
THE Prophets and Saints of God, 
The charitable proceeding of God by Int. prophctes.  who from time to time have been sent by his merciful providence, to advertise and warn sinners of their perilous estate and condition for sin; have not only foretold them of their wickedness and imminent dangers for the same; but also have revealed the causes thereof, whereby they might th' easier provide remedy for the inconveniences to come.  
Such is the charitable proceeding of our most merciful Lord with the children of men. And among other causes, none is more general or more often alleged, than the lack of consideration, by which as by a 
The danger of inconsideration.  common snare and decept of our adversary, most men fall into sin and are holden also perpetually in the same, to their final destruction and eternal perdition.  
So Esay the prophet speaking of the careless nobility and gentry of jury, that gave themselves to banqueting & disport, without consideration of their duties towards god; repeateth often the threat of woe against them, and the putteth down the cause i thes words: The 
Esa. 5.  lute, and harp, and tymprel, and shawm, and good wine, aboundeth in your banquets, but the 
The sensual life of the juis he 〈◊〉  works of god you respect not, nor have you consideration of his doings. And then ensueth: Therefore hath hell enlarged his soul, and opened his mouth without all measure or limitation, & the stout, and high, and glorious of this people shall descend into it.  
Here are two causes (as you see) and two effects linked together, of thes jews damnation, th' one depending of th' other. For as good cheer and sensuality brought thes men to inconsideration of gods works and proceedings towards sinners: so Incosideration brought them to the mouth and pits brim of hell. I say, that inconsideration of gods works towards sinners, brought them to this peril, for that it followeth in the very same place; And the Lord of hosts shallbe exalted in indgement, and our holy god shallbe sanctified in justice; as if he had said, that albeit you will not consider now gods iudgemétes and justice, amidst the heat and pleasure of your seastinges: yet shall he by excercising the same upon you hereafter, be known, exalted, and sanctified throughout the world.  
The like discourse maketh God himself by the same prophet, to the daughter of Babylon, and by her, to every finful and 
Esa. 47.  sensual soul figured by that name. Come down (sayeth he) & sit in the dust thou daughter of Babylon: thou hast said, I shall be a Lady for ever, and hast not put upon 
The daughter of Babylon forgetteth her end.  thy heart the things thou shouldest, nor hast thou had remembrance of thy last end etc. Now therefore harcken thou delicate (daughter) which dwellest so confidently: there shall come upon the, an evil, whereof thou shalt not know the offspring, and a calamity shall rush upon the, from which thou shalt not be able to deliver the. A misery shall overtake the upon the sudden, which thou shalt not know. etc.  
Holy jeremy, after he had weighed with himself what miseries for sin the prophets Esay, Amos, Ozee, joel, Abdias, Michaeas, Nahum, Sophonias and himself (all which prophets lived within the compass of one hundred years) had foretold to be imminent upon the world; not only to Samaria and the ten tribes of Israel, which were now already carried into banishment to the furthest parts of th' east: but also to the states & countries 
4. Reg. 15. & 17.  that most flourished at that time, (as by name to Babylon, Egypt, Damascus, Tyrus, Sidon, Moab, and finally to Jerusalem and judaea itself, which he foresaw should soon after most pitifully be destroyed:) when he saw also by long experience, that nether his words, nor the 
The complaint of jerenue for inconsideration.  words and cries of th' other forenamed prophets, could any thing move the hearts of wicked men: he broke forth into this most lamentable complaint; Desolatione desolata est omnis terra, quia nulius 
jere. 12.  est qui recogitet cord. The whole earth falleth into extreme ruin & desolation, for that there is no man which considereth deeply in his hart.  
This complaint made good jeremy in his days for compassion of his people, that ran miserably to perdition for want of consideration. And the same complaint with much more reason may every good Christian make at this time, for th' infinite souls of such as perish daily by inconsideration. Whereby as by a general and remediless inchantement, many thousand souls are brought a sleep, and do sinned themselves within the gates of hell, before they misdoubt any such inconvenience, being led through the vale of this present life as it were blindfolded, with the veil of careless negligence, (like beasts to the slaghterhouse,) and never permitted to see their own danger until it be to late to remedy the same.  
Propterea captiuus ductus est populus meus, quia 
Esa. 5.  non habuit scientiam, saith god by the mouth of Isaiah. Therefore, & for this cause, is my people led away captive in all bondage & slavery to perdition, for that they have no knowledge, no understanding of their own estate, no foresight of the times to come, no consideration of their danger. here-hence floweth all the misery of my people, and yet this is a mystery that all men will not know.  
Will you see what a mystery and sealed secret this is? harcken then how one describeth 
The mystery of inconsideration. job. 4.  the same, and with what circumstances. Furthermore (saith he) a certain hidden word was spoken unto me, and mine ear as it were by stealth received the veins of his whispering: it was in the horror of a vision by night, when dead sleep is wont to possess men. Fear came upon me and trembling, and all my bones were extremely terished. At length a spirit passed by, in my presence, whereat the hears of my flesh stood up in horror. There stood before me one whose face I knew not. His image was before mine eye. & I hard his voice as the sound of a soft air.  
Hitherto is described in what manner and order this secret was revealed: but now what said this vision or spirit (think you) at the last? truly, he made a short discourse to prove by the fall of th' angels for their sin, that much more, qui habitant domos luteas, & terrenum habeut fundamentum, consumentur 
job. 4.  velut a tinea, & de mane usquè ad vesperam succidentur. They who dwell in 
A collection to be noted.  houses of mortar, (as all mortal men do whose bodies are of flesh), & they, which have their foundation of earth, (as most folk of this world have that put their confidence in things of this life;) they must all consume by little and little, as though cloth doth by the moth, & at length they must upon the sudden, (within less space perhaps than is from morning to night) be cut down and dispatched, when they think least of it.  
And to show that herein standeth a point of high secrecy, (I mean to consider & ponder well this discourse) he maketh his conclusion in thes words immediately following; & quia nullus intelligit, in aeternum peribunt.  
And for that few or none of those men before mentioned, who have such earthly foundations, do understand 
Lack of consideration cause of eternal destruction.  this point aright, (I mean of their sudden death, & cutting of from this world,) therefore must they perish eternally, and this is a secret which few men will believe. Vir insipiens non cognoscet, (saith David) & stultus non intelliget haec: an unadvised man will not learn thes things, nor will a fool understand them: but what things? 
Psal. 91. A point that fools will not consuler.  it ensueth in the same place: how wonderful the works of god and how deep his cogitations are about sinners, who spring up as grass (and flourish in this world) ut intereant in seculum seculi, to th' end they may perish for ever and ever.  
The prophet Daniel had many visions and strange revelations of great and high mysteries: but one amongst all other (& this the least,) of the most dreadful judgements of god upon sinners in th' end of the world. The vision was by the great river Tigris; where, as divers angels were 
Dan. 10.  attending about the banks; so upon the water itself, stood one in the likeness of a 
A most terrible vision of Daniel wherein he saw Christ.  man, of exceeding dreadful majesty; his apparel being only lynninge, through which his body shined like precious stone; his eyes like burnig lamps, his face like flashing lightning, his arms and legs like brace inflamed, and his voice as the shoot of a whole multitude of people that should speak together.  
This was Christ by all interpretation: at whose terrible presence when Daniel fell down dead, he was erected again by an Angel and made strong to abide the vision, and so having heard and seen the most wonderful things that in his book he recompteth; he was bold to ask a question or two, for better understanding thereof, and his first question was, how long it should be, ere thes most wonderful things took 
Dan. 12.  their end? whereunto the man upon the water answered, by stretching out both his brazen arms to heaven, and swearing straungelie, by him that lived for ever and ever; that it should be a time, and times, and half a tyme. Which answer, Daniel not understanding, began to question further, but he was cut of with this dispatch: Go thy 
A secret.  way Daniel, for thes speeches are shut up and sealed until the time preordained. And yet for his further instruction it was added in the same place; Impie agent impij, nec intelligent. Wicked men will always do wickedly, 
Dan. 12. Wilful ignorance.  and will not understand thes mysteries, albeit we should never so much expound them.  
Whereby as by all the rest that hitherto hath been alleged, is made apparent, that inconsideration, negligence, careless ignorance, and lack of understanding in our own estates, and in gods judgements & proceedings with iniquity and sin, hath been a bane, and a common perdition of reckless men, from time to tyme.  
And if we will turn our eyes to this our age much more shall we see the same 
The cause of so much sin at this day.  to be true. For what is the cause (think you) why at this day, we have so many of those people, whom holy job doth call abominable, that drink up iniquity as beasts due water, that, commit all sin, all injustice, 
job. 15.  all turpitude, without remorse or scruple of conscience? what is the cause of this (I say) but lack of consideration, lack of understanding, lack of knowledge? for as Christ said to Jerusalem touching her destruction, si cognovisses & tu, etc. if thou also (o sinful soul) didst 
Luc. 19  know, what hangeth over thy head for this careless life of thine: if thou (daughter of Babylon) wouldst remember and ponder in thy hart what shallbe th' end 
Es2. 47.  of thes thy delights: thou wouldst not live so pleasantly as thou dost, Nunc autem abscondita sunt haec ab occuiis tuis. But now (sayeth Christ) thes things are hidden 
Luc. 9  from thy ne eyes.  
Not, but that thou mayst have known them if thou wouldst, but for that thou 
Voluntary inconsideration.  art one of them, who say to god, scientiam viarum tuarum nolum ', we will not have understanding of thy ways; one of them, 
job. 21.  qui sunt rebelles lumini, that are rebellious against the light and illuminatió of god's 
job. 23.  grace; one of the, qui nolunt intelligere ut bene egant; that will not understand to do well. And finally one of them, qui declinant aures, 
Pro. 28.  ne audiat legem, that turn away their ears to th' end they may not hear gods law: quorum oratio est execrabiiis, whose not only 
Ibid.  life, but also prayer is execrable and detestable in the sight of their maker.  
Truly, nothing in reason can be less tolerable in the presence of god's Majesty, then whereas he hath published a law unto us with so great charge to bear it in mind, to ponder in heart, to study & 
Dent. 6. & 11. joshua 1. Psal. 118. Eccle. 6. & 22.  meditate upon it both day and night, at home and abroad, at our upry sing and at our down lying; to make it our cogitatió, our discourse, our talk, our excercise our rumination, and our delight: that we should notwithstanding so contemn the same, as to make it no part of our thought, but rather to flee the knowledge thereof, as we see most men of the world do, for not troubling their consciences.  
But the holy Ghost hath laid down the reason hereof long ago in these words: cum sit timida nequitia, dat testimonium 
Ecclo 17.  condemnationis. For that wickedness in it self, is always ' fearful, it giveth witness 
The first cause why men sly consideration.  against itself of damnation, when so ever it thinketh of the law of god, or of honesty. So Felix the governor of jury when S. Paul began to talk of justice, chastity, and gods judgements before him; he was wonderfully a feared, and said to 
Act. 24.  Paul, that he should depart for that time: and that he would call for him again afterwards, when occasion should require. But he never did, and what was the cause? For that (as josephus testifieth) he was a wicked man 
joseph. li. 20 antiq. cap. 5.  & Drusilla his fair lady that was with him at S. Paul's speech, was not his true wife, but taken by allurement and violence from an other, and therefore it offended them both to hear preaching of chastity.  
This then is one principal cause, why men of this world will not enter into consideration of their own estate, and of gods commandements, lest they should read and see their own faults, & bear witness against themselves, of their own condemnation. Whereunto the scripture annexeth an other cause, not far unlike to this, which is, that worldly men do so dro une themselves in the cares and cogitations 
The second cause why men sly consideration.  of this life, as they leave in their minds no place to think upon gods affairs, which are the business of their own souls. This expresseth jeremy the prophet most effectually, when having made his complaint, that not withstamnding 
jere. 7.  his preaching and crying in the temple-gate, for long time together, where all the people passed by him and heard him; yet no man (sayeth he) would enter into consideration, or say with himself, what have I done? whereof he addeth presently the cause and reason; omnes enim conversi sunt 
jerem. 8.  ad cursum suum, quasi equus impetu vedens ad praelium. All men are set upon their own courses and ways, and do run in the same, with as great vehemency and fierce obstination, as a furious armed horse, when he heareth the trumpet in the beginning of a battle. By which comparison the holy ghost expresseth very lively, the irrecoverable state of a settled worldly man, that followeth greedily his own designmentes in the negotiation of earth.  
Thes are two of the chief causes of inconsideration, I mean, wilful malice, and obstinate occupation in the vanities 
The third cause of inconsideration.  of this life. And yet mentioneth the scripture, a third sort also of inconsiderate men, who nether of direct malice, nor yet of great occupation in worldly affairs, do neglect consideration, but rather of a certain lightness and idle negligence, for that they will not trouble their heads with any thing but disport and recreation, of whom it is written: aestimaverunt 
Sap. 15.  lusum esse vitam nostra. They esteem this life of ours to be but a plai-game. And in an other place of the same men: ita securi 
Eccle. 8.  viwnt quasi justorum facta habeant. They live as securely and considentlie without care or cogitation, as if they had the good works of just men to stand for them. But as the holy Ghost pronounceth in the same place; hoc vanissimum, this is vanity and folly in the highest degree.  
For as in things of this life, he were but a foolish merchant, that for quietness 
A comparison.  sake would never look into his accomptbookes whether he were behind hand or before: and as that shipmaster were greatelie to be laughed at, that for avoiding of care, would set down and make good cheer, & let the ship go whether she would: so much more in the business of our soul is it madness and folly, to fly consideration for eschewing of trouble, seeing in th' end this negligence must needs turn upon us much more trouble and irremediable calamity.  
For as jeremy sayeth to all such men, in novissimo dicrum intelligetis ca, in the end 
jere. 30. & 23. In the end ynel men shall understand whether they will or no.  of your days, you shall not choose but know, & see, and understand thes things which now for delicacy you will not take the pains to think of. But when shall this be trow you? he telleth plainly in the same place: when the fury of our lord shall come forth as a whirl wind, and shall rush and rest upon your heads as a tempest; then shall you know and understand thes things.  
It seemeth that the Babylonians were 
The example of the Babylonians.  a people very faulty in this point of consideration (as all wealthy people are,) not only by that which before hath been touched of the daughter of Babylon, that would not consider her ending days; 
Esa. 47.  but also, for that not long before the most terrible destruction of that great City, by the Medes and Persians', God cried unto her in thes words: My dearly beloved 
Esa. 21.  Babylon, put aside the table and stand upon thy watch: rise up you princes from eating and drinking; take your targetes in your hands; go, and set a watchman upon the walls, and what so ever he seethe, let him tell you. And then was there a watchman set upon the wales, and a Lion to denounce with open mouth, what soever danger he saw coming towards them. And God taught the people to cry in this sort to their sentinel or watchman: 
Esa. 21.  Custos quid de nocte? custos quid de nocte? Thou watchman, what seest thou coming towards us by night? what espyest thou (ò sentinel) drawing on us in the darkness?  
By all which circumstance, what else is 
We must stand upon our watch  insinuated, but that god would have us stand upon our watch, for that his judgements are to come upon the world by night, when men least think thereof? 
Luc. 12.  they are to come as a these at midnight, as also in an other place we are admonished: and therefore happy is the man that shall be found watchful.  
But now the door and sole entrance 
Consideration the only door to our watch.  into this watch, whereof the security of our eternal life dependeth, can be nothing else but consideration. For that, where no consideration is, there can be no watch, nor foresight, nor knowledge of our estate; & consequently no hope of salvation, as 
Bern. lib. 1. de consid.  holy S. Bernard holdeth; which thing caused that blessed man to write fine whole books of consideration to Eugenius.  
Consideration is the thing which bringeth us to know both god and ourselves. And touching god, it layeth before us his Majesty, his mercy, his judgements, his commandments, his promises, his threatenings, his proceeding with other men before us, whereby we may gather what we also in time must expect at this hands.  
And for ourselves, consideration is the key that openeth the door to the closet 
The many commodities of consideration.  of our hart, where all our books of account do lie: it is the looking glass, or rather the very eye of our soul, whereby she taketh the view of herself, and looketh into all her whole estate: Into her riches, her debts, her duties, her negligences: her good gifts, her defects, her safety, her danger; her way she walketh in, her course she followeth, her pace she holdeth, and finally, the place and end whereto she draweth. And without this consideration, she runneth on headlong into a thousand brakes and briars, stumbling at every step into some one inconvenience or other, and continually in peril of some great and deadly mischief.  
And wonderful (truly) it is, that in all other business of this life, men can see and confess, that nothing may be either begun, prosecuted, or well ended without consideration, and yet in this great affair, of gaining heaven, or falling into hell, few think consideration greatly necessary to be used.  
I might stand here to show th' infinite other effects and commodities of consideration, as that it is the watch or 
Effects 〈◊〉 consideration.  l'arme-bell, that stirreth up and awaketh all the powers of our mind; the match or tinder, that conceiveth and nourisheth the fire of devotion; the belloes that enkyndleth and inflameth the same; the spur that pricketh forward to all virtuous, zealous, and heroical acts; and the thing in deed, that giveth both light, and life, & motion to our soul.  
Our Faith is confirmed & increased by consideration of gods works and miracles; our Hope by consideration of his promises, 
How all virtues are stirred up & quickened by consideration.  and or the true performance thereof to all them that ever trusted in him: our Charity or love of god, by consideration of his benefits and innumerable deserts towards us: our Humility, by consideration of his greatness, and of our own infirmity: Our Courage & Fortitude, by contemplation of his assistance in all causes for his honour: our Contempt of the world, by consideration of the joys of heaven eternal: and so all other virtues both moral and divine, do take their heat, and quickening, and vital spirit from consideration.  
By th' excercise of consideration and meditation holy David sayeth, that he felt a 
Psalm. 38.  burning fire to flame within his breast; that is, the fire of zeal, the fire of fervour in religion, the fire of devotion, the fire of love towards god and his neighbour. And in an other place he sayeth, that by the same excercise, he swept and purged his own spirit, which is to be understood, 
Psal. 76.  from the dust of this world, from the dregs of sin, from the contamination and coinquination of humane creatures, for that consideration in deed is the very fan that severeth and driveth away the chaff from the corn.  
For which cause we shall never read of any holy man from the beginning of the world, nether before Christ or after, 
The exercise of holy men touching consideration.  who used not much and familiarly this most blessed excercise of consideration & pondering. And for the first three patriarchs, it shallbe sufficient to remember the custom of young Isaac recorded in Genesis. Which was, to go forth towards 
Gen. 24. The first three patriarchs.  night into the fields, ad meditandum, that is, to meditate, consider, and ponder upon the works and judgements, and commandemétes of god. And this he did being yet but a child and unmarried (far different from the custom of young gétlemés now a days who frequent the fields to follow their vanities): And as little Isaac could not have this custom but from his father Abraham, so (no doubt) but he taught the same to his son jacob, and jacob again to his posterity.  
And as for Moses and his successor joshua, it may easily be imagined how they 
Moses & joshua.  used this excercise, by the most earnest exhortations, which they made thereof to others in their speech and writings. The 
Deut. 6. & 11.  good kings of juda also, notwithstanding their many great temporal affairs, do testify of themselves concerning this excercise; 
jos. 1.  as David almost every where, that the commandements of god were his daily meditation, not only by day and that, 
K. David.  tota die all the day, & per singuios dies, every day, & in matutino, in the morning, & septie 
Psalm. 38. 62. & 118.  in die, seven times a day: But also he insinuateth his custom by night; meditatus sum nocte cum cord meo, I do meditate by night in 
Psal. 76.  my heart upon thy commaundementeso Lord; signifying hereby, both his watchfulness by night, when other men were a sleep, and the hearty care that he had of this exercise which we esteem so little.  
Solomon also king n1g-nn's son, so 
K. Solomon.  long as he lived in the grace and favour of god, observed this excercise of his father, and exhorteth other men, to have continual 
Eccle. 6.  and daily cogitation in this affair. Which if himself had continued still, it is likely he had never fallen from god by women as he did. The good king Ezechias is reported 
K EZechias.  to have meditated like a dove, that is, in silence & solitariness with himself alone, which is the true way of profitable 
Esa. 58.  meditation. Isaiah testifieth of his own watching by night in this excercise, and 
Esa 26.  how he did the same with his spirit alone in the very bowels of his heart.  
Holy job maketh mention not only of 
The consideration that job used and the sevites thereof.  his manner of considering, but what also he considered, & what effect he found in himself by the same. First he considered (as I said) the ways, foot-stepes, & commandemetes of god, & the his dreadful power to wit; how no man was able to avert or turn away his cogitation, but that his soul did what soever it pleased, and by this (sayeth he,) considerans eum timore solicitor. 
job. 23.  I am made solicitous or watchful with fear. when I do consider him. In which words he insinuateth two most excellent effects of consideration; first, the 
Two effects of consideration. Esa. 32.  fear of god, of which it is written, salutis the saurus timor Drnini, the fear of God, is the treasure of salvation; and the second that by this fear he was made solicitous, watchful, and diligent in gods service, of which the prophet Micheas saith thus. I will tell the (ò man) what is good 
Mich. 6.  and what our Lord requireth at thy hands: to wit, to do judgement, and love mercy and to walk solicitous and watchful with thy God.  
But ò thou holy and blessed man job, 
A consideration upon the doings of job. job. 9  did this excercise of consideration, bring forth in thee so great fear and terror of god? and so careful watchfulness for observing his commandements? now I see well the cause, why thou writest of thv self, that thou didst doubt and fear all thy works and actions, were they never so circumspect. But what shall we say now a days (most happy saint) who do not doubt so much as our own dissolute, careless, and inordinate actions, who feel no terror of God at all, nor do use any one jot of watchfulness in observing his commandements? truly, this proceedeth of nothing else, but of inconsideration: it proceedeth of lack of knowledge both of god and of ourselves. For (doubtless) if we knew either of thes two things aright, (as in deed neither of them can be well understood without th' other,) it could not be, but that many of us would change our wrong courses.  
O merciful Lord, what sinful manin the world would live as he doth, if he knew either thee or himself as he should do? I mean, if he considered what thou art, & what thou hast been to other that lived & continued in sin as he doth? Not without great cause, cried so often and earnestly to the, that holy Doctor of thy church, for obtaining of thes two points at thy hands: ut cognoscam te, ut cognoscam me, that 
Augustin. in lib. confess.  I may know thee, and that I may know myself, saith he: that is, that I may consider, and feel the true knowledge hereof, for many men do know, but with little commodity.  
We know and believe in gross the mysteries of our faith, that there is a god 
Knowledge and belief in gross.  who rewardeth good andevel, that he is terrible in his counsels upon the sons of men; that there is a hell for sinners, a heaué for good livers, a most dreadful day of judgement to come, a strait account to be demanded, and the like. All this we know and believe in general, as merchandise wrapped up together in a bundle. But for that we unfold not thes things, nor rest upon them in particular; for that we let them not down into our hearts, nor do ruminate on them with leisure and attention; for that we chue them not well in mind by deep consideration, nor do digest them in hart, by the heat of meditation: they remain with us as a sword in his scabbard, and do help us as little unto good life (for which they were revealed) as a preservative in our pocket 
A similitude.  never applied, can help our health. We bear the general knowledge of thes mysteries locked up in our breasts, as sealed bags of treasure that we never told nor opened, and consequently, we have nether feeling, sense, or motion thereby; even as a man may carry fire about him in a flint stone without heat, and perfumes in a pommander without smell, except th' one be beaten and th' other chafed.  
All standeth then (good reader) in this one point, for direction of ourselves in 
The importance of consideration.  this life, and for reaping benefit by the mysteries of our faith and religion; that we allot ourselves time to meditate, ponder, and consider what thes things do teach us. For as the sick man, that had most excellent remedies and precious potions set before him, could expect no profit or ease thereby, if he only did look upon them, or smelled them, or took them into his mouth alone, or should cast them forth of his stomach again, before they were settled or had time to work there operation: even so is it in this case of ours. And therefore with great reason said S. Paul to Timothy, after he had taught him a long lesson. Haec meditare. 
1. Tim. 4  Meditate, consider, and ponder upon thes things which I have showed you: as if in other words he had said, all that hitherto I have told you or written for your instruction, and all that ever you have heard or learned besides, will avail you nothing for your salvation, except you meditate and ponder upon the same, and do suck out the juice thereof, by often consideration.  
Wherefore to conclude this chapter, my dear and well beloved brother, for that 
The conclusion of the chapter.  consideration is so precious, and profitable, so needful and necessary a thing as hath been declared; I thought it convenient in this first front and entrance of my book, to place the mention and diligent recommendation thereof, as of a thing most requisite for all that ensueth. For without consideration, nether this that I have said already, nor any thing else that shall or may be said hereafter, can yield thee profit, as by most lamentable experience we see daily in the world, where many millions of men, pass over their whole 
The misery of the world.  age without taking profit of so many good books, so many preachings so many virtuous examples, so many terrible chastismentes of God upon sinners which every where they see before their face. But yet, for that they will not, or have not leisure, or dare not, or have no grace, to enter into consideration thereof: they pass over all, as sick-men do pills, divertinge as much as they may, both their eyes and cogitations, from all such matters as are ungrateful unto them.  
But as good jeremy saith, the time will come, when they shallbe enforced to see 
jere. 30. & 23.  and know and consider thes things, when perhaps it will be to late to reap great comfort or consolation thereby. Wherefore (dear brother.) that which perforce thou must do in time to come, and that perchance to thy greater damnation, (I mean to enter into consideration of thine own estate:) do that now willingly to thy comfort and merit, for preparing the way to thy salvation. Prevent the day and redeem the time, according to S. Paul's wise council: run not headlong 
Ephes. 5.  with the world to perdition: stay some time as holy jeremy admonisheth the, and say to thyself, what do I? whether 
jerem. 7.  do I go? what course hold I? what shallbe mine end? Take some time from thy pleasures, and from the company of thy pleasant friends to do this, although it be with some loss of pastime and recreation: for I assure the, it will recompense itself in th' end, and make the merry when thy laughing friends shall weep.  
Th' effect of all the considerations that 
Th' effect of all the chapters following.  ensue, is, rightly to know god, for by knowing him, we shall know ourselves, and all things else which are necessary for us to know; and without knowing him all knowledge in the world is vanity and mere follve. haec est vita eterna (sayeth Christ to his father) ut te cognoscant solum Deum verum. Et quem misisti jesan Christian. 
joh. 17.  This is life ever lasting, that man know thee, which art only true god, and jesus Christ whom thou hast sent.  
God's nature and essence we can not know in this life; but the only mean to know god in this world, is, to know his Majesty, to know his mercy, to know 
The way to know god in this life.  his justice, to know his judgements; to know his hatred to sin, his favour to the good, his benefits, and promises, to all: his grace, his threats, his ways, his commandemites, his dealings towards other men before us; all which things the considerations following do set before our eyes, and consequently, they do teach us to know god aright. Read them therefore (dear brother) with attention and rememember the words that God useth to us all; vacate & videte quoniam 
Psal. 45.  ego sum Deus. Take leisure, and consider that I am a God. It must not be done in haste, nor (as the fashion is) for curiosity only, to read three or four leaves in one place, and so in an other: but it must be dóne which such serious attentió, as appertaineth to so great a business which (in truth) is the weightiest that possibly under heaven, may be taken in hand. It is the business whereof Christ meant especially, when he said, unumest necessarium, one only thing is necessary. For that all 
Luc. 10.  other things in this world are but trifles to this, and this alone of itself, of more importance, than they all.   

THAT THERE IS A GOD, WHICH REWARDETH. GOOD AND evil, against all Artheistes of old, and of our tyme. With the proofs alleged for the same, both by jew and Gentile. CHAPT. II.  
IT is a thing both common and ordinary 
A common: custom in sciences, to, suppose principles.  in sciences & arts whom they are learned or delivered by other; to suppose divers points and principles, and to pass them oaer without proof, as either known before to the learner, or else so manifest, easy, and evident of themselves, as they need no other proof, but only declaration.  
So when we take in hand to instruct a 
An example in chivalry.  man in chvualrie, or feats of arms; we do sappose that he knoweth before (were he never so rude,) what a man, what a horse, what armour, what fight meaneth: as also that war is lawful and expedient in divers cases; that princes of the world may wage the same; that soldiers have to live in order and discipline under their regiment; 2nd that kings for this cause do hold their Generales, lieutenants, Colonels, Captains, and other like officers in their bands, garrisons, camps, and armies.  
In manual arts and occupations likewise, it is evident, that divers things must 
In handicrafts.  be presupposed to be foreknown by the learner, as in husbadrie or agriculture; in building, in painting, and other such exercises, when a man is to be taught or instructed, it were not convenient for the teacher, to stand upon every point or matter that appertaineth to the same, but must leave and pass over many things as apparent of themselves, or easily to be discerned of every learner by nature, sense, reason, or common experience.  
But yet in liberal sciencies and professions of learning, is this more apparent, 
In liberal sciences.  where not only such common and vulgar points are to be presumed, without proof or discourse; but also certain propositions are to be granted in the beginning, as 
grounds to be granted in sciences. In logic.  grounds whereupon to build all the rest that ensueth. So the Logician (for example) will have you yield ere he enter with you; that contradictory propositions can not be together either false or true, nether, that one thing may be affirmed and denied of an other in one and the self same respect and tyme.  
The Moral philosopher will have 
In Moral Philosophy.  you grant at the beginning, that there is both: good and evil in men's actions: and that the one is to be followed and the other refused. The Natural Philosopher will have you confess, 
In natural Philosophy.  that all physical bodies which depend of nature, have motion in themselves and are subject to alterations, and what soever is moved, is moved of an other. The Mathematique at his first entrance, will 
In the mathematics.  demand your assent, that every whole is bigger than his part; as also, the Metaphysique or supernatural Philosopher, that nothing can be and not be, at one tyme. And so 
In Metaphysike.  other such like principles and common grounds, in thes and all other sciences are to be demanded, granted, and agreed upon at the beginning, for the better pursuit and establishment of that which hath to follow, being things in themselves (as you see,) either by nature, common sense, or experience most clear and manifest.  
And is not this also in divinity, (trow you,) & in the affairs that we have now 
In Divinity.  in hand? yes truly, if we believe S. Paul who writeth thus to the hebrews: Credere oportet accedentem ad Deum, quid est, & inquirentibus 
Heb. 11.  se remunerator sit. He that is in coming towards God, must believe that there is a God, & that he is a rewarder to such as seek him. Behold here two principles, wherein a man must be resolved before he 
Two principles in diviritie.  can seek or draw near unto god. The one, that there is a god, and the other, that the same 
〈◊〉. 〈◊〉.  god is just to reward every man that seeketh him according to his deserts.  
Which two principles or general grounds are so evident in deed of their own natures, and so ingrassed by gods own hand, into the mind and understanding of every particular man, at his nativity, (according to the saying of the prophet: the light of thy countenance is sealed upon us, ò Lord,) that were not the times we live 
Psal. 4.  in, to-to wicked, and the shameless induration of sinners intolerable: we should not need to stand upon the proof of thes points, for confirmation of our cause that we now entreat, of resolution: but rather, supposing and assuring ourselves, that no reasonable creature living, could doubt of thes principles; should pursue only the consideration of other things that might stir up our wills to performance of our duties towards this God that hath created us, and remaineth to pay our reward at th' end.  
But for so much as iniquity hath so advanced herself at this day, i the hearts 
The cause of this chapter.  of many, as not only to contemn and offend their maker, but also to deny him, for patronage of their evil life, and for exstinguishing the worm of their own afflicted and most miserable consciences: I am enforced before all other things, to discover this fond and fowl error of theirs, and to remove also this refuge of desperate iniquity, by she wing the invincible verity of thes two principles, th' one depending of the other, in such sort, as the first being proved, the second hath of 
If there be a God, he is a just rewarder.  necessity to follow. For if once it be manifest, that there is a God, which hath care and providence of all those, whom he hath created and governeth; them must it ensue by force of all consequence, that he is also to reward the same men according to their merits and deserts of this life.  
First then to prove this principle, that there is a God, I need use no other argument, or reason in the world, but only, to refer each man to his own 
See Lactantius at large in his book of the workmanshipe of the world.  sense, in beholding the world, whereof every part and portion is a most clear glass, representing God unto us, or rather a fair table wherein God hath drawn & imprinted 
The works of the world do declare the workman.  himself, in so manifest characters and legible letters; as the simplest man living may read and understand the same.  
In respect hereof said the wise man so long ago. That vain and foolish were all those who considering the works that are seen in this world, could not thereby rise to understand the workman. And he 
Sap. 13.  giveth this reason, a magnitudine enim speciei creaturae, cognoscibiliter poterit Creator horum videri. For that by the greatness of beauty in the creature, may the Creator thereof be seen and known. Which S. Paul confirmeth when he sayeth, that the invisible 
Rom. 1.  things of God, may be seen and known by the visible creatures of this world. Which is to be understood in this sense, that as a prisoner in a dungeon may easily by a little beam that shineth in at a chyncke, conceive there is a sun, from whence that beam descendeth: and as a travailer in the wilderness that falleth upon some channel or brook, may ascend by the same to the well or fontaine: even so, he that beholdeth and considereth the wonderful works of this world, may thereby conceive also the wonderful Artificer or workman that made them.  
If a man should pass by sea into some 
A Similitude.  foreign, strange, & savage country, where nothing else but birds and beasts did appear; yet if he should espy some exquisite building or other work of art and reason in the place; he would presently assure himself, that some men dwelled or had been in that country, for that such things could not be done by beasts or unreasonable creatures: even so in the view and consideration of this world.  
If we cast our eyes upon the heavens; we remain astonished, with the miracles 
The Heavens teach God.  that we behold: but who made them? we see the skies of exceeding huge highenes; distinguished with colours and beauty most admirable; adorned with stars and planets innumerable, and thes so qualified with their divers and different and unequal motions, as albeit they never move or go together: yet do they never give let or hindrance th' one to th' other, nor change there course out of order or season.  
Quis enarrabit caelorum rationem, & concentum caeli, quis dormire faciet? Who is able to 
job. 28.  declare the reason of thes heavens, or who can make cease or sleep the uniform course of their motion; saith God to job? As who would say, that because no man or mortal creature can do this; therefore may we imagine of what power and perfection their maker is. Which king David had done when he pronounced, caeli enarrant 
Psal. 18.  gloriam Dei, & opera manuum eius, annunciat firmamentum. The heavens declare the glory of God, and the firmament doth preach the works of his hands unto us.  
If we pull down our eyes from heaven, 
The earth teacheth us God.  to earth; we behold the same of an infinite bigness, distinguished with hills and dales, woods & pastures; covered with all variety of grass, herbs, flowers and leaves; moistened with rivers, as a body with veins; inhabited by creatures of innumerable kinds and qualities; enriched with inestimable and endless treasures: and yet itself standing, or hanging rather with all this weight and poise, in the midst of the air, as a little ball without prop or pillar. At which devise and most wonderful miracle, God himself, as it were, glorying, said unto job. Where 
job. 38.  were thou, when I laid the foundations of th' earth? Tell me if thou have understanding, who measured it out, or drew his line upon the same? whereupon are fastened the pillars of his foundation, or who laid the first corner stone thereof?  
If we look nether up nor down, but cast our countenance only a side: we espy 
The Sea showeth God.  the sea on each hand of us, that invironeth round about the land. A vast crcature, that containeth more wonders then man's tongue can express. A bottomless gulf, that without running over, receiveth all rivers which perpetually do flow. A restless fight & turmoil of waters, that never repose netherday nor night. A dreadful, raging, and furious element, that swelleth, and roareth, & threateneth the lade, as though it would devour it all at once. And albeit in situation it be higher than the earth, as the philosopher showeth, & 
Aris:. lib. de mirabilibus.  do make assaults daily towards the same, with most terrible cries and waves mounted even to the sky: yet when it draweth near to the land, and to his appointed borders; it stayeth upon the sudden, though nothing be there to let it, & is enforced to recoil back again, mur muring as it were, for that it is not permitted to pass any further.  
Of which restraint, God asketh job this question. Who hath shut up the sea with gates, when he breaketh forth in rage as 
job. 38.  from his mother's womb? Whereunto no man being able to give answer, God answereth himself in thes words. I have limited him with my bounds, & I have set him both a dove and a bar, and have said unto him, hitherto shalt thou come, and shalt not pass further; here shalt thou break thy swelling waves.  
This in sum, is of things without us. But if we should leave thes, and enter 
The things in man declare God.  to seek God within our own selves, whether we consider our bodies or our souls, or any one part thereof, we shall find so many strange things, or rather so many seas of miracles and wonders, that preach and teach their maker unto us; as we shall not only perceive and see God most evidently, but rather (as a certain 
jamblicus de Myst. cap. 1.  old heathen hath written,) we shall feel and handle him in his works. Which kind of speech also S. Paul himself doubteth not to use, affirming, that God hath given space to every man in this life to seek him, siforte attractent cum aut inveniat, if perhaps they would handle him, or 
Act. 17.  find him out. Which manner of words do siguifie, that by consideration of gods creatures, and especially of the wonders in man himself, we may come to see and perceive the Creator so clearly; that in a sort we may be said to feel and handle him. So jointelie do all things concur to the manifestation of their maker: So manifestelie and effectually do they teach and demonstrate, and paint out God unto us: nothing being so little, that declareth not his greatness, nothing so great, which acknowdlegeth not his soveraitie, nothing so low, that leadeth us not up to behold his majesty, nothing so high, that descendeth not to teach us this verity.  
It were a labour without end, to go about in this place to allege what might he said in the proof of this principle, that there is a God; seeing there was never yet learned man in the world, either Gentile or other, that acknowledged and confirmed not the same, being driven thereunto by the manifest evidency of the truth itself.  
If you object against me Diagoras, Protagoras, Theodorus Cyrenensis, Bion Borysthines, 
Old Atheists.  Epicurus, and some few others that were open Atheists & denied God: I answer, that some of thes were utterly unlearned, 
Laertius lib. 2. & 4. de vit. philos.  and rather sensual beasts then reasonable men; and consequently might deny any thing, according to the saying of holy David: the fool said in his hart, there is no God. 
Psal. 13. & 52.  Others that had some smack of learning, rather jested at the falsehood of their own Panisme idols, than denied the being of one true God.  
But the most part of thes men, in deed, and such others as in old times were accounted Atheists, denied not. God so much in words, as in life & facts; such as S. Paul called Atheists in his days, that 
Rom. 1. Philip. 3.  obeyed their bellies, and followed their pleasures in sin & sensuality, not vouchsafing to think of God in this life, (such was the Epicure, and many other are at this day of his profession:) but yet, (as Lactantius well noteth) when the same 
Lact. lib. 3. institut.  men came to be sober, & speak of judgement (as at their death or other time of distress and misery;) they were as ready to confess God as any other what soever.  
But for learned men, and people of discretion, sobriety and judgement, there was never yet any (were he jew or were he Gentile,) that doubted in this verity, but had means of probation to confirm the same, as more particularly in the rest of this chapter shallbe declared.  

How the heathens proved there was a God. Sect. 2.  
AMONG the Gentiles or heathen people, those men were all ways of most credit and estimation, that professed the 
Philosophers.  love of wisdom, & for that respect were termed philosophers. Who being divided into divers sorts & sects, had four principal sciences, whereof they made profession, each one of thes having other lower sciences comprehended under it.  
The first of thes four, is called Natural 
four pri cipal sciences.  philosophy; the second, Moral; the third; Supernatural, or Metaphysicke; the fowerth, Mathematique. And for the first three, they have each one their proper means and peculiar proofs, whereby to convince, that there is a God. The fourth, which is the Mathematique, for that it 
The Mathematique proveth not God.  hath no consideration at all of the efficient or final cause of things, (under which two respects and considerations only God may be known and declared to men in: his world:) therefore this science hath no proper mean peculiar to itself, for proving this verity, as th' other sciences have, but receiveth the same as borrowed of the former.  
THE NATURAL phisosopher amóg 
THE Natural philosopher.  the Gentiles, had infinite arguments to prove by the creatures that there was a God, but all he reduced to three pricipal & general heads, which he termed exMotu, ex Fine, & ex Causa Efficiente. That is, arguméts drawn from the Motions, from the Ends, and from the Cause efficient of creatures that we behold; which terms th' examples solowinge, shall make clear & manifest.  
Th' argument of Motion, standeth uppó this general ground in philosophy, that 
The first argument in natural Philosophy. Arist. lib. 7. & 8. phy.  what soever is moved, is moved, if an other. Wherein also is observed, that in the motions of creatures, there is a subordination th' one to th' other. As for example; thes inferior bodies upon earth, are moved & altered by the air and other elements; and the elements are moved by the influence and motion of the Moon, Sun, and other heavenly bodies; thes planets again are moved from the highest Orb or Sphere of all, that is called, the first movable, 
Primum mobile.  a 'bove which, we can go no further among creatures.  
Now then asketh the philosopher here who moveth this first movable? for if you say that it moveth itself; it is against our former ground, that nothing is moved in nature, but of an other. And if you say, that some other thing moveth it; then is the question again, who moveth that other? & so from one to one, until you come to some thing that moveth, and is not moved of an other, and that must be God which is above all nature.  
This was the common argument of 
Plat. l. 10. de legib. Arist. lib. 8. phys. cap. 5.  Plato, and of Aristotle, and of all the best philosophers. And they thought it a demonstration unavoidable, and it seemeth they were admonished of this argument by consideration of the clock, whose hammer when it striketh, showeth the next wheel whereby it is moved: and that wheel, showeth an other wheel; 
An argument taken from the clock.  and so from one to one, until ye come to him that was the first cause of motion to all the wheels, that is, to the clockemaker himself.  
Aristotle, to king Alexander, useth this pretty similitude. That as in a Quyar of 
Arist. lib. de mundo.  singers, when the foreman hath given the first tune or note, there ensueth presently a sweet harmony and consent of all other voices, both great and small, sharp 
A similitude.  and mean: So God in the creation of this world, having given once the first push or motion to the highest heaven, called primum mobile, there ensue upon the same, all other motions of heavens, planets, elements, and other bodies, in most admirabile order, concord, and congruity, for conservation and government of the whole. And thus is God proved by th' argument of motion.  
Th' other two arguments of th' End, and 
The second argument of natural philosophy.  of the Cause Efficient of creatures, are made evident in a certain manner by this that hath been spoken of Motion. For seeing by experience, that every thing brought forth in nature, hath a peculiar End appointed, whereto it is directed by the self same nature, (as we see the bird is directed to build her nest by nature, the fox to make his den, and so the like in all other creatures:) the philosopher asketh here, what thing is that, which directeth nature herself, seeing each thing must have somewhat to direct it to his End? And no answer can be made, but that the Director of Nature, must be some thing above Nature, & that is God himself. This argument of 
Philo. l. de opificio mundi.  the final End is most excellently handled, by Philo judaeus in his learned treatise of the workmanship of the world.  
From the Cause efficient, the Philosopher disputeth thus. It is evident by all reason, 
The third argument of natural Philosophine.  in respect of the corruptions, alterations, and perpetual motions of all creatures, that this world had a beginning; and 
* Vide Plutarch de placitis Philosoph.  all excellent philosophers that ever were, have agreed thereupon, except Aristotle for a time, who held a fantasy, that the world had no beginning, but was from all eternity, albeit at last in his old age, he confessed the contrary, in his book to king 
Arist. l. 8. phys. & l. de Gen. & corrup. Arist. l. de mundo & vide plotin. l. de mundo.  Alexander.  
This then being so, that this world had 3 beginning, it must needs follow also, that it had an Efficient cause. Now then is the question, who is that Efficient cause that made the world? if you say, that it made itself; it is absurd: for how could it have power to make itself, before itself was, and before it had any being at all? if you say, that some thing within the world made the world: that is, that some one part of the world, made the whole: this is more absurd, for it is, as if a man should say, that the fingar (and this before it was a fingar, or part of the body,) did make the whole body.  
Wherefore we must confess by force of this argument, that a greater and more excellent thing, then is the whole world put together, or then any part thereof, made the world, and was the Cause efficient of the frame that we see; and this can be nothing else but God that is above the world. So that hereby we see, how many ways the Natural philosopher is fraught with arguments, to prove there is a God, & that by reason only, without all light or assistance of faith.  
BUT THE Metaphisique or Supernatural 
THE Metaphysique and his arguments.  Philosopher among the Gétiles, as he to whom it appertained most in special, to handle thes high & supernatural affairs, had many more arguments and demonstrations, to prove and convince the being of one God.  
And first of all he said, that it could not 
The first argument in Metaphysique.  stand with any possibility in his science, that eus finitum, a thing finite, or closed within bosides & limits, (as this world & every creature therein is,) could be, but from some Maker or Creator. For (sayeth he,) the thing that in itself is not infinite, hath his bounds and limmites, and consequentelie there must be some thing, that assigned thes bounds and limits. And seeing in this world there is no creature so great, which hath not bounds and limits: we must of necessitic imagine some infinite supreme Creator or Maker, that limited thes creatures, even as we see, that the potter at his pleasure, giveth bounds and limits to the pot that he frameth.  
This argument the Metaphisique confirmeth by a ruled principle in his science, 
Ut maxia in Metaphysique.  that every thing which is by participation, must be reduced and referred to some other thing, that is not by participation, but of itself. And he calleth a thing by participation, which is 
Arist. li. 2. Metaph. cap. 2.  not in the fullest or highest degree of perfection in his kind, but may have addition made unto it. As for exaple; water, or any thing else that is heated by the fire, is hot by participation, and not of itself, for that it may always be hotter, and have addition of heat made unto it: But fire is hot of itself, and not by participation, for that it hath heat in the highest degree, and in that kind can receive no addition; wherefore the heat of all other things, which are hot by participation of fire, are reduced (concerning their heat) to the heat of fire, as to their original.  
Now then (sayeth the Metaphisique) we see by experience, that all the creatures and parts of this world, are things by participation only, for that they are finite in nature, and have limitations in all their perfections, and may receive additions to 
 the same, and consequently, they must of necessity be referred to some higher cause that is infinite in perfection, and consisteth of itself alone, without participation from others; and this is God, who being absolute, endless, and without all limitation of perfection in himself deriveth from his own incomprehensible infiniteness, certain limited natures and perfections to every creature, which perfections in creatures, are nothing else, but little particles and participations of the bottomless sea of perfections in the Creator, whereunto they are to be referred and reduced, as the beam to the sun, and the brook to the fountain.  
A second argument useth the Metaphisique 
The 2. argument in Metaphysique. Multitude. Plat. in Parmen.  grounded upon certain rules of unity, whereof one principal is, that every multitude or distinction of things, proceedeth from some unity, as from his fountain. This he showeth by many examples of things in this world. For we see by experience, that the divers motions or movings of the lower spheres or bodies celestial, do proceed of the moving of one highest 
Primum Mobile.  sphere, & are to be referred to the same, as to their fountain. Many rivers are reduced to one well or offspring: innumerable beams to one sun: all the boughs a of tree, to one stock.  
In the body of man which for his beauty 
MICRO COSMOS.  and variety is called, the little world, the veins which are without number, have all one beginning in the liver; the arteres, in the heart; the sinews, in the brain. And that which is more, the infinite actions of life, sense, and reason in man, as generations, corruptions, nourishments, digestions, 
The infiite things bat proceed from be soul.  & alterations: Eeeling, smelling, tasting, seeing, hearing, moving, speaking, thinking, remembering, discoursing, and ten hundred thousand particular actions, operations, and motions besides, which are exercised in man's body under thes or other such names and appellations: all thes, (I say,) being infinite in number, most admirable in order, and distinct in every their office and operation; do receive not withstanding, their beginning from one most simple unity, and indivisible substance, called the soul, which produceth, governeth, and directeth them all, to so innu nerable, different, and contrary functions.  
By this concludeth the Metaphisique, that as among the creatures, we find this most excellent order and connexion of things, whereby one bringeth forth many, and every maltitude is referred to his unity: so much more in all reason, must the whole frame of creatures contained in this world (wherein there are so many millions of multitudes with their unities,) be referred to one most simple & abstract unity, that gave beginning to them all, and this is God.  
A third argument useth the Metaphisique, 
The 3. argument in Metaphysike. Subordination.  derived from the subordination of creatures in this world; which subordination is such, and so wonderful; as we see no creature by nature serveth itself, but an other, and all together do conspire in serving the common.  
We see the heavens do move about continually without ceasing, and this not to serve themselves, but inferior creatures less excellent than themselves. We see that water moisteneth the ground, the aver cooleth, openneth, and cherisheth the same, the Sun heateth and quic keneth it, the Moon and Stars power forth their influence, the winds refresh it, and all this, not for themselves, but for other. The earth again, that receiveth thes services, useth not the same for herself, or for her own commodity, but to bring forth grass wherewith to feed cat-tail, and they feed not for them selves, but to give nourishment unto man.  
Now then (sayeth the Metaphisique,) 
A similitude.  if a man that stood a farreof upon a mountain, should see in a field under him, a great, huge & main army of soldiers, most excellent well appointed; each one in order agreeing with th' other; divided into Ranks, Squadrons, Companies, & offices; subordinate th' one to th' other by degrees; and yet all tending one way, all their faces bend upon one place, all moving, marching, and turning together, all indevoringe with alacrity towards the performance of one common service, bymutual assistance, without dissension, discord, difference, or clamour: he that should see this (sayeth the metaphisique,) as he could not but imagine some general high captain to be among thes soldiers, whom all obeyed, and from whose supreme commandment and order this most excellent subordination, agreement, and union proceeded: so much more, upon consideration of the former coherence, consent, and miraculous subordination of creatures among themselves in their operations, must we infer, that they have some general cómaunder over them all, by whose supreme dispcsition, each creature hath his charge & peculiar task appointed, which he must perform, for the common and universal service of the whole.  
The fourth reason or argument alleged 
The 4. argument in Metaphysique. Providence.  by the supernatural philosopher, is, of the marvelous providence, art and wisdom, discovered in the making of every least creature within the world. For seeing there is nothing so little, nothing so base or contemptible, within the compass of this heaven that covereth us, but if you consider it, you find, both art, order, proportion, beauty, and excellency in the same: this can not proceed of fortune as foolish 
* Lucretinus made divers books against the workmanship of the world.  Lucretius and some other would have it; for that fortune is casualty without order, rule, or certainty, and therefore needs it must come from the wisdom, and providence of some omnipotent Creator.  
If you take a fly, or a flea, or a leaf fró a tree, or any other the least creature that is extant in the world, and consider the same attentively: you shall find more miracles, than parts therein; you shall find such proportion of members, such variety of colours, such distinction of offices, such correspondence of instruments; and those so fit, so well framed, so coherent, so subordinate: as the more you contemplate, the more shall ye marvel, nether is there any one thing in the world, more effectual to draw a man to the love and admiration of his Creator, then to excercise himself often in this contemplation; for if his heart be not of stone, this will move his affection.  
We read of Galen a profane and very 
Galen enforced to confess gods providence.  irreligious Physician, who as himself confesseth in a certain place, taking upon him to consider of the parts of man's body; and finding much wisdom in the order, use, and disposition of the same, sought 
Galen. I. 5. de usu part.  first to give the praise and glory thereof to nature, or to some other cause, then to God. But I process of time, being oppressed, as it were, with th' eye ceding great wisdom, cunning, and providence which he discovered in every least parcel and particle of man's body, wherein nothing was redundant, nothing defective, nothing possible to be added, altered, or better devised: he broke forth into thes words: Compono hic profecto canticum in Creatoris nostri 
Lib. 3. de usu part.  laudem, quòd ultràres suas ornare voluit, melius quia ulla arte possent. Here truly do I make a song in the praise of our Creator, for that of his own accord, it hath pleased him to adorn and beautify his things better, then by any art possible it could be imagined  
Hereby then doth the Metaphisique gather and conclude most evidently, that there is a God, a Creator, a most wise and powerful artificer that made all things: Such a one, as exceedeth all bounds of nature, and of human ability. For if all the world should join together, they could not make the least creature which we see in this world. He concludeth also, that the foresight and providence of this Creator is infinite, for things to come in all eternity; & finally, that his wisdom and cogitations are inscrutable. And albeit some time, he reveal unto us some part thereof; yet often again we err therein. For which cause a wise heathen Platonic concludeth thus, after long search about thes affairs. I will praise God (saith he) 
A wonderful speech of a heathen.  in those things I understand, and I will admire him in those which I understand not. For I see, that myself oftentimes, do things where in my servants are blind and conceive no reason: As also I have seen little children, cast into the syar jewels of 
Plotin. li. de provi.  great price, and their father's writings of great learning and wisdom, for that they were not of capacity to understand the valour, and worthiness of the thing.  
One argument more will I allege of 
The 5. argument in Metaphysique. Immortality of the soul. Plat. l. 10. de repub.  the Methaphisique, grounded upon th' immortality of man's soul; which immortality, is proved with one consent of all learned men (as Plato allegeth,) for that it is a spirit and immaterial substance, whose nature dependeth not of the state of our mortal body; for so by experience we see daily, that in old men and withered sickly bodies, the mind and soul is more quick, clear, pregnant, and lively, than it was in youth, when the body was most lusty.  
The same also is proved by the unquenchable desire which our mind hath of learning, knowledge, wisdom, & other such spiritual and immaterial things, wheri her thirst by nature is so great, as, it can not be satisfied in this lýfe, nether can the objects of sense and bodily pleasures, or any other commodity or delight of this material world, content or satiate the restless desire of this in naterial crea 
When the desire of our soul shallbe satisfied.  creature. Which is an evident argument to the Philosopher, that some other object and contentation is prepared for her in an other world, and that of such excellency and supereminent perfection, as it shall have in it all wisdom, all learnig, all knowledge, all beauty, ' and all other causes of love, joy, and contentation, wherein our soul may rest for ever.  
This being so (saith the Philosopher) that the soul and mind of man, is immortal: of necessity it must ensue, that an immortal Creator sent the same into our bodies, and that to him again it must return after her departure from this life here. This was the true meaning in deed (
* The mid. in lib. de anima.  how soever some later interpreters have misunderstood the same,) of that ancient doctrine of old philosophers, which plutarch alleagethe out of Pythagoras and Plato, afirming; that all particular 
Plut. de placit. Philoso.  souls of men, came sent from one general and common soul of the whole world, as sparkles from the fire, and beams from the common sun: and that after their separation from their bodies, they shall return again, to that general soul, called 
The meaning of old philosophers touching Anima mundi.  Anima mundi, the soul of the world, (for that it giveth life & being to the world) and so to remain with that general soul eternally.  
This was the doctrine of old philosophers, which seemeth in deed, to have been nothing else (though deliveredi other words) but that which Solomon himself affirmeth, in plainer speech, & spiritus redibit ad Deum, qui dedit illum: and our soul or spirit, shall return to God that gave it unto 
Eccle. 12.  us. 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 part of human wisdom or philosophy, called Moral, whose reasons and arguments 
THE Moral philosopher.  for proof of this verity, I have of purpose referred to the last place, for that they be more plain and easy than the former, and more sensible to the capacity of every simple and unlearned reader.  
For first of all, he observeth in the very natural inclination of man (be his 
The first argument of Moral philosophy.  manners otherwise never so evil,) that there is a certain propension and disposition to confess some God or Deity; as by example he proveth in all nations, were they never so fierce or barbarous; yet always confessed they some God by nature, though no man did teach or instruct them therein. The same is confirmed, by the common use of all heathens, in 
* Tertulian handlech this point excellenthe in Apolog.  lifting up their eyes and hands to heaven, in any sudden distress that cometh upon them. Which importeth, that nature herself hath ingrated this feeling, that there is a God. Yea, further he allegeth, that by experience of all ages, it hath been proved, that Atheists themselves, that is, such men, as in their health and prosperity, for more liberty of sinful life, would strive against the being of any God; when they came to die or fall into great misery, they of all other men, would show themselves most fearful of this God, as Seneca declareth, and as Suetonius showeth in th' example 
Seneca li. 1. de ira. Sueton. in Callig.  of Calligula. Which is a token, that their conscience enforced them to believe a Godhead.  
Nay, Zeno the Philosopher was wont to say, that it seemed to him a more substantial 
The saying of Zeno touching the deaths of Atheists.  proof of this verity, to hear an Atheist at his dying day, preach God from a pair of galloes, or other such place of misery, (when he asketh God and nature forgiveness;) them to hear all the philosophers in the world dispute the poite; for that at this instant of death & misery, it is like, that such good fellows, do speak in earnest and sobriety of spirit, who before in their wantonness, impugned God either of vanity, ambition, sensuality, or dissimulation.  
Now then, when the Moral Philosopher hath proved by this natural inclination of man, that there is a God, which hath imprinted in us such a feeling of himself, as no conscience can deny him, when it cometh to speak sincerely: then steppeth he a degree further, and proveth, that this god which is acknouledged, can be but one; 
The reason why there can be but one God.  for that, if he be God, he must be infinite; and if he be infinite; he can have no companion: For that two infinite things can not stand together, without impeachement, th' one of th' others infinity.  
He proveth the same by the custom of most gentiles, who (as Lactantius well noteth 
Lact. lib. 2. divin. instit. cap. 2.  in his time) when they swore, or cursed, or prayed, or wished any thing heartily, (especially in affliction, that lighteneth th' understanding;) then fashion was to say, God, and not, the Gods. And for the 
Deus & non dij.  learnederforte of them, how so ever they dissembled, and applied themselves outwardly to the error of the common people: yet in earnest they never spoke of more than of one God, as Plato signifieth of himself to Dionysius king of Sicily, in a certain letter wherein he gave him a sign when he spoke in earnest and when in jest. Hinc disces tu, scribamego serio, nec ne. Cum serio, 
Plato ep. ' 13. ad Dionys.  ordior epistolam ab uno Deo, cum secus, a pluribus. By this sign shall ye know, whether I write in earnest or not. For when I writ in earnest, I begin my letter with one God: and when I writ not in earnest, I do begin my letter in the name of many gods.  
julian th' apostata in his three most scornful 
Cyrillus lib. 2. contra julian.  books that he wrote against us Christians, (whom contemptuously he called Galilaeans,) endeavouring by all means to advance and set forth the honour of paganism, allegeth this Plato for a chief pillar and father thereof, and dareth prefer 
Plotinus. Ennea. 1. L 8. 1. 2. & Eu. 6. l. 4. c. 12. 3. 4. Porphy. l. 2. de abst. & lib. de occa. c. 21. Procl. in theolog. Platon. & l. de anima & Daem. 1. 31. 42. 53. Socrates. Apuleius, Agellius, & Laertius in vita Socratis.  him before our Moses: And yet you see what he signifieth of himself. And that this was his perpetual opinion, three of his worthiest scholars, I mean, three of the most learned that ever professed the Platonique sect, Plotinus, Porphyrius, & Proclus, all heathens themselves, do testify and prove in divers parts of their works, assuring, that both they and their master Plato, never believed in deed, but only one God. And as for Socrates that was Plato's master, and pronounced by th' oracle of Apollo, to be the wisestman of all Grece; the world knoweth, that he was put to death for jesting at the multitude of gods among the Gentiles.  
Aristotle that ensued after Plato, began the sect of Peripatetics, and was 
Aristotle & the Peripatetiquos.  a man so much given to the search of Nature, as in many things he forgot th' author of nature, or at least wise, he treated little, and very doubtefullie thereof, yet in his old age, when he came to write the book of the world to king Alexander, 
justin. in Apolog.  (which book S. justine the martyr esteemed greatly, and called it th' epitome of all Aristotle's true philosophy;) he resolveth the matter more clearly, saying thus of God he is the father of gods and men, he is the 
Arist. l. de mundo.  maker and conserver of all things that be in the world. And he addeth further in the self same place, that the multitude of many Gods, was invented to express the power of this one God, by the multitude of his 
Theo. in metaph. Alex. Aphrod. l. de provident.  ministers: so that he maketh all Gods to be servants besides only one. Which sentence of their master, Theophrastus and Aphrodiseus, two principal Peripatetics, do confirm at large.  
Zeno the chief and father of all the 
Zeno and the stoics. Plat. de oracul. defect. de tranquil. de quae●●. Plat. Seneca de vita beat. de provid. in epist.  stoics was wont to say, as Aristotle reporteth, that, either one God, or no God. Which opinion is averred every where, by Plutarch & Seneca, two most excellent writers, & great admirers of the Stoic severity. And before them, by Epictetus, a man of singular account in that sect, whose words were esteemed oracles. Dicenaum ante omnia, unum esse Deum, omnia regere, omnibu● 
Epist. apud Arrianum.  providere. Before all things (saith he,) we must affirm that there is one God, and that this God governeth all, and hath providence over all.  
As for th' academics, who made the 
The academics.  fowerth division or sect of Philosophers, it is sufficient, which I have mentioned before, that Socrates their fownder was causedto die for his opinion in this matter; albeit it seem, that such as ensued in that sect, whose profession was to dispute and doubt of every thing, 
* So in thy time of va rietie of Sects.  came at length by their much jangling and disputing, to believe & hold nothing. Whereof Cicero himself may be an example, who in his books de Natura deorum, followeth so far th' academical vain of doubtful disputing to & fro about the nature of Gods: as he may 
Arnob. contra gentes.  seem (and so did he to divers Christians of the primative church,) to be very irresolute whether there were any God or no. Albeit in th' end he make show to conclude very plainly & peremptorily with the stoics.  
All the four sects of Philosophers then, who in their times bore the credit 
All old Philosophers acknowledged one God.  of learning and wisdom, made profession of one God, when they came to speak as they thought. But if we ascend up higher to the days before these sects began, that is, to 
* Vide apud Plutarch de placitis Philos. Trismeg. in Paemand. & in Asclep.  Pythagoras & Archytas Tarentinꝰ; & before them again, to Mercurius Trisinegistus that was the first parent of philosophy to th' Egyptians: we shall find them so resolute and plain in this point, as no Christian can be more. Whereof he that desireth to see innumerable examples, as well of thes men's sainges, as of other learned heathens of all ages: let him read, but S. Cyrils' first book against julian th' apostata, or Lactant us first and second books against the Gentiles, and he shall remain satisfied.  
This then is the Moral Philosophers 
The recollection of the first argument in Moral Philosophy.  first argument; th' inclination of all people to believe a Godhead; the instinct of nature to confess it, the force of man's conscience to fear it, the custom of all nations to adore it. And finally, the consent and full agreement, of all learned and wise men, in applying this Godhead not to many, but to one only, that made this world, & governeth the same. Non hominibus, non daemonibus, 
Trismeg. in Paema. ca 2. 3. 4. 5. 6. etc. in Asclep. cap. 1. 2. 6. &. c.  non diu ipsis, quos non Naturae ratione, sed honoris causa Deos nominamus. We do not attribute th' appellation of true God, (sayeth Trismegistus) either unto men, or unto devils, or unto the multitude of other gods themselves. For that we call the gods, not in respect of their natures, but for honour's sake. That is, we call them gods to honour them for their famous acts, & not for that we think them in nature true gods. Which Cicero confirmeth in thes words: the life of man and common custom, 
Cicero's opinion of the multitude. of Panime gods how they were made.  hath now received, to lift up to heaven by fame and good will such men, as for their benefits are accounted excellent. And here-hence it. cometh, that Hercules, Castor, Pollux, Aesculapius, and Liber, are now become gods, & heaven almost is filled with mankind.  
The second argument of Moral Philosophy, is, deultimo fine, & summo hominis 
The. 2. argument of Moral philosophy.  bono, that is, concerning the last end of man, and of his highest or supreme felicity, whereby the being of God is also confirmed. And albeit I have said some what of man's end before; yet that which in this place I am to add, is more proper and peculiar to Moral philosophy. For as other sciences may and do consider the final ends of other creatures, which are divers, & yet all concur for the service of man: so this science of Moral philosophy doth properly consider the final end of man himself, calling it, summum bonum, his greatest and highest happiness, whereunto he was created, and whereunto he tendeth in this life, and wherein he resteth and reposeth without further Motion or appetit, when he hath obtained it.  
For better understanding whereof, it is 
Every thing in this world hath a natural desire to his end.  to be considered, that every thing in this world hath some particular end, together with an appetite and desire engraffed by nature to that end; which desire ceaseth, when the end is obtained. As for example: a stone hath a natural appetite to go downward to the Centre or middie of the earth, and so it resteth in no place, (except by violence it be stayed,) until it come thither. On the contrary, fire, reposeth nowhere (except it be restrained) until it mount above the air to his peculiar & natural place of abode, where, of itself it resteth. And so in other things that are without sense, their is a certain natural appetite & desire to their end, which end beig once obtained, that desire and appetite of itself reposeth.  
In beasts likewise we behold, that they have a desire to fill their bellies, and to satisfy their other senses, which being satisfied, they remain contented, and desire nothing else, until the same appetite of sense want his object again. Whereby we perceive, that sensuality or contentation 
The felicity of beasts.  of the senses, is the final end desired of beasts, and their very summum bonum, or supreme felicity.  
But in man, albeit for maintenance of the body, there be this appetite also to satisfy his senses, according to the lower portion of his mind, that is called sensative; yet according to th' other higher part of his mind, whose name is Reason, or the reasonable part, (which is the only part in deed, that is peculiar to man, and distinguisheth him from unreasonable beasts;) he hath an appetite of some more high and excellent object, then is the contentation of thes senses; for that by experience we see and feel, that often times, when the senses be all satisfied, yet is the mind not quiet, which argueth, that sensuality, or sensual delectation, is not our summum bonum, wherein our mind must rest and enjoy here felicity.  
Here upon have Philosophers & wise men fallen to dispute in all ages, what should be the final felicity, and summum bonum of mankind? And Cicero sayeth, 
Cic. li. de finib. bonorum & malorum.  that this point, is, cardo totius philosophy, the hook or hyndge whereon all philosophy hangeth; for that this being once found out, clear it is, that all other things and actions are to be referred to th' obtaining of this end & happiness. And therefore about this point, there hath been marvelous contention and fight 
The contention of Philosophers, about the felicity of man.  among Philosophers; the stoics refuting the Epicures, and the Peripateticues refuting again the stoics, and the Platoniques, (who went nearest the truth) impugning and refuting both th' one & th' other; and this dissension went so far forth, th' one part assigning one thing, and th' other an other, to be this felicity, or summum bonum; that Marcus Varro a most learned Roman. gathered two hundred fowerskore and eight diferent opinions 
Aug. l. 19 de civit. cap. 1.  (as S. Augustine noteth) about this matter.  
And finally when all was said and examined, Plato found, that nothing which might be named or imagined in this life, could be the felicity or summum bonum, of man, for that it could not satisfy the desire of our mind. And therefore he pronounced this general sentence. It is 
The sentence of Plato, in Phadon.  impossible that men should sinned their felicity, or (summum bonum) in this life, seek what way they will, but in the next life without all doubt it must be found. 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 felicity & final end in this life, were it Riches, Honours, Pleasures, moral virtues, or the like, which each sect did assign.  
As for example; he proved that riches 
How nothing in this life can be our felicity.  could not be our sammum bonum or happiness, for that they are uncertain, undurable, vain, variable, and things that bring with them more danger often times and trouble of mind, them doth poverty. Honours he refelled, for that besides their vanity, they depend of the mouth and minds of other men, who are changeable and inconstant. Pleasures of the body and voluptuousness, for that they are common to us with beasts, & always have annexed their sting, and discontentation, when they are paste. Moral virtues, for that they consist in a certain perpetual fight and war with our own passions, which never give us rest or repose in this life. Finally, whether so ever we turn ourselves, or what soever we lay our hands upon, in this life, to make it our felicity, or summum bonum; it faileth us (sayeth Plato,) nether giveth it any durable contentation to our mind; wherefore, this felicity is to be sought and obtained in the life to come.  
Thus far arriveth Moral philosophy 
Howfarre Moral philosophy reacheth in determining man's felicity.  by reason, to prove, that man's felicity or final end, can not be in any thing of this life or world. It proveth also by the same reason, (as in part it hath been touched before,) that this felicity of our mind in the life to come, must be a spiritual and immaterial object, for that our mind and soul is a spirit: it must be immortal, for that our soul is immortal. But what? goeth yet human philosophy any further? or can Plato assign the particular point wherein it standeth? Hear his words, and confess, that not without reason he was called, Divine. In this it consists (saith he,) ut coniungamur Deo qui 
Plato in Phaed.  omnis beatutidinis, fastigium, meta, finis. That we be joined to God, who is the top, the butt, and the end of all blessedness. And can any Christian (think you) say more than this? yet harken what a scholar of Plato's sayeth, for explication of his master's sentence. Supremus hominis finis, supremum 
Plotinus Enu. 1. llb. 4. cap. 1.  bonum, idest Dens. The final end of man whereto he tendeth, is a supreme or sovereign good thing, & this is God himself. By which words we see that thes heathens, by the end of man, could find out God, which was the second argument propounded in Moral philosophy.  
A third argument useth the Moral 
The 3. argument in Moral philosophy touching reward and punishment.  Philosopher, for proof of God, (which shallbe the last I will allege in this place) deduced from consideration of good and evil, vice and virtue; and especially of the reward which by nature, reason, & equity is due to th' one; as also of the punishment belonging to th' other. For (sayeth he) as in all other things, creatures, and actions of this world, that pass from the Creator, we see proportion, order, justice, wisdom, and providence observed; so, much more must we assure ourselves, that the same is observed in the same Creator's actions and proceedings towards man, that is the chief & princiral of all his other creatures.  
Now than we see and be hold, that all other creatures, are directed to their ends by nature, and do receive comfort and contentation as long as they hold that course: And loss, disease, & gricfe, as soon as they break or serve from the same. Only man hath reason given him whereby to know and judge of his End; as also free will and election whereby he may either direct his way to the same by virtue, or turn a stray by following of wickedness. When upon it ensueth, that in all equity and justice, there must remain rewaide for such as do well, and follow the right path assigred the to their end and felicity, which is by good lice: and punist on ente forth ' other that abandon the same for pleasure and sensualitic.  
But we see in this world, (saith the Thilosopher,) that most wicked men do receive least punishment; and many there be (as princes and high potentates,) whose lives and actions, be they never so vicious, yet are they above the correction of moitall men: and many poor men in the contiarie part, who for their virtue, patience, & honesty, receive nothige in this life, but envy, malice, contempt, reptoche, despite, and oppression.  

* See of this matter, Socrates, in apologia. Plato. in Cratyl. & in Gorgia. & in phaed. & in I. 10. de legib. Plut. de Sera numinis vindicta. & others.  Wherefore, (sayeth he) either wanteth there providence & equity in the government & dispositió of thes great affairs, which we see not to want in things of lesser moment: or else must there be a place of punishment & reward in the life to come, upon the souls of such as pass from hence, & a just and powerful judge to make recompense of thes inoqualites and injustices permitted in this world. Which judge, can be none but the Creator himself.  
And so hitherto have I declared, how every particular science among the Gentiles had particular means and ways to demonstrate God, by contemplation of his creatures, and by force of reason, which no man could deny. Now remaineth it to show, how the jew or faithful Israelite, before Christ's appearance, was able to confirm this verity to a heathen, which, shallbe the subject of the section insueinge.   

How the Sarazens were able to prove God. Sect. 3.  
THe people of Israel that for many 
The people of Israel God's partage.  years and ages, were the peculiar people and partage of God; as they dwelled environed with Gentiles of each side that impugned their religion and worship of one God, an I had many weaklings. among themselves that were often tempted to doubt of the same religion, by th' exáple of so many nations and countries about them, that made profession of a contrary religion: so had the divines and learned men of this people, divers forcible proofs and most reasonable arguments peculiar to themselves, (besides the gift of faith or any other demonstration that by thereto hath been alleged,) to confirm their brethren in the belief of one God, and to convince all atheists or infidels in the world.  
And albeit thes proofs which they used were many, as the Creation of the world 
divers things whereby the Sarazens show God.  by one God; the deriving of th' hebrue religion from the beginning; the conversation of God with Abraham, of whom the jews descended; the miraculous delivering of that nation from Egypt; the law received from gods own mouth by Moses; the strange entrance of jews into the land of promiss; th' extinguishig of the Gentiles which before inhabited there; th' erection of the jewish Monarchy, and protection thereof against all other nations; the miraculous deeds & sayings of Prophets, and a thousand things and reasons besides, which confirm most evidently, that the jews God was the only true God: yet for that all thes things & sayings with an infidel, had no more credit than the writings or scriptures wherein they were recorded; hereby it came to pass, that all which a jew could say for proof of God, more than a Gentle, depended only upon th' authority of his scriptures; And for this cause, he referred all his proofs and arguments to make evident the truth and certainty of thes scriptures, which thing once performed, the being of one God can not be called in controversy; for that thes scriptures are nothing else but a narration of th' acts & gests of that only one God, which the jews profess.  
We are now to see then, what the jew was able to say for proof of his scriptures, and consequently, for demonstration of God, and of his judgements 
Consortablà to hear the certainty of scriptures declared.  declared theri. Which discourse, as it was profitable in old time, for stay and confirmation of all such, as were or might be tempted with infidelity: So can it not be but very comfortable to us Christians of thes days, to behold the certaitie of thes scriptures laid before us, upon which the foundation of our whole faith dependeth.  
FIRST THEREFORE, the jew for 
THE. 1. proof of scriptures, Antiquity.  proof of his scriptures, alleagethe the great and wonderful antiquity thereof. For as God (saith he) was before idols, & truth before falsehood; so was the scripture, which is the story of the true God, long before the writings of paynims or infidels. 
* josephus I. 10. cont. Appionem, handleth this at large.  Nay, further he showeth, that the most part of things recompted in the Bible, were done before most of the Panime Gods were exstante, and that the very last writers of the Hebrew Canon, which are Esdras, Aggaeus, Zacharias & Malachi (
* Eusebiva assigneth them. 570. in Chron.  almost six hundred years before the coming: of Christ, when the second Monarchy of Persians' begun,) were before the most of heathen ancient historiographers, to wit, before Hellanic', Herodot', Pherecides, Thucy dides, and Xenophon.  
And albeit the Gétils had some poets before, as Orpheus, Homer, & Hesiod; & Lycurgus the Lawmaker that lived a good while after: yet th' eldest of thes, arrived no higher than the days of king Salomó, which was five hundred years after Moses, the first writer of the Bible. After whose time, the most part of heathen gods were long unborn, as Ceres, Vulcan, Mercury, Apollo, A Elculapiu, Castor, Pollux, and Hercules, as the Gentiles themselves in their Genealogies do 
Euphemerus Messen. in Genealo. Deorum.  confess. And as for Abraham that lived five hundred years before Moses, he was not only elder than thes lesser Gods, which I have named; but also the jupiter, Neptune, Plato, and such other, who for dignities sake and antiquity, are called by the Gentiles, Dij maiorum gentium, the Gods of greater Nations. And yet before Abraham, 
Cic. de natura Deorum.  do the scriptures contain the story of two thousand years or there about.  
So that by this it is evident, that the writings of heathés & the multitude of their gods, are but late fables in respect of th' old & venerable antiquity of Hebrew scriptures, & consequételie, th' authority of thes scriptures, must in reason be greater than of all other writings in the world besides, seeing they were exstant before all others, in those first times of simplicity and sincerity, & were in part translated into divers liguages before the Monarchy of the Persians, that is, before 
Euse. li. 9 de praep.  any story of the Gentiles were written, as Eusebius out of many heathen authors 
evang. 23.  declareth.  
NEXT TO the reason of antiquity, is alleged the manner of writing, authorising, 
 & cóseruing thes scriptures, which is such, as greatly confirmeth the certainty of things contained therein. For first, what soever is set down in these writings, was either taken immediately from the mouth of God, as were the propheties and books of the law; or else collected from time to time by general consent, according as matters & miracles sell out, as were the book of judges, the books of Kings, and Chronicles, and some other that contain records and histories of times. Which books were not gathered by some one private man, upon hearsay or by his own imagination, long after things done, as heathen histories and other profane records & monumtes are; but, they were written by general agreement, in the self same days, when things were in sight and knowledge of all men, and so could not be feigned.  
secondly, when books were written, 
How Scriptures 〈◊〉 〈◊〉  they were not admitted into the canon or authority of scriptures, that is, of god's word or divine writings, but upon great deliberation, and most evident proof of their undoubted verity. For, either the whole congregatió or synagogue, who had th' approving here of, (and among whom commonly were divers prophets,) did know most certainly the things and miracles to be true (as did also the whole people) that were recorded in thes writings, containing histories: or else they saw the same confirmed from God, by signs and wonders, as in the books of their prophets, & of their-law giver Moses, it fell out.  
thirdly, when any thing was written and admitted for scripture, the care of conservation thereof was such, and the reverence 
The care of conservation.  of jews thereunto so great; as may easily assure us, that no corruption or alteration could happen unto it. For first the thing was copied out into twelve Authentical Copies for all the twelve tribes; and then again in every tribe there were so many Copies made, as were particular synagogues within that tribe. All was done by special Notaries, Scribes, overseers and witnesses. The Copies after diligent renew taken, were laid up by the whole Congregation in the treasure-howse of the temple under divers locks and keys, not to be touched, but by men appointed, nor to be used but with singular reverence. To add, diminish, corrupt or alter, was present death by the laws of the Nation. And how then was it possible (sayeth the jew,) that among thes writings, either falsehood should creep in, or truth once received, could afterwards be corrupted?  
It is not possible (sayeth he) in reason: and therefore observeth he an other thing in this case, which in truth is of very great consideration; to wit, that no other Nation under heaven did ever so much esteem 
Th' estimation that jews had of their scriptures.  their own writings, that they would offer to die for the same, as the jews were redieto do for every sentence and syllable of their scriptures. Whereof also it did proceed, that in all their miseries and afflictions, (wherein they were a spectacle to all the world;) in all their flight's and banishementes, to Egypt, Babylon, Persia, Media, and other corners of the earth; in all their spoils, assaults, and devastations at home; they yet ever had special care to conserve these writings, more than their own lives, and so have kept the same without may me or corruption, more ages together, than all Nations in the world have done any other monuments.  
THE THIRD persuasion which is used by the jew for the verity of his 
THE 3. proof of scriptures. The sincerity of the writers.  scriptures, is, the consideration of the particular men that wrote them; who were such, as in reason can not be suspected of decept or falsehood. For as I have said, the Stories of the Bible, were written from time to time by public authority, and by the testimony of all men that saw and knew the things that are rehearsed. The books of propheties, were indited by the prophets themselves, who were plain, simple, and sincere men, authorized from God by continual miracles, and yet so scrupulous and timorous of their own speeches, as they durst say nothing, but only, our Lord saith this; the God of Hosts commandeth that. etc.  
And when they had preached and read their writings in the hearing of all the people; they protested, that it was not man's word, but gods, and that for such they left it in the public treasury of their Nation, until by tract of time, th' event and fulfilling of their propheties should prove them true (as always it did,) 
The lives & deaths of the prophets.  and their own both lives and deaths declare, that they meant no falsehood; their lives being such, as were not subject to the corruption, pride, vanity, or ambition of this life, (as other profane and heathen writers were,) and their deaths for the most part, offered up in holy martyrdom, for defence of that truth which they had preached & written: as appeareth 
* See Epiphan de vitis prophetarum.  in Esay, that was sawed in pieces by king Manasles: in jeremy, that was stoned to death by the common people: in Ezechiel, that was slain by the captain of the jews at Babylon: in Amos, whose brains were beaten out by Amasias the wicked & idolitrous priaest in Bethel: in Micheas, whose neck was broken by prince joam son to king Achab: in Zacharie, that was slain at th' Altar, and the like.  
And this for the Prophets of later times 
A peculiar consideration of Moses, first writer in the Bible.  among the jews. But now if we consider the first Prophet of all that wrote among that people, I mean Moses, that was not only a Prophet, but also an Historiographer, a Law giver, a Captain, and a Priest: the first that ever reduced that people to a common wealth, and the first that put their acts & gests in writing, or rather th' acts and gests of almighty God towards them: this man (I say) if we consider him only, (I mean the circumstances of his person:) the jew thinketh this a sufficient motive, to make any man of reason believe what so ever he hath left written in the Bible, without further confirmation.  
And first for his antiquity, I have spoken before, and the heathens do confess it: & 
Euseb. l. 9 & 10. de praep. evang. joseph. l. 1. cont. Appio. & L. 2. anti.  for miracles done by him, the greatest enemies that ever he had in the world, that is, Appion in his fowerth book against jews, and Porphirie in his fowerthe book against Christians, d'ye acknowledge them; and Porphirie adjoineth more for proof thereof, that he found the same confirmed by the story of one Saconiathon a Gentile, who lived (as he saith) at the same time with Moses. But what? all those miracles (say they) were done by artemagicke & not by the power of God, as Moses boasted.  
But then asketh them the jew, where Moses a shepherd, could learn so much magic? or why could not the Magicians of Pharaoh, whose study was in that profession from their infancy, either do the like, or 
Exod. 3. 4. 8.  at least wise deliver themselves from the plagues of Egypt? why did they cry out, 
The miraculous. works of Moses. Exod. 14.  the fingar of God is here? where did you ever hear such works done by magic as Moses did, when he divided the red sea? when he called into his camp so many quails upon the sudden, as sufficed to 
Exod. 16.  feed six hundred thousand men, besides women and children? When he made a 
Num. 11.  rock to yield forth a fountain? when he caused a dew to fall from heaven that nourrished 
joshua 5. Psal. 77.  his whole camp for forty years together? when he caused the ground to open and swalloe down alive, three of 
Num. 16.  the richest noble men of all his army, together with their tabernacles, and all other bags and baggage? When he caused 
joseph. li. 4. antiq. cap. 2. & 3  a siar to come from heaven, and consume siftie gentlemen of the former Rebels adherentes, without hurting any one that stood about them?  
Thes things did Moses and many other, in the sight of all his army, that is, in the sight of so many hundred thousand people, among which, there were divers his emulators and sworn enemies, as by the story & icripture itself appeareth. Core, 
Num. 16. Deut. 11. Psal. 225.  Dathan, and Abiron with their faction, sought in all things to disgrace him, & to diminish his credit; and therefore if any one point of thes miracles had been reprovable; Moses would never have durst to put the same in writing, nor would the people have stood with him, & much less have received his writings for divine, and for gods own words, (being solicited against him by so potent means;) had not they known all things to be most true therein contained, and had seen his strange miracles, and familiarity with God.  
But he dealt plainly and simply in this behalf; he wrote the things of 
The plain and sincere proceeding of Moses.  his own doings, which every man present, did know to be true; and of God's speeches and communications to himself, he wrote so much as he was commanded, whereof both God, and his conscience did bear him witness. He caused the whole to be read unto the people, and laid up in their Sacred ark and Tabernacle, as gods own writing, and covenant with that nation. He caused all the whole army to swear and vow th' observance thereof. And then drawing towards 
Nu. 20. & 27. Deut. 31.  his death, he made a most excellent exhortation unto them, persuading them sincerely to the service of their God; and confessing his own infirmities, and how for his oftences he was to die, before their entrance to the land of promiss. He concealed 
Exod. 32. Gen. 49. Nu. 12. Deut. 14.  notth ' offences of his brother Aaron, of his Grandfather Levi, of his sister Marie, and other of his kindred, (as worldly princes for their honours are wont to do;) nether did he go about to bring in government after his disease, any one of his own sons, (which is greatly to be observed;) notwithstanding he left 
Num. 27. Deut. 3.  behind him goodly gentlemen fit for that room, & himself of power to place them, if he had endeavoured: But he left the government to a stranger, named joshua, as God had commanded him.  
All which things (sayeth the jew) do prove suffiçientelie that Moses was no man of ambition or of worldly spirit, but a true Servant of God, and consequently, that he wrought not by magic or falsehood, but by the only power of his Lord and Master, and that his writings are true, and of the same authority, that in his life and death he affirmed them to be, that is, th' undoubted word of almighty God.  
THIS HE confirmeth yet further by a fowerth reason, which is, the consent 
THE. 4. proof of scriptures. Consent.  and approbation of all later writers of the Bible, that ensued after Moses. For as among profane writers of worldly spirit, it is a common fashion for him that followeth, to reprehend the former, and to hunt after praise by his ancetours disgrace: so in thes writers of the Bible, it is a most certain argument that all were guided by one spirit from God, that in continuance of so many ages & thousand years, no one yet ever impugned th' other, but always the later supposing and approving the former for true, doth build thereupon, as upon a sure fondation. So the writings of joshua, do confirm and approve the writings of Moses; and the records of the judges, do reverence and allow the book of joshua. The Story of kiges & chronicles, doth refer itself to the story of judges. One Prophet confirmeth & other. And finally, Christ approveth than all, by the known division of law, psalms, ad Prophets, which is a demonstration that all their spirits agreed i one.  
And thus hitherto have been declared 
4. Considerations external.  thes four considerations, that are external or without the Bible: to wit, th' antiquity and continuance of the scriptures; the manner of their writing and preserving from corruption; The sincerity, virtue, and simplicity of their writers; together with their agreement and coherence in one spirit. But now further (sayeth the learned jew) if you will but open the book itself, and look into the text, & 
Considerations internal.  that which therein is contained: you shall see gods own hand, gods own characters, gods own sign, and seal, and subscription to the paper. You shall see God's omnipotency, God's spirit, God's providence, no less in thes letters of his book, than you beheld the same before, in the tables of his creatures. Nay, much more (sayeth he,) for that thes letters were devised for declaration of those tables, to th' end, that such as for their blindness, could not see him in his creatures; might learn at least to read him in his scriptures.  
CONSIDER then first (sayeth he,) the subject or argument which the scriptures 
THE. 5. proof of scripture. Their argument and End.  do handle, together with the scope and end, whereto they do level. You shall find, that the first is nothing else but th' acts and gests of one eternal God, as before hath been mentioned; and the second nothing else, but the only glory & exaltation of the same great God, together with the salvation of mankind upon earth. And shall you find any writings in the world besides, that have so worthy an argument, or so high an End? Read all the volumes and Monuments of the Pagans; turn over all their authors of what kind, or name, or profession soever, and see what mention they make of thes two things, I mean, of the honour of God, & of the salvation of man? Read their Philosophers, & see, whether ever they name or pretend thes things. Read their Historiographers, 
Philosophers.  and mark how many battles and victories they attribute unto God? They will describe to you often the particular commendation of every Captain; 
Historiographers.  they will defraud no one soldier of his praise in the victory; they will attribute much to the wisdom of the general; much to his courage; much to his watchfulness; much to fortune. They will attribute to the place, to the wind, to the wether, to the shining of the sun, to the raising of the dust in th' enemies eyes, to the flying of some little bird in the air, and to a thousand such petty observations besides; but to God nothing. Where as contrary wise in the scriptures, it is in every battle recorded. God delivered them into their enemies hands: God overtbrew them:. God gave the victory.  
Again, consider the laws and law makers among the Gentiles, as Lycurgus, 
Heathen Lawmakers.  Solon, Draco, Numa, and the like, and see whether you may find any one such law, or tending to such an end, as this is of the jews: thou shalt love thy God with all 
Deut. 6.  thy hart, and with all thy soul; and shalt love thy neighbour as thy self. Consider in all the 
Prophets and Soothsayers.  Southesayers and Diviners among the Gentiles, whether they used to say in their predictions, as the prophets of Israel did, Dominus dixit, our Lord hath spoken it; or else, Ego dico, I do speak it. Compare their 
Versifiers and poets.  Versifiers and poets, with those of the scripture, and see, whether they have laboured in the praise of men, or of God. And where as heathen poets, have filled up their books (as also the most part of ours at this day,) with matter of carnal love: mark whether any of them ever broke forth into such pangs of spiritual chaste love, as Holy David did, when he said: I will love the, my God, my strength, my firmament, my refuge, my deliverer, 
Psal. 17.  my helper, my protector, and the horn 
The vehement love of David. Psal. 72.  of my salvation. And again in an other verse. What have I desired upon earth besides thee? my flesh and heart have fainted for thee, thou God of my hart, thou God that art my part and portion everlasting?  
By all which is evident, that as profane 
Profane writings treat only of men.  writings and writers, which do treat of men, extol men, seek the grace of men, refer all to the commodity and good liking of men, do proceed of the spirit of man, & are subject to those infirmities of falsehood, error, & vanity, wherewith man is intangeled in this life: so the scriptures, which handle matters above the compass of flesh and blood; that refer all to God, and supernatural ends; could not proceed of nature or of human spirit. For that by nature, the jews were men as the Gentiles were, and had their infirmities of flesh & blood, as th' other had. And therefore it must needs be concluded, that thes high and supernatural writings among them, proceeded from God that specially directed them, & gave them light of understanding, above all other nations & people in the world.  
NEXT AFTER the argument and End of the scriptures, the jew willeth us to consider the peculiar stile and phrase 
THE. 6. proof of scriptures. Their stile.  which they use; for that (sayeth he) it being different from all other manner of writing in the world, and unimitable to man: it doth discover the fingar of God, by which it was framed. 
See 3. Augustine of this at large, lib. 12 de ciu. Dei.  For where as human writers doc labour much in adorning their stile, and in reducing their words to number, weight, measure, and sound, with addition of many figures, and other ornaments, for allurement of the reader: the scripture taketh quite an other course, and useth a most marvelous simplicity, thereby to accommodate itself 
Simplicity.  to the capacity of the weakest; but yet, always carrying with it so great profundity, as the best learned, in search thereof, shall confess their own ignorance. 
Profundity.  For example's sake; consider but the very first words of the Bible; In the beginning, God created heaven and earth; and the earth was empty and void, and darkness was 
Gen. 1.  upon the face of the depth; and the spirit of God was carried upon the waters; and God said, let light be made, and light was made, etc. What can be more plain and simple than this narration, to instruct the most unlearned about the beginning and creation of the world? and yet, when learned men come to examine every point thereof, how & what, and where, and in what manner, & when, things were done; it astonisheth them all, to consider the difficulties which they find, and the depth of so infinite inscrutable mysteries.  
Besides this, there goeth in the same simplicity, a strange Majesty and gravity 
The gravity and Majesty of speech in the scriptures.  of speech, declaring sufficiently from how great and potent a prince it proceedeth. For as great monarchs in their edicts and proclamations, are wont to speak unto their subjects, not in figures and rhetorical phrases, but plainly, briefly, and peremptorily, to show their authority: so the scriptures, to declare whose edicts they be, do use the like manner of phrase and stile to all the world, without alluring or flattering any man, and without respect of Monarch, Emperor, prince, or potentate. Fac hoc & vives, do this and thou shalt live: Si peccaveris in 
Deut. 4. 16. 22.  me, morieris in aeternum, if thou sin against me, thou shalt die everlastingly.  
And albeit (as I have said) the scriptures do use this simplicity of speech, and do not admit that kind of painted and artificial stile, which human writers does so much covet: yet in persuading, instructing, 
The force of the scriptures in moving affections.  moving of affections, and all other effects which speech or writing can work; there is no comparison, (a thing most wondered,) between any other writings in the world, and thes. Whereof I. could allege many proofs and examples, but that it were to long. Let any: man read attentively, but the first chapter of the prophety of Esay, and compare it with any one part or parcel of Tully's or of Demosthenes orations, & see whether the difference of words, be as great as the difference of motions? Let divers hymns and holy psalms of the scriptures, be conferred with the most pathetical poems that man's wit hath invented, and see, whether there be any comparison in stirring and fiaring of affections, or no?  
This am I sure, that josephus the jew, 
Faluins. josephus de Antiq. judaic. See S. Hiero n. lib. de script. Eccl.  who for glory of his eloquence, had his image of metal, erected by Titus the Emperor in the market place of Rome, wrote the same story, which the scriptures contain, and bestowed much labour and human cunning therein. But yet even in those places, when he endeavoured most to show his art, as in the sacrifice of Isaac by his 
Gen. 22.  father, and in the meeting of jephte with his only daughter, which by vow he 
judic. 11.  was constrained to put to death; the scriptures are able to pierce the hart, & wring out tears of the reader, whom josephus will not greatly move with his rhetorical narration, though otherwise very learned and artificially penned.  
Aristaeus that learned Gentile, of whom 
Two miracles reported by Aristaeus.  we have made mention before, who was in special favour with Ptolemy the second great Monarch of Egypt, (about 300 years before Christ's nativity,) and a chief doer in procuring the translation of the Hebrew. Bible into the greek language, reported of his own knowledge 
Aristaeus libello de translat Bibliorum & apud Euse. 1. 8. de praepevamg. ca. ..  to that king two strange accidents which had happened in his time, & which he had understood of the parties themselves, to whom they had happened. The first was, of Theopompus an eloquent Historiographer, who having 
Theopompus.  translated certain things out of the Bible, and endeavouring to adorn the same with vain colours of eloquence; could not perform his desire, but was strooken with a sudden maze and gyddines in the head, and was warned in his sleep, not to proceed further in that work after that sort, for that such manner of style, was to base for so high matters, as the scriptures contained.  
The other example was of one Theodectes, a writer of tragaedies, who told 
Theodectes.  Aristaeus, that once he attempted to bring certain matters out of the jews Bible; into a pagan tragedy, and that thereupon he was presently stricken blind; wherewith, he being asto nished, and falling to repentance for that he had done, and decisting from the enterprise, (as also Theopompus did:) they were both of them restored again to their healths. And thus much did thes three Pagans confess, of the authority, divinity, and peculiar sacred stile of our scriptures.  
BUT NOW further it ensueth in order, that after the subject and phrase, we 
THE. 7. proof of scriptures. The Contents.  should consider a little the contents of thes scriptures, which will perhaps, more clearly direct us to the view of their author, than any thing else that hitherto hath been said. And for our present purpose, I will note only two special things contained in the Bible. The first 
High doctrines.  st albe certain high & hidden doctrines, which are above the reach and capacity of human reason, and consequently, could never fall into man's brain to invent them. As for example; that all this wonderful frame of the world, was created of nothing, where as philosophy saith, that of Nothing, nothing can be made: that Angels, being created spirits, were damned eternally for their sins: that Adam, by disobedience in Paradise, drew all his posterity into th' obligation of that his sin; and that, the womas seed should deliver us from the same: That God is one in substance, and three in persons: that the second of thes persons, beig God, should become man and die upon a Cross for mankind: that after him, the way to all felicity & honour, should be by contempt, suffering, and dishonour. Thes doctrines (I say) and many more, contained in the Bible, being things above man's capacity to devise, and nothing agreeing with human reason: most evidently do declare, that God was th' author & enditer of the scriptures, for that by him only, and from no other, thes high and secret mysteries, could be revealed.  
The second thing contained in scriptures, 
The propleties in scripture declare their author. Esa. 41. 23.  that could not proceed but from God alone, are certain propheties or fortellinge of things to come. Wherein God himself provoketh th' Idols of the Gentiles, to make experience of their power, in thes words: Declare unto us what shall ensue hereafter, & thereby we shall know that you are Gods in deed. Which is to be understood; if they could foretell particularly & plainly, what was to come, in things merely contingent or depending of man's will: they should thereby declare their power to be divine.  
For albeit thes Idols of Gentiles, as 
How the devils, and other creatures, may foretell things to come.  Apollo and other that gave forth Oracles, (which were nothing else in deed, but certain wicked spirits that took upon them these names,) did some times happen upon the truth, and fortel things to come; as also some Astrologers, Soothsayers, and Magicians do, either by foresight in the stars & other elements, or by th' assistance of thes wicked spirits and devils: yet are the things which they prognosticate, either natural and not contingent; & so may be foreseen & foretold in their causes; (as rain, heat, cold, winds, & the like:) or else, if they be mere accidental; thes predictions of theirs are only conjectures, and so, most incertain and subject to errors.  
This testifieth Porphyry the great patron of Paganism, in a special book of 
Th' opinion of a healthen touching the propheties of his Gods.  th' answers of his Gods, wherein he sweareth that he hath gathered truly without addition or detraction, the Oracles that were most famous before his time, with the false and uncertain event thereof; In consideration of which event, he setteth down his judgement of their power in predictions, after this manner. The Gods 
Porphy. li. de resp. & oracu.  do foretell some natural things to come, for that they do observe the order and conjunction of their natural causes: But of things that are contingent, or do depend of man's will, they have but conjectures only, in that by their subtility and celeritic, they prevent us. But yet they often times do lie, and deceive us in both kinds: for that, as natural things are variable; so man's will is much more mutable.  
Thus far Porphyry of the propheties of his Gods, whereunto agreeth an other heathen of great credit, among the Grecians, named Oenomaus, who for that he had been much delighted with Oracles, & 
Oenomaus de falsitate oraculorum & de artificibus maleficiis.  more deceived: wrote a special book in th' end, of their falsehood and lies; and yet showeth, that in many things wherein they deceived, it was not easy to convince them of open falsehood, for that they would involve their answers (of purpose,) with such obscurities, generalities, equivocations, and doubtfulness; as always they would leave themselves a corner wherein to save their credits, when th' event should prove false. As for example, when Croesus that famous & rich Monarch of 
Deceptful. Oracles.  Lydia, consulted with Apollo, whether he should make war against the Persians', & thereby obtain their Empire or no? Apollo, desirous of bloodshed, (as all wicked spirits are;) gave his oracle in thes words, for deceiving of Croesus. If Croesus without fear, shall pass over Halys; (this 
Euseb. li. 〈◊〉 de praep. evan. ca 10.  was a river that lay between him and Persia,) he shall bring to confusion a great rich kingdom: Upon which words, Croesus' passed over his army, in hope to get Persia, but so one after, he lost Lydia, by evil understanding of this doubtful prophety.  
This then is th' imbecility of both human 
The circumstances of Propheties; set down in the scriptures.  & angelical power, in pronosticatig things to come, which are mere contingent. In which kind, not withstanding, seeing that the scriptures have many and almost infinite propheties, fort old many years, (& some times ages) before they came to pass; set down in plain, particular, and resolute speech; at such times as there was nether cause to conjecture them, nonprobabilitie that ever they should be true; delivered by simple and unlearned persons, that could foresee nothing by skill or art; and yet that all thes by their events have proved most true, and never any one jot in the same have failed: this (I say) alone, doth convince most apparently, (all proofs and reasons, and other arguments laid a side,) that thes scriptures are of God and of his eternal and infallible spirit. And therefore of thes propheties, will I allege in this place, some few examples.  
Abraham the first father and special patriarch of the jews, had many propheties 
1. The prophety to Abraham for his posterity. Gen. 12. 13. 15. 17. 18. etc.  and predictions made unto him, as of his issue, when he had yet none, nor ever like to have; of his inheriting the land of Canaan, and the like. But this which followeth, is wonderful, of his posterities dissent into Egypt; of their time of servitude and manner of deliverauce thence; (the same being foretold more than four hundredth years before it was fulfilled;) & at that time when no likelihood thereof in the world appeared. The words are thes. Know thou before hand, that thy issue shall be a stranger in a foreign land, and they 
Gen. 15.  shall subject them to servitude, and shall asstict them for four hundred years; but yet I will judge the nation unto whom they have been slaves, and ester that, they shall depart thence with great riches. This is the prophety; and how exactly it was afterward fulfilled, by the ruin of the egyptians, and deliverance of the Israelites, even at that 
Exod. 12. Gal. 3.  time which is here appointed: not only the book of Exodus doth declare, where the whole story is laid down at large: but also the consent of 
* Porphv. li. 4. cont. Chri. Appion. l. 4. cont. judaeos.  heathen writers, as before hath been touched. And it is specially to be noted, that this prophety was so common and well known among all jews, from Abraham's time down unto Moses, and so delivered by tradition from fathers to their children: as it was the only comfort and stay, not only of all that people in their servitude of Egypt: but also of Moses and others, that governed the people afterwards, for forty years together in the desert, & was the only mean in deed, whereby to pacify them in their distresses and miseries; and therefore Moses in every exhortation almost, maketh mention of this promiss and prophety, as of a thing well known unto them all, and not devised or invented by himself or any other.  
Long after this, jacob, that was Abraham's 
2. The prophety for the government of juda.  nepheve, being in Egypt, & making his testament; said of his sowerth son juda. juda, thy brothers shall praise thee, and the children of thy father, shall bow unto the etc. the Sceptre shall not be taken from juda, until he come, that is to be sent, and he shall be the expectation of nations. Which later part of the 
Gen. 49.  prophety, all Hebrews do expound that it was meant of the coming of Messiah, which was fulfilled almost two thousand years after, at the coming of Christ, as shallbe showed in an other special chapter. For at that time, king Herod, 2 stranger, put out quite the line of juda, 
joseph. de antiq. li. 14.  from the government of jury. But for the first part, touching judas sceptre; it is wonderful to consider the circumstances of this prophety.  
For first, when it was spoken and uttered by jacob, there was no probability of any Sceptre at all, to be among the jews, for that the Israelites or sons of jacob at that day, were poor and few in number, and never like to be a distinct nation of themselves, or to departed forth of Egypt again. And secondly, if any such thing should come to pass, as they might be a people, and have a sceptre or government of their own: yet was it not likely, that juda and his posterity should possess the same, for that he had three elder brothers, to wit, Reuben, Simeon, and Levy, who in 
Vnlikelihodes of this prophety.  all likelihood, were to go before him. And thirdly, when Moses recorded and put in writing this prophety, (which was divers hundredth years after jacob had spoken it,) it was much less likely that ever it should be true, for that Moses, then present in government, was of the tribe of Levy, & joshua designed by Godfor his successor, was of the tribe of Ephrai, 
Exod. 2. joshua. 19  and not of juda. Which maketh greatly for the certainty of this record. For that it is most apparent, that Moses would never have put such a prophety in writing, to the disgrace of his own tribe, and to the prejudice and offence of Reuben, Simeon, Ephraim, and other tribes; neither would they ever have suffered such a derogation, but that it was evident to them by tradition, that their Grandsire jacob had spoken it, albeit then presently, there was no great likelihood, that ever after, it should come to be fulfilled.  
And this was for the time of Moses: but yet consider further, that from Moses to Samuel, (that was last of all the judges,) there passed four hundredth years more, & yet was there no appearance of fulfilling 
1. Reg. 1. & 8.  this prophety in Israel; for that the tribe of juda was not established in government. At length they came to have kings to rule, & then was there chosen 
1. Reg. 9  one Saul to that place, not of the tribe of juda, but of Benjamin, & he endued with divers children to succeed him. And who would then have thought that this prophety could ever have been fulfilled? but yet for that it was gods word, it must needs take place; and therefore when no man thought thereof, there was a 
* David.  poor shepherd chosen out of the tribe of juda, to be king, & the regiment & sceptre so established in his posterity; that albeit 
1. Reg. 16.  many of his descendentes offended God more grievously, then ever Saul did, who was put out before: and albeit ten tribes 
3. Reg. 12. 2. Para. 11  at once broke from juda, and never returned to obedience again, but conspired with the Gentiles and other enemies of 
The wonderful providence of God towards the house of juda.  every side, to extinguish the said kingdom and regiment of juda: yet for the fulfilling of this prophety, the government of juda held out still, for more than a thousand and two hundred years together, until Herodes time as I have said. Which is more, than any one family in the world besides, can show for his nobility 
Euseb. in Chron.  or continuance in government.  
The same jacob when he came to bless his little nepheves Manasses, and Ephraim, 
3. The prophety for the greatness of Ephraim above Manasses.  that were joseph's children; though himself were now dim of sight, and could not well discern them, yet did he put his right hand upon the head of the youger, and his left hand upon the elder, and that of purpose, as it proved afterward. For when joseph their father misliked the placing of their grandfathers hands, & would have removed the right hand fró 
Gen. 48.  Ephraim, and have placed it upon the head of Manasses, that was the elder: jacob would not suffer him, but answered. I know my Jonne, I know, that Manasses is the elder; & be shall be multiplied into many people; but yet his younger brother shallbe greater than be. Which afterward was fulfilled, for that Ephraim was always the greater and 
joshua 16. & 17.  stronger tribe, and in fine, became the head of the kingdom of Israel, or of the ten tribes, whereof there was no suspicion or 
Eccle. 47. Esay. 7. & 28. Icrem. 31. Ezec. 37. Oze. 5.  likelihood, when jacob spoke this, or when Moses recorded it. And how then came jacob to foresee this, so many hundred years before? as also to foresee and foretell the particular places of his children's habitations, in the land of promiss? as Zabulon at the sea side; Aser in 
Gen. 49.  the fertile pastures; and other the like, 
joshua. 14. Exod. 12. Gal. 3. Act. 13.  four hundred years, and more. Wherhence had he this (I say) to foretell what lots so long after should appoint, but only from God, who governed their lots?  
The like might be asked concerning 
4. The foresight of Moses. Nu. n. 34. 35. 36. joshua. 15. 16. 17.  Moses, who before his death in the desert, divided out the land of Canaan, to every tribe, even as though he had been in possession thereof, & as afterward, it fell out by casting of lots, as in the book of joshua it doth appear. And could any human wit or science (think you) foresee, what each tribe should attain (after his death) by drawing of lots? Again, the same Moses foresaw and foretold in public hearing of all the people, how in times to come, long after his death, the jews should forsake God, and for their 
Deut. 31. & 32.  sins be cast into many banishementes, and finally be forsaken, and the Gentiles received in their room, as in deed it 
Deut. 32. v. 21.  came to pass. And whence (trow you) could he learn this, but from God alone?  
In the book of joshua, there is a curse 
5. The prophety for the perpetunal desolation of jericho. jos. 6.  laid upon the place where jericho stood, and upon what soever person should go about to rebuild the same; to wit, that in his eldest son, he should lay the foundations, and in his youngest son, should he build the gates thereof: which is to say, that before the foundations were laid, and gates builded, he should be punished with the death of all his children. Which thing was fulfilled almost five hundred years after, in one Hiel, who presumed under wicked king Achab to rebuild jericho again, and was terrified from the same, by the sudden death of Abiram and Segub his children, as the book of kings reportech, 
3. Reg. 16  according to the word of our Lord, which he had spoken in the hand of joshua, the fonne of Nun; And since that time to this, no man either jew or Gentile, hath taken upon him to raise again the said City, albeit the situation be most pleasant, as by relation of Stories and Geographers appeareth.  
In the third book of kings, it is recorded, 
6. The prophety for the birth and acts of josua's. 3. Reg. 12  that when jeroboam had withdrawn ten tribes from th' obedience of Roboam, king of juda; to th' end they might never have occasion to reunite themselves again to juda, by their going to sacrifice in jerusalem, (as by the law they were appointed:) he builded for them a goodly gorgeous high Altar in Bethel, and there commanded them to do their devotions. And when he was one day thero present himself, and offering his incense upon the said Altar, and all the people looking on; there came a man of God (sayeth the scripture) and stood before the Altar, and cried out aloud, and spoke thes words: O Altar, Altar, this 
3. Reg. 13  sayeth our Lord; behold, a child shallbe borne of the house of David, whose name shallbe, josias, and he shall sacrifice upon thee, thes idolatrous priests that now burn francomsense upon the, and he shall burn the bones of men upon thee.  
Thus spoke that man of God, in the presence and hearing of all the people more than three hundred years before josias was borne; and it was registered prosentelie, (according to the manner of that time, which I have noted before,) and with the same, were registered also the miracles which happened about that fact; as that, the Altar cleft in two upon the man's words; and jeroboam extending out his hand to apprehend him, lost presently the use and feeling thereof, until it was restored again by the said holy man's prayers; who notwithstanding, 
Disobedience punished greenouslie in God's dearest.  for that he disobeyed God's commandment in his return, and did eat with a prophet of Samar a, (which was forbidden him:) he was slain in his way homeward by a Lion, and his body was brought back again & buried in Bethel, nigh the said Altar, amongst the sepulchres of those idolatrous priests of that place; but yet with a superscription, upon his tomb, containing his name, and what had happened.  
There passed three hundred years, 
4. Reg. 23  and josias was borne, and came to reign in juda; And one day coming to Bethel to overthrow the Altar, and to destroy the sepulchres of those idolitrous priests that had been buried i that place; when he began to break their tombs; he found by chance; the sepulchre of the said man of God, with the superscription upon it. By which superscription, and by relation of the citizens of Bethel, when he perceived that it was the sepalcher of him that had foretold his birth, his name, and his doings, so many hundred years before he was borne: he let the same stand untouched, as the fowerth book of kings doth declare. 
Cap. 23.   
Now consider, whether among any people in the world, but only among the jews, there were ever any such prophety, so certain, so particular, so long foretold before the time, and so exactly fulfilled? But yet the holy scriptures are full of the like, and time permitteth me only to touch some few of the principal.  
Esay the prophet, is wonderful in foretelling the mysteries and acts of the Messiah; his nativity, his life, and all the particulars that happened in his passion. In so much, that S. Jerome sayeth, he may seem rather to write a story of deeds past, 
Micron. in Prologue. Galeat.  than a prophety of events to come. But yet among other things, it is to be noted, 
7. The prophety for the destruction of Jerusalem & Babylon.  that he living in a peaceable and prosperous time in juda, when the jews were in amity and great security with the Babylonians; he foresaw and fortold the destruction of jerusalem by the said Babylonians, and the grievous captivity of jews under them, as also the destruction of Babylon again by Cyrus' king 
4. Reg. 20 v. 16. Esay. 5.  of Persia, whose express name and greatness, he published in writing, almost two hundred years before he was borne; saying in the person of God; First, to Ezechias king of juda, that rejoiced in the friendship he had with Babylon: behold 
4. Reg. 20  the days shall come, when all that thou and thy fathers have laid up, shall be carried away to Babylon, and thy children shallbe eunuchs in the king of Babylon's Palace. And next, to Babylon he said; the destruction of Babylon, which Esay 
Esay. 13.  the son of Amos saw etc. howl & cry, for that the day of our Lord is at hand: etc. And thirdly, to Cyrus, (not yet borne,) who was preordained to destroy the same, and to restore the people from banishment, & to rebuild the temple in jerusalem, he sayeth thus: I say to Cyrus; thou art my shepherd, and 
Esay. 24.  thou shalt fulfil all my will. I say to jerusalem; 
8. The wonderful prophety for Cyrus' king of Persians. Esay. 25.  thou shalt be builded again. I say to the temple; thou shalt be founded again. This sayeth our Lord, to my amointed Cyrus; I will go before thee, & will humble the glorious people of the earth, in thy presence; I will break their brazen gates, & crush in pieces their iron bars; for my servant jacob's sake have I called thee by thy Name, and have armed the, where as thou 
* This he sayeth, for that Cyrus was an infidel.  knowest not me.  
Can any thing be more clearly or miraculously spoken in the world, then to name a heathé not yet borne, that should conquerre so strong a Monarchy as Babylon was, at this time, & should build again the temple of jerusalem, which others of his own religion had destroyed before him? what cause, what reason, what lykeliehode, could be of this? yet Esay speaketh it so confidentelie, as he 
Esay. 13.  sayeth, that he saw it: and he nameth two witnesses thereof, that is, Urias and Zacharias, that were not borne in many years after, saying; and I took unto me two faithful witnesses, Urias the priest, and Zacharias 
Esay. 8. v. 2.  the son of Barachias. Whereof the first was a Prophet in jeremies' time, a hundred years after Esay; & the second lived fowers 
jere. 26. v. 20.  kore years after that again, in the days of pari', as by the beginig of his prophety appeareth; and yet both (as you see) were 
Zac. 1. v. 1  distinctly named by Esay so long before.  
And whereas this book of Esay was pronounced openly to the people (as other 
Circumstances of certain truth.  propheties also were) and published into many thousand hands before the captivity of Babylon fellowt: and then carried also with the people, and dispersed in Chaldea, & other parts of the world: there can be no possible suspicion of forgery in this matter; for that all the world both saw it, and red it, many years before the thing came to pass; yea, when there was no opinion of such possibility.  
The same captivity and destruction of jerusalem, by the Babyloniens, was prophetied 
9 The propheties and doings of jeremy in the siege of Jerusalem.  by jeremy, a hundred years after Esay, and a little before the matter came to pass. Yea whiles the Babylonians were about the walls of jerusalem, and besieged the same for two years together, jeremy was within and told every man that it was but in vain to defend the City, for that God had now delivered it. And albeit he were accounted a traitor for so speaking, (especially when by an army of Egypt that came to th' aid of jerusalem from Pharaoh, the siege of Babylonians was raised for a certain time:) yet jeremy continued still his asseveration, and said to Zedechias the king, thou shalt 
jerem. 37. v. 16.  be delivered into the hands of the king of Babylon. And to the people; haec dicit Dominus, tradendo tradetur haec civitas, etc. this sayeth 
jerem. 38 v. 3.  our Lord, this City most certainly shallbe delivered into the hands of the Babylonians. And so he continued, notwithstanding he were put in prison, and whipped, & threatened daily to be hanged; until in deed the City was taken, and Zedechias 
jerem. 39 4. Reg. 24 & 25.  eyes pulled out, his children slain before his face, and all other, things performed, which jeremy had prophotied and fortold them before.  
And which is yet more marvelous, jeremy did not only foretell the particulars of this captivity, but also the determinate time, how long it should endure, saying: And all this land of Jury shall be into wilderness, and astoniednesse; and all this people 
jerem. 25. v. 11. The years foretold of the captivity of Babylon.  shall serve the king of Babycon for threescore and ten years, and when three scare and ten years shallbe complete, I will visit upon the king of Babylon, and upon that Nation, sayeth our Lordo, and I will lay the same into eternal desolation. Eut upon juda, will I cast my pleasant eyes, and will bring them back to this land again, etc. In which prophety is contained, first the 
jerem. 24. v. 5. etc. 29. v. 10.  particular time, how long this captivity should endure. Sechdlie, the destruction of Babylon, and of that Monarchy, by the Persians: and thirdly the returning home of the jews again; which three things to have been after fulfilled, not only Esdras, 
1. Esd. 1. & 2. 3. Esd. 2.  that lived at that time, and was an actor in performance of the last; but all other heathen writers besides, do record and testify.  
And this prophety of jeremy, was so famous and certainly believed amongst all the jews, in the time of their captivity: as when the day of expiration drew near, Daniel writeth thus of himself: In the first year of Darius, I Daniel, understood in the scriptures, the number of the seventy years, 
Dan. 9 v. 1.  whereof God spoke to jeremy, that they should be fulfilled, touching the desolation of jerusalem; and I turned my face to my Lord God, and besought him, in fasting and sakcloth, etc. Mother only the jews understood and believed this 
Gentiles believed the scripture.  prophety; but even Cyrus himself, that was a Gentle, gave full credit there unto, & thereby was iuduced to restore the jews; as appeareth both by his own words 
1. Esd. 1. 3. Esd. 2.  and proclamation, set down by Esdras, that executed the same; & by his deeds also, in restoring home the jews, and rebuilding their temple at his own great charges, as all historiographers of the heathens do confess.  
I might here allege infinite other examples, and make no end, if I would follow the multitude of propheties which are dispsed throughout the whole scripture? I might show how Daniel fortold 
The propheties of Daniel.  to Balsasar king of Babylon, in the midst of his triumph, and in the hearing of all his peers, the destruction which in 
Dan. 5.  sned upon him the very same night after.  
I might allege how the same Daniel in the first year of Darius the Median, in 
Dan. 11.  the beginning of that second Monarchy of Medians and Persians, fortold 
* Behold three kings shall yet stand in Persia, and the fourth shallbe rich above all the rest.  how many kings should regine after in Persia, & how the last (who was the fowerth after him, & his name also Darius,) should fight against the Grecians, & be overcome by a Grecian king (which was Alexander;) and how that kingdom also of Greece, should be divided & torn in pieces, after 
Dan. 11. v. 2.  Alexander's death, and not pass to his posterity, as justine and other heathen writers 
Instin. hist. l. 12. & 13.  do testify that it was, by Antigonus, Perdiccas, Seleucus, Antiochus, Ptolomaeus and other Captains of Alexander, that, divided the same among themselves, above a hundred years after Daniel was dead.  
I might declare how the same Daniel 
The sower Monarchies of Assyrians, Persians, Grecians, and 〈◊〉 Romans.  foresaw and foretold, the four great Monarchies of the world, and described the same as distinctelie, as if he had lived in them all, and as by experience we find since to be true. I might allege, the particular description of the fight between Darius 
Dan. 2. Dan. 8. The foretelling of great Alexander. joseph. l. 1. de antiq. judaic. 〈◊〉.  and Alexander, set down by Daniel under the names of the great Ram & the fierce Goat with one horn, which Goat, himself interpreteth to be meant of a Grecian king that should conquer the Persians. And therefore Alexander (as josephus reporteth) coming to jerusalem about a hundred years after, and reading this prophety of Daniel interpreted unto him by jaddus the high priest; assured himself that he was the man therein signified, and so, after sacrifice done to the God of Israel, (of whom he affirmed, that he had appeared unto him in Macedon, & had exhorted him to take this war in hand,) and after he had bestowed much honour and many benefits, upon the high priest and inhabitans of jerusalem: he went forward in his war against Darius with great alacrity, and had that famous victory which all the world knoweth.  
A hundredth such propheties more, which are as plain, as evident, and as distinct as this, I might allege of Elias, Elizaeus, Samuel, David, Ezechiel, the twelve lesser prophets, and of other which I have not named. And in very truth the whole scripture is nothing else, but a divine kind of body replenished throughout with the vital spirit of prophety, and every day some prophety or other is fulfilled, (though we mark it not) and shallbe to the worlds end.  
And the miracle of this matter is yet more increased, if we consider what manner 
What manner of persons our prophets were.  of people they were for the most part, by whom thes propheties of hidden things were uttered: to wit, not such men as could gather their foresight of things by Astronomy or Astrology, that is, by contemplation of the stars, as some fond Gentiles did pretend, (though Ptolemy deny that such things can be 
Ptolo. in l. de fructu.  forrolde but only by inspiration from God;) nether yet were they so sharp witted, as to attain to prophety by strong imaginations, 
Moses Narbon. in lib. Abubacher & 〈◊〉.  as most vainly averroes and his followers hold that some man may; nor finally, were they so delicately fed as by exact diet and rules of Alchemy, to come to prophety, as Alchemists dream that a man may do, and that Apollonius Thyanaeus did, who by Stellified meats 
Roger. Baco. l. de sex. scient. experimentalib.  (as they speak) came to be Stellified himself, and so by help of his glass called Alchymusi, to foretell some matters and affairs to come. Our prophets (I say) knew none of thes fantastical devices, being for the most part, poor, simple, & unlearned men, as in particular is recorded, that David was a shepherd, & Amos was a keeper of Oxen; yea, often times 
Amos 1.  they were women, as Marie the sister of Aaron, called in scripture by the name of 
Exod. 15.  Prophetess. Deborah the wife of Lapidoth; Anna the mother of Samuel; Elizabeth the mother of john Baptist; Anna 
judic. 5. 1. Reg. 2.  the daughter of Phanuel; and finally, the most holy and blessed virgin Marie, with the daughters of philippe, and many such 
Luc. 1. etc. 2.  other both in the old and new testament, 
Act. 21.  who prophetied strangely, nor could possibly receive such forknowledge of things to come, but only from the spirit of God, and by inspiration of the Holy Ghost, which is a manifest demonstration, of th' excellency of Holy write, and of the certainty contained therein.  
AND NOW albeit, this might seem 
THE. 8. proof of scriptures. Approbation of heathen writers.  sufficient in the judgement and conscience of every reasonable man, (as the jew supposeth) to prove that the scriptures be only from God, and consequently by them, that there is a God: yet hath he one reason more to confirm their sincerity, which I will allege in this place, and therewith make an end. His reason is, that although thes Holy writings which proceed of God's spirit, do not take their testimony or confirmation from man: yet for more evidency of the truth, God hath so provided, that all the principal and most strange and wonderful things recompted in scripture, should be reported also, and confirmed by insidels, Pagans', Gentiles, and heathen writers themselves; albeit in some points, they differ from the scripture in the manner of their narration, for that they adjoin superstitions thereunto. Which maketh the more for approbation of the things, for that hereby it appeareth, they took not their stories directly from the Bible, but by tradition and most ancient antiquities of their own.  
First then he showeth, that the creation of the world, which is the marvel of all 
I. The creation of the world. Gen. 1. & 2.  marvels, with the infusion of man's soul from God, is both granted and agreed upon, by all those heathen Philosophers which I have cited before, (albeit the particularities be not so set down by them, as they are in the scriptures,) & by all other, that do sce in reason, that of necessity, their must be yielded some Creator of thes things. Next to this, the flood 
2. The 'sblood of Noe.  of Noah is mentioned by divers most ancient heathen writers; as by Berosus Chaldaeus, jeronymus Egyptius, Nicolaus Damascenus, 
Gen. 6 7. 8.  Abydenus, and others, according as both josephus and Eusebius do prove. And in Bresile and other countries 
josep. lib. 1. antiq. judaie. Euseb. li. 9 de prap. evang. ca 4.  discovered in our age, where never teachers were known to be before, they talk of a certain drownig of the world, which in times past happened; and do say, that this was left unto them by tradition from time out of mind, by the first inhabitants of those places.  
Of the long life of the first patriarchs, 
3. The long life of the first fathers.  according as the scripture reporteth it, not only the former authors, but also Manethus, that gathered the history of the Egyptians; Molus Hestiaeus, that wrote 
Gen. 5. & 10. & 11.  the acts of the Phaenicians; Hesiedus, Hecataeus Abderida, Helanicus, Acusilaus, & Ephorus, do testify, that thes first inhabitants of the world lived commonly a thousand years a piece, and they allege the reason thereof to be, both for the multiplication of people, and for bringing all sciences to perfection, especially Astronomy and Astrology, which, (as they writ,) could not be brought to sufficient perfection, by any one man that had lived less than 600. years, in which space the great year (as they call it) returneth about.  
Of the Tower of Babylon, and of the confusion of tongues at the same, Eusebius 
4. The tour of Babylon.  citeth the testimonies at large, both of Abydenus that lived about king Alexander's time, and of Sibylla, as also the 
Gen. 11.  words of Hestiaeus, concerning the land 
Enseb. li. 9 de praepar. cap 4.  of Sennaar, where it was builded. And thes Gentiles do show by reason, that if there had not been some such miracle in the division of tongues; no doubt, but that all tongues, being derived of one, (as all 
Mark this reason.  men are of one father,) the same tongues would have retained the self same roots and principles, as in all dialectes or derivations of tongues we see that it cometh to pass. But now (say they) in many tongues at this day, we see that there is no likelihood or affinity among them, but all different th' one from th' other, and thereby it appeareth, that they were made divers and distinct even from the beginning.  
Of Abraham and his affairs, I have 
5. Of Abraham.  alleged some heathen writers before, as Berosus, Hecataeus, and Nicolaus Damascenus. But of all other, Alexander Polyhist 
Gen. 11. 12. 13. 14. etc.  or allegeth Eupolemus most at large of Abraham's being in Egypt, and of his teaching them Astronomy there; of his 
Alex. Polyhist. lib. de judaica historia.  fight and victory in the behalf of Lot; of his entertainment by king Melchisadech; of his wife & sister Sara; & of other his doings, especially of the sacrifice of his son Isaac. To whom agreeth Melo, 
Melo, li. de fraudibus  in his books written against the jews, 
judaeorum. Artaban in judaeorumhist.  and Artabanus. And of the strange lake wherinto Sodoma & Gomorra were turned by their destruction called mare mortuum, the dead sea, wherein nothing can live; 
Gal. de simplic. pausan. in Eliae. Solin. in Poli. hist. Tacit. li. vlt. hist.  both Galen, Pausanias, Solinus, Tacitus, & Strabo, do testify, and show the particular wonders thereof.  
From Abraham down to Moses, writeth very particularly the forenamed Alexander, 
6. Of Isaac, jacob, job, joseph etc.  albeit he mingle some times certain fables, whereby appeareth, that he took his story not out of the Bible wholly. And he allegeth one Leodemus, 
Gen. 15. 16. 17. 18. etc.  who (as he sayeth) lived with Moses, and wrote the same self things that Moses did; so that thes writers agree almost in all things, touching Isaac, jacob, joseph, and all their affairs, even unto Moses; and with thes do concur also Theodotus a most ancient Poet, Artabanus and Philon, Gentiles. Aristaeus in like manner about Aristotle's time, wrote a 
Aristaeus. li de job.  book of job.  
Of Moses and his acts, not only 
7. Of Moses. Exo. 2. 3. 4. 5. etc.  the forenamed, (especially Artabanus in his book of the jews) do make mention at large; but many other also, as namely Eupolemus, out of whom Polyhistor reciteth very long narrations of the wonderful and stupendious things done by Moses in Egypt, for which he sayeth, that in his time, he was worshipped as a God in that country, and called by many, Mercurius. And that the Ethiopians learned circuncision of him, which afterward always they retained, and so do until this day. And as for his miracles done in Egypt; his leading the people thence by the read sea; his living with them forty years in the desert; the heathen writers agree in all things, with the scriptures, saving only that they recount divers things to the praise of Moses, which he hath not written of himself, adding also his description, to wit, that he was a long taule man, with a yeolowe beard, and 
The description of Moses' person out of heathen writers.  long hear. Wherewith also accordeth Numenius Pythagoricus, touching the acts of Moses, whose life he sayeth, that he had read in the ancientest records, that were to be had.  
But the forenamed Eupolemus, goeth yet 
8. The story of joshua, the judges, and the kings.  forward, & pursueth the story of joshua, of the judges, of Saul, David, & of Solomon, even unto the building of the temple, which he describeth at large, with the particular, letters written about thatmatter, the king of Tyrus, which josephus sayeth 
josep. lib. 8. de antiq. cap. 2.  were in his days kept in the records of the Tyrinans. And with Eupolemus, agree Polyhister & Hecataeus Abderita, that lived & served in war with king Alexander the great, and they make mention amongst other things, of the inestimable riches of Solomon, and of the treasures which he did 
The treasures hidden in the sepulchre of David.  hide and bury, (according to the fashion of that time) in the sepulchre of his father David: which to be no fable, (though not mentioned by the scripture,) josephus well proveth, for that Hircanus the high Priest and king of jury, being besieged 
joseph. l. 13 de antiq. cap. 16.  in jerusalem by Antiochus, surnamed Pius, not many years before Christ's nativity; to redeem himself and the city, and to pay for his peace, 
* The same thing attempted Herode in his time, as josephus saith. l. 18. antiq.  opened the said sepulchre of David, and fetched out of one part thereof, three thousand talents in ready money, which amount to six hundred thousand pounds English, if we account the talents, but at the least size, of talentum Haebraicum.  
And as for the things which ensued after Solomon, as the division of the tribes 
9 The things that ensued after salomon's days.  among themselves, and their divers wars, afflictions, and transmigrations into other countries; many heathen writers do mention and record them, and among other, Herodotus and Diodorus Sieulus. And the forenamed Alexander Polyhistor, talking of the captivity of Babylon, sayeth, that jeremy a Prophet, told joachim 
jere. 37. 4. Reg. 4  his king, what would befall him, and that Nabuchodonosor hearing thereof, was moved thereby to besiege jerusalem.  
Of the flight of Senacharib, from the 
Os Senacherib.  siege of jerusalem, & how he was killed at his return home, by his own children in the temple, according to the prophety 
Esa. 31. & 33. & 36.  of Esay, and story of the book of kings, for that he had blasphemed the Lord God of Israel, Herodotus witnesseth, and that 
4. Reg. 9  after his death he had a Statue or image of metal erected in his memory, with this 
Hero. l. 2.  inscription in greek. He that beboldeth me, let him learn to be godly. Confer Xenophon also in his seventh book de Cyropaedia, and you shall see him agree with Daniel in his narrations of Babylon. 
Dan. 16.   
And finally, I will conclude with josephus the learned jew, that wrote imediatelie after Christ's ascension and protesteth, that the public writings of the Syriaus, Chaldaeans, phoenicians, and 
joseph. l. 1. de Antiq. judaica.  innumerable histories of the Grecians, are sufficient to testify the antiquity, truth, authority, and certainty of holy scriptures, if there were no other proof in the world besides.   

The conclusion of the chapter, with th' application. Sect. 4.  
THus far have I treated of the ways and means, which have been left to the world from the beginning, thereby to know & understand their Maker. In treating which point I have stayed myself the longer, for that it is the ground & foundation of all that is or may be said hereafter. It is the first, & final, & chiefest principle of all our eternal salvation or damnation, and of the total weal or woe, that must befail us & possess us for ever.  
Which ground and verity, if it be so certain and evident as before hath been showed by all reason and proof both divine and human; and that the matter be so testified and proclaimed unto us, by 
No excuse of the ignorance of God.  all the creatures of heaven and earth, and by the mouth and writing of our Creator himself, as no ignorance or blindness can excuse the same; no slothfulness dissemble it, no wickedness deny it: what remaineth then, but to consider with ourselves, what service this God requireth at our hádes? what gratitude, what duty, what honour for our creation? to th' end, that as we have proved him a most bountiful Creator, so we may find him a propitious judge, & munificent rewarder. For it is not probable, that his divine majesty which hath appointed every other creature to some action for his own glory, (as hath been declared at large before;) should leave mankind only, which is the worthiest of all the rest, without obligation to his service.  
In which one point not withstanding, though never so clear, (such is the 
The error of the old Philosophers. Rom. 1. & 2.  fondness of our corrupt nature without gods holy grace;) failed those ancient wise men of the world, of whom S. Paul speaketh so much in his epistle to the Romans, taking compassion of their case, and calling them fools and all their great learning & philosophy mere fondness; for that, whereas (by the means before mentioned) they came to know God; they did 
Rom. 1.  not seek to glorify him, as appertained unto God, not yet did render him due thanks, but vanished away in their cogitations; etc. That is, they took no profit by this knowledge of theirs, but applied their cogitations upon the vanities of this world, more than upon the honour and service of this 
Rom. 1. v. 28.  their God. For which cause, S. Paul adjoineth presently in the same place, that forso much as they did thus, & did not show forth by their life and works, that they had the knowledge of God in deed: God delivered them over to a reprobate sense, and suffered them to fall into horrible sins, which S. Paul doth name and detest in all that chapter; and finally concludeth, that their everlasting perdition ensued principally upon this one point; that whereas, they knew the justice of God, (by all the ways and arguments 
Rom. 1. E v. 32.  that before have been declared:) yet would they not understand (saith he) that death was due to all such, which lived in wickedness, as they did.  
And the same Apostle, upon consideration 
A general sentence pronounced by S. Paul.  of thes matters, wherein he standeth long for th' importance thereof, pronounceth in sine this general sentence, with great asseveration and vehemency of spirit: that the wrath of God is reucaled from heaven 
Rom. I. V. 18.  upon all impiety and injustice of those men, who hold the knowledge of God in unrighteousness. that is, who beig endued with the knowledge of God, do live notwithstanding unrighteously, or, (as he saidbefore) do consume their days in vanity, not making account of the service, which they do owe to that God for their Creation and other benefits. Which thing, if S. Paul might truly say unto these Gentiles before his time, who had only natural knowledge and understanding of God; that is, so much as by his creatures was to be gathered: what may or shallbe said unto 
Th' application to ourselves.  us, who have not only that light of nature which they had; but also the writings ànd law of God himself, communicated specially unto the jews; and above that also, have heard the voice of his only son upon earth, and have received the doctrine of his most holy gospel, and yet do live as negligentelie (many of us) as did the very heathens, touching good life and virtue?  
Surely, in this case, I must denounce against myself, that if it be true, (as it can not be false,) which this blessed Apostle affirmeth here of thes heathen philosophers, that by that little knowledge they had of God, they were made inexcusable: then 
Rom. 1. v. 20.  by the most just & certain rule of Christ, laid down in S. Luke, cui multum datum est, multum quaretur ab eo, that of every man 
Luc. 12.  which hath received much, a greater account shallbe taken for the same: we are forced to infer, that our account shallbe greater, and ourselves much more inexcusable before his divine majesty, than the very Gentiles and heathens are; if after all our knowledge and manifest understanding of his Godhead and justice, we vanish away in our cogitations, as they did, & as most part of the world at this day are seen to do; that is, if we apply our cogitations & cares, about the vain affairs of this temporal life and transitory commodities, which we should bestow upon the service and honour of this our Lord and Creator.    

OF THE FINAL END AND cause WHY MAN WAS CREATED BY GOD and placed in this world. And of th' obligation he hath thereby, to attend to th' affair for which he came hither. CHAPT. III.  
BY the Chapter precedent, I nothing doubt (gétle reader,) but, if thou have seen and perused the same, thou remainest sufficiently informed of thy Creator. Now followeth it by order of good consequence, that we consider with some attention, (for that it standeth us much upon,) 
A necessary Consideration.  what intent & purpose God had in creating us and this world for our sakes, and in placing us therein as Lords of the same? By the former considerations we have learned, that as among other creatures, nothing made itself; so nothing was made for itself, nor to serve itself. The heavens (we see) do serve th' air, th' air serveth th' earth, th' earth serveth beasts, the beasts serve man; and then is the questió, whom man was made to serve? For in him also, holdeth the former reason, that seig he was not made by himself: it is not likely that he was made to serve himself  
If we consult with the scripture herein; we find a general sentence laid down without exception; universa propter semetipsum 
Prou. 16.  operatus est Dominus, our Lord hath made all things for himself. And if all; the man likewise (no doubt,) who is 
Man made to serve God.  not the least of the rest which he hath made. And hereby it cometh to pass, that man can not be said to be free, or at his own appointment or disposition in this world, but obliged to perform that thing, for which he was sent into this habitation. Which point holy job declareth plainly, in a certain invective that he maketh against such men as were careless and negligent in consideration of this affair. A vain man (sayeth 
job. 11.  he) is lifted up in pride, and thinketh himself to be borne as free, as the colt of a wild ass. That is, he thinketh himself bound to nothing, subject to nothing, accountable for nothing that he doth in this life: but only borne free, to pass his time in disport & pleasure, as a wild colt in a desert, that hath no Master to tame him. Which in other words, the wise man uttereth thus: He estremeth 
Sap. 15.  this life of ours, for aplaigame, & therefore careth not how he liveth or wherein he spéd & Passover the tyme. And this of the man, whó the scripture calleth Vain.  
But now for the sooer, wise, and discrete, of whom it is written, the way of life is upon the learned, to th' end they may decline 
Pro. 15.  from the lowest hell: they are far from so great folly, as to imagine that no account shall be demanded of our being in this world; for that they have read, that God shall bring into judgement, what so ever is 
Eccle. 11. & 12.  done, for every fault that is committed. And the Christian man knoweth further by the mouth and asseveration of his Save our 
Mat. 12.  and Redeemour, that he shall be accountant for every idle word that he misuttereth; and finally, there is no man that is either of reason, or conversant in the writings 
Account to be rendered.  and testament of his Creator, but remembreth well, that among all other irritations, whereby the wicked man is said to provoke God's patience to indignation, none is more often repeated or more grievously taken, then, that he said 
Psal. 9 43 & 141.  in his heart, God will ask no account.  
With thes men then alone, shall be my speech in this present chapter, who have a desire to discharge well this account. For attaining whereof (truly,) I can give them no better counsel, instruction, or advise, then to do in this case, as a good marchant-factour is wont to do, when he arriveth in foreign Countries, or as a soldier or captain sent by his prince to some great exploit, is accustomed, when he cometh to the place appointed: that is, to weigh and consider deepolie, for what cause he came thither? why he 
Profitable 〈◊〉 and considerations.  was sent? to what end? what to attempt? what to prosecute? what to perform? what shallbe expected and required at his hands, (upon his return,) by him that sent him thither? For thes cogitations (no doubt) shall stir him up to attend to that, for which he came, & not to employ his time in impertinent affairs. The like would I counsel a Christian to put in ure, concerning the case proposed, and to demand of himself, between God and his conscience, why, and wherefore, and to what endo, he was created & sent hythe: into this world? what to do? wherein to bestow his days? etc.  
And then shall he find, that for no other cause, matter, or end, but only to serve God in this life, and by that service, to gain heaven and salvation in the life to come. This was the condition of our 
Gen. 14: Deut.  creation, as Moses well expresseth; and this was the consideration of our redeeming, foretold by Zacharie, before we were yet redeemed; that we being delivered 
Luc. 1.  forth of the hands of our enemies, should serve God, inholines and righteousness, all the days of our lives.  
Of this consideration do ensue two 
The. 1. consequence upon due consideration, of our end.  consequentes to be observed. Whereof the first is, that seeing our end and final cause of being in this world, is to serve God, and thereby to work our own salvation: whatsoever thing we do, or bestow our time in, which either is contrary or impertinent, or not profitable to this end, (though it were to gain kingdoms,) it is vanity and lost labour, that will turn us in time to grief and repentance, (if we change not our course,) for that it is not the matter for which we came into this life, nor whereof we shallbe demanded an account, except it be to receive judgement and punishment for the same.  
secondly it followeth of the same consideration, that seeing our online business 
The 2. consequence.  and affair in this world, is to serve our Maker, and save our own souls; and, that all other earthly creatures are put here to serve our uses to that only end: we should for our parts be indifferent to all thes creatures, as to riches or poverty; to health or sickness; to honour or contempt; to little learning or much learning: and we should desire only so much or little of either of them as were best for us to th' attainment of our said end and Butt pretended; that is, to though service of God & the weal of our souls. For who so ever desireth, seekthe, loveth, or useth thes creatures, more than for this: runnneth from his end for which he came hither.  
By this then, may a careful Christian 
How each 〈◊〉 may take a scanteling of his estate.  take some scanteling of his own estate with God, and make a conjecture whether he be in the right way, or no. For if he attend only or principally to this end, for which he was set hither; if his cares, cogitations, studies, endeavours, labours, talk, conversation, and other his actions, do run upon this matter, and that he careth no more for other creatures, as honours, riches, learnig, and the like, them 
A right course.  they are necessary unto him for this end that he pretendeth: If his days & life be spent in this study of the service of God, and procuring his own salvation in carefulness, fear, and trembling, as th' Apostle adviseth him: then is he (doubtless) 
Philip. 2.  a most happy and blessed man, and shall at length attain to the kingdom which he expecteth.  
But if hem find himself in a contrary 
A wrong and dangerous course.  case and course; that is, not to attend in deed to this matter for which only he was sent hither; nor to have in his hart & study this service of God and gaining heaven, but rather some other vanity of the world, as promotion, wealth, pleasure, sumptuous apparel, gorgeous buildings, beauty, favour of princes, or any other thing else, that appertaineth not unto this end: if he spend his time about thes trifles, having his cares and cogitations, his talk and delight, more in thes things, then about th' other great business of gaining Gods eternal kingdom, for which he was made and placed in this would: Then is he (I assure him) in a peri perilous way, leading directly to perditió, except he altar and change his course. For, most certain it is, that who so ever shall not attend unto the service he came for; shall never attain therewarde assigned and promised to that service.  
And for that, the most part of all this world (not only of infidels but also 
The reason why so few are saved.  Christians,) do run amiss in this point, and do not take care of that affair and business, for which alone they were created and placed here: hence it is, that Christ and his holy Saints, both before and after his appearance in flesh, 
Mat. 7. 20 & 22. Lut. 13.  have spoken so hardly and severely, of the very simal number that shallbe saved (even among Christians,) and have uttered certain speeches, which seem very rigorous to flesh and blood, (& to such as are most touched therein) scarce credibile, albeit they must be fulfilled. As among other things, that a lover of this 
jacob. 4. Mat. 19 Marc. 10.  world can not be saved; that rich men do enter as hardly into heaven, as a Camel through a Needle's eye, and the like; The reason of which manner of speeches doth stand in this, that a rich man or worldling, attending with all his industry to heap riches (as the fashion is,) can not attend, (nor ever doth,) to that for which he came into this world, and consequently, can never attain heaven, except God work a miracle, and thereby do cause him to spend out his riches to the benefit of his soul, (as some times he doth,) and so do lessen the Camel in such sort, as he may pass the Needle's eye. Whereof we have a very rare 
Luc. 19  example in the Gospel, of Zachaeus, who being a rich man did presently upon th' entering of Christ into his house, (and much more as appeareth into his heart,) resolve himself, to change his former 
A perfect example of a good conversion.  course touching riches, and at one blow to begin withal, gave away half of all he possessed to the poor; and for the rest, made proclamation, that who soever had received any wrong at his hands, (as commonly many do by them that are rich,) he should come and receive four times so much amends. By which alms and restitution, he delivered himself from the Camel's gibbe or bunch on his back, that letted his passage through the Needle's eye. And this extraor dinarie favour and grace he received, by the fortunate presence of his most blessed and bountiful Guest, who had signified before in an other place, that himself was able, so to draw the Camel, as he should pass the Needle's eye; for that things impossible to man, were possible to 
Mat. 19 Marc. 10.  God.  
But to leave this, and to go forward in our former purpose; no mavaile it is, if in the world abroad, so few be saved, seeing that of thousands, scarce one doth account of that business, which of all other, is the chief and principal. Consider you the multitude of all sort of people upon earth, and see what their traffic and negotiation is? see whether they treat this affair or no? see wherein 
The wrong course of the world.  their care, and study, and cogitation consisteth? How many thousands find you in Christiandome, who spend not one hour of four and twenty, nor one half day of forty, in the service of God, or business of their soul? how infinite have you, that break their brains about worldly commodities, and how few that are troubled with this other cogitation? how many find time to eat, drink, sleep, disport, deck and trim ne themselves to the view of others; and yet have no time to bestow in this greatest business of all other business? how many pass over whole days, weeks, months, and years, (and finally their whole lives,) in hawking hunting, & other pastimes, without regard of this important affair? how many miserable women have you in the world, that spend more days in one year in pricking up their apparel and adorning their carcase, than they do hours i prayer for the space of all their life? And what (alas) shall become of this people in th' end? what will they do or say at the day of account? what excuse will they allege? what way will they turn them? 
A Comparison expressing theranitie of our occupations.   
If the marchand-factour, which I mentioned before, after many years spent in foreign countries upon his Master's expenses, should return at length, & give up his accounts, of so much time and money spent in singing; so much in dancing; so much in fencinge; so much in Courtig: who would not laugh at so fond a reconning? but being further demanded of his master, what time he had bestowed upon the merchandise and affairs for which he was sent; if the man should answer, that he had not leisure to think upon that thing for the great occupation which he had in th' other: who would not esteem him worthy of all punishment and confusion? And much more shame and confusion (no doubt,) shall they sustain at the last dreadful day, in the face and presence of God and all his. Angels, 
Math. 16.  who being sent into this world to traffic so rich a merchandise as is the kingdom of heaven; have neglected the same, and have bestowed their studies, upon the most vain trifles and follies of this world, without cogitation or care of th' other.  
O ye children of Adam, (saith the spirit 
Psal. 4. Hiere. 2.  of God) why love you so vanity, and seek after lies? Why leave you the fountain, and seek after cisterns? If a golden Game of inestimable value, should be proposed to such as would run and could win the same; and when the course or 
A Comparison.  raze were begun, if some should step aside and follow flies or feathers that passed in th' air, without regard of the price & Goule proposed: who would not marvel and take pity of their folly? Even so is it with men of this world, if we believe S. Paul, who affirmeth, that 
8. Cor. 9  we are all placed together in a Course or raze, and that heaven is propounded unto us for the Game or Price: But every man (saith he) arriveth not thither; and why? for that most men do step a side and leave the mark. Most men do run awry, and do follow feathers up and down in th' air; most men do pursue vanities, and do weary themselves out in the pursuit thereof, until they can neither run, nor go, nor move their limbs any further; and then for the most part it is to late to amend their folly. Will you hear the lamentations of such unfortunate men? These are their own words recorded by scripture. We are wearied out in the way of iniquity and perdition; and the way 
Sap. 5. The complaint of worldlings, in th' end of their life.  of God we have not known. What profit have we received of all our pomp & pride, and vaunting riches? what good have they done us? They are now passed away, as a shadow, and as a messenger that rideth in post, and we are consumed in our own iniquities.  
This is the lamentable complaint of such men, as ran awry and followed a wrong course in their actions of this life. Thes are they, who pursued riches, honour, pomp, and like vanities, and forgot the business for which they were sent. Thes are they, who were esteemed happy men in this world, and thought to run a most fortunate course, in that they heaped much riches together; advanced themselves and their families to great 
The fondé judgement off the world.  dignities; became gorgeous, & glorious, and dreadful to others; and finally, obtained what so ever their lust and concupiscence desired. This made them seem blessed to earthly cogitations, and the way wherein they ráne, to be most prosperous and happy. And I make no doubt, (by experience of thes our times) but they had admirours and enuiours in great. abundance, who burned in desire to obtain the same course. And yet when I hear their complaint in this place, and their own confession wherein they say expressly, we senseless men did err from the 
Sap. 5.  way of truth: when I consider also th' addition of scripture, Taliadixerunt in inferno, they spoke thes things when they were in hell: I can not but esteem their course for most miserable, and condemn wholly the judgement of flesh in this affair.  
Wherefore (my brother) if thou be wise, yield not to this decept of worldly lips and tongues, that use to bless & sanctific such as are in most danger and nearest 
Psal. 10  to perdition. Lean rather to the sincere council of S. Paul, who willeth the 
Gal 6.  to examine uprightly thy own works and ways, and so to judge of thy self without decepte. If thou walk the way of Babylon, most certain it is, that thou shalt never arrive at the gates of Jerusalem, except thou change thy course. O (my brother) what a gryese will it be unto thee, when after long labour and much toil, thou shalt find thy self to have gone a wry? if a man had travailed 
A comparison expressing our gryese in th' end, for our running a wrong course.  but one whole day, and thereby made weary, should understand at night, that all his labour were lost, & that his whole journey was out of the way; it would be a marvelous affliction unto him (no doubt,) albeit no other inconvenience were therein, but only the loss of that days travail, which might be recovered and recompensed in the next. But if besides this, his business were great; if it lay upon his life to be at the place whether he goeth, at a certain hour; if the loss of his way were irrecoverable; if the punishment of his error, must be death and confusion; and himself were so weary that he could stir no one foot further: imagine then, what a grievous message this would be unto him, to hear one say: Sir; you are amiss, and have ridden wholly besides your way?  
So then will it be unto the, (my soul,) at the day of death and separation 
The misery of a soul that hath gone awry at the last day.  from my body, if in this life, thou attend not to thy salvation for which thou were created, but shalt pass over thy days in following of vanities. Thou shalt find thyself a stray at th' end of thy journey; thou shalt find thyself weary, and enforced to say with those miserable damned spirits, I have walked hard and craggy 
Sap. 5.  ways, for that in deed the way of wickedness is full of thorns and stones, though in show it be covered with fair grass & many flowers. Thou shalt find at that day, that thou hast lost thy labour, lost thy time, lost all opportunity of thy own commodity. Thou shalt find thy error to be irrecoverable, thy danger unavoidable, thy punishment insupportable, thy repentance unprofitable, and thy grief, and sorrow, and calamity inconsolable.  
Oh, he that could behold and feel th' inward cogitations of a worldly man's hart at that instant, after all his honours and pleasures were passed; no doubt, but he should find him of an other judgement and opinion in things, than he was in the ruff and heat of his joylity. He doth well perceive then, the fondness of those trifles which he followed in this life, albeit it were to make himself a Monarch. If a man did know the cogitations 
Alexander's death.  that Alexander the Great had, when of poison he came to die, after all his victories and incredible prosperity; if we knew the thoughts of julius Caesar at 
jul. Caesar death.  the day of his murder in the Senate house, after the conquest of all his enemies, and subjection of the whole world, to his own only obedience: we should well perceive, that they took little pleasure in the ways they had walked, not withstanding they were esteemed most prosperous and happy, by men of this world. 
Two rare examples.   
josephus the jew, recompteth two very rare examples of human felicity, in Herode the first, and Agrippa his Cousin: 
joseph. l. 14 15. & 18 de antiq. judaica. & de bell. jud. l. 2  whereof th' one by Antony the Triumuir, and th' other by Caligula th' Emperor, (both of them being otherwise but private gentlemen, and in great poverty and misery when they fled to Rome,) were exalted upon the sudden, to unexpected great fortune, and made rich monarchs and glorious Potentates. They were endued (at several times) with the kingdom and crown of jury, & that in such ample sort, as never any of that Nation after them had the like. For which cause they are called in the Hebrew story, for distinctions sake, Herode the Great, and Agrippa the Great. They ruled and commanded all in their days: they wanted nether silver nor gold, nor pleasures, nor pastimes, nor friends, nor flatterers. And besides all thes gifts of fortune, they abounded also in ornaments and excellency of body and wit. And all this was increased and made the more admirable by reason of their 
* For envy only of Agrippa his fortune, Herodias did ruin herself and her husband, as joseph saith. l. 18. antiq. cap. 8. 9 15. Her husband was Herod An tipas, that slay. S. john baptist and was son to Herode the first. Luc. 3. Mat. 14.  base & low estate before, in respect whereof, their present fortune was esteemed for a perfect pattern of most absolute felicity.  
This they enjoyed for a certain space, and to assure themselves of the continuance; they bent all their cares, cogitations, and studies, to please the humours of the Roman Emperors, as their Gods and authors of all their prosperity and felicity upon earth. In respect of whose favours (as josephus noteth,) they cared little to violate their own religion of the jews, or any thing else that was most Sacred. And this (forsooth) was esteemed of many, a most wise, politic, prosperous, and happy course. But what was th' end and consummation of this their race?  
First, Herode fell sick of such an incurable 
Herodes death. josep. l. 15. antiq.  and loathsome disease, and was tormented in the same with so many terrors, and horrible 
* This Herod was called Ascolonita, & slay th' infants in Bethlem. Matth 2.  accusations of his conscience; as he pronounced himself to be the most miserable afflicted creature, that ever lived; and so calling one day for a knife to pair an apple, would needs have mundered himself with the same, if his arm had not been stayed by them that stood by. And for Agrippa, josephus reporteth, how that upon a certain day which he kept festival, in Caesarea, for 
The death of Agrippa. josep. l. 19 cap. 7.  the honour of Claudius the Roman Emperor; when he was in his most extreme pomp and joylity, in the midst of all his Peers, Nobles and Damosels, coming forth at an hour appointed, (all glittering in gold & silver,) to make an oration unto the people: his voice, gesture, countenance, and apparel so pleased; as the said people began to cry (being solicited there unto by some flaterours,) that it was the voice of God, and not of man; wherein Agrippa taking pleasure and delectation; 
* S. Luke saith, he was stroké by Gods Angel. Act. 12. And consider how Ioseph'agreeth with that Narration.  was stoocken presently from heaven, with a most horrible putrefaction of all his body, whereof he died, repeating only to his friends thes words, in the midst of his torments. Behold ye me, that do sent to you a God, how miserably I am Enforced 
Euseb. l. 2. hist. cap. 9  to depart from you all.  
Now then would I demand of thes two so fortunate men, who laying a side all care of God and religion, did follow the preferments of this world so freshelie, and obtained the same so luckily: how they liked of this their course and raze in th' end? Truly, I doubt not, but if they were here to answer for themselves; they would assure us, that one hour bestowed in the service of God, and of their salvation; would more have comforted them at that last instant, than all their labours & toils which they took in their lives, for pleasing of Emperors, and gathering the grace and good liking of mortal men.  
Use then (o Christian,) use this experience 
Sincere and profitable counsel.  to thy commodity: use it to thy instruction; use it to thy forwarning. That which they are now, thou shalt be shortly; and of all follies it is the greatest, not to profit or flee dangers by th' example of others. The difference between a wise man and a fool, is, that th' one provideth for a mischief while time serveth, & th' other would do, when it is to late. If thou mightest feel now, the state and case wherein thy poor hart shallbe at the last day, for neglecting the thing that of all other it should have studied & thought upon most: thou wouldst take from thy meat, & sleep, and other necessaries, to repair that is past. Hitherto thou hast time to reform thy course, if thou please, which is no small benefit, if all were known. For in this sense (no doubt,) is it most true, which the wise man saith; that better it is 
Eccle. 4.  to be a living dog, than a dead Lion. For that, while the day time of this life endureth; all things amiss may easily be amended. But the dreadful night of death will 
joh. 9  overtake thee shortly, & then shall there be no more space of reformation.  
Oh that men would be wise and foresee 
Deut. 32.  things to come, sayeth one prophet. The greatest wisdom in the world (dear brother,) is to look and attend to our own salvation. For as the scripture sayeth most truly; he is a wiseman in deed, that is wise to 
Eccle. 37.  his own soul. And of this wisdom it is written in the very same book, as spoken by herself. In me is the grace of all life and 
Eccle. 24.  truth, and in me is the hope of all life and virtue. In moral actions and human wisdom, we see that the first and chiefest circumstance is, to regard well and consider the end. And how then do we omit the same, in this great affair of the kingdom of heaven? If our end be heaven, what mean we so much to affect ourselves to earth? if our end be God; why seek we so greedily the worldly favour of men? if 
Great folly and errors.  our end be the salvation and eternity of our soul; why do we follow vanities and temporalities of this life? why spend 
Esa. 55.  ye your money, and not in bread? sayeth God by Esay: why bestow ye your labour i things that will not yield you savuritie? If our inheritance 
Ephe. 1. 1. Thes. 2. 2. Pet. 1.  be, that we should reign as kings; why put we ourselves in such slavery of creatures? if our birth allow us to feed of bread in our father's house; why delight we in husks provided for the 
Luc. 15.  swine?  
But (alas) we may say with the wise man in scripture. Fascinatio nugacitatis obscurat 
Sap 4.  bona. The bewitching of worldly trifles doth obscure and hide from us the things that are good & behovesull for our souls: o most dangerous inchantement. But what? shall this excuse us? no truly: 
Error in cur course of life is not pardoned. Ose. 4.  for the same spirit of God hath left recorded: Populus non intelligens vapulabit. The people that understandeth not shallbe beaten for it. And an other prophet to the same effect pronounceth. This people is not 
Esa. 28.  wise, and therefore he that made them, shall not pardon them, neither shall he that created them take mercy upon them. It is written of fools: ventum seminabunt & turbinem metent. They shall sow and cast their seed upon the winds, and shall receive for their harvest nothing else but a storm or tempest. Whereby is signified, that they shall not only cast away and lose their labours, but also be punished and chastened for the same.  
Consider them I beseech the, (my dear 
A profitable forewarning.  brother) attentiveiie, what thou wilt do or say, when thy Lord shall come at the last day and ask the an account of all thy labours, actions, and time spent in this life? when he shall require a reconning of 
Math. 25.  his talents lent unto the? when he shall say, as he said to the farmer or Steward in the Gospel. Red rationem villicatiovis 
Luc. 16.  tuae, give account of thy stewardship and charge committed unto the? what wilt thou say, when he shall examine & weigh & try thy doiges, as gold is examined and tried in the furnace, that is, what end they had? whereto they were applied? to what glory of God? to what profit of thy soul? what measure, and weight, and substance they bear? Balsasar king of Babylon, sitting at his banquet merry upon a time, espied suddenly, certain fingares without a hand, that 
A rare chance that happened to Balsasar K. of Babylon.  wrote in the wall over right against his table, thes three Hebrew words, MANE, THEKEL, PHARES. Which three words Daniel interpreted in three sentences to Balsasar, 
Dan. 5.  it his manner. MANE; God hath numbered thee (Balsasar) and thy kingdom. THEKEL; he hath weighed they the Goldsmith's balance, & thou art found to light. PHARES; for this cause, hath he divided thee from thy kingdom, and hath given the same to the Medes and Persians.  
Oh, that thes three golden and most siggnificant words, engraven by th' angel upon Balsasars' wall, were registered upon every door and post in Christiandome, or rather imprinted in the heart of each Christian; especially the two first, that import the numbering and weighing of all our actions, and that, in the weights and balance of the Goldsmithe, where every grain is espied that wanteth. And 
If God examine straitly th' actions of infidels, much more of Christians is they be careless.  if Balsasars' actions, that was a Gentile, were to be examined in so nice and delicate a pair of balance, for their trial; & if he had so severe a sentence pronounced upon him, that he should be divided from life and kingdom, (as he was the same night following) Quia inventus est minus habens, for that he was found to have 
Dan. 5.  less weight in him, than he should have: what shall we think of ourselves that are Christians, of whom it is written above all others; I will search the sins of jerusalem 
Sopho. 1.  with a candle? What shall we expect, that have not only less weight than we should have, but no weight at all, in the most of our actions? what may such men (I say) expect, but only that most terrible threat of division made unto Balsasar, (or rather 
A dreadful division.  worse if worse may be,) that is, to be divided from God and his Angels; from participation with our savour; from communion of Saints; from hope of our inheritance; from our portion celestial, and life everlasting? according to th' express declaration, made hereof by Christ himself in thes words, to the negligent servant: The Lord of such a servant, shall come at a 
Math. 24.  day when he hopeth not, and at an hour that he knoweth not; and shall divide him out, and assign his part with hypocritos, where shallbe weeping and gnashing of teeth.  
Wherefore (dear brother) to conclude 
The conclusion.  this chapter, I can say nothing more in this dangerous case, wherein the world so runneth awry, but only exhort thee (as 
Rom. 12.  th' apostle doth,) not to conform thyself to the common error that leadeth to perdition. Fall at length to some reconning and account with thy life, and see where thou standest, and whether thou goest. If hitherto thou have wandered and gone a stray: be sorry for the time lost, but pass no further. If hitherto thou have not considered the weightiness of this affair: serve thyself of this admonition, and remember that it is written, that a wise man 
Pro. 5.  profiteth by every occasion. Esteem thy resolution in this one point, the chiefest menage that ever shall pass through thy hands in this world, albeit thou were 2 Monarch and Ruler of ten worlds together. And finally, I will end with the very same words, wherewith the wise man concludeth his whole book. Deum 
Eccle. 12.  time, & mandataeius obserua; hoc est enim omnis homo. Fear God, and observe his commandments, for this is every man. That is; in this doth all and every man consist: his end, his beginning, his life, and cause of being: that he fear God, and direct his actions to th' observance of his commandments; for that without this, he is no man, in effect, seeing that he looseth all benefit, both of his name, nature, redemption, and creation.   

THAT THE SERVICE WHICH GOD REQVIRETH OF MAN IN this present life, is religion. With the particular confirmations of Christian religion, above all other in the world. CHAPT. four  
HAVING provedin the former chapters, that there is a God, which created man; and that man in respect hereof, & of other benefits received, is bound to honour and serve the same God: the question may be made in this place, what service this is that God requireth, and wherein it doth consist? Whereunto th' answer is brief and 
Of religion.  easy, that it is Religion; which is a virtue, 
See S. Tho. 2. 22. quest. 81. 82. 83.  that containeth properly, the worship and service that we own unto God: even as Piety is a virtue, containing the duty 
Piety.  that children do owe unto their parents: and Observance an other virtue, that 
observance.  comprehendeth the regard, that scholars and servants bear unto their masters. In respect of which comparison and likeness between thes virtues, God faith by a certain 
Malac. 1.  Prophet. The fonne honoureth his father, & the seruát his master: if then I be a father, where is my honour? if I be a Master, where is my fear?  
The acts of Religion are divers and different; 
The acts and operations of Religion.  some internal, as devotion and prayer; some other external, as adoration, worship, sacrifice, oblations, vows, & such like, that are declarations and protestations of th' internal. It extendeth itself also, to stir up and put in ure the acts and operations of other virtues for the service of God; in which sense S. james nameth it Pair and unspotted religion, to 
jacob. 1.  visit Orphans & Widows in their tribulation, and to keep ourselves undefiled from the wickedness of this world. Finally, how so ever some heathens did use this word Religion to some other significations: yet, (as S. Augustine well noteth,) 
August. lib. 10. de civit. cap. 1.  th' use thereof among the faithful, hath always been, to signify thereby the worship, honour, and service that is due unto God: so that if in one word you 
How much it importeth to be religions.  will have it declared, what God requireth of man in this life: it may be rightelie said, that all standeth in this, that he be Religious.  
Hereof it proceeded, that what so ever sort or sect of people in the world, professed reverence, honour, or worship to God, or to Gods, or to any divine power, essence, or Nature what soever; (were they jews, heathens, Gentiles, Christians, Turks, moors, Heretics, or other:) they did always call their said profession, by the name of their Religion. In which sense also and signification of the word, I am to treat at this time of Christian religion, that is, of the substance, form, manner, and way revealed by Christ and his Apostles unto us, of persourning our duty and true service towards God. Which service, is the first point necessary to be resolved upon, by him that seeketh his salvation, as in the Chapter that goeth before hath been declared. And 
The necessity of Chri stiam religion.  for obtaining this service & true knowledge thereof, no mean upon earth is left unto man, but only by the light and instruction of Christian religion, according to the protestation of S. Peter to the governors of the jews, when he said. There is no other name under beaven given unto men 
Act. 4.  whereby to be saved, but only this of Christ and of his religion.  
If you object against me, that in former times before Christ's nativity, as under the law of Moses for two thousand 
How men were saved in old time without Christian religion.  years together, there were many Saints that without Christian religion served God uprightly, as the Prophets and other holy people; and before them again, in the law of Nature, when nether Christian nor jewish religion was yet heard of, for more than other two thousand years, there wanted not divers that pleased God and served him truly, as Enoche, Noah, job, Abraham, jacob, and others: I answer, that albeit thes men (expeciallie the former, that lived under the law of nature;) had not so particular & express knowledge of Christ and his mysteries as we have now; (for this was reserved to the time of grace, as saint Paul in divers 
Gal. 3. & 4 Ephes. 3. Colos. 1. See S. Angust. li. 19 cont. Fanst. cap. 14.  places at large declareth:) that is albeit they knew not expressly, how and in what manner Christ should be borne; whether of a virgin or no; or in what particular sort he should live and die; what sacraments he should leave; what way of publishing his gospel he should appoint, & the like; (whereof not withstanding very many particulars were revealed to the jews from time to time, and the nearer they drew to the time of Christ's appearance, the more plain revelation was made of thes mysteries:) yet (I say) all and every one of thes holy 
All old Saints believed in Christ, and were saved by Irym.  Saints, that lived from Adam until the coming of Christ, had knowledge in general of Christian religion, and did be lief the same: that is, they believed expressly, that there should come a savour and Redeemer of mankind, to deliver them from the bondage contracted by the sin of Adam.  
This was revealed strait after their fall, to our first parents & progenitors in Paradise; to wit, that by the woman's 
Gen. 3. v. 15.  seed, our redemption should be made. In respect whereof it is said in the revelations, that Christ is the Lamb that hath been slain from the beginning of the 
Apoc. 13.  world. And S. Peter in the first general Council held by th' Apostles, affirmeth, 
Act. 15. v. 11.  that th' old ancient fathers before Christ's Nativity, were saved by the grace of Christ, as we are now; which S. Paul confirmeth 
Rom. 5. Ephe. 8.  in divers places. And finally, the matter is so clear in this behalf, that the 
* Read S. Thom in 1. 2. cue est. 103. art. 4. & August. l. 18. de ciu. c. 47. & ep. 49. & 157. & tract. 45. in joh. Cle. Alex. lib. 6. storm. & Hieron. in cap. 3. ad Gal. The differences between our belief and th' old fathers. Esay. 7. Gen. 49.  whole school of divines accordeth, that the faith and religion of th' old fathers, before Christ's appearance, was the very same in substance that ours is now, saving only, that it was more general, obscure, and confuse then ours is, for that it was of things to come, as ours is now of things past and present.  
For example; they, believed a Redeemer to come; and we believe that he is already come. They said, virgo concipiet, a Virgin shall conceive; and we say virgo concepit, a virgin hath conceived. They had sacrifices and caeremonies that presigured his coming for the time ensuing; we have sacrifice and sacraments that represent his being for the time present. They called their Redeemer, th' expetation of Nations; and we call him now, the salvation of Nations. And finally, there was no other difference between the old faith of good men from the beginning, & ours; but only in the circumstances of tyme., clearness, particularity, and of the manner of protesting the same, by outward signs and ceremonies. For that in substance they believed the same Redeemer that we do, & were saved by the same belief in his merits, as we are. For which cause 
* 〈…〉  Eusebius well noteth, that as we are called now Christians; so they were called then Christi, Psal. 104. that is, anointed, in prefiguration of the true Christ, in whom they believed, as the first & head of all other anointed, and who was the cause and author of their anointing.  
By this than it is most manifest, that not only now to us that be Christians, but at all other times from the beginning of the world, & to all other persons and people what so ever, that desired to save their souls, it was necessary to believe and love Christ, and to profess in heart his religion. For which consideration, I thought it not amiss in this place, after the former grounds laid, that their is a God; and that man was created and placed here for his service: to demonstrate 
The causes of this Chapter.  and prove also this other principle, that the only service of this God, is by Christian religion. Wherein, albeit I do not doubt, but that I shall seem to many, to take upon me a superfluous labour, in proving a verity, which all men in Christendom do confess: yet, for the causes before alleged in the second chapter, which moved me in that place to prove, there is a God: that is to say, first, for the comfort, strength, 2nd confirmation of such, as either from th' enemy may receive temptations, or of themselves may desire to see a reason of their belief: and secondly, for awakening, stirring, or stingig of others, who either of malice, carelessness, or sensuality, are fallen in a slumber, and have lost the feeling and sense of their belief, (for many such want not in thes our miserable days:) it shall not be (perhaps) but to very good purpose, to lay together in this place, with the greatest brevity that possibly may be, the most sure grounds and invincible evidences, which we have for declaration and confirmation of this matter.  
For albeit, as th' Apostle S. Paul declareth, 
Heb. 11.  the things which we believe, be not such in themselves, as may be made apparent by reason or human arguments, for that our faith, that is, th' assent of our judgement to the things propounded by God unto us, must be voluntary, to th' end it way be meritorious: yet, such is the goodness and most sweet proceeding of our merciful God towards us; as he will not leave himself without suficient testimony both inward and outward, as the same Apostle in another place doth 
Act. 14.  testify. For that inwardly, he testifieth 
The divers testimonies from God of the things that we believe.  the truth of such things as we believe, by giving us light and understanding, with internal joy and consolation in believing them. And owtwardle, he giveth testimony to the same, with so many conveniences, probabilites, and arguments of credibilitises, (as Divines do call them:) that albeit the very point of that which is believed, remain still with some obscurity, (to th' end there may be place for our will and merit:) yet are there so many circumstances of likelihoods, to induce a man to the belief thereof; ' as in all reason it may seem against reason to deny or mistrust them.  
This shall easily appear by the treatise following of Christ and Christianity, and of the foundations of our religion, which shallbe confirmed by so many pregnant reasons, and most manifest circústáces of evidét probability: as I doubt not, but the zealous Christiá shall take exceedig cófort therein, & esteem himself happy, to have a lottein that faith & religion, where he shall see and feel so much reason, proof, and conveniency to concur and show itself, for his satisfaction.  
And to this effect, it shallbe of no mean moment, that I have proved before, the certainty, divinity, and infallible truth of the jews scriptures, or old testament; which writings we having received from that Nation, that doth (as it were) profess enmity against us; & the same being written so many ages before the name of Christianity was known in the world: it can not be but of singular authority, what so ever shallbe alleged out of those records for our purpose. And therefore as before, in proving our first principle, that there is a God, we used only the testimony of such witnesses, as could not be partial: 
The undoubted witnesses to be alleageà in this chapter.  so much more in this confirmation of Christian religion, shall we stand only, either upon the confessions of such as are our enemies; or upon the records of others, who must needs be indifferent in the cause, for that they lived before either cause or controversy in Christianity was known or called in question.  
My whole purpose shall be then, to make manifest in this chapter, that jesus Christ 
The drift of this chapter.  was the savour and Redeemer of mankind, fore-promissed and expected from the beginning of the world; that he was the son of God, and God himself; and consequently, that what so ever he hath left us in his doctrine and religion, is true and sincere, & the only way of Salvation upon earth. For clearer proof and declaration whereof, I will reduce what soever I have to say herein, unto three 
The principal heads.  principal heads or braunshes, according to th' order of three distinct times wherein they fell out: that is to say; in the first place shall be considered, the things that passed before the nativity or incarnation of Christ. In the second, the things done and verified from that time unto his ascension; which is the space of his aboode upon earth. And in the third place, such events shallbe considered, as ensued for confirmation of his deity, after his departure.  
In declaration of which three general points, I hope by th' assistance of him whose cause we handle, that so many clear demonstrations shallbe discovered; as shall greatly confirm thy faith (gentle reader) and remove all occasions of temptations to infidelity.  

How Christ was foretold to jewe & Gentile. Sect. 1.  
FIrst then, for such things as passed before Christ appeared in flesh, and do make for proof of our Christian religion; it is to be noted, that they are of two sorts, or at leastwise, they are to be 
The jew and Gentle.  taken from two kinds of people, that is, partly from the jews, and partly from the Gentiles. For seeing that Christ was appointed from the beginning, yea, before 
Ephes. 1. 1. Tim. 2. Tit. 1. 1. Pet. 1.  the world was created, (as S. Paul affirmeth,) to work the redemption both of jew and Gentile, and to make them both one people in the service of his father: here-hence it is, that he was foretold 
Esa. 2. 11. 19 Icrem. 9 12. 16.  and presignified to both thes Nations; & divers forwarninge were left among them both, for stirring them up to expect his coming, as by the considerations following shall nost evidently appear.  
AND TO begin with jews; no man can deny, but that throughout the whole 
THE. 1. consideration. THE Messiah promised.  body and course of their scriptures, that is, from the very beginning to the last ending of their old testament, they had promised to them a MESSIAH, which is the same thing that we call, CHRIST, that is to say, a person anointed and sent from God to be a savour, a Redeemer, a Pacifier of God's wrath, a Mediator between God and man, a Satisfyer for the sins & offences of the world, a Restorer of our innocency lost in Paradise, a Master, an Instructor, a Lawgyver, and finally, a spiritual and eternal king, that should sit & rule and reign in our hearts, to conquer the power and tyranny of Satan, that overcame our first parents, and assaileth us daily.  
This is evident by the first covenant of 
1. The first covenant to Adam. Gen. 2.  all, that ever God did make with man, when he said to Adam our first father in Paradise; In what day so ever thou shalt eat of the tree that is forbidden, thou shalt die. Which covenant being after broken, on the part of our said progenitor: he received his judgement; but yet with a most benign promiss of redemption for the time to come: for thus God said to the devil or serpent that had deceived him: The seed of the woman shall crush thy head, & thou shalt lie in 
Gen. 3.  wait to hurt his heel. That is, one shall proceed in time of the seed of the woman, who shall conquer death & sin (that are thy weapons,) and shall not care for thy temptations, but shall tread them under his feet, & this shall be Christ the Messiah of the world. Thus did not only the 
* Rabbi Mose. Ben maimon, in hunc locum.  eldest Jews and Rabbins understand this place, (what so ever the latter have dreamt, that there Messiah should be only a temporal king:) but also the old Chaldie paraphrase (named, Thargum Hierosolymitanum) expoundeth it plainly in thes words, applined unto the devil that had deceived Adam. They have a 
Tharg. Hie. ros. in Gen. 3.  certain and present remedy against the (o devil,) for that the time shall come, when they shall treat the down with their heels, by the help of Messiah which shallbe their king.  
The same thing is confirmed by the very same promise seven times repeated and 
To Abraham and Isaac.  established unto Abraham, that lived very near two thousand years after Adam: and again to Isaac his son after him: In 〈◊〉 tuo benedicentur omnes gentes terrae. 
Gen. 12. & 18. & 22.  All nations of the earth shallbe blessed in thy seed. Which had been in deed, but a very small benediction to Abraham, or to other jews after him, (that never saw this Messiah actually,) if he had been only to be a temporal king; And much less blessing had it bone to Gentiles and other nations, if this Messiah of the jews, must have been a temporal and worldly Monarch to destroy and subdue them to the servitude of jury, as fondly thes later teachers of that nation do contend.  
This yet maketh the patriarch jacob 
3. jacob's prophety of Christ. Gen. 49.  more plain, who prophesing at his death of the coming of Christ, hath thes words: the sceptre (or government) shall not be taken from the house of juda, until be come that is to be sent, and he shall be the expectation of Nations. Which later words, the forenamed 
Tharg. Hie ros. & Onkelos in hunc locum.  Chaldie paraphrase, as also great Onkelos, (both of singular authority amongst the jews,) do interpret thus: Donee Christus seu Messias veniat, etc. until Christ or the Messiah come, (which is the hope and expectation of all Nations, as well Gentiles as of us that are jews;) the government shall not cease in the house or tribe of juda. By which sentence of scripture, and interpretation of the jews themselves, we come to learn, (besides the promiss for the Messiah,) two consequences in this matter, against the jews of later times. First, that if their Messiah must be 
The Messiah must be a spiritual & not a temporal king.  the hope and expectation as well of Gentiles as of jews: then can he not be a temporal king to destroy the Gentiles, (as the latter jews would have it,) but a spiritual king to reign over them, and to bring in subjection their spiritual enemies for them, (I mean the flesh, world, and devil,) as we Christians do beloeve. secondly, if the temporal kingdom of the house of juda, (where of Christ must come) shall cease and be destroyed at the coming of Messiah, (as this scripture avoucheth:) how then can the jews expect yet a temporal king for their Messiah, as most fondly they do?  
But to leave this controversy with the later Rabines, and to go forward in declaration of that which we took in hand, that is, to show how Christ was foretold & fore-promissed to the jews: it is to be noted, that after the death of jacob last mentioned, there is little recorded in scripture of the doings of his people, during the four hundred years of their bondoge in Egypt. But yet the tradition of that Nation teacheth, that as soon as 
The tradition of the Sarazens in Misdrasch Thehilim.  they were delivered out of Egypt, and were in the desert towards the land of promiss; the three sons of Chore, called Aser, Eleana, & Abiasaphe, (of whom there is mention in the sixth chapter of Exodus and other where;) made divers songs and Psalms, in the praise and expectation of the Messiah to come; and that the holy men of that time, did solace themselves with singing the same; and that king David afterward in the second part of his Psalms, beginning from the 41. unto 
See the titles of thes psalms. 41. 44 45. 46. 47 48. 82. 84 86. 87.  the 87. gathered the most part of those old songs together, as yet they are to be seen in his psalter.  
But Moses, who lived with that people, & governed them in the wilderness, had a clear revelation from God of this Messiah, in thes words. I will raise up a Prophet to 
5. Moses' prophety of Christ. Deut. 13.  this people from amongst their brethren, even as thyself; and I will put my words in his mouth, and he shall speak unto them all things which I shall ordain unto him: and he that shall refuse to hear the words which he shall speak unto them in my name; I will he revenged upon that man. Which words; that they can not be understood of any other Prophet that ever lived after Moses among the jews, but only of Christ; it appeareth plainly by this testimony of the holy ghost. And 
Deut. 34  were arose not any other Prophet in Israel, like 
6. David's propheties of Christ.  unto Moses, etc.  
After Moses about four hundred years, ensued David, who for that he was a holy man, and the first king of the house of juda, out of whose lineage the Messiah was to come: the particulars of this mystery, were more abundantly and manifestly revealed unto him, then unto any other. And first, for assurance that Christ should be borne of his stock and lineage, thes are the words of God unto him: I have sworn to David my servant: I will 
Psal. 88 2. Reg. 7. 1. Para. 22  prepare thy seed for eternity, and will build up thy seat to all generations. Which words, albeit the later Jews will apply to king Solomon, that was david's son; (and in some sense they may so be; for that Solomon was a figure of Christ to come:) yet properly thes words, and his kingdom shall 
Psal. Reg. 5. 1. Para. 22  stand for ever, and for all eternity, which are so often repeated in this and other places of scripture; can not be verified in Solomon, whose earthly kingdom was rend & torn in pieces strait after his death, 
3. Reg. 12  by jeroboam, and not long after, as it were extinguished; but they must needs be understood of an eternal king, which should come of David's seed; as must also thes other words of God in the psalms; Thou art my son, this day have I begotten the, 
Psal. 2. 45. 47. 67. 72.  I will give unto thee the Gentiles for thine inheritance. Which was never fulfilled in Solomon, nor in any temporal king of jury after him. And much less thes words that follow: He shall endure with the sun, 
Psal. y 1.  and before the moon, from generation to generation. There shall rise up in his days, peace, until the moon be taken away: he shall reign from sea to sea, unto the ends of the world: All kings shall adore him, and all Nations shall serve him: for that he shall deliver the pooreman that had no helper; he shall save their souls, and deliver them from usury, and from iniquity: all tribes of the earth shall be blessed in him, and all Nations shall magnisie him.  
Thes words of Christ's eternal kingdom; of his enduring to the world's end; of his universal reign over jew and Gentile; of his adoration by all Nations; of his delivery of souls from bondage of iniquity; and finally, of his making blessed all tribes of the earth: can not possibly be applied to any temporal king that ever was among the jews, or ever shallbe, but only to Christ.  
This promiss made unto David for 
7. jeremies' prophety touching Christ. jerem. 23 & 33.  Christ to come of his seed, is repeated after his death by many prophets, and confirmed by God, as in jeremy, where God useth thes words: Behold, the days come on, and I will raise up to David a just seed, and he shall reign a king, and shall be wise, and shall do judgement and justice upon earth. And in his days shall juda be saved, and Israel shall dwell confidently, & this is the name that men shall call him. OUR JUST GOD. All this was spoken of David's seed, above four hundred years after David was dead. Which proveth manifestly that the former promises and speeches, were not made to David for Solomon, or for any other temporal king of David's line, but for Christ, who was called so peculierlie the son and seed of David, for that David was the first king of the tribe of juda, and not only was Christ's Progenitor in flesh, but also did bear his Type and Figure in many other things.  
For which cause likewise in the prophet Ezechiel (who lived about the same 
8. Ezechiels' prophety of Christ.  time that jeremy did,) the Messiah is called by the name of David himself. For this God spoke at that time, unto Ezechiel. I will save my flock; nor shall they be any longer lest to the spoil. etc. I will raise over 
Ezec. 34.  them, ONE PASTOR, which shall seed them; my servant DAVID, he shall seed them; and he shall 
Christ is called David.  be their Shepherd, & Prince, and I will be their God, and will make with them a conenant of peace, etc. In which words, not only we 
Thalm. tract. Sanh. ca helec.  that are Christians, but the later Jews also themselves do confess in their Thalmud, that Messiah is called by the name of David, for that he shall descend of the seed of David; as by reason also it must needs be so, for that king David being dead four hundred years before thes words were spoken, (as hath been noted;) could not now come again, to feed gods people or govern them himself.  
Esay the prophet, who jyved about a 
The propheties of Esay touching Christ. Esa. 2.  hundred years before jeremy and Ezechiel, had marvelous for knowledge of the Meisias and his affairs, and describeth him very particularly, beginning i this manner. In the later days, the HILL of god's house, shall be prepared upon the top of mountains, and all Nations (or Gentiles) shall flow unto him. And many people shall say; come and let us ascend to the HILL of our Lord, & he shall teach us his ways, and we shall walk in his paths: it shall judge Nations. etc. Which very 
Mich. 4.  words are also repeated in Micheas the prophet, and are applied there, (as also here,) unto the Messiah, and can have no other meaning, by the judgement of the jews and hebrews themselves. And Esay doth prosecute the same matter afterwards, in divers chapters. As for example, in the sowerth, talking of the same Messiah, which before he calleth the HILL of God's house; he addeth thes words. In 
Esay. 4. v. 2.  that day, shall the issue of our Lord, be in 〈◊〉 and glory; and the fruit of the earth, in 〈◊〉, and exultation, to all such as shall be saved of Israel. In which words, he calleth the Messiah, both the issue of God, and the fruit of the earth, for that he should be both God and man. And in the ninth chapter 
Esa. 9 v. 6.  he calleth him by thes terms: Admirable: Councelour: God: Strong: Father of the future world: and, Prince of Peace.  
In the eleventh chapter, he describeth him most wonderfully in thes words; there shall go soorth a bransh of the stock of jesse, 
Esa. 11. v. 1.  (which jesse was David's father;) and out of the root of that branch, there shall mount 
Psal. 71. Ecclc. 45.  up a flower, and the spirit of our lord shall rest upon him; the spirit of wisdom and of understanding; the spirit of council and sortitude; the spirit of knowledge and piety: he shall not judge 
Wonnderful properties of Christ.  according to the sight of (fleshly) eyes, nor yet condemn according to the hearing of (fleshly) ears; but he shall judge poor men in justice, and shall dispute in equity for the mild men of the earth. He shall strike th' earth with the rod of his mouth, and with the spirit of his lips shall he slay the wicked man. justice shall be the girdle of his loins, & faith shall be the band of his reins. etc. Hitherto are the words of the Prophet; wherein nothing truly can be more plain and evident, then that by the rod or branch of jesse, is meant the Virgin 
Math. 1. Luc. 3. Act. 13. Rom. 15.  Marie, who directly descended of the lineage of jesse; and by the flower ascending from this branch, must needs be understood Christ, that was borne of her, & had all those excellences & privileges above other men, which Esay in this place, assigneth unto him.  
Whose further graces yet, and special 
Other properties of Christ. Esa. 25. v. 8.  divine properties, the same Prophet expresseth more particular in the chapters following, where he sayeth: he shall for ever overthrow and destroy death; he shall open the eyes of the blind, and th' ears of the deaf; he shall not cry nor contend, nor shall he accept the person of 
Esa. 35. v. 5. Esa. 42. v. 2.  any man; but in truth shall he bring forth judgement. He shall not be sorrowful nor turbulent. etc. And finally, in the forty and ninth chapter he allegeth the words of God the father unto Christ, touching his commission in this sort: it is too little, that thou 
Esa. 49. v. 6. Act. 13. 47.  be to me a servant, to raise up the tribes of jacob, and to convert unto me the dregs of Israel. Behold, I have appointed thee also for a light unto 
The commission of Christ.  the Gentiles, that thou he my salvation unto the uttermost parts of all th' earth.  
And to conclude this matter, without alleging more propheties for the same; 
10. The prophety of Daniel touching Christ.  (which in truth are infinite throughout the Bible;) Daniel that lived in th' end of the captivity of Babylon, a little before Aggaeus, Zacharias and Malachias (who were the last Prophets that ever flourished amongst the jews, almost five hundred years before the nativity of Christ:) this Daniel (I say) reporteth of himself, that being in Babylon, and having fasted, worn hearecloth, and prayed long unto God: there came the Angel Gabriel unto him, at the time of Evening sacrifice, and fortold him, not only of the deliverance of the people of Israel from the captivity of Babylon out of hand, (for that the seventy years of their punishment, foretold by jeremy, were now expired:) but also he told him further, that the time of th' universal deliverance of mankind, from the bondage and captivity of sin; was now shortened, & that after seventy hebdomades, (which, as shallbe showed after, make up just the time that passed from the rebuilding of the temple of jerusalem after their deliverance from Babylon, unto the birth of Christ:) there should be borne the savour of the world, and be put to death for redemption of mankind.  
The Angel's words are thes. I am come to show unto thee, o Daniel, for that thou art a 
Dan. 9 v. 23.  man of good desires. And therefore do thou mark my speech, & understand this vision. The seventy hebdomades are shortened upon thy people, and upon thy holy City; to th' end prevarication may be consumed, and sin receive an end: to th' end iniquity may be blotted out, and eternal justice brought in her place: & to th' end visions & propheties may be fulfilled, and the SAINT OF SAINTS anointed. Know thou therefore and mark, that from the end of the speech, for rebuilding of jerusalem, unto Christ the CAPTAINI; there shall chebdomades seven, and hebdomades sixty two: and after sixty two hebdomades, Christ shallbe put to death, and the people which shall deny him, shall not be his people.  
I might pass on further to other Prophets and propheties, and make no end, if I would allege what might be said in this behalf; for that the whole scripture runneth all to this one point; to foretell and manifest Christ, by signs, figures, parables, 
The Butt of all scripture.  and propheties; and for this cause was it principally written. But that which is already spoken, shall be sufficient for our first consideration, whereby is seen, that among the jews, from age to age, Christ was prophetied and foretold, together with th' eternity of his kingdom that should be spiritual.  
NOW FOLLOWETH there a second consideration of the quality of Christ's 
THE. 2. Consideration.  person, no less of importance than the former, and wherein the later Jews do 
THAT Christ should be God and man.  more dissent from us; and that is, of the God hood of the Messiah promised. I say the later Jews or Rabines are different herein from us, as also they are in many other points and articles, wherein their ancestors (that were no Christians) did 
The custom of Heretics.  fully agree. Even as all Heretics are wont to do, that first break in one point, and then in an other from the Catholic faith; and so do run on, from one to one, making themselves in all things as dislike as they can, for hatred of that unity, where unto their pride will not suffer them to return. So is it in the generation of this reprobate people, who first agreed with us in all, or most points, touching Christ to come, & denied only the fulfilling or application thereof, in jesus our savour: But afterward, their ungracious offspring, being not able to stand in that issue against us, devised a new plea, and be took themselves to a far higher degree of impiety, affirming, that we attributed many things unto jesus, that were not foretold of the Messiah to come; and among other, that he should be God, and the son of God, and the second person in Trinity, etc.  
But herein (no doubt) thes obstinate and graceless men, do show themselves both ignorant of their own scriptures, & disagreeing from the writings of their own forefathers. For as for scriptures, it is evident by all or most of the propheties alleged before, that Christ (or the Messiah) 
That Christ must be both God and man. Gen. 3. r. 15.  must be God, and the son of God, endued with man's nature; that is, both ma & God. So in Genesis, where he is called, the seed of the woman; it is apparent, that he shallbe man; and in the same place, when he is promised, to crush the devil and break 
The. 1. proof. Esa. 4. v. 2.  his head; who can do this but only God? Likewise, when he is called Germen jehovae, the seed of our Lord God; his Godhood is signified: as is his manhood also, when in the same place he is named; the fruit of the earth. Who can interpret thes speeches; that his kingdom shall be everlasting; That, he 
Esa. 9 Psal. 71.  shall endure until the Moon be taken away & after; That, God begat him before Lucifer was created; That, no man can tell or recumpte his 
Psal. 109.  generation; That, all Nations and Angels must 
Esa. 53. Psal. 96. Heb. 1. Psal. 110.  adore him; That, he must sit at the right hand of God, and many other such speeches pronounced directelie and expressie of the Messiah; who (I say) can understand or interpret them, but of God, seeing that in man they can not be verified?  
And as for the last of thes testimonies, concerning Christ's sitting at his father's righthand: three of our Evangelists do 
Math. 2. Marc. 12. Luc. 20.  report, that jesus did blank divers of the learnedst pharisees with alleging only thes words of David: The 
* jehova in Hebrne. Psal. 110.  Lord said to my Lord, sit at my right-hand, until I put thy enemies as thy footest role. For, (said jesus,) if Christ be David's son; how did David call him his Lord? signifying hereby, that albeit the Messiah was to be David's son, according to his manhood: 
Rab. jonath. lib. collect. & Misdrasch. Tehilim in psal. 2. v. 7.  yet was he to be David's Lord, according to his God head. And so do both Rabbi jonathan, and the public commentaries of the hebrews, interpret the place.  
Micheas is plain; And thou Bethleem; 
The. 2. prose. Mich. 5.  out of the, shall proceed a RULER in Israel; & his going forth, is from the beginning, and from the days of eternity. This can not be understood of any mortal man, that ever was or shallbe. But yet Esay goeth further when he saith. A little child is borne unto us, and a young son is given unto us, and his principality is upon his own shoulder, and his name shallbe 
Esa. 9  GOD; the father of the future world (
* So is it in the hebrue.  or of eternity;) the Prince of peace, etc. In which words, we see that Christ is called God. But if the jew do cavil here & say, that El, or Elohim, the hebrue words, which we 
An objection answsred. Exod. 15. v. 11.  interpret God i this place, may some time be applied to a creature, (as in Exodus once El signifieth an Angel, and Elohim at othertymes, is applied to judges:) then mark and consider this discourse of David touching the Meisias, to whom he saith; Thou art beautiful in form above the children 
Psal. 44.  of men; grace is spread in thy lips, and therefore hath God blessed thee for ever, etc. Thy seat ò God, is for ever and ever; the rod (or sceptre) of thy kingdom, is the rod of direction: thou hast loved justice and hated iniquity; therefore o God, thy God hath anointed thee with oil of joy above thy partners. Here the Messiah is called God twice, by the same word Elohim, as God his father is; and therefore as the word signifieth true God in th' one, so must it also in th' other.  
But to remove all ground of this refuge 
The. 3. proof.  touching El, & Elohim, that are names of God, which may be communicated some times and upon some occasions to Creatures: most apparent it is, that the name jehovah, which is called, Tetagrammation, and which is so peculiar to God 
Christ is called jehova.  alone, as never it may be communicated to other: this name (I say) which is of such reverence among the jews, as they day not pronounce it, but in place thereof, do read Adonai, that signifieth Lord: is every where almost in scripture, attributed to Christ, 
* See Esa. cap. 18. v. 7. & cap. 28. v. 5.  namely where the latin interpreter hath translated, Lord: as for example, in two divers places of jeremy, after the long description of the Messiah, which before I have recited; he concludeth thus: hoc est nomen quod vocabunt eum, jehova justus noster, this is the name which they shall 
jere. 23. v. 7. & ca 33. v. 16.  call him OUR JUST jehovah, or as the Hebrew hath word for word, jehova our justice. And so do the ancient hebrue expositors 
Rab. Abba comment in Thren. v. 16  confess upon thes places of jeremy, namely Rabbi Abba, who asketh the question what Messiah shallbe called? and than he answereth out of this last place; he shallbe called th' eternal jehova. The like 
Misd. Thehilim in Psal. 20 v. 1  doth Misdrasche gatherupon the 20. Plasme, and Rab. Moses Hadarsan expounding a place of the Prophet Sophonie cap. 3. v. 
Rab. Mos. Hadars. in Gen. ca 41.  9 concludeth thus: in this place jehova signifieth nothing else but the Messiah.  
Whereby appeareth, that as well in scripture, as also in th' opinion of old hebrue expositors, the Messiah was to be true God and man. And I might allea ge many other testimonies of ancient Rabbins, if it were not to long: especially, if I would enter among that kind of expositors, whom they call Cabalists, (who 
Two sorts of Hebrew expositors, Cabalists and Thalmudistes.  are more ancient and less brutish than are th' other sort, which are termed Thalmudistes,) I should find many clear and manifest declarations against the jews doctrine and error of later times. And among other, (for example only of Cabalistical expositions,) I refer the reader to the discourse of Rabbi Hacadosch (which in Hebrew signifieth the holy rabbin, & lived not long after Christ,) 
jere. 23. v. 7.  upon the words of jeremy before recited; in which, for that he findeth the Messiah to be called jehova, which word in hebrue is compounded of the three letters Iod, and Vau, and He twice repeated: this doctor maketh his discourse by art Cabalist in this manner.  
Even as (sayeth he) the letter He in jehova, is compounded of two other letters named Daleth and Vau, (as appeareth by their form:) so shall the Messiah (that 
Rab. Hacadosch. in ca 9 Esa.  is signified by this word jehova,) be made of two natures, th' one divine, & th' other human. And as in jehova, there is twice 
A Cabalistical discourse.  He, and consequently two Daleths' and two vaus contained therein: so are there two births, filiations, or chyldehodes in Messiah; th' one, whereby he shallbe the son of God, and th' other whereby he shallbe the son of a virgin, which Esay calleth 
Esa. 8.  the Prophetise. And as in jehova the letter He is twice put, & yet both Hes do make in effect but one letter: so in Messiah there shallbe two distinct natures, and yet shall they make but one Christ. Thus playeth this Cabaliste upon the letters of jehova (according to the manner of their divinity,) and draweth great mysteries (as ye see) from letters ends. In which kind of reasoning, albeit we put no ground or strength at all: yet is it sufficient to show, that among th' elder Jews it was a known and confessed doctrine, that Christ should be both God and man, and have two natures conjoined distinctelie in one person, which is the same that we Christians do affirm.  
Nay, I will add further (and this is 
The. 4. proof.  greatly to be observed;) that the self same ancient jews (as some also of the later) do hold, & prove by scripture; that christ shallbe (for always they speak of the Messiah to come,) the very son of God, & verbum Dei incarnatum, and the word of 
Christ called the son of God.  God incarnate, or made flesh. And for the first, that he shall be the son of God; they prove it out of divers places alleged by me before: as for example; out of Genesis, where the latin text hath; the sceptre of juda shall not be taken away; until he come, 
Gen. 49. v. 10. Rab. David Kimhi in l. radicum.  that is to be sent: the Hebrew hath, until Silo come; which Silo; Rabbi Kimhi proveth by a long discourse, to signify so much, as silius eius, his son; that is, the son of God. The same they prove by the place of Esay, where the Messiah is called, germen jehova, 
Esa. 4. v. 2  the seed or son of jehova. Which the Chaldaye Paraphrase turneth, the Messiah of jehova. They prove the same also, out of 
Tharg. in hunc loca.  divers Psalms where Christ is called plailie the son of God; as where it is said: he 
Psal. 49.  shall say unto me, thou art my father, etc. I will put him, my eldest son, more higher than all the kings of th' earth. etc. jehova said unto me, thou art my son, this day have I begotten thee. etc. Kiss the 
* This is according to the Hebrew text. jere. 17.  son ye kings and judges of the earth, 
Psal. 2.  and happy are all they, that place their hope in him. Which last words, can no way be understood of the son of any man, for that it is written, cursed is the man, that putteth his trust in man. Wherefore Rabbi jonathan, Rabbi Nathan, Rabbi Selomoth, Aben Ezra, and others, do conclude by thes and other places which they allege, that the Messiah must be the very son of God.  
And for the second point, they go 
The. 5. proof.  yet further, affirming, this son to be verbum patris, the word of God the father. Which the foresaid jonathan in his Chaldaye Paraphrase doth express in many translations: as for example; where Esay 
Christ the word incarnate.  sayeth, Israel shallbe saved in jehova with eternal salvation, (which jehova signifieth Christ, as all men confess;) 
* In the chaldaye paraphrase. Osee. 1.  jonathan turneth it thus: Israel shallbe saved by God's 
Esa. 45. v. 17.  word. So again, where God saith by Osee; I will save the house of juda by Jehova their God; (which is by Christ:) jonathan transtateth it thus: I will save juda by the word of their God. In like manner; where David writeth, jehova said to my Lord, sit at my right 
Psal: 11 〈◊〉  hand. etc. jonathan expresseth it thus: jehova said unto his word, sit at my right hand. So Rabbi Isaac Arama writing upon Genesis, 
Rab. Isaac. come. in cap. 47. Gen. Psal. 106. v. 20. R. Simeon. Ben. johai. come. in cap. 10. Gen. job. 19 v. 26.  expoundeth this verse of the psalm, he sent his word and healed them, etc. to be meát of Messiah, that shallbe God's word. And Rabbi Simeon the chief of all the Cabalists, upon those words of job, I shall see God in my flesh, gatheretn, that the word of God shall take flesh in a woman's belly. So that this doctrine was nothing strange among th' ancient Rabines.  
For further confirmation whereof also, (seeing the matter is of so great importance,) consider what is recorded in a 
R. Simeon in Zohar.  treatise called Zoar, of high authority among the jews, where Rabbi Simeon that was last before alleged, citeth a place out of old Rabbi Ibba, upon thes words in Deuteronomie, jehova our Lord, is one jehova. Which words the said ancient 
Dcut. 6. v. 4.  Rabbi Ibba interpreteth thus: by the first jehova in this sentence, (being th' incommunicable name of God,) is signified 
The blessed Trinity proved by an ancient rabbin.  (sayeth he) God the father, prince of all things. By the next words, (our Lord,) is signified God the son, that is fountain of all sciences. And by the second jehova in the same sentence, is signified God the holy Ghost, proceeding of them both. To all which is there added the word (One,) to signify, that thes three are indivisible. But this secret shall not be revealed until the coming of Messiah. Hitherto are the words of Rabbi Ibba, reported in Zohar by Rabbi Simeon; where also the said Rabbi Simeon interpreteth thes words of Esay, Holy, Holy, Holy, Lord God of Sabaoth, in this manner. Esa. by repeating three times holy, (saith he) doth as much as if he had said. Holy father, holy son, and holy spirit, which three holies, do make but one only Lord God of Sabaoth.  
Finallte, I will conclude this controversy 
The. 6. prose.  between the later Jews and us, with th' authority of learned Philo, who lived in the very same time with Christ, and was sent Ambassador twice to Rome 
Philo lib. 2. legate. Ruff. l. 1. hist. 1. 6. Euscb. in Chion.  in the behalf of his Nation in Alexandria; that is, first in the. 15. year of Tiberius' th' Emperor, (which was three years before Christ's passion, and the very same year wherein he was baptized by S. john:) and the second time about eight years after, to wit, in the first of the reign of Caligula. This man, that was the learnedst that ever wrote among the jews, after the writers of holy scripture ceased; made a special book of the banishment of his countrymen, where he hath this discourse insueing.  What time may be appointed (saith 
Philo li. de exulibus.  he, for the return home of us baninshed jews; it is hard to determine. For by tradition we have, that we must expect the death of a high priest. But of those, some die quickly, and some live longer. But I am of opinion, that this high priest shallbe, the very word of God. Which shallbe void of all sin, both voluntary and involuntary; whose father shallbe God, and this word shallbe that fathers wisdom, by which all things in this world-were created. His head shallbe anointed with oil, & his kingdom shall flourish & shine for ever. 
This wrote Philo at that time, when he little imagined, that the same high priest, whom he so much expected, and the same word of God, whose kingdom he describeth, was now already come into the world. And this shall suffice for our second consideration, what manner of Messiah the jews did expect.  
NOW IN THE third place cometh 
THE. 3. Consideration. whither Christ should change the law of Moses. Gal. 3. & 4. Heb. 7.  it to be considered, what authority and power the Messiah should have at his appearance upon earth, and whether he should change and abrogate the law of Moyfes or no? wherein there is no less controversy between us and the later jews, then in the former point of his divinity. For we hold with S. Paul, that the law of Moses was given unto the jews but for a time, to entertain that people withal, and by th' outward signs 
1. Cor. 10  & ceremonies which it had, (whereof the most part, or all, prefigured Christ to come;) to be their schoolmaster & leader to the times of faith, wherein it should be abrogated, and a far more perfect law set down by Christ in place thereof. 
The law of Moses' imperfect. Heb. 7.   
This we prove first, for that the law of Moses was an imperfect law, bringing nothing to perfection, as S. Paul well noteth. It was (as S. Peter saith) a burdensome law, which the jews themselves 
Act. 15.  were not able to bear, for the multitudo of ceremonies therein contained. It was a carnal and servile law, consisting most in th' external. It was a law of terror and fear, more than of love and liberty 
Gal. 3.  of spirit. It was a law (as I said before) of signs and figures for things to come, & consequently to cease, when those things which it prefigured, should come to be present. It was a law peculiar and properfor 
Deut. 15.  the jews alone, without respect of all the rest of the world; and th' excercise thereof was allowed only in the country 
Deut. 13. & 14. Leu. 5. & 23. Exo. 23. Deut. 27.  of jury; & that which is more, it was not pmitted, but in one place only of that country, that is, in Jerusalem, whether every man was bound to repair three times a year, to wit, at the Pasqua, at the Pentecoste, & at the feast of Tabernacles; & in that place alone, to make their sacrifices, & in no other country or place besides.  
Now then reasoneth the learned Divine; 
Good reasons.  if this law of Moses were for the jews and jury only: how could it serve for the time of the Messiah, who was to be king, as well of the Gentiles, as of the jews; & to rule all people in the world 
Psal. 2. 21. 26 Esa. 2. 11. 19  that should believe in him, under one law? If th' excercise of this law, were allowable only, and lawful in Hierusalemt how could it possibly be fulfilled by Christians, that are dispersed over all the world? As for example; how could they repainre to Jerusalem thrice every year? how could every woman that should dwell in England or India, repair to Jerusalem for her purification after 
levit. 12. Exod. 13. Num. 8.  every childbirth, as by the law she was commanded? Most evident it is then, which we said before, that this law was given but to idure for a tyme. And to use S. Paul's own words, it was but, introductio melioris 
Heb. 7.  spci, an introduction to a better hope. It was but an entertainment of that people, (which by their being among th' Egyptians were prone to idolatry,) until Christ should come and ordain a perfect law. That is, a law of spirit and internal 
The new law of Christ and the perfections thereof.  affection: a law of love and liberty: a law that should be common to all men, serve for all countries, times, places, and persons: a law that should be written in the bowels of our hearts: a law that should be tolerable, easy, sweet, plain, light, brief, and factible, as well to the poor as to the rich: a law (to conclude) that should consist in charity.  
This signified Moses, when he said to his people, after he had delivered the former law unto them: your Lord shall raise unto you a Prophet of your own Nation, and 
Deut. 18.  from among your own brethren, as myself: him shall you hear. As though he had said; you shall hear me but until he come, that must be a law giver as myself; but yet of a more perfect law; and therefore more to be heard and obeyed. And then he addeth; who so ever shall refuse to hear the words of this Prophet, I myself will revenge it, sayeth our Lord God. Which words can not be verified in any other Prophet after Moses until Christ; for that of those Prophets the scripture sayeth, there arose no 
Deut. 34.  Prophet like unto Moses in israel. Which is to be understood, that they had no authority to be Lawmakers as Moses had, but were all bound to th' observation of that law only which Moses left, until Christ came, whom Moses here calleth a Prophet as himself, that is, a Lawmaker, & exhorteth all men to hear & obey him.  
This yet is made more plain by the prophety of Esay, who sayeth; out of Zion 
Esa. 2.  shall come a law, and the word of God out of Jerusalem. Which can not be understood of Moses' law, that had been published 
A new la prophetied.  800. years before this was spoken, and that, from the mount Sinai, and not from Zion: but Christ's law began from Zion and Jerusalem, and from thence was spread into all the world. Which the same Esay foresaw when talking of the coming of Messiah, he sayeth. In that day there 
Esa. 15.  shallbe an Altar to God, in the midst of the land of Egypt. And the title of our Lord at the end thereof, etc. and God shallbe known to the egyptians at that day, and they shall honour him with sacrifices and oblations. Which words could not be verified i th' old law of Moses, for that by that law th' Egyptians could have neither altar nor sacrifice; but at Christ's coming it was fulfilled, when th' Egyptians were made Christians, and enjoyed both th' Altars & sacrifices that Christians do use.  
The same thing was foretold by God in Malachi, where he sayeth to the jews and of the jewish sacrifices. I have no pleasure 
Malac. 1.  in you, neither will I receive oblations at your hands. For that from th' uprising of the 
The reprobation of th' old la with a promiss of a new.  sun, unto the going down thereof, my name is great among the Gentiles, and they do sacrifice unto me every where, and do offer unto my name a pure oblation, saith the Lord God of hosts. In which worlds we see first, a reprobation of the jewish sacrifice, and consequently, of the law of Moses, which depended principally of that sacrifice. secondly we see, that among the Gentiles, there should be a pure manner of sacrifice, more grateful unto God, than th' other was, and such, as might be performed in every place of the world, and not be tied to one place only, as the Mosaical law and sacrifice was.  
And finally, I will conclude this whole matter, with th' express words of God himself, concerning the ceremonies and precepts of the old law. Dedreis' praecepta 
Ezec. 20.  non bona, & judicia in quibus non vivent. I gave unto them precepts that were not good, and judgements wherein they shall not live. That is, they were not good to continue perpetually, nor shall they live in them for ever, but until the time by me appointed; of which time, he determineth more particular by jeremy the 
jere. 3.  prophet, in thes words. Behold the days shall come, and I will make a new Covenant or Testament with the house of Israel and juda: 
A new Testament promised.  not according to that Covenant, which I made with your fathers, whenn brought them forth of the land of Egypt. Where you see, that at the coming of Christ into this world, (for of him and his birth, he talketh at large in all this chapter;) there shallbe a new Testament, containing a different law from that of th' old testament, which was given to the jews at their going forth of Egypt.  
Thus much then hitherto hath been 
The sum of that which hath been said.  showed, that Christ in all ages was foretold & promised: that he should be God: and that his authority should be to change the law of Moses, (that was given but for a time,) and to establish a new law, and Covenant, & a new Testament of his own, that should endure and continue for ever.  
AND ALBEIT thes things be 
THE 4. Consideration. ALL Particulars foretold of Christ.  very wonderful, and sufficient to establish any man's belief in the world, when he shall see them fulfilled, (which shallbe th' argument of my second Section:) yet resteth not the scripture here, but passeth further, and fortelleth every particular act, accident, and circumstance, that shall fall out of importance about the Messiah in his coming, incarnation, birth, life, death, and resurrection. As for example; at what particular time and season he should appear. Gen. 49. v 10. Dan. 9 v. 26. 
Math. 1. v. 26.  That he should be borne of a virgin. Esay 7. v. 14. That the place of his birth should be the Town of Bethleem. Mic. 5. v. 1. 
Luc. 2. v. 21. Mat. 2. v. 16. Mat. 2.  That at his birth all the infants round about Bethleem should be slain for his sake. jerem. 31. v. 15. That the kings of the east, should come and adore him, and offer gold, and other gifts unto him. Psal. 71. v. 10. That he should be presented by his mother in the Temple of Jerusalem. Malach. 
Luc. 2.  3. v. 1. That he should flee into Egypt, and be recalled thence again. Osee 11. v. 2. Esa. 19 v. 1. That john baptist should go before him and cry in the desert. Esa. 40. v. 3. Malach. 3. v. 1.  
After this, that he should begin his own preaching with all humility, quietness, 
Mat. 5.  and clemency of spirit. Esa. 42. v. 2. That he should do strange miracles and heal all diseases. Esa. 29. v. 8. & 35. v. 5. & 
Mat. 4. & 8. Marc. 8.  61. v. 1. That he should die for the sins of all the world. Esa. 53. Dan. 26. That he should be betrayed by his own disciple. 
Mat. 27.  Psal. 40. v. 10. & 54. v. 14. & 108. v. 8. That he should be sold for thirty pieces of silver. 
Mat. 16. Mat. 27.  Zach. 11. v. 12. That with those thirty pieces there should be bought afterward a field of Potshards Jerem. 30. That he should ride into Jerusalem upon an ass before 
Mat, 21. 7.  his passion. Zacha. 9 v. 9 That the jews should beat and buffet his face, and defile the same with spitting upon him. Esa. 50. 
Mat. 26. 67.  v. 6. That they should whip, and tear, and rend his body before they put him to death. Esa. 53. v. 2. Psal. 37. v. 18. That they should put him to death among thieves 
Luc. 22.  and male factors. Esa. 53. v. 12. That they should give him vineager to drink, divide 
Mat. 27.  his apparel, and cast lots for his upper garment. Psal. 68 v. 22. & 21. v. 19 That 
Mat. 28.  he should rise again from death the third day. Psal. 15. v. 19 Osee. 6. v. 3. That he should ascend to heaven, and sit at the right 
Luc. 24. Act. 7.  hand of God his father for ever. Psal. 67. v. 19 & 109. v. 1.  
All thes particularites and a number more, were revealed in scripture touching the Messiah, some four thousand years, some two thousand, some a thousand, and the last of all, above four hundred years before Christ was borne. Which if we lay together, and do consider withal, how exactly they were fulfilled afterward in the person of jesus, as in the next section shallbe declared: if we add also to this, that we have received thes prophecies and predictions, from a Nation that most of all other doth hate us, and that the same are to be seen and read in their Bibles, even word for word as they are in ours: if you hold in memory also, what invincible proofs were alleged before in the second chapter, for th' infallible truth & certainty of those Hebrew scriptures: you shall find, that hardly, any thing can be imagined for manifestation of a truth, before it come to pass, which God hath not observed in forshewing the Messiah. 
THE. 5. Consideration.   
AND ALL THES considerations are touching the jews. There remaineth some what to be said of the Gentiles. Who 
MANIFEstation of Christ to the Gentiles.  albeit they were to receive their principal knowledge in this affair from the jewish Nation, to whom the Messiah was first and principally promised, and from whom the Gentiles had to expect both their Save our and his Apostles; as also the scriptures for testimony and witness of them both; and finally all their certain knowledge and sound understanding in the mysteries of Christ: Yet had they also among themselves, some kind of notice and forwarning in this matter, which being joined with that, which I have set down before of the jews, and examined at the light of God's divine propheties before alleged: it will make very much for confirmation of our Christian verity. And therefore this last consideration, shallbe of the foreknowledge of Gentiles in this behalf.  
For better understanding whereof; it is to be noted, that besides all knowledge of the Messiah, that divers Gentiles might have by the Hebrew scriptures, which (
* Chap. 1.  as I have showed before,) were in the Greek language, divers ages before Christ was borne: or by th' instruction & conversation of jews, with whom many Pagans did live familiarly: there remained 
Three peculiar ways whereby gentiles mighth care of Cbrist.  three ways peculiar to Gentiles, whereby they received some understanding & forwarning of this great mystery. The first was, by tradition and writings of their ancestors. The second, by propheties of their own. The third, by admonishment of their Idols & Oracles, especially when the time of Christ's appearance drew near.  
And for the first way, it is evident, that 
The first way.  as the jews received divers things by succession from their forefathers; & they again from Moses; & Moses from the patriarchs, jacob, Isaac, and Abraham, (who was the first man, from whom that whole nation proceeded, and in whom they were distinguished from all other people in the world:) so had the Gentiles & other Nations their succession also of doctrine & 
Tradition of learning among Sarazens and Gentiles.  monuments, even from the beginning; albeit the lower they went, the more corrupt they were, and more obscured in divine knowledge, by their excercise in idolat ie. So we know that the Romans had their learning from the Grecians; & the Grecians from th' Egyptians; th' Egyptians, from the Chaldaeans, who were the first people that received instruction in divine matters from Adam, Methusalem, Noah, & others of those first and ancient fathers.  
Now than it is to be considered, that 
Euseb. in Chron.  by consent of writers, there were three famous men that lived together in those ancient times; to wit; Abraham, (who 
Abraham. job. Zoroastres.  descending from HEBER, was the father and beginner of the jews or hebrews:) And with him, job, and one Zoroastres, that were not of that lineage of Heber, but as we call them for distinctions sake, either heathens or Gentiles, albeit that difference was not then in ure. And of job, we know by the testimony of his book, that he was a most holy and virtuous man. Of Zoroastres, we know only, that he was greatly learned, and left monuments thereof unto his posterity.  
This Zoroastres, living in Abraham's time, might by account of scripture, see or speak with Noe. For that Abraham was borne above three score years before No deceased. And Noah was borne above five hundredth years before Methusalem died; which Methusalem, had lived two hundred and forty years with our first father Adam, that had enjoyed conversation both with God & Angels. And thereby (no doubt,) could tell many high and secret mysteries, especially touching Christ, in whom all his hope for redemption of his posterity, did consist. Which mysteries & hidden knowledge, it is not unlike, but that Abraham, job, Zoroastres, and others, who lived at that time with them, might receive at the third hand, by Noah and his children, I mean 
* The jews have a tradition, that Abraham served Sem. 15. years in 〈◊〉.  Sem, Cham, and japhet who had lived before the Flood, and had seen Methusalem, which Methusalem lived (as I said,) so many years with Adam.  
here-hence it is, that in the writings of Zoroastres which are yet exstant, 
* See Clem. Alex. lib. 1. storm. & Orig. l. 6. con. Celsu. & Procl. l. 2. & in Part. Plaltonis.  or recorded by other authors in his name, there are found very many plain speeches of the son of God, whom he calleth, Secundam mentem, the second mind. And much more is it to be seen in the writings of Hermes Trismegistus, (who lived after in Egypt, & received his learning from this Zoroastres;) that thes 
Trisinegistus.  first heathen philosophers had manifest understanding of this second person in Trinity, whom Hermes calleth; the first begotten son of God; his only son; his dear, eternal, immutable, & incorruptible son; who. 
Mercurius Herm. in Paemand c. L & deiceps.  Sacred name is inessable: those are his words. And after him again among the Grecians, were orphans, Hesiedus, & others, that uttered the like specches of the son of God; as also did the Platonistes, whose 
Grecians.  words and sentences were to long to repeat in this place. But he that will see them gathered together at large, let him read either Origen against Celsus the heathen, or else S. Cyril in his first book against julian th' Apostata. And this shall suffice for this first way, whereby the Gentiles had understanding of Christ.  
For the second thing which I mentioned, it is to be understood, that among the Gentiles, there were certain prophetesses or women prophets, called Sibyllae; 
The propheties touching Christ among the Gentiles.  which in the greek tongue (as Lactantius gathereth,) may signify so much, as either Councelours to God, or Reutilours of God's Council. And thes women being endued (as it seemeth) with a certain spirit 
Lact. lib. 1. 〈◊〉. instit. cap. 6.  of prophety, did utter from time to time, (though in such terms as most Gentiles understood them not;) most wonderful particularities of Christ to come, agreeing (as it were) wholly, with the prophets of Israel, or rather setting down 
Of the Sibylles.  many things in much more plain and evident speech, than did th' other: th' one of them beginning her greek merer in thes very words: know thy God, which is the son of God, etc. An other of them maketh a whole discourse of Christ in greek verses called Accrostichi; for that the beginning 
Lact. lib. 4. instit. ca 6.  of every verse, is by some letter appointed in order, forth of some one sentence, that runneth through the whole. As for example; the sentence that passed through the beginning of those verses which now we talk of, was this. 
* S. Augustine translateth all the verses. l. 18. de Civitat. Dei ca 23.  jesus, Christ, Son of God, savour, Crosse. And there were so many verses in the whole discourse, as there are letters in this sentence. The total argument being, of the incarnation, life, death, glory, and judgement of the son of God. And the last two verses of all the meeter, are thes; He that hath been here described by our Accrossike verses; is an immortal savour, and a King, that must suffer for our sins.  
And for that thes propheties of the Sibylls, are of marvelous importance to confirm the verity of our Christian religion; and are alleged often for that purpose, by 
The greek verses of the Sibylles, of what importance and authority.  the most grave & learnedst fathers of our primative church: as for example; by justinus the martyr, in his apology for Christians; by Origen, against Celsus; by Arnobius, and his scholar Lactantius, against Gentiles; by S. Cyril, against julian th' apostata; by S. Augustine, in his City of God; by Eusebius, and Constantine th' Emperor, and others: I will say somewhat. in this place, for th' authority and credit of thes verses, lest any man perhaps might imagine, (as some Gentiles in old time would seem to do:) that they were devised or invented by Christians. And the most of my proofs, shall be out of a learned 
* See this Oration in Eusebius l. 4. ca 32. de vita Constantini. at the onde.  oration, written in latin by the foresaid Emperor, to a Council of Prelates in his days; wherein he endeavoureth to show, the undoubted authority of thes sybil propheties, which he esteemed so much (after diligent search made for their credit and sincerity;) as they seem to have been a great cause of his constant zeal and fervour in Christianity.  
First then he showeth, that thes predictions of the Sibylles, could not be devised or feigned by Christians, or made after 
The. I. proof sop credit of the Sibylverses. Varro lib. de rebus divine. ad C. Caesarem. pont. max.  the time of Christ's nativicie; for that Marcus varro, a wost learned Roman, who lived almost a hundreth years before Christ, maketh mention at large of thes Sibylles, (who in number he saith were ten,) and of their writings, countries, & ages: as also of the writers or authors, that before his time, had left memory of them. And both he and Fenestella, (an other heathé,) do affirm, that the writings of thes Sibyl's, were gathered by the Romans from all parts of the world, 
Fenest. c2. de 15. viria  (where they might be heard of,) and laid up with diligence, and great reverence in the capitol, under the charge and custody of the high priests and other Officers, in such sort, as no man might see or read them, but only certain Magistrates called the, Fistine, and much lesie might any man come to falsify or corrupt them.  
secondly he showeth, that Sibylla Erythraea, who made the former Acrostike verses of Christ, restisicth of herself, that 
The. 2. proof.  she lived about 600. years after the flood of Noah, and her countryman Apollidorus Erythraeus and Varro do report, that she lived before the war of troy, & pro phetied to the Grecians that went to that war, that troy should be taken. Which was more than a thousand years before 
Lact. l. 1. instit. cap. 6.  Christ was borne. Cicero also, that was slain more than forty years before Christ's nativity; translated into Latin, 
Cicero.  the former 
* See Cicero of this Acrostike verses of Sibylla, l. 2. de divinatione.  Acrostike verses, as Constantine sayeth, which translation was to be seen in his works, when Constantine wrote this oration; so that by no means they could be devised or brought in by Christians.  
thirdly he showeth, that the same Cicero, 
The. 3. proof.  in divers places of his works, besides the mention of these Acrostike verses, insinuateth also an other prophety of Sibylla, touching a king that should rise over all the world, wherewith himself and the Romans were greatly troubled: and therefore in one place, after a long invective against his enemy Antony, that would seem to give credit to that prophety; or rather as Cicero doth urge against him, would have had the same fulfilled in julius Caesar: he concludeth thus: let us deal with the prelate's of our religion, to 
Cicero l: 2. de divin. paul post medium.  allege onle one thing rather out of the books of Sibylla, than a KING, whom nether the Gods nor yet men, came suffer hereafter to be in Rome.  
The like prophety of Sibylla touching 
Cic. l. 1. ep. fam. ep. 1. 2. 3. 4. 5. 6.  a king, is insinuated by the same Cicero in his first book of Epistles to Lentulus; to wit, that 
* See lib. 2. oraculorum Sibyl.  when the Romans should restore a king in Egypt by force; then should ensue the universal king, that should be Lord over Romans and all other. Which prophety, being much urged by 
* Epist. 5.  Cato the Tribune, against the restoring of 
* He was father to Cleopatra.  Ptolomaeus Auletes late king of Egypt, that for his evil government was expulsed by his subjects: the matter was to be of such weight by all the Roman Senate, (I mean the sequel of this prophety:) that whereas otherwise for many respects, they were greatly inclined to have restored the 
The scare which the Romans had of th' universal king, prophetied by Sibylla.  said Ptolemy: yet in regard of this, religion, (as they called it,) they changed their minds. But what? could they alter by this, the determination of God? No truly; for soon after, king Polomie perceiving the Senators minds to be altered; fled secretly from Rome, to one Gabinius 
Dion. l. 39 hist.  that was Governor of Syria; and for five Millions of gold, that he promised him, he was by the forces of Gabinius restored; and so not long after, was Christ borne, according to the meaning of the Sibyl prophety.  
Fowerthlie, the say de Emperor Constantine proveth th' authority of thes Sibylles verses, for that Augustus Caesar before Christ was borne, had such regard 
The. 4. proof.  of them, that he laid them up, in more strait order then before, (according as Suetonius a heathen, in his life reporteth,) under the Altar of Apollo, in the hill Palatine; where no man might have the sight 
Suet. tranq. ca 3. de vita Augusti.  of them, but by special licence; which licence, Constantine proveth, that Virgil the Poet had, for that he was in high favour with Augustus. And therefore in a certain Ecloge, or composition of verses, that he made in praise of a young child named 
The propheties of Sibylla alleged by Virgile.  Saloninus, newly borne to Asinius. Pollio, Augustus' great friend; or (as other take it,) of Marcellus, a little boy, that was nephew to Augustus by his Sister Octavia; or rather of them both, for adulation of Augustus: he apply (I say) to one, or both of thes young infants, the whole prophety, which he had read in the verses of Sibilla, touching the birth of Christ, & of the peace, grace, & golden world, that should come with him. Upon which subject he beginneth thus. 
Virgil. Eclog. 4. Christ's preordination.   

Vltima Cumaei venit iam temporis aetas;  
Magnus ab integro saeculorum nascitur ordo;  
jam redit & virgo; rediunt Saturnia regna.   
That is; now is come the last age prophetied by Sibylla called, Cumaea: now cometh to be fulfilled the great ordinance and providence of God, appointed from the beginning of the world; (thes were Sibylles words:) now cometh the virgin; and the first golden days of Saturnus, shall return again.  
Thus much translated Virgile out of Sibylla, touching th' eternal determination of God, for Christ's coming into this world; as also of his mother the virgin; and of the infinite blessings that should appear with him. Now ensueth in the same Poet, what Sibylla had said for Christ's actual nativity. 
Christ's birth.   

jam nova progeniescaelo dimittitur alto:  
Chara Deum soboles. etc.   
Now a new progeny or offspring, is sent down from heaven; the dearly beloved issue or child of the Gods. And note here, that Sibilla said plainly; chara Dei soboles, the dearly beloved son of God, and not of Gods; but that Virgile would follow the style of his time. And thirdly, he setteth down out of Sibylla, th' effect and cause of this son. of God's nativity, in thes words. 
Christ's cause of coming.   

Te duce, si qua manent, sceleris vestigia nostri;  
Irrita perpetua, soluent formidine terras.   
That is; thou being our leader, or Captain; the remnant of our sins, shallbe made void, or taken away, and shall deliver the world for ever, from fear for the same. Thes are virgils words translated (as I said,) out of Sibilla. And now consider you in reason, whether thes propheties might be applied (as Virgile applied them,) to those poor children in Rome or no, who died soon after this flattery of Virgile, without doing good either to themselves or to others? Albeit (perhaps) in this point, the Poet be to be excused, in that he being not able to imagine, what the Sibyl should mean: made his advantage thereof, in applying the same to the best pleasing of Augustus.  
Thes than are the proofs, which Censtantine useth for the credit and authority of the Sibyl verses. And of Sibilla Erithraea in particular, that made the Acrostik verses before mentioned, of Christ's death and passion; he concludeth in thes words. Thes are the things which sell from 
Constantine's opiniou of the spirit of Sibyila Erythraea. orat. ad caetum Sanct. cap. 18.  heaven into the mind of this Virgin to surtell. For which cause, I am induced to account her for blessed, whom our Saucour did voutel safe to choose for a prophet, to denounce unto the world, his holy providence towards us. And we may consider in this whole discourse of Constantine, for authority of thes verses. First, that he useth only the testimony of such writers, as lived before Christ was borne, or Christians thought upon. secondly, that he useth thes prooses to no meaner audience, the to a Council and congregation of learned men. thirdly, that he was an Emperor which useth them; that is, one that had means to sce and examine the original Copies in the Roman treasarie. Fowerthelie, that he had great learned men about him, who were skilful, and would be diligent in the search of such an antiquity of importance; especially Lactantius, that was Master to his 
Lactantius.  son Crispus, & who most of any other author, reciteth and confirmeth the said Sibyls verses: & Eusebius Caesariensis, that wrote th' ecclesiastical history, & 
* See Euseb. l. 4. cap. 32. de vita Constantini● how this oration was first written in latin & translated into greek.  recordeth this oration of Constantine therein. And finally, we may consider that Constantine was the first public Christian Emperor, and lived within 300. years after Christ; when the records of the Romans were yet whole to be seen. He was a religious, wise, and grave Emperor; and therefore would never have bestowed so much labour, to confirm such a thing, at such a time, to such an audience; had not the matter been of singular importance. And thus much of the second point touching prophets among Gentiles.  
There remaineth only a word or two 
Of the confession of Oracles, concerning Christ's coming.  to be spoken of the third; which is, of the confession of devils and Oracles, concerning Christ's coming; especially, when the time of his appearance drew near, and that they begun to forefeele his power and virtue. Wherein, as I might allege divers examples recorded by the Gentiles themselves: so for that I have been somewhat long in the former points, and shall have occasion to say more of this matter, in an other place hereafter: I will touch only here two oracles of Apollo, concerning this matter. Th' one whereof; was to a priest of his own, that demanded him of true religion, and of God; to whom he answered thus in greek: o thou unhappy priest, why dost thou ask me of God, 
The first Oracle.  that is the father of all things; and of this most renowned kings dear and only son; and of the spirit that containeth all etc. Alas, that 
Suidas in Thulis. & Porphy. & Plutarch. de oracul.  spirit will enforce me shortly, to leave this habitation and place of oracles.  
Th' other oracle, was to Augustus Gaesar, even about the very time, that Christ was ready to appear in flesh. For where as 
The second Oracle.  the said Emperor now drawing into age, would needs go to Delphos, and 
Suidas i. vita August. Niceph. l. 1. hist. cap. 17.  there learn of Apollo, who should reign after him, & what should become of things when he was dead: Apollo would not answer for a great space; notwithstanding, Augustus had been very liberal, in making the great sacrifice called Hecatomb. But in th' end, when th' Emperor began to iterate his sacrifice again, and to be instant for an answer: Apollo, (as it were) enforced, uttered thes strange words unto him. An Hebrew child, that ruleth over the blessed Gods, commandeth me to leave this habitation; and out of hand to get me to hell. But yet do you'departe in silence from our Altars. Thus much was Apollo enforced to utter of his own misery, and of the coming of th' Ebrue boy that should put him to banishment. But yet the deceptful spirit, to hold still his credire, would not have the matter revealed to many. Whereupon, Augustus falling into a great musinge with himself, what this answer might import: returned to Rome and builded there an Altar in the capitol, with this latin inscription, (as Nicephorus affirmeth;) Ara primogeniti Dei. 
Niceph. l. 1. hist. cap. 17.  Th' Altar of Gods first begotten son.  
Thus then have I declared how that 
The conclusion of this first Section.  the coming of God's son into the world, was for told both to jew and Gentile, by all means that possibly in reason might be devised: that is; by propheties, signs, figures, ceremonies, tradition, and by the confession of devils themselves. Nor only, that his coming was foretold: but also; why, and for what cause he was to come; that is; to be a savour of the world; to die for sin; to ordain a new law, and more perfect common wealth. How also he was to come: to wit; in man's flesh; in likeness of sin; in poverty, & humility. The time likewise of his appearance was foresignified, together with the manner of his birth, life, actions, death, resurrection, and ascension. And finally, nothing can be more desired for the fore knowledge of any one thing to come; then was delivered & uttered concerning the Messiah, before Christ or Christians were talked of in the world. Now then remaineth it to consider & examine, 
Th' argument of the two sections following.  whether thes particularities, fortold so long ago of the Messiah to come, do agree in jesus, whom we acknowledge for the true Messiah. And this shallbe the subject & argument, of all the rest of our speech in this chapter.   

How the former predictions were fulfilled in jesus, at his being upon earth. Sect. 2.  
ALbeit in the points before recited, which are to be fulfilled in the Messiah at his coming; we have some controversy and disagreement with the jew, as hath been showed: yet our principal contention in them all, is with the Gentile and heathen, that believeth no scriptures. 
Our controversy with Gentiles.  For that in divers of the forenamed articles, the jew standeth with us, and for us; & offereth his life in defence thereof, as far forth, as if he were a Christian. In so much, that the Gentle often times, is enforced to marvel, when he seethe a people, so extremely bend against an other, as the jews are against Christians; and yet to stand so peremptorily, in defence of those very principles, which are the proper causes of their disagreement.  
But hereunto the jew maketh answer; that his disagreement from us, is in th' application of those principles. For that in no wise he will allow, that they were, or may be verified in jesus. And herein he standeth against us, much more obstinately than doth the Gentile. For that the Gentile, as soon as he cometh 
Our controversy with the Sarazens.  once to understand and believe the propheties of scripture; he maketh no doubt or difficulty in th' application thereof; for that he seethe the same most evidently fulfilled in our savour. Which is the cause, that few or no Gentiles since Christ's appearance, have come to be jews, but that presentelie also they passed over to be Christians.  
But the jew, by no means willbe moved to yield, albeit he have neither scripture, 
Th' obstinacy of the Sarazens.  nor reason, nor probability for his defence. Which among other things, is a very great argument to prove, that jesus was the true Messiah in deed, seeing that among the marks of the true Messiah set down by God's Prophets, this was one; that he should be refused by the jewish Nation. here-hence are those words of 
Psal 113. Esa. 28.  the Holy Ghost so long before uttered. The stone which the 
* The builders are the Sarazens, who take upon them to build God's house. Math. 21. Esa. 6. Deut. 28.  builders refused, is made the head stone of the corner: this is done by God, and is marvelous in our eyes. Hence is that great complaint of Esay, touching th' incredulity & obstinacy of this people, against their Messiah at his coming; which Moses also long before Esay, expressed most effectually.  
It maketh then, not a little for our cause, (gentle reader,) that the jewish Nation is 
The jews obstinacy against 〈◊〉, 〈◊〉 〈◊〉 for us.  so wilfully bend against us; and that they refused Christ so peremptorily, at his being among them. For whom so ever that Nation should receive, and acknowledge: it were a great argument by scripture, that he were not in deed the true Messiah. But yet to demonstrate 〈◊〉 world, how little show of reason they have, in standing thus against their own salvation, and in refusing jesus, as they do: I will in as great brevity as I may, run over the chief points that passed at his being upon earth, and thereby examine by the testimonies of his greatest enemies, whether the foresaid propheties and all other signs, which have been from the beginning, to foretell unto us the true Meisias; were fulfilled in him and his actions or no.  
And for that the matters are many and divers, that will come herein to be 
The division of this Section into sower Considerations.  handled: I will for order sake, reduce all to four considerations. Whereof the first shallbe, touching the time foreprophetied of the coming of Meisias, and whether the same agreed with Christ's Nativity or no. The second shallbe, of divers particulars that passed in Christ's incarnation, birth, circumcision, and other accidents, until the time that he began to preach. The third shallbe, of his life, conversation, miracles, and doctrine. The fowerth and last, of his Passion, death, resurrection, and Ascension. In all which (as I said before,) I will use no one Author or testimony 
The testimonies here used.  of our own side, for proving any thing that is in controversy between us: but all shall pass by trial, either of their own scriptures; or of manifest force and consequence of reason; or else by express record of our professed enemies.  
FOR THE first then, concerning the time, which is the principal and head of 
THE 1. Consideration. THE time appointed  all the rest; it is to be noted, that by consent of all writers both Pagan, jewish, & Christian; jesus, (whom we believe and confess to be true Christ,) was borne the 25. day of December, in th' end of the 41. year of th' Emperor Augustus' reign, which was 15. years before his reign ended. Also in the beginning of the 33. year of Herodes reign in jury, which was 4. years and more before his death. And from the beginning of the world, as 
* See Euseb. i chro.  some account; 5199. And as other; 4089. for that in this point between the hebrews and Grecians, there is a difference of some little more than a hundredth years, concerning their reconinge.  
The state of the world at jesus Nativity, 
The general state of the world at Christ's coming.  was this. The three Monarchies of the Assyrians, Persians, and Grecians, were passed over, and ended: & the Romans were entered into the fowerth, that was greater than any of the rest, according to the prophety of Daniel, 500 years before. 
Dan. 2.  Octavius Caesar, surnamed Augustus, after five civil wars by himself waged, and after infinite broils and bloodshed in the 
Suetom tranq. & Aurel. victor. & alii, in vita Augusti.  world, reigned peaceably alone, for many years together: & in token of an universal peace over all th' earth: he caused the temple gates of JANUS to be shut, according to the custom of the Romans in such cases; albeit this had happened but twice before, from the building of Rome unto that tyme. And the very same day that Christ was borne in jury, Augustus commanded in Rome (
* Oros. l. 6. hist. ca 22.  as afterward was observed,) that no man should call him LORD, thereby to signify the free liberty, rest, joy & security, wherein all men were, after so long miseries, which by continual wars the world had suffered.  
By this we gather first, that this time of jesus birth, agreed exactly with the 
The. 1. proof. The Roma Monarchy  prophety so long before set down in Daniel, (who lived in the first Monarchy;) that after his time, there should be three Monarchies more, and the last, biggest 
Dan. 2. v. 31. 34. 44.  of all; at whose appearing, the Messiah should come, and build up God's kingdom throughout all the world.  
secondly, we see that fulfilled, which Esay above a hundredth years before Daniel, 
The. 2. proof. The peace of all the world. Esa. 9 v. 6. 7 & cap. 32. v. 18.  foretold; that at the coming of Christ; people should sit in the beauty in peace. And again; there shallbe no end of peace. And yet further: he shall be Prince of peace. And king David, long before him again; in his days there shall rise justice, and abundance of peace. Which thing, though especially it be to be understood, of th' internal peace 
Psal. 71.  and tranquility of our minds and souls: yet, considering that external peace also was necessary for a time, for the quiet planting & publishing of Christ's Gospel: and seeing that the same was brought to pass most miraculously upon the sudden, when in reason men lest might expect the same, for th' infinite wars wherein the world a little before had been; and by reason of the Roman Monarchy so freshelie established; (which in their beginnings are wont to be troublesome:) this peace (I say,) can not be, but, a great argument, that this was the proper time of the Messiah his coming. And this, for the state of the world in general.  
But now for the particular state of 
The. 3. proof. The sceptre of juda.  jury, at jesus nativity; thus it was, according as josephus the jew, (who was borne within five years after Christ his passion,) describeth the same. One Herod a stranger, whose father called 
* His grandfather was a Sextane in Apollo's temple, & his father was brought up among thieves in Idumaea. Euseb. l. 1. cap. 6. ex Aphricano. joseph. l. 14 antiq. ca 2.  Antipater, came out of Idumaea, was risen to acquaintance and favour with the Romans, partly by his said father's means, who was (as josephus words are,) a well monicd man, industrious, and factious; and partly also by his own diligence and ambition; being of himself, both witty, beautiful, and of excellent rare qualities. By which commendations, he came at length to marry the daughter of Hyrcanus' king of jury, that was descended liniallie of the house of David, and tribe of juda. And by this marriage, obtained of his father-in-law to be Governor of the province of Galilee, under him. But Hyrcanus afterwards, falling into the hands of the Parthyians, that carried him into parthia: 
The first rising of Herod Ascolonita.  Herod ran away to Rome, and there, by the help and special favour of Antony, that ruled in company together with Octavius: he obtained to be created king of jury, without all title or interest in the world. For that not only his said fatherinlaw Hyrcanus was yet a live in Parthia; but also his younger brother Aristobulus, and three of his sons named Antigonus, Alexander, and Aristobulus, and divers other of the blood Royal, in jury.  
Herodthen, having procured by thes means to be king of jury; procured 
joseph. l. 15 antiq. c. 9 11.  first to have into his hands the foresaid king Hyrcanus, and so put him to death; as also he brought to the same end his younger brother Aristobulus, together 
The most horrible murders, committed by Herod.  with all his three sons. He put to death also, his own wife Mariamnes that was king Hyreanus daughter, as also. Alexandra her mother; And soon after, two of his own sons by the said Mariamnes, for that they were of the blood Royal of juda. And a little after that again, he put to death his third son named 
Lib. 17. ca 10.  Antipater. He caused to be slain at one time 40. of the chiefest noble men of the tribe of juda. And, as Philo the jew 
Lib. 15. c. 1.  writeth, (that lived at the same time with him,) he put to death all the Sanhedrin, that is, the seventy and two Senators 
Philo li. de tempore.  of the tribe of juda, that ruled the people. He killed the chief of the sect of pharisees. He burned the genealogies of all the kings and princes, of the house of juda; and caused one Nicolaus Damascenus 
joseph. l. 14 cap. 2.  an Historiographer that was his servant, to draw out apetidegree for him and his line, as though he had descended 
A pattern of an ambition's Tyrant.  from the ancient kings of juda. He translated the high priesthood & sold it to strangers. And finally he so razed, dispersed, and mangled the house of juda; as no one jot of government, dignity, or principality remained therein. And when he had done all this: then was jesus, of the same house and line, borne in Bethleem, the proper City of David, which David was the founder and first author of Regality in juda.  
Now then, consider the prophety of jacob concerning the particular time of 
The prophety of jacob, touching the sceptre of juda. Gen. 49.  Christ's appearance, almost two thousand years before thes things fell out. Come hither my children (said he,) that I may tell you the things which are to hap in the later days. etc. The sceptre shall not be taken from juda, until he come, who is to be sent; and he shall be th' expectation of Nations. Which prophety, that it was fulfilled now at Christ's Nativity, when Herod had extinguished all government in juda; no man can deny, that will acknowledge the things set down before, which are recorded by writers both of that time, and of the jewish Nation and religion. And that it never was fulfilled from David's days, 
That the sceptre never failed in juda, until Herode came. 1. Reg. 16  (who began the government to the house of juda,) until this time: appeareth plainly by all histories and records, both Divine and Profane. For that from David, (who was the first king,) unto Zedechias, that was the last, and died in the Captivity of Babylon: the Scripture showeth how all kings descended of the 
4. Reg. 29 jere. 37.  house of juda. And during the time of the captivity in Babylon, (which was 70 years;) the jews were always permitted to choose to themselves a governor of the house of juda, whom they 
Thalm. in tract. Sanhed. cap. Dinei Mammonoth. Rab. Moses Egyp. in praefat. Maimonim Esd. l. 1. c. 1. 2. 3.  called RESCHGALUTA. And after their delivery from Babylon, Zorobabel was their Captain of the same tribe; and so others after him, until ye come to the Machabies, who were both Captains & priests; for that they were by the mother's side, of the tribe of juda, & by the father's side, of the tribe of Levi, as Rabbi kimhi holdeth. And from thes men down to 
Mach. l. 1. c. 2. 3. Rab. Kimhi come. in Agg. joseph. l. 13 & 14. anti.  Hyrcanus and Aristobulus, whom Herod slew; there continued still the same line, as josephus declareth. So that by this prophety it is evident, that jesus was borne at the proper time appointed for the Messiah, when there was neither king, nor Captain, nor high priest, nor Councelour, nor any one governor of the house and tribe of juda, left in jury.  
another prophety there is, no less evident than the former, wherein it is affirmed, 
The. 4. proof. The destruction of the second Temple.  that the Messiah shall come before the second Temple of jerusalem, (that was builded by Zorobabel after the jews return from their captivity in Babylon,) should be destroyed by the Romans. For 
3. Reg. 6. & 7. 2. Para. 3. Euseb. in Chron. Clem. l. 1. storm. 4. Reg 25 1. Esd. 1. 3. 4.  better understanding whereof, it is to be noted, that the Temple of jerusalem was builded twice: first by Solomon, which lasted about 442. years; and than it was burned and destroyed by Nabuchodonosor, king of Babylon. Wherefore about seventy years after, it was builded again, by Zorobabel, who reduced the jews from Babylon, and so it continued, until it was destroyed the second time by Titus' son to We: pasian the Roman Emperor, about forty years after Christ's Ascension. At what time, it had lasted from Zorobabel, almost six hundred years: And from Solomon, above a thousand.  
And as in time of the second building, the people of Israel were poor, and much 
1. Esd. 5. & 6. The building of the second Temple, less gorgeous than the first  afflicted in respect of their late long banishment, (though much assisted to this work by the liberality and munificencie of Darius' king of Babylon:) so was the building and workman hip of this second temple, nothing comparable, for excellency, to the first building of Solomon, when the jews were in the flower of their glory and riches. This testifieth Aggaeus 
1. Esd. 5.  the Prophet, who was one of the builders; and he testified the same to Zorobabel and to the rest of those that were with him, by Gods own appointment, in thes words. The word of God was made 
Agg. 2. v. 4  to Aggeus the Prophet. Tell Zorobabel the son of Salathiel Captain of Juda, and jesus the son of josedec high priest, and the rest of the people. Who is there lest of you, that saw this temple in his first glory, (before our transinigration,) & what say you to this, which Now we see? is it not in our eyes, as though it were not at all? that is, is it not as though it were a thing of nothing, in comparison of the former temple, which Solomon builded?  
Thus said Aggaeus by God's commission, of the material building of this second Temple. And yet, to comfort the jews withal, he was commanded presently in the sane chapter to say thus. Comfort thy self Zorobabel, and comfort thy self jesus son of josedec high priest, and comfort yourselves all ye 
Agga. 2.  people of the earth, saith the Lord God of hosts: do ye the things which I covenanted with you, when ye came forth of the land of Egypt, and fear not, for that my spirit shall be among you. Thus sayeth the Lord of hosts; 
* This he saith for that the 3. Monarchies issued, wherein there was continual war and bloodshed.  a little time yet remaineth, when I will move both heaven and earth, both sea and land, with all countries in the world. And then shall come the DESIRED OF ALL NATIONS; and I will fill this house (or temple) with glory, sayeth the Lord of hosts. Silver is mine, and gold is mine, sayeth the Lord of hosts: great shallbe the glory of this hast house or temple, more than of the first, sayeth the Lord God of hosts. Hitherto are the words of God by Aggaeus, and the often repetition, of the Lord God of hosts, is to signify the certainty & great weight of the matter promised.  
Now consider then, that where as God had said immediately before, that this second temple was nothing in respect of the first, for pomp and riches of the material building, (which the old men in the book of Esdras did testify, by their weeping, 
1. Esd. 3.  when then they saw this second, & remembered the first:) yet now God saith that, Gold and seluer is his own, (as though he made no account of th' abundance thereof in the former temple, or of the want of the same, in this:) and that not withstanding the poverty of this second building; yet, shall it be filled and replenished with glory, and that in such sort, as it shall far pass in glory, the former; and that shall be, (as both here is expressed, and other where most plainly,) by the coming of 
* This was fulfilled when Christ was personally, and taught in the Temple. Luc. 1. 2. 19 Mat. 21. 26. etc.  Christ into the second temple, which shallbe a greater dignity, than any dignity what soever was found in the first building of salomon's temple.  
Concerning which point, it is to be considered, that the learned jews, besides 
Prerogatives of the first Temple. Rab. Samuel tract. Sanhed. in Thalm. Hierosol. Rab. Aba in l. dicru.  the material difference of building before mentioned, do note five things of great importance to have been wanting in the second temple, which were in the first. To wit; the fire sent from heaven to burn the Holocaustes: The glory of God (or Angels) appearing among the images of Cherubins, that stood in the temple: The manifest inspiration of God's spirit upon Prophets, (for that prophety failed in the second temple:) The presence of the ark: And last of all, the urim and Thumim. All which great wants and differences not withstanding, God saith, as you see, that the glory of this second temple shallbe much greater than the first, by the coming of Christ into the same. Which thing, Malachi the prophet that lived at the same time when the second 
Malac. 3.  temple was in building, confirmeth yet more expressly in thes words. Behold I send my 
* This Christ interpreted of S. john baptist. Math. 11.  Angel, and he shall prepare the way before my face. And strait after, shall come to his temple, the Lord or ruler whom you seek, and the MESSENGER OF THE TESTAMENT, whom you desire. Behold 〈◊〉 cometh cometh saith the Lord of hosles, and who ca imagine the day of his coming? or who can stand or abide te see him? for he shallbe as a purging fire. etc.  
By all which is made evident, that Christ must come and appear in the second téple, before it be destroyed; (as jesus did,) and therefore he can not be new to come, seeing the laid temple was destroyed above 1500. year passed by the Romas, as hath been said. Which destruction and final desolation, was prophetied by Daniel to ensue soon after the birth and death of Christ, in thes words. After sixty and two heb 〈◊〉, 
Dan. 9 The second Temple to be destroyed presently after Christ's Passion.  Christ shallbe slain; And a people with their Captain to come, shall destroy the City, and the Sanctuary, and th' end thereof shallbe vastity or spoil. And after the war ended, there shall ensue th' appointed desolation. Which prophetit to have fallen out lytterallie, about forty years after jesus was put to death, when jerusalem was destroyed, and the temple overthrown by Titus; the story of josephus the learned jew, who was a Captain against Titus in that 
joseph de bello ludiaco lib. 6.  war; doth manifestly & at large declare.  
AND for that we have made mention here, of daniel's prpohetie, concerning 
The. 5. proof. The 72. Hebdomades.  the particular time of Christ's coming, and of his death; which confirmeth the purpose we treat so perspicuously, as nothing can be said more evident: it shall not be amiss, to examine the same before we pass any further. For better conceiving whereof, it is to be understood, that this greek word Hebdomada, (signifying seven,) doth sometime import a week of seven days, according to our commó use; and than it is called in scripture Hebdomada 
two kinds of weeks.  dierum, a week of days; as Dan. 10. v. 2. where Daniel sayeth, that he did mourn three weeks of days. But at other times, it signifieth the space of seué years, and is called in Scripture Hebdomada annorum, a week of years. As in Leviticus where it is said: Thou shalt number 
Levi. 25. vide etiam cap. 23 & alibi passim  to theoseven weeks of years, that is, seven times seven, which make forty and Nine years.  
Now than it is certain, that Daniel in the prophety before alleged, where he assigneth 62. weeks to the time of Christ's death, could not mean weeks of days; for that he appointeth only seven weeks, to the rebuilding of the city of jerusalem; of the Temple; & of the walls about; which were not ended but in forty and nine years after, as may be gathered 
Lib. 1. & 2.  by the books of Esdras: which 49. weeks, do make just seven weeks of years. And therefore it is certain, that such Hebdomades of years are meant here by Daniel, in all the prophety.  
First then, when th' Angel came to comfort him, and to open unto him secrets for the time to come: he said thes words. Mark my speech and understand the vision. The 
Dan. 9 v. 23.  seventy hebdomades (or weeks) are shortened (or hastened) upon thy people, and upon thy holy City; to th' end all prevarication and sin may take an end, and iniquity be blotted out, & everlasting justice be brought in place thereof; to th' end that visions and propheties may be fulfilled, and the HOLY OF HOLIES, may be anointed. In which words, it seemeth that 
jerem. 25. & 29.  the Angel did allude by naming seventy, unto the seventy years of captivity, prophetied by jeremy; after which ended, the 
Why 〈◊〉 Angel nameth 70. Hebdomades in this place.  people should be delivered from their temporal bondage in Babylon. And therefore Daniel now being in that place, & perceiving the same time to be expired; prayed to God with great instance, to fulfil his promiss made by jeremy. Whereto th' Angel answered, that it should be done. And as after the expiration of seventy years, God was now to deliver them, from the bodily captivity of Babylon: so was he also after seventy hebdomades more, to deliver them from bondage of sin and prevarication, and that by th' anointed MESSIAH which is indeed the Holy of all Holies.  
This (I say) may be the reason of naming seventy hebdomades, thereby to allude to the number of the seventy years of that Babylonical servitude. For that immediately after the Angel appointeth the whole exact number, to be three score and nine hebdomades; that is, seven to the building of the city and temple, & three score and two, from that, to the death of 
Dan. 9 v. 〈◊〉 5.  Christ, in thes words. Know thou and mark, that from the end of this speech, to the time that jerusalem shallbe builded, and unto 
The exact number of weeks, from the building of the second Temple to the death of Christ. 62  Christ the Captain, there shallbe hebdomades seven, and Hebdomades sixty two; and the streets and walls (of Jerusalem) shallbe builded again though with much difficulty of the times: and after sixty and two Hebdomades, Christ shallbe slain. And the people that shall deny him, shall not be his. etc. And then unto consummation and end, shall persever desolation.  
Now than if we put thes years together, which are here mentioned by Daniel: that is, first the seven Hebdomades, which make forty and nine years; and then the three score and two from the restoration of jerusalem, which make four hundred thirty and four more: we shall find the whole number to be 
Th' account of daniel's weeks.  483. years. Which being begun from the first year of Cyrus, as some will, (for that he first determined the jews reduction:) or from the second year of Darius, as other will, (for that he confirmed and put the same in execution:) or from the twentieth year of the said Darius, for that then, he made a new edict in the favour of Nehemias, and sent him into jury: every way they will end in the reign of Herod and of Augustus, under whom Christ was borne; or in the reign of Tiberius Caesar, under whom he suffered. And by no interpretation in the world, can it be avoided, but that this time appointed by Daniel, is now out, above a thousand & five hundred years past, while yet the temple stood, and was not put to desolation. And therefore of necessity Christ must be come about that time, and never more hereafter to be looked for.  
THE traditions and observations of th' old jews themselves, do marvelously 
The. 6. proof. The traditions of Rabines.  confirm this belief of ours, for that they all did run to this one point, that about the time of Augustus his reign, (wherein jesus was borne,) the Messiah should appear. It is often repeated in the Thalmud; that one Elias left this tradition, that the world should endure six thousand 
Thalm. tract. Sandr. cap helec. & alibi.  years; two thousand before the law of Moses; two thousand under the same law; and two thousand after that, under the Messiah. Which last two thousand years, by all computation, could not begin much from the birth of jesus. And the Rabbins a great while gone, complained in their Talmud, that there 
Thalm. in tract. Auodazara.  seemed to them in those days, seven hundred & fourtiene years past, since Christ by the scriptures, should have appeared; and therefore they do marvel why God so long deferreth the same.  
Another observation they have upon the words of Esay; paruulus natus est nobis, 
Esa. 9 v. 6. An observation of the Cabalists.  a little child is borne unto us. In which words, for that they find th' Ebrue letter, MEM, to be shut in the midst of a word; (which is strange in that tongue, for that MEM is wont to be open in the midst of words, and shut only in the end:) they gather many secrets. And among other, that seeing MEM signifieth six hundred years; so long it should be 
Th. lm. in lib Sabbath. & in tract Sanhedrin.  after Esay, until the time of Christ. Which account of theirs, falleth out so just: that if you recone the years from Achaz king of juda, in whose time Esay spoke thes words, until the time of king 
Esa. 7.  Herode, under whom Christ was borne: you shall perceive the number to fail in 
Mat. 2.  little or nothing.  
A much like observation hath Rabbi Moses the son of Maimon, (whom the 
Th' observation of Rab. Moses.  jews do hold in extreme great reverence, calling him the doctor of justice,) in his epistle to his countrymen of Africa, concerning the time of Christ's appearance. 
Rab. Mos. Ben. Maimon. ep. ad judaeos African.  Which he thinketh to be past, according to the scriptures, above a thousand years, in his days: (he lived about the year of Christ. 1140:) but that God deferreth his manifestation for their sins. To which purpose also appertaineth the 
Rab. joshua. ben. levi. in Thal. tract. Sanhed. c. helec.  tradition of one Elias, (as Rabbi joshua reporteth it in the Thalmud,) that the Messiah was to be borne in deed, (according to the scriptures,) before the destruction of the second temple; for that Esay sayeth of the synagogue; before she was with child, 
Esa. 66. v. 7.  she brought forth; and before the grief of travail came, she was delivered of a man child. That is, (saith he,) before the Synagogue was afflicted and put to desolation, by 
Christ hideth himself in the sea.  the Romans; she brought forth the Messiah. But yet (sayeth he) this Messiah for our sinews, doth hide himself for a time, in the sea and other desert places, until we be worthy of his coming.  
To the like effect, is th' observation of 
Th' observation of the Talmud. Talm. tract. Sanhed. c. helec. Rab. johanan. Rab. juda Rab. Nehorai. etc.  the Talmud itself, and of divers Rabbins therein, concerning the wicked manners of men that should be at Christ's appearance upon earth, of whom they do pronounce thes words. The wise men in Israel, shallbe extinguished: the learning of our Scribes and pharisees shallbe putrefied; the scholles of Divinity shallbe stews at that tyme. Which thing josephus, that lived in the same age with Christ, affirmeth to be fulfilled in the time of Herod; in so much that if the Romans 
joseph. l. 20 antiq. cap. 6 & 8. & lib. 6. de bello jud. 15. & lib. 7. c. 9  had not destroyed them; without doubt (sayeth he) either the earth would have opened and swallowed them down, or else fire from heaven would have consumed them.  
All then runneth to this end, both by scripture, tradition, observation, and instinct 
The. 7. proof Foreboding.  of God himself: that about Herodes time, the true Messiah should be borne. And hereof came that common 
Tacit. l. 21. Sueton. in vita Vesp. joseph. de bello judai. I. 7. c. 12.  and public fame, that is recorded by Tacitus, Suetonius, and josephus, (which was also written in open sight, upon the chiefest Tower of the City of jerusalem;) that out of jury should rise, a general Lord of th' universal world. Which prophety as the Romans either contemned, or turned an other way, applying the same afterward to Vespasian: so the jews understood it of their Messiah, and Herode feared the matter greatly, and for that, was so watchful to exstinguishe the line of David as hath been showed.  
Hereof also it did proceed, that the 
The. 8. proof. The general expectation of the people.  Magi, or wise men of the east, attended so diligentelie about that time, to expect the Star that Balaam had promised at the coming of this king. here-hence also it was, that the whole people of jury, remained so attended at this time, more than ever before or sense, in expecting the Messiah. Where upon as soon as ever they heard of John Baptist in the desert; they ran unto him, asking if he were 
joh. 1.  Christ? As afterward also they flocked to jesus, demanding, art thou he which is to come; or do we expect an other? Which words import, the great expectation wherein that people remained in those days. Nether wanted that expectation in the chief governors themselves; as may appear, by that speech of theirs to jesus; how long 
joh. 10.  wilt thou kill us (with this expectation?) if thou he Christ; tell us plainly.  
Of which fame, expectation, and greedy 
divers false Christ's did rise in luric.  desire of the people, divers deceivers 〈◊〉 occasion to call themselves the Messiah, in those days; and the people followed them presently; which thing had not happened in any age before. And among other, there is named one judas Gaulonites, or Galilaeus (as S. Luke calleth 
Act. 5. joseph. l. 17 c. 8. & l. 18. c. 1. & 2. & l. 20. c. 2. & 6.  him;) and an other judas, the son of Ezeehias, both of them very wicked and licentious fellows. One also called Atonges, a Shepherd; and two other named Theudas and Egyptius, most notable deceivers. And above all, there was one, Barcozbam, who (as the Talmud saith) for thirty years together, was received for the Messiah, 
Talm. tract Sanh. cap. helec. Rab. Mos. Ben. Maim. in Sententiis.  by the Rabbins themselves, until at last they slew him, for that he was not able to deliver them from the Romans. Which facility in the people, when Herode saw: he caused Nicolaus Damascenus (as I noted before,) to devise a pedigree 
Nicol Damascenus. Ioseph. 1 14 antiq. c. 2.  for him from the ancient kings of juda: And so he, as well as other, took upon him, to be the Messiah, whom-divers carnal Jews, that expected the Messiah to be a magnificent king, (as Herod was,) would seem to believe, & divulgate abroad; and thereof in the Gospel, they are thought to have been called, Herodianis; that is, Herodians 
Mat. 22. Marc. 3. & 12.  or followers of Herod, who came to tempt Christ, with the scribes and pharisees.  
Wherefore to conclude at length, this weighty point of the time of Christ's 
The conclusion of this first consideration of the rhyme.  appearing; seeing that about the birth of jesus under Herodes reign, there concurred so many signs & arguments together; as the general peace of the Roman Empire; the defection of the line and regiment of juda; the open decay of the second temple; the just calculation of daniel's hebdomades; the attestation of Oracles; th' observation of Rabbins; the public fame and expectation of all the jews; together with the palpable experience of more than fiftien hundredth years past, since jesus appeared, wherein we see the jewish people, in vain to expect an other Messiah; they being dispersed over all the world, without temple, law, sacrifice, Prophet, or promiss, for their redemption; (which never happened to them, until after jesus death, for that in all other their banishementes, captivities, and afflictions, they had some prophety, consolation, or promiss, for their deliveric:) Thes things all (I say) considered, and put together: we may most undoubtedly and assuredly conclu le, that jesus was borne at the just time appointed, and foretold by God's holy spirit; and consequently, that he only was the holy true Messiah, and savour of the world, which yet shall better appear by examination of other things, that are to follow.  
IN THE SECOND consideration there 
THE. 2. Consideration. Christ his Birth.  come to be weighed, thes points folloving; the Line and stock of jesus; his manner of conception; the place of his Birth; his Circumcision & name; his adoration by the Magi; his presentation in the temple; and his flight to Egypt.  
FOR his Line and stock; there was never 
1. jesus Lym.  man denied or doubted, but that jesus was directetie of the tribe of juda, & descended lineally by his mother, of the peculiar ho use of David, (
* 3. Reg. 7. Psal. 30. Esa. 11.  according as it was foretold that the Messiah should do;) which is proved most clearly, by the two genealogies and petidegrees, set down 
Mat. 1. Luc. 3.  by S. Matthew and S. Luke, of the blessed virgins whole descent, from David to joseph, that was of the same tribe and kindred with her. And it is confirmed by their repairing to Bethleem; (when proclamation was made by 
* Of this matter, writeth josephus l. 18. c. 1. antiq.  Cyrenius in Augustus' name, that every person should repair to the head City of their tribe & family, to be cessed for their tribute;) seeing that Bethleem was the proper City only of them, that were of the house and line of David; for that king David 
1. Reg. 17 2. Reg. 2.  was borne therein. And finally, it is evident by that the Scribes and Pharasies, who obrected matters of much less importance against jesus then this, (as that he was a Carpenter's son, thereby to debase him for his poverty;) yet never objected 
Mat. 13. Luc. 6.  they against him, that he was not of the house of David. Which they would never have omitted, if they might have done it with any colour; for that it would have weighed more against him, than all the rest, and would have in one word dispatched the whole controversy. Nay, I add further, that it remaineth registered in the jews Thalmud itself, that Jesus of 
Thal. tract. Senh. c. Nigmar had.  Nazareth Crucified, was of the blood Royal from Zorobabel, of the house of David.  
FOR the manner of his conception, and 
2. The manner of his conception. Luc. 1.  of the message or annunciation made unto his mother, by th' Angel; albeit it depend principally, upon the relation and credit of the virgin herself, who only was privy there unto; and upon the testimony of joseph, to whom it was revealed by the same Angel afterward: yet, hem that 
Mat. 1.  shall consider the circumstances of the thing itself: as first, the simplicity of both the reporters. Then, how that it is not likely, that joseph being just, (as he is described,) would have concealed a thing so much against himself, and against the law, if he had not some way been assured of the ttuth. thirdly, th' innocent age of the blessed virgin, (who was not passed 14. years old at that time, as S. Augustine 
Augustin. Lib. 4. de Trin. c. 5. & l. cont. judzos' c. 5. Chrysost. in cap. 1. Luc.  and other ancient fathers do prove by manifest arguments:) All thes things (I say) do make it improbable, that she would invent such a matter of herself. And finally, the strange prophety, which she uttered in here Canticle of MAGNIFICAT, and which we see now fulfilled, (albeit at that time very unliklie;) to wit, that all generations should call her BLESSED: Thes circumstances, he that shall consider; can not but see that the matter must needs be true.  
AND as for the kind and manner of his Nativity; most manifest it is by scripture, 
3. The manner of jesus nativity. Esa. 7.  that the Messiah was appointed to be borne of a virgin; for so saith Esay plainly; Behold, a virgin shall conceive, and bring forth a son. And Esay appointeth this to king Achaz, for a wonderful & strange sign from God. Which he could not have done in reason, if the Hebrew word in that place, might have signified a young woman only, (as some later Rabines will affirm;) for that it is no sign nor strange thing, but very common and ordinary, for young women to conceive and bring forth children. Wherefore the Septuagint do very well translate it in greek, by the proper name of Virgin, and so also did th' elder jews understand it, as Rabbi 
Parthenm.  Simeon well noteth. And Rabbi Moses hadarsan of singular Credit with the 
Rab. Simeon Ben. johai in cap. 2. Gen.  jews, upon the words of the Psalm; Truth shall bud forth of th' earth etc. 〈◊〉 thus: here Rabbi Io●●n noteth that it is 
Rar Mos. 〈◊〉 in 〈◊〉 14, v. 12.  not said, truth shallbe engendered of th'earth; But, truth shall bud frorth; to signify thereby, that the Meisias, (who is meant by the word, Truth,) shall no be begotten (as other men are) in carnal population. Thus far Rabbi Moses; who in an other place, that is, upon the 25. chapter of Genesis, allegeth Rabbi Berachias to be of the same opinion, and to prove it out of the 109. Psalm vers. 4.  
The same is proved also, by the plain words of jeremy. God hath created a new thing upon earth; A woman shall inviro: (or 
jere. 31. v. 22.  enclose) a man. That is, she shall enclose him in her womb, and bring him fourth, after a new and strange manner, without generation of man. And finally, Rabbi Hacadosch proveth by Cabala out of many 
Rab. Hacad. quest. 3. in E a. c. 9  places of scripture, not only that the mother of Meisias shallbe a virgin, but also that her name shallbe Mary. All the ten Sibyls in like manner, (according as Betuleius 
Betuleins' in l. de car. Sibyl.  setteth out their propheties,) do make special mention of the mother of Messiah, that she shallbe a most pure and holy virgin; so that this matter was revealed very clearly, both to jew and Gentile before it came to pass. And Clemens Alexandrinus writeth, that Simon Magus, to th' end he might not seem inferior to jesus, in this point; feigned, that 
Clem. in recognit.  he was also borne of a virgin, as jesus was.  
THAT Bethleem, where Christ was borne, 
4. The place appointed for the birth of the Messiah. Mich. 5.  was the peculiar place preordained by God, for the birth of the Messiah; the prophet Michaeas' fort old plainly, when he uttered divers ages before Christ was incarnate, thes words. And thou Bethleem Ephrata, art but a little one (in respect) of thousands in juda; (and yet,) shall there come forth of thee, one that shallbe the RULER of Israel; and his coming forth is from the beginning, and FROM THE DAYS OF ETERNITY. By which words is plainly expressed, that albeit Bethleem were but a little poor Town (as in deed it was,) in comparison of many other in juda: yet therein should be borne temporally that Governor of Israel, whose divine birth was before the world's foundation, and from all eternity. And so do interpret this place, both jonathan Ben uziel the great Author of the Chaldaie paraphrase, (who died 28. years before Christ was borne,) and also R. Selomoh and Hacadosch in their commentaries upon this place of Michaeas.  
The same thing fortold David, of Ephrata, or Bethleem, (for both names do signify one thing, as appeareth by the former place of Michaeas, and 
* Gen. 35. & 48. 1. Para. 2. Psal. 131.  others,) when talking of the Messiah, and being desirous to know where he should be borne: sayeth; I will not go into the tabernacle of my house, nor into my bed; nor will I gyne my eyes sleep, or rest to the temples of my head; until I find out the place, that is appointed for my Lord; the tabernacle (or house) for the God of jacob. And then, the mystery being revealed unto him; he sayeth presently: Behold we have heard of it (now) in Ephrata (or Bethleem:) we have found it out in the fields 
* This he saith for that in Danites time, Bethleem stood nigh unto woods Math. 2.  of wood. And to show how he reverenced the place for that cause; he addeth immediately: we will adore in the place where his seete have stood. Whereby he for prophitieth, not only th' adoration used after in that place unto jesus by the Magi, or three kings of th' east: but also of all other adoration used in the same place in the memory of jesus, by other devout Christians until this day. For which respect Origen sayeth, that the place of Bethleem was 
Orig. count Cels.  most famous and renowned in his days.  
For th' Angels appearing to the shepherds, 
5. Th' Angels singing.  in the night of the Nativity; there can be no more said, but the credit, honesty, and simplicity of them, that reported it; and likely it is they would never feign a thing, that might have been refuted by testimony of the shepherds themselves, if it had been false. 
6. The name jesus.   
Of the name of JESUS, given to him in his circumcision; it was to be seen set down in a book, that how so ever it were not scripture; yet was it extant in the world, before Christ was borne. I mean the fowerth book of Esdras, which hath thes words in the person of God the father. Behold the time shall come, when the signs shall appear that I have told 
4. Esd. 7.  etc. And my son JESUS, shallbe revealed, with these who are with him etc. And after those years my son CHRIST shall die, and th' earth shall render those that sleep therein. Rabi Hacadosch also proveth by art Cabalist, out of many places and texts of scripture, that the Messiah name at his coming, shallbe, 
Rab. Haca in Esa. 9 Gen. 49 & psal 71. & 95.  JESUS. And among other, he addeth this reason; that as the name of him who first brought the jews out of bondage into the land of promiss, was jesus, or joshua, (which is all one:) so must his name be jesus, 
Note this reason.  that shall the second time deliver them from the bondage wherein they are, and restore them to their old & ancient possession of jury, which is the chief benefit they expect by the Messiah.  
Finally, it is not probable that the virgin Marie should feign this name of herself, for that among the jews there were many other names of more honour and estimation, at that time; as Abraham, Isaac, jacob, Moses, and David. And therefore if she would have feigned any; it is like she would have taken one of them, as soon as this, which had not been the name of any great patriarch.  
THERE followeth the coming of the three Magi or wise men, from th' east; 
7. The coming of the three kings. Mat. 2.  of whom 
* Cypr. ser. de Bapt. & idem Tert. l 3. cont. Martion. hillar. l. 4 de Trin. los. 12.  Cyprians words are; it is an old tradition of the church, that the Magi of th' east, were kings, or rather little Lords of particular places. Which is to be understood, such little kings, as joshua slew thirty in one battle. And it is to be noted, that S. Matthew maketh mention of the coming of thes kings to Jerusalem, as of a known and public matter, whereof all jerusalem and jury was able to bear him wituesse. For he talketh of their open coming to jerusalem; and of their inquiry for the new borne king; of their speech and conference had with Herod; as also of Herodes consultation with the Scribes and Pharasies, about the place of the Messiah birth. And finally, he showeth the most pitiful murder that ensued of almost 
* 14. Thousand, as saith the liturgy of the AEthiopians, and Calend. Gracorum.  infinite infants, in all the circuit of Bethleem for this matter. Which could not be a thing unknown to all jury, & much less feigned by S. Matthew, for that he should have given his adversaries the greatest advantage in the world; if hè had begun his Gospel with so notorious and open an untruth, which might have been refuted by infinite persons that were yet a live.  
Epiphanius is of opinion, that thes 
Bpiph. haeret. 51.  kings arrived in Jerusalem two years after Christ's Nativity; for that Herod slew all infants of that age. But other hold more probably, that the star appeared 
Ammon. Alex. in 〈◊〉.  unto them, two years before Christ's Nativity, so that they came to Bethleem, the thirteenth day after Christ's 
Niceph. l. 1. c. 13.  birth, according as the Church doth celebrat th' epiphany. S. Basil thinketh, that 
Basil. ser. in nati. dom.  they were learned men, and might by their learning, and art magic, (wherein those countrymen at that time were very skilful;) understand and feel, that the power of their heathen Gods, was greatly diminished and broken. They might also be stirred up with that common brute, and general prophety, spread over all th' east in those days, as both Suetonius 
Suet. in Vespas. c. 4. joseph. l. 7. de bell. c. 12. Num. 24.  and josephus do record; that out of jury should come, an universal King over all the world. By thes means (I say,) and by the prophety of Balaam, left a nonge them from Moses' time, (for he was a Gentle) whereby was signified, that a star should rise and declare a great and mighty king in Israel; they might be induced, at the sight of this Star, to take so long a journey as they did, towards jury.  
This Star (as I have said,) was foretold 
Propheties of things that should fall out in Bethleem. Num. 24. Psal. 71. v. 10. jere. 31. v. 15.  by Balaam a heathen Prophet, above 1500. years before it appeared. And after Balaam again it was prophetied by David, that kings of Arabia, Saba, and other Eastren countries, should come and adore Christ, and offer both gold and other gystes unto him. The murder also of those infants of Bethleem, was presignified by Icremie, in the weeping of Rachel, for thee slaughter of her children: 
Gen. 35. v. 18.  which Rachel was buried in Bethleem, and for that cause, those infants, were called her children, albeit she were dead above 2000 years before they were slain, and above 1500. before jeremy wrote the prophety. Amongst which infants, Herode also for more assurance, slew an infant of his own. For that (as Philo noteth) he was descended by his 
Philo l. de temp.  mother of the line of juda. Which cruelty coming to Augustus' ears, he said (as 
Macrob. l. 2 Saturnal. cap. 4.  Macrobius reporteth,) that he had rather be Herod's swine, than his son; for that, he being a jew, was forbidden by his 
Augustus' speech of Herode.  religion to kill his swine, though not ashamed to kill his son.  
The same Star whereof we speak, is mentionned by divers heathen writers; as 
Plin lib. 2. cap. 25.  by Pliny, under the name of a Comet, (for so they termed all extraordinary 
Heathen testimonies for the Star which guided the wise men.  Stars;) which appeared in the later end of Augustus' days, and was far different from all other, that ever appeared. And therefore, contrary to the nature of those kind of Stars, it was adjudged by the whole college of Soothsayers, to portend universal good unto the earth; and for that cause, had an image of metal erected to it in Rome, and (as Pliny's words are,) Is Cometa unus, toto orb colitur: that only Comet, is worshipped throughout the whole world.  
Origine also, writeth of one Chaeremon 
Origen. cont Celsum.  a Stoic, that was much moved with the consideration of this star; & for that after the appearance thereof, he perceived the power of his Gods, decayed; took a journey into jury, (in company of other Astronomers,) to inform himself further of the matter. Whereunto Chalcidius, 
Chalcid. apud Marsil. Ficin. tract. de stella. Mag.  a Platonike doth add, that the Chaldaean Astronomers did gather by contemplation of this Star, that some God descended from heaven to the benefit of mankind. And finally, the Sibyls talking of the coming 
Sybil. Samia apud Betul.  of Christ; affirmed plainly; Rutilans cum sydus monstrabit; a blazing Star shall declare his coming. Which prophety Virgile the Poet having read in Augustus' time, and soon after having seen the same fulfilled: applied it (as I showed before of all the rest,) to the flattering of Caesar, and therefore he saith in the place before alleged.  
Ecce Dionaei, processit Caesaris astrum. 
Eglog. 4.   
Behold the Star of Caesar (descended of Venus,) hath now appeared; which Star in deed, was the Star of Caesar's Lord and Master.  
AFTER forty days passed over, S. Luke 
Luc. 12.  reporteth; how jesus by his mother was presented in the temple of jerusalem; and 
7. The presentation of jesus in Jerusalem.  there withal recounteth two strange things that happened at the same time: to wit; that two grave and reverend persons, Simeon, surnamed Just; and Anna, the Prophetess; (both of singular sanctity amongst the jews;) commig into the Temple, at the very time, when jesus was there in his mother's arms: took notice of him, and acknowledged him publicly for the Messiah and Save our of the world. foretelling also, by the spirit of prophety, divers particular things that were to ensue, both to Christ and Christians, and especially to his mother the blessed Virgin. Which things being published at that time, & confirmed afterward by the event: do well declare, that this narration of S. Luke, could not be forged; as do also the number of particular circumstances set down about the time, place, & persons, most notoriously known to all Lerusalem. For, as for Anna, she had lived from her youth until four score years of 
Anna the prophetess. Simeon.  age in the temple; & thereby was known to the most part of jury. And as for Simeon, he was the scholar of the most famous. HILLEL, and condisciple to jonathan 
Thal. tract. pitkei Auoth.  maker of the 〈◊〉 paraphrase, of whom I spoke before; and the jews Thalmud confesseth, that by the death of thes two 
Thal. tract. joma cap. Tereph. Eccalpi.  men (but especially of Simeon,) failed the spirit of the great Synagogue, called Sanhedria; which after the captivity of Babylon, until Herod's time, supplied (in a sort) the spirit of prophety, that was expressly in Israel before the said captivity.  
OF CHRIST'S flight into Egypt for fear of Herod, S. Luke well noteth, that 
9 Christ's flight into Egypt. Luc. 2. Osee 11.  it was prophetied by Osee long before; that God would call his son out of Egypt. And the prophet Esay describeth the same very particular, when he sayeth; Behold, our Lord jehova, shall ascend up, (or ride) upon a light cloud; (which was his flesh or humanity;) 
Esa. 19  and shall go down into Egypt; and all th' idols of Egypt, shall shake at his presence. Which later point, Eusebius showeth, 
Euseb. li. 6. dem. c. 20. & l. 9 c. 2. 3. 4.  that it was fulfilled most evidently, in the sight of all the world; for that no Nation came to Christian religion with so great celerity, or with so great fervour, as did th' Egyptians; who threw down their Idols before any other heathen Nation. And as they had been the 
The benefit that Egypt received by Christ's flight unto it.  first in idolatry to other countries: so were they the first, (by Christ's coming unto them,) that afterward gave example of true return to their Creator. It followeth in Esay: And I will give up Egypt into the hands of cruel Lords; and a Potent king shall take dominion over them. Which was fulfilled about the very time wherein Christ was to come. For that then, after many spoils and cruelties exercised upon Egypt by the Roman Lords and Princes, Pompey, Caesar, Antony, and others: in th' end, Cleopatra their Qiene, (that was the last of all the blood and line of the Ptolomces,) was enforced to slay herself; and so Augustus th' Emperor, took possession of all egypt, and subjecteth it as a province, to the Romans Empire.  
But consider you, how Esay concludeth the matter, after all thes temporal afflictions, threatened against Egypt; and confess, that such adversity, is no sign of Gods disfavour to them who receive it. For thus sayeth God, after all his cominations. In that day, there shallbe an Altar of jehova in the midst of Egypt; they shall cry to God in their tribulation, and he shall send them a SAVIOUR etc. Blessing shallbe in the midst of that land, to whom our Lord God of hosts hath given his benediction, saying; Blessed is my people of Egypt. And here we make an end of our second consideration.  
IN THE THIRD PLACE, there cometh to be considered, (according to our former 
THE. 3. Consideration.  division,) the life; conversation, doctrine, and miracles of jesus. And first, touching 
THE LIFE & Actions of jesus.  things done by him after his coming out of Egypt, (which might be about the sixth or seventh year of his age,) until his Baptism by S. john, (which was the 30.) there is little recorded, either in Profane or Ecclesiastical writers. For that, as S. justin, S. Chrysostom, 
Iust. in Tripho. Chrys. in johan. Aug. l. 4. de Trinit. c. 5.  S. Augustine, and others do write; he bestowed that time in the common exercises and labours of man's life; thereby to show himself trueman, and give demonstration how much he detested idleness.  
OF S. john Baptist, all Hebrew writers of that time do make mention, with exceeding 
1. Of S. jolm baptist.  praise and admiration of his holiness; especially josephus, that lived immediately after Christ's days, sayeth; hewas, Vir optimus; judaeos excitans ad virtutum studia. 
joseph. l. 18 antiq. ca 7.  A most excellent man, stirring up the jews to the exercise of virtue. He addeth also, that partly for fear of the great concourse of people, which flocked unto him; and partly by the solicitation of Herodias, concubine and brother's wife to Herode Antipas, the great Herodes son; (for whose cause he had turned of his own wife, daughter of Areta king of the Arabians:) he was apprehended, and imprisoned in the Castle of Acherun, and therein soon after, put to death. Which murder, joseph esteemed to be the cause of all the misery which ensued afterward to Herode and his whole family.  
Of this man, it was written by Malachi the prophet: Behold, I send my messenger (or 
Malac. 31  Angel) before me; and he shall prepare the way before my face: and presently shall come to his Temple, the RULER whom you seek, and the MESSENGER OF THE TESTAMENT, which you desire. Which prophety was fulfilled most evidently, when upon the preaching of 
S. john's behaviour towards Christ.  S. john, Christ came unto him: and albeit S. john had never seen him before; yet he acknowledged him for the Messiah, in the presence of infinite people; and his acknowledgement was confirmed by the visible descending of a dove & voice from heaven, in the sight and hearing of all the 
Math. 3. Marc. 1. Luc. 3.  people present; according as three of our Evangelists do report. Which they would never have presumed to do; had not the matter been most evident, & without all compass of denial or contradiction.  
And truly, no one thing in all this story of jesus life, doth more establish the certainty of his being the true Messiah; then that john baptist, (whose wisdom, learning, virtue, and rare sanctity, is confessed and recorded by the writings of all our adversaries:) should refuse the honour of Messiah offered to himself, and lay it upon jesus: as also, should direct those disciples that depended of him, to the only following and embracing of jesus doctrine. Which is most evidently proved that he did; for that fo so many followers and disciples as himself had; no one appeared ever after, that was not a Christian.  
WHEN jesus was baptized, he began to preach; & his whole doctrine was directed 
2. The preaching and doctrine of jesus. Deut. 6. Met. 2.  to the manifestation of his Father's will, and amendment of man's life. It tended all, to this one ground and principle: thou shalt love thy Lord, with all thy soul; and thy neighbour as thyself. It was plain, easy, perspicuous, and evident, though it treated of most high mysteries. It had nether pomp nor pride of Rhetorical words, nor flattering 
Heathen doctrine.  of man's wickedness, as the doctrine of many Philosophers had. Neither consisted it, of unpro ficable external ceremonies, 
jewish ceremonies.  (is the later observations of the jewish lay did;) nor was it fraught with carnality and spirit of this world; as the Turkish Alcoran, and other sectaries 
Turkish Alcoran.  doctrine is. But all was simplicity, all was spirit, all was truth, all was honesty, all was humility, all was charity. 
The comparison of Christ's la with that of Moses. Mat. 5.   
It took away or disannulled, no one perfect or spiritual point of Moses' law; but rather revived, interpreted, fulfilled, and made perfect the same For whereas that commanded external observance, this added also, internal obedience. Whereas that said, love your friends; this adjoined, love also your enemies. Whereas that commanded, we should not kill; this further commandeth, to speak no angry words. Whereas that prohibeted to commit actual adultery; this also forbiddeth to covet in mind. Whereas that said, take no interest or usury of a jew that is thy countryman; this saith, take it of no man what soever. Whereas that accounted every jew only to be thy neighbour; this teacheth every person living to be thy brother. Whereas that taught thee, to offer up a calse or a sheep, or an ox, for thy fins; this instructeth thee, to offer up a contrite heart, in the blood of him that died for all, with a firm purpose of amendment of life. And finally, this doctrine tendeth wholly, to 
Th' effect of Christ's doctrine.  the true, sincere, & perfect service of God thy Lord, that made and redeemed thee: to th' exaltation of his only name, power, goodness, and glory: to the depression of man's pride, by discovering his misery: to the contempt of this world, and vain pomp thereof: to the mortification and subdueing of our sensual appetit: to the true love and unfeigned charity of our neighbour: to the stirring up of our spirit to celestial cogitations: to peace of conscience, tranquility of mind, purity of body, consolation of our soul. And in one word, to reduce mankund again to a certain estate of innocency, simplicity, and Angelical sanctity upon earth, with his eye fixed only, in th' eternal inheretaunce of God's kingdom in heaven.  
THIS was the doctrine delivered by jesus; which is the same, that God's Prophets foretold, should be delivered by the Messiah. And as for his life and conversation, 
3. The life & conversation of jesus.  by the testimony of his greatest adversaries, it was more admirable, than his doctrine; his life being a most lively table, wherein the perfection of all his doctrine was expressed. A man of such gravity; as never in his life he was noted to laugh: of such humility; as being the son, of God, he scarce used in this world, the dignity of a servant: of such sweet and mild behaviour; as all the injuries of his enemies, never wreested from him one angry word. Finally, he was such an one, as he was described by isaiah, so many ages before he was borne, in thes words: he shall not cry nor contend, nor shall any nan hear his 
Esa. 42.  voice in the street: he shall not crush a broken read, nor tread out a little flax that lieth smoking on the ground. And an other Prophet, not long after him, broke forth into, this speech, upon consideration of the behaviour 
Zach. 9  that should be in the Messiah; Rejoice thou daughter of Zion; trjumphe thou daughter of jerusalem; for behold, thy king shall come unto the, thy just saviour: he is poor and humble, etc. And as thes Prophets did foretell the virtue & sanctity of the Messiah: so the devils themselves could not but confess the same, to have been fulfilled in the person of jesus; as is most evident by the testimony of Porphyry, a professed enemy of the Christian name. Who after consideration of divers Oracles uttered by his Idols, touching jesus: he breaketh into this confession. It is exceeding wonderful, what testimony 
Porphyr. li. de laud. Philos.  the Gods do give of the singular piety and sanctity of jesus; for which they avouch him rewarded with immortality: but yet thes Christians are deceived, in calling him God. Thus much 
joseph. l. 18 antiq. c. 7.  writeth Porphyry. And last of all, josephus the jew, that was borne immediately after him, writeth of him thus. There was at this time one jesus, a wise man, if it be lawful to call him a man; a worker of most wonderful miracles, and a Master and teacher of all such men, as willingly were content to embrace the truth.  
IN WHICH testimony of josephus, we 
4. Of jesus Miracles.  see mention also of jesus miracles, which is the next thing whereof we are to consider. And as josephus in this place, being a jew, beareth witness that jesus performed many strange miracles: so most apparently, and according to the interpretation of josephus in this place, were the same miracles foretold by the Prophets of God, that they should be done by the true Messiah. So, isaiah in his 35. 
Predictions of the Messiah Miracles.  chapter describeth at large, how the Messiah at his coming, shall declare his commission by giving sight to the blind, hearing to the deaf, speech to the dumb, & agility of body to the Lame & Cripplen. And that which is more marvelous; God revealed this point very particularly to the Gentiles by the Sibyles, among who one of them wrote thus of Christ to come, as Lactantius recordeth. He shall do all by his 
Lact. I 4. divina. Instit. cap. 15.  only word: he shall cure all infirmities; he shall raise the dead; he shall make the lame to run & skip; the deaf shall hear; the blind shall see, & the dumb speak. In five loaves and two fishes, five thousand persons shalve satisfied: and the fragments shall fill twelve baskets, to the hope of many. He shall command the winds, and walk upon the furious sea, with his feet of peace. And after divers other greek verses to this purpose, she concludeth in thes words: Men shall say, that I am a mad and lying Prophetess; but when at thes things shall come to pass: then remember me; for than shall no man say more, that I was a liar, but rather the Prophet of the great Gad.  
To thes predictions of Prophets in jury, and among the Gentiles, do agree the Doctors of the jews themselves, in many places of their Thalmud: to 
Thal. tract. Beracoth. ca Mermathas Colin.  wit; that the Messiah shallbe most wonderful in working miracles. And in their public commentary upon Ecclesiastes, they have thes words. All the former miracles 
Misdrasch Coheleth. cap. 1.  of Prophets and Saints, shallbe nothing to the miracles of the Messiah, when he cometh. And thus much of the foretelling of Christ's miracles. But now for the fulfilling thereof in jesus; that is, how thes predictions were performed in the stupendious works and actions of our savour: there is no difficulty. For that besides the former testimony of josephus, (which were sufficient in this case;) the 
The confession of jesus miracles by his enemies. Thalm. in tract. Auoda. Zara. Misdrasch, Coheleth. Alcoran. Azoar. 1. 4. 11. 13.  jews themselves, do grant & record jesus miracles in divers treatises of their Tha'mud: yea, they make mention of many wonderful things which jesus did, that are not written by our Evangelists. The same doth Mahomet in his Alcorane; affirming, jesus the son of Marie, to have been a great prophet; and to have wrought his miracles by the only power and spirit of God: and that himself was sent to confirm jesus doctrine, saving only in the point of his godhead; wherein he sayeth, that jesus went to far, and had a check for the same at God's hand, when he returned to heaven.  
Thus much do thes enemies confess of jesus miracles. Which, as it is much, coming from such witnesses: so if they would either deny, or dissemble the same; they might be proved agaist them by most evident reasons; especially in two points, wherein there can be no probablitie of denial.  
The first is, the calling and retaining of his apostles and other followers, 
The calling of the Apostles.  (whereof josephus also in the place before alleged, maketh mention, as of a great miracle;) who were of divers callings, states, conditions, trades, and occupations 
josep. li. 18. antiq. c. 4  in the world. And yet all, upon the sudden, left both father, mother, wife, children, and other temporal respects; and followed him, who had nothing to give or promiss them in this world. A man, that never spoke them fair, nor uttered doctrine, that was not repugnant to the sensuality of this life, as may appear by their own writings & testimonies of him. A man, that was conténed by the better sort, as than it might seem; that is, by the wise and learned of that country; & especially misliked by them, that were in government, as a dangerous and troublesome man to the state. One, that had neither friends in the world to bear him out, nor house to put his head in. And yet, not withstanding all this, that worldly men and women, and some such also, as were great sinners, and lose livers before, should leave all their 
A great Miracle.  worldly hope, stay, and condition, to follow such a man, with so great inconveniences, losses, dangers, and disfavours as they did; and should continued with him in all his afflictions, and be content to die and lose their lives; rather than forsake him, or abandon his service; this (I say) is such a miracle, as never in the world fell out the like, and must needs be granted by th' enemy, to be supernatural. 
The miraculous facts of Ièsus.   
The second point is of external things & facts done by jesus, above all power of human ability, in the sight & knowledge of all the jews; which facts were published by our Evangelists, and especially by S. Matthew, in th' Hebrew tongue, while yet the persons were alive upon whom they were wrought, or infinite other that might be witnesses thereof. As for example; the raising of Lazarus in Bethania, that was a village, but a mile or 
joh. 11.  two distant from Jerusalem; at whose death and burial, (being a Gentleman) many Scribes and Pharysies must needs be present, (according to the jewish custom 
joseph. l. 17 antiq. c. 11.  at that time reported by josephus;) and they saw him both deceased, interred, and the funeral feast observed for him; as also raised again by jesus after four days of his burial. With whom they did both eat and drink, and converse after his return to life, and every day might behold him walking in the streets of Jerusalem. This story (I say) how could it be feigned?  
So in like manner the raising of the Archisinagogues daughter, whose name 
Math. 9 Marc. 5.  is affirmed to be jairus, with divers other circumstances that do make the thing most notorious. The raising of the widows son, before the gare of the City of Naim., in the presence of all the people 
Luc. 7.  that bore the Corpse, and stood about it. The healing of the Cripple in Hierusalé, that had layé 38. years lame, at the Pools side or bathe, called Probatica: which mira 
joh. 5.  miracle was done also in the sight of almost infinite people. The casting out of a legion of devils, from a man that for many years together, was known to live possessed in the mountains; which devils by peculiar licence, obtained of jesus to enter into a heard of Swine, & so presently; carried two thousand of them away into 
Mat. 8. Marc. 5.  the sea and drowned them. Whereupon the whole country about of the people called, Gerasines, being stricken with fear upon sight of the fact: besought jesus most humbly, to depart from their borders. The feeding & filling of more than 5000 men, besides women and children, with 
Mar. 14. Luc. 9  five barley loves and two fishes only. The turning of water into wine, at the marriage of Cana, in the presence of all the Guests. The healing of him by a word only, that had an incurable dropsy; and 
Luc. 14.  this at the table of a principal Pharisie, and in the sight of all that sat at dinner with him.  
Thes (I say,) and divers other such miracles, which were done in the presence and sight of so infinite people, and recorded by our Evangelists at such time, when many desired to discredit the same, and might have done easily, by many witnesses and authority, if any part thereof had been subject to calumniation: can not in reason or probability, be doubted of. And therefore I must conclude, that seeing thes things are above all power of human 
The conclusion of this consideration.  nature, and could not be done, but by the fingar and virtue of God himself: considering also, that it is impossible, that God should assist, or give testimony to falsehood: it must needs ensue, that all was true and sincere, which jesus affirmed; & consequently, seeing he affirmed himself to be the son of God, and the true Messiah: it must needs follow by thes miracles, that he was so in deed; which is the ground of that speech of his, to the faithless Pharysies, if you will not believe my 
joh. 10.  words, believe my deeds. And thus much of jesus life, doctrine, conversation, and miracles.  
THERE REMAINETH now only, the 
THE. 4. Consideration.  sowerth and last consideration of this section; which is, the passion, resurrection, and ascension of jesus. And about his passion, 
THE Passion and Resurrection.  there is little or no controversy; for that all his enemies do agree & grant, that he was betrayed by his own disciple; apprehended, afflicted, and delivered up by the jews; and finally put to death upon a Cross, by the Gentiles. The testimony of josephus may suffice for all herein. whose words are; that the principal Sarazens 
joseph. l. 18. antiq. c. 4.  ofbis country, having accused and delivered over jesus to Pilate, (that was Governor of jury for the Roman Emperor;) he adjudged him to the Crosse. The same do all other jews & Gentiles record; and in this they take great offence and scandal, that we should attribute divinity, unto a man that had suffered on the Crosse.  
But if we show, that this was th' eternal preordination and appointment of God, for saving of mankind; and that the same was foretold both to jew & Gentile from the beginning; and so understood also, by the jewish Doctors of elder times: then every reasonnable man (I trow) will remain satisfied, and prefer Gods divine wisdom, before man's folly.  
First then, consider, that when Christ had ended his preaching, and wrought so 
Christ's ascending to Jerusalem to receive his passion. Math. 20. & Marc. 8. Mat. 21.  many miracles as seemed sufficient to his eternal wisdom; and when the time was come preordained for his passion, (whereof he told publicly his disciples before;) he went up to Jerusalem of purpose, to receive his death; and made a solemn entry into that City upon an ass; which was prophetied of him by Zacharie many years before. Rejoice daughter of 
Zach. 9  Zion. Bcholde thy I VST KING & SAVIOUR shall come unto thec upon an ass.  
And after his abode some days in that place; he was betrayed and sold by his 
Mat. 10. & 16. Psal. 40. 54. 108.  own disciple, as David beforehand in many places had foretold should come to pass. Then followed his apprehension and most servile abusage by the jews, where of it was foreprophitied in his person by Esay: I gave my body to them that beat 
Esa. 50.  it; and my cheeks to them that bussited the same. I did not turn myself away from them that reproached me; nor yet from them that did spit in my face.  
After this barbarous entreaty by the jews; they delivered him over to Pilate a Gentile, and never ceased to solicit and pursue their unquenchable hatred 
The barbarous abusage of jesus foretold by prophety.  against him, until they saw him on the Crosse. Where also he was used in the highest degree, of spiteful dealing. Whereof the foresaid David, made mention long before, in the person of the Messiah, when he said: they pierced my hands and feet; they 
Psal. 21.  divided among them my apparel; and upon my (upper) Garment they did cast lots. And aganie, of another cruelty he complaineth saying: they gave me Gaul to eat, and in my 〈◊〉 they refreshed me with vinegar.  
And finally, that Christ should die for 
Christ's death most plainly foretold.  the sins of mankind, is a common principle both prefigured and foretold throughout all the old scripture. Prefigured; by the sacrifice of Isaac: by the raising up of the Brazen Serpent; and by all 
Gen. 21. 22.  other sacrifices that were in that law. foretold; not only by the scriptures before 
Num. 21.  alleged, but also must plainly by Daniel, who was told by an Angel, that after a certain time, by him there appointed; ungetur sanctus senctorum. The Saint of saints shallbe anointed, & occidetur Christus; 
Dan. 9  this anointed Saint or Christ, shallbe put to death. Zacharie also about the same time, doth not only fortel his death; but also the kind thereof, and from what people he should receive the same: for thus he saith in the person of Christ himself. The 
Zach. 12.  inhabitants of Icrusalem at that day shall look upon me, whom they have crucified.  
But if ye will read the whole story of Christ's passion set down at large, 
The most wonderful prediction of Christ his passion by Esay. Esa. 17.  600 years before it fell out: I refer you to a narration of Esay, who to signify the strangeness of the case, beginneth with this preface: who will give credit to that we shall report? etc. And then after a little, he goeth on in thes words. He shall mount up as a twig from a dry earth. He hath no form or beauty upon him. We beheld him, and there was no countenance in him; we saw him the 
Christ's deformity upon the Crosse.  most contemptible and despised man in the world.  
A man full of pains, and experienced in infirmity. His countenance was obscure and despicable, and we made no account of him. Truly, he took upon himself our griefs, and did bear our pains. We accounted him as a leper; & as a man stricken and punished by God. But he was wounded for our iniquities, and crushed in pieces 
Christ appointed to die for our sins.  for our wickedness. The discipline (or correction) of our peace lieth upon him: and by his wounds, we are made whole. We have all erred, & gone astray, like sheep, every man after his own ways; and God hath laid upon him, the iniquity of us all. He was offered up for us, because he would so; he shallbe led le to his slaughter, as a sheep; and as a Lamb he shallbe silent before his Shearours.  
For the sins of my people, have I strick thine, saith God. He hath done no iniquity; neither was there decepte found in his mouth. Yet would our Lord crush him in infirmity. But if 
Th' increase of Christ's Kingdom after his resurrection.  he shall give his life for sin: then shall he see a long seed (or generation,) and the will of our Lord shallbe derected in his hand. And for so much, as his soul hath sustained labour: it shall see and be filled. And this MY JUST SERVANT, 
* That is, in making himself known, or reucilinge the knowledge of himself, to the world.  in his knowledge, shall justify many, and bear their iniquities. And I will allot unto him very many people, and he shall divide the spoils of the stout, for that he hath delivered his soul unto death, and was accounted among the wicked, & prayed for his transgressors.  
Thus particularly (as ye see) was the death and Passion of Christ foretold by the Prophets of Israel, to that Nation. 
 Now hear ye the prophety of Sibylla, if ye please, wherein she foreshowed the same to the Gentiles. Thes are her words set down by Lactantius. He shall appear miserable, Ignominious, and descurmed; to the 〈◊〉 〈◊〉 may give hope unto the miserable. Afterwards he shall come into the hands of most wicked 〈◊〉 faithless men: they shall busset him with their sacrilegious fists, and shall spit upon him with there unclean mouths. He shall yield his innocent back to the whip, and shall say nothing while he receiveth the stripes, to th' end he may speak to those that are dead. He shall 〈◊〉 Crown of thorns; and they shall give him Gaul to eat, and vinegar to drink. And this shallbe the hospitality he shall find among them. What thing can be more plainly described then this?  
Neither do the Ancient Rabbins and teachers among the jews, dessent from this. For that in their Talmud, that 
The consent of Rabynes Thal. tracked. Saphed. c. helec. Misdrasch. Ruth. Rab. joseph. in I. Siph. Rab. jacob & R. Hanina in cap helec.  was gathered above 1200. years gone; the plain sentence of divers are set down, that their Messiah at his coming, shall be put to death. And as for Rabbi jonathan Author of the Chaldaie paraphrase, who died a little before Christ was borne; he apply the whole narration of Esay before recited, (as needs he must) to the murder of the Messiah, by the jewe. Whereupon, RabbiSimeon that liked the 
Fsay. 〈◊〉. Rab. Simeon Ben. johai l. b. de spc.  next age after, writeth thes words following. We be to the men of Israel, 〈◊〉 that they shall slay the Messiah. God shall send his son in man's flesh to wash them, and they shall murder him. Whereto agreeth Rabbi Hadarsan 
Rab. Hadars. in Dan.  and others, and do prove further out of the forealleadged prophety of Daniel, Chap. 9 verse. 27. that after Messiah shall have preached half seven years, he shallbe slain. For that Daniel saith, in half 
Dan. 9 v. 27.  of seven years, the Host & Sacrifice shall cease. Upon which words they comment thus: three years and a half, shall the presence of God in flesh cry and preach upon the Mount Olivet, and then shall he be slain. Which words the jews ordinary commentary upon the 
Misdrasch Tehilim.  Psalms, doth interpret to be meant of Christ's preaching three years & a half, before his passion. Which disagreeth very little or nothing from the account of us Christians, and of our Evangelists.  
And so we see by all that hitherto hath 
Of the Miracles that fell out in Christ his death and Passion.  been said, that the very particulars of Christ's whole death and Passion, were foretold most plainly both to jew and Gentile, and acknowledged also by the ancient Doctors of the jewish nation, before th' effectuation thereof came to pass. And Sibylla addeth further two particular miracles, that should fall out in the said Passion of the Messiah: to wit; that the 
Lactam. li. 4. divin instit. cap. 19  veil of the jews Temple should break in two, and that at midday, there should be darkness for three hours, over all the world. Which thing to have been fulfilled at the death of jesus, not only S. Matthew doth assure us 
Mat. 17.  in his Gospel: but also Eusebius affirmeth, that he had read the same, word for word recorded in divers heathen writers. 
Euseb. in Chron. An. Domi. 3. 2. Phleg. Trallian. Li. 14. Chron. An. 4. Olim. 202.  And amongst other he citeth one Phlegon, an exact Chronicler, that reporteth the same in the 4. year of the 202. Olympias; which agreeth just with the 18. year of Tiberius' reign, wherein our savour suffered. And he goeth so nigh, as to name the very hours of the day, which our Evangelists do. 
* See Orig. count Cels. l. 6. & Suid. in verbo jesus. & Tere. in Apolog.  AEsculus also an old Astronomer, doth confirm the same, and proveth moreover, by the situation and constitution of the Sun and Moon at that time, that no Eclipse could then be naturally. Which thing in like manner, Dionysius Areopagita did observe in the 
Dionys. Areop. in cp.  very day of Christ's Passion, being at that time but 25. years old, and yet well studied in Astronomy, as himself testifieth. And finally, Lucianus a learned priest of 
Lucian. praesb. apud. Euseb.  Antioch, was accustomed to provoke the Gentiles to their own commentaries and stories, for record and testimony of those things.  
There ensueth now, for ending and confirmation of all that hath been said and 
Of jesus resurrection.  proved before, to add a word or two, of jesus Resurrection. Which point, as of all other it is of most importance: so was it most exactly foretold both to jew and Gentile, and promised by Christ himself in all his speeches, while he was upon earth. And among the jews, it was assured by all the propheties before recited, which do promiss so great abundance of glory, joy, and triumph, to Christ's. church after his passion. Which never possibly could be fulfilled; unless he had risen from dearh again. And therefore the said Resurrection was prefigured in jonas, 
jonas. 2.  together with the time of his abode in the Sepulchre. It was also expressle forshewed by David, affirming, that God would 
Psal. 15.  not permit his holy one, to see corruption. And after him again, more plainly by Osee; 
Osee 6.  he shall quicked us again after two days: in the third day he shall raise us, and we shall live in his sight. And to the Gentiles, Sibyllaieft written, 
Lact. lib. 4. Inst. divin. cap. 19  not far from the same time: he shall end the necessity of death, by three days sleep: and then returning from death to light again, he shall be the first, that shall show the beginning of Resurrection to his chosen: for that by conquering death, he shall bring us life.  
Thus much was promised by Prophets, before Christ's appearance. And jesus to comfort his Disciples and followers, reiterated 
Mat. 12. 16. 17. 20. Mar. 8. 9 10. Luc. 11. 18. johan. 2.  this promiss again of himself in many speeches, albeit oftentimes his meaning was not perceived. Which promiss of return from death, if it had been made for some long time to come, (as Mahomet promised his Saracens after 800. years to revisit them again;) albeit the performance were never meant: yet might 
Mahom. in Alcor. Azoar. 17.  the salshode lurk in the length of time. But jesus, assuring all men, that he would rise again, within three days: it can not be imagined, but that he sincerely purposed to perform his promiss, for that otherwise, the fraud must soon have been discovered. Now then, let us consider what manner of performance jesus made hereof.  
And first the people most interessed in the 
The appearing which jesus made after his resurrection.  matter, as they whose total hope, stay, refuge, and felicity, depended hereof; I mean his appalled, dismayed, and afflicted disciples, do recount twelve sundry apparitions, which jesus made unto them in flesh, after his resurrection. The first, was to Mary Magdalene apart, when she with 
Mat. 16.  Salome and other women, went and remained with ointments about the Sepulchre. The second, was to all the foresaid women together, as they returned homewards, 
Mat. 28.  who also were permitted to embrace his feet. The third, was to Simon Peter alone. The fourth, to the two disciples 
1. Cor. 15. Luc. 24.  in their journey to Emaus. The fifth, was to all the Apostles, and other disciples together, when the doors were shut. The sixth, was to the same company again, 
joa. 20.  after eight days, when Thomas was with them: at what time also he did both 
1. Cor. 15. joa. 20.  eat and drink, and suffered his body to be handled among them. The seventh, was to S. Peter and S. John, with five other 
joa. 21.  disciples, when they were in fishing; at what time also he vouchsafed to eat with them. The eight, was to eleven disciples 
Mat. 28.  at one time, upon the mount Thabor in Galiley. The ninth, was to more than five 
1. Cor. 15.  hundredth brethren at one time, as S. Paul testifieth. The tenth, was to S. james, as the 
Ibid.  same Apostle recordeth. The eleventh, was to all his Apostles, disciples, & friends 
Act. 1.  together, upon the mount Olivet by jerusalem, when in their presence, he ascended up to heaven. The twelfth and last, was after his Ascension, unto S. Paul, as himself beareth witness. 
1. Cor. 15.   
All thes apparitions are recorded in Scripture, as made by jesus after his Resurrection, to such as by his eternal wisdom, were preordained to be witnesses of so glorious a spectacle. To whom as S. 
Act. 1.  Luke affirmeth, he showed himself alive by many arguments, for the space of 40 days together, and reasoned with them of the kingdom of his father. And why any man should mistrust the testimony of thes men that saw him, conversed with him, eat with him, touched him, and heard him speak; & whose entire estate and welfare depended wholly of the certainty hereof: I see no reason. For what comfort had it been or consolation to thes men, to have devised of them 
Circumstances that confirm the true Resurrection of jesus.  selves, thes former apparitions? What encouragement might they have taken, in those doleful times of desolation and affliction, to have had among them, the dead body of him, on whose only life their universal hope and confidence depended? The Scribes & Pharisees, being a astonished with the sudden news of his rising again, confirmed unto them by their own soldiers that saw it: found no other way to resist the fame thereof, but only by saying, (as also their posterity do unto this dave,) that his disciples came by night, and stole away his body, whiles the soldiers were a sleep. But what likelihood or possibility can there be in this? For first, it is evident to all the world, that his Apostles themselves, (who were the heads of all the rest,) were so dismayed, discomforted, and dejected at that time; as they durst not once go out of the door. For which cause, only those silly women, who for their sex esteemed themselves more free from violence; presumed alone to visit his Sepulchre, which no one man durst for fear of the soldiers; until by those women they were informed, that the foresaid band of soldiers were terrified and put to flight by Christ's Resurrection.  
And how then was it likely, that men 
Great improbabilitics.  so much amazed & overcome with fear, should adventure to steal a body from a Guard of Soldiers that kept it? Or if their hearts had served them to adventure so great a danger: what hope or probability had there been of success? especially, considering the said body lay e in a new sepulchre of stone, shut up and locked, and fast sealed by the Magistrate? How was it possible (I say) that his disciples should come thither? break up the Monument? take out his body? and carry the same away, never after to be seen or found, without espial of some one amongst so many that attended there? Or if this were possible, (as in reason it is not;) yet what profit, what pleasure, what comfort, could they receive hereby? We see that thes apostles and disciples of his, who were so abandoned of life and hart in his Passion: after two days only, they were so changed; as life and death can be no more contrary.  
For, whereas before they kept home in 
The great change in jesus disciples, by his resurrection.  all fear, and durst appear no where, except among their own private friends: now they came forth into the streets and common places, and avouched with all alacrity, and irresistible constancy; even in the faces and hearing of their greatest enemies; that jesus was risen from death to life; that they had seen him; spoken with him; and enjoyed his presence. And that for testimony and confirmation hereof, they were most ready to spend their lives. And could all this (trow you) proceed only, of a dead body, which they had gotten by stealth into their possession? Would not rather the presence and sight of such a body; so torn, mangled, & deformed as jesus body was both upon the Cross and before; have rather dismayed them more, then have given them comfort? Yes truly. And therefore Pilate the Governor, considering thes circumstances; and that it was unlikely, that either the body should be stolen without privity of the Soldiers; or if it had been; that it should 
Th' examination of the matter by Pilate.  yield such life, hart, consolation, & courage to the stealers: began to give ear more diligentelie to the matter; and calling to him the Soldiers that kept the watch, understood by them the whole truth of th' accident: to wit; that in their sight and presence, jesus was risen out of his sepulchre to life, and that at his rising, there was so dreadful an earth-quacke, with trembling & opening of sepulchres round about; such skriches, cries, & commotion of all elements: as they durst not abide longer, but ran and told the jewish magistrates thereof, who being greatly discontented (as it seemed) with th' advertisement; gave them money to say, that while they were sleeping, the body was stolen by his disciples from them.  
All this wrote Pilate presently to his Lord Tiberius, than Emperor of Rome. 
pilate's letter to Tiberius, and his proceeding thereupon.  And he sent withal, the particular examinations and confelsions of divers other, that had seen and spoken with such as were risen from death at the same time, and had appeared to many of their acquaintance in Hicrusalem, assuring them also, of the resurrection of jesus. Which informations when Tiberius th' Emperor had considered, he was greatly moved therewith, & proposed to the Senate, that jesus might be admitted among the rest of the Roman Gods; offering his own consent, with the privilege of his supreme royal suffrage to that decree. But the Senate in no wise would agree thereunto. Whereupon Tiberius being offended, gave licence to all men to believe in jesus that would; and forbid upon pain of death, that any officer or other, should molest or trouble such as bore good affection, zeal, or reverence to that name. Thus much signifieth Tertulian against the 
Tertul. in apolog. pro Christian.  Gentiles of his own knowledge; who living in Rome, a learned man, & pleader of causes, divers years before he was a Christian; (which was about 180. years after Christ's Ascension;) had great ability by reason of th' honour of his family, learning, and place wherein he lived, to see and know the records of the Romans. And the same doth confirm also Egesippus, 
Egesip. l. 1. hist. Euseb. l. 4. c. 21. Rutsin. l. 1. c. 22.  an other Ancient writer, of no less authority than Tertulian, before whom he lived.  
Neither only divers Gentiles had this opinion of jesus resurrection again from death, but also sundry jews of great 
Th' opinion of the wiser sort of jews touching jesus resurrection in that time.  credit and wisdom at that time, were enforced to believe it; notwithstanding it pleased not God to give them so much grace, as to become Christians. This appeareth plainly by the learned joiephus, who writing his story not above forty years after Christ's Passion, took occasion to speak of jesus and of his disciples. And after he had showed how he was Crucified by Pilate, at th' instance of the jews; and that for all this, his disciples ceased not to love him still: he adjoineth forth with these words. Idcirco iliis tertio die vita resumpta, denuo apparuit. That 
joseph. l. 14 antiq. c. 4.  is, for this love of his disciples, he appeared unto them again the third day, when he had resumed life unto him. Which express, plain, and resolute words, we may in reason take, not as the confession only of josephus, but as the common judgement, opinion, and sentence of all the discrete and sober men of that time, laid down and recorded by this Historiographer. In whose days there were yet many Christians a live, that had seen & spoken with jesus after his resurrection; and infinite jews, that had heard the same protested by their fathers, brethren, kinlfolke, & friends, who had been themselves Eye-witnesses thereof.  
AND thus having declared and proved the resurrection of our Save our jesus, 
Of jesus Ascension.  both how it was forshewed, as also fulfilled: there remaineth nothing more of necessity to be said in this Section. For that, who soever seethe and acknowledgeth, that jesus being dead, could raise himself again to life: will easily believe also that he was able to ascend to heaven. Whereof, notwithstanding, S. Luke allegeth 
Act. 1.  six score witnesses at the least, in whose presence he ascended from the top of the mount Olivet, after 40 days space which he had spent with them, from the time of his resurrection. He allegeth also, the appearing of two Angels among 
Lykelihodes of truth.  all the people, for testimony thereof. He nameth the day, and place, when, & where it happened. He recompteth the very words, that jesus spoke at his Ascension. He telleth the manner how he ascended, and how a cloud came down and received him into it. He declareth what the multitude did, whether they went, and in what place they remained after their departure thence. And finally, he setteth down so many particulars; as it had been th' easiest matter in the world, for his enemies to have refuted his narration, if all had not been true. Neither was there any to receive more damage by the falsehood thereof, than himself and those of his profession, if the matter had been feigned.  
Wherefore to conclude at length this treatise of the Birth, Life, Doctrine, Actions, 
The conclusion of this second section.  Death, Resurrection, and Ascension of jesus: seeing nothing hath happened in the same, which was not foretold by the prophets of God; nor any thing forshewed by the same prophets concerning the Messiah, which was not fulfilled most exactly, within the compass and course of jesus abode upon earth: we may most certainly assure ourselves, that as God can neither foretell an untruth, nor yield testimony to the same: so can it not be, but that thes things which we have showed to have been so manifestly foreprophesied, and so evidently accomplished: must needs acertaine us, that jesus was the true Messiah. Which thing shall yet more particularly appear, by that which ensued by his power and virtue, after his Ascension; which shallbe the argument of the section that followeth.   

How jesus proved his Deity after his departure to heaven. Sect. 3.  
AS BY THE DEEDS AND Actions of jesus while he was upon earth, compared with the predictions of God's prophets from time to time; he hath been declared in the former sections, to be the true Messiah and Saviour of the world: so 
The contents of this third section  in this that now we take in hand, shall the same be showed by such things, as ensued after his Ascension and departure from this world. Wherein his power and Deity appeared more manifestly (if it may be,) then in other his works which he wrought in this life. In which kind, albeit I might treat of many and almost infinite branches: yet for order and brevities sake, I mean only to take in consideration, thes few that ensue. Wherein not only the power of jesus, but also his love, his care, his providence, and most perfect accomplishment of all his promises; and finally, the justification of all his speeches, prophecies, and doctrines upon earth, have been declared.  
And to reduce what is to be said herein, to some order and method; it is to be noted, that in the first place shallbe considered the sustentation, protection, increase, and 
The division of the particular considerations insuinge.  continuation of jesus little Church and kingdom, that himself first planted and left upon earth. The second consideration shallbe, of his Apostles and their actions. The third, of his Evangelists. The fourth, of his witnesses & Martyrs, throughout the world. The fift, shall treat of the kingdom of infernal powers, beaten down by his virtue. The sixth, of the punishment and iust revenge that lighted upon his enemies, who most impugned his divine person in this world. The seventh & last, shall declare the fulfilling of all such propheties and predictions, as proceeded from his divine mouth, while he was conversant upon earth.  
NOW THAN for the first, it is to be 
THE. 〈◊〉 Consideration. CHRIST'S. Church.  considered, that at jesus departure out of this world from the Mount Olieut, S. Luke reporteth, that all the multitude of his followers, which there had beheld his Ascension into heaven, returned back together into the City of jerusalem, and there remained in one house together; continuing in prayer and expectation, what should become of them. The whole City was bend against them: themselves were poor and simple people; and divers of them women: Lands or Revenues they had not to maintain them; nor friends in Court to give them countenance against their enemies. The name of jesus was most odious; and who soever did favour him, was accounted a Traitor & enemy to the state. There wanted not (perhaps) among them, who considering the great multitude, would imagine with themselves, what should become of them; where they should find to maintain & sustain them; what should be the end of that 
The state of Christ's first Church.  feeble congregation? For abroad they durst not go, for fear of persecution: & continue long together, they might not, for want of necessaries. Besides that, every hour they expected to be molested and drawn forth, by Catchpoles & Officers. And albeit, in thes distresses, the fresh memory of jesus, and his sweet promises made unto them at his departure; as also the delectable presence of his blessed mother, and her often euhortations and encouragements unto them, did comfort them greatly, as well may be supposed: yet to him that by human reason, should ponder and weigh their present state and condition: it could not choose but seem hard, and no ways durable.  
But be hold upon the sudden, when they had continued now ten days together, 
The Coming of the Holy Ghost, and what comforts he brought with him. Act. 2.  and might by all probability find themselves in very high degree of temporal distresses: jesus performed his promise of sending them a COMFORTER, which was the Holy-Ghost. By whose coming, besides the internal joy, and incredible alacrity and exultation of mind; they received also fortitude, and audacity, to go forth into the world. They received the gift of tongues, enabling them to converse and deal with all sorts of people. They received wisdom and learning, with most wonderful illumination in highest mysteries, whereby to preach, to teach, and convince their adversaries. They received the gift of prophety to foretell things to come; together with the power of Working Signs & Miracles, whereby the whole world remained astonished. And for a taste or earnest-penie of that which should ensue, concerning th' infinite increase of that little congregation: they saw three thousand of their adversaries converted to them in one day, by a sermon of S. Peter.  
Which increase went on so fast, for the time that ensued: that within forty years after, the Gentiles themselves confess, that the branches of this congregation, were spread over all the world, and began to put in fear the very Emperors 
Sueton. in vita Nero. Corn. Tac. l. 5. 〈◊〉.  themselves. Whereof not long after, a man as learned, as ever was any converted from paganism to Christianity, beareth record in his defence to an Emperor and his officers, who according to the nature of persecutors, accounted Christians for Traitors to his state and dignity. Which vulgar objection, this foresaid learned man refuteth in thes words.  If we were enemies to your estate; you 
Tertulian in Apolog. ad gentes.  might well seek new Cities & Countries whereof to bear government; for that you should have in your Empire, more enemies than Citizens. We have filled your Towns, your Cities, your Provinces, your Islands: your Castles, your Forteresses, your Tents, your Camps: your Courts, your Palaces, your Senates, and your market places. Only we have left your idolatrous temples unto yourselves; all other places are full of Christians. If we were enemies, what dangerous wars might we make against you (albeit our number were far less,) who esteem so little of our lives, as to offer ourselves daily to be slain at your hands? This then is your safety in very deed; not your persecuting of us, but that we are honest, patiented, and obedient; and that it is more lawful in Christian religion, to be killed, then to kill. 
By which words of Tertulian, in this 
The wonderful quick increase of Christ's Church.  first beginnings and infancy (as it were) of Christian religion, (for he lived in the second age after Christ;) we see how this little flock and kingdom of jesus was increased, not withstanding all the resistance and violence of the world against it. Which appeareth by the same Tertulian, 
In praesae. Apolog.  to have been such; & was even at that time when he wrote those words; (the fowerth persecution being then in most fury:) as all the malefactors of the world together, had not so much rigour showed against them; as had the most innocent Christian that lived, for confeising only that name and religion.  
This then declared must apparentelie, that it could not proceed, but of some divine power and supernatural assistance, that in so short a space; amidst the contradiction and opposition of so many adversaries; among the whips, & sword and tortures, of so great, potent, and violent persecutors: this poor, simple, and feeble congregation, should pierce through, and augment itself so strongly. Especially if we consider th' outward means 
Th' increase of Christians against nature.  of this increase; wherein there was nothing to allure or content man's nature: nothing gorgeous, nothing delectable, nothing to please or entertain sensuality.  
We read of an Emperor, that taking in hand to conquer the world, made this 
Plutarch. in Apoth. Prisc. regum. The proclamation of Cyrus' Monarch of Media.  Proclamation for winning men unto his party. Who soever will come and be my Servant; if he be a footman, I will make him a horseman. If he be a horseman, I will make him ride with Coaches. If he be a farmer, I will make him a Gentleman. If he possess a cottage, I will give him a village. If he have a village, I will give him a City. If he be Lord of a City, I will make him Prince of a region & country. And as for Gold, I will power it forth unto them by heaps & weight, and not by number.  
This was Cyrus' edict and proclamation to his followers: very glorious (as we see) in pomp of words and ostentation 
jesus proclamation.  of stile. Let us now compare the proclamation of jesus, whose entrance and preface was; Paenitentian agite: do ye penance. 
Math. 3. joh. 16.  And then it followed; In hoc mundo pressuram habebitis: In this world you shall receive affliction. And then after again; they shall whip and murder you. And yet further: you shallbe hateful in the sight of all 
Math. 10.  men, for my sake. Then is there adioy ned: he that 
Luc. 9  loveth his life, shall lose his soul. After that ensweth: he that will follow me, must bear his Crosse. And finally the conclusion is: he that 
Luc. 1.  cometh to me, and doth not hate his father, his mother, his wife, his children, his brethren, his sisters, as also his own life; he is not worthy to be my servant.  
This was the entertainment proposed by jesus, to such as would come and serve under his Banner: with express protestation, that himself was sent into the world, 
Math. 〈◊〉  not to bring peace, rest, and ease to flesh and blood, but rather to be the cause of sword, fire, tribulation, combat, & enmity. And yet, with thes cold offers, presented to the world by poor, abject, & most contemptible officers; and by this doctrine, so Cross and opposite to man's nature, inclination, and sensual appetite: he gained more hearts unto him, within the space of forty years, as hath been said; then ever did Monarch in the world possess loving subjects, by what soever temporal allurement they did or might propose. Which argueth most evidently, the omnipotent puissance of him, that contrary to man's reason, could bring to pass so miraculous a conquest.  
THERE FOLLOWETH in order, the consideration 
THE. 2. Consideration. OF Christ's Apostes.  of Christ's Apostles; which in some respect, may be said more strange and wonderful, than the former, in that they being both rule, and simple, and unletteredmen, (& for the most part, of the base sort,) should be chosen and assigned to so great a work, as was the conversion of all Countries and Nations; and to stand in combat with the power, learning, and wisdom of all the world. Neither only had they to contend and fight against their enemies, but also to direct and govern and menage all those, who should be adjoined to their masters kingdom. To which charge they seemed so unto ward and insufficient, in all that time wherein they lived with him upon earth: as by their questions and demands made unto him 2 little before his passion: they might appear to have learned very little, in three whole years conversation and instruction; and in very deed, to be incapable of so high mysteries and functions.  
Yet notwithstanding, thes men who of themselves were so weak and impotent; after strength and confirmation received by the descending of God's holy spirit into them; became so perfect, able, and most excellent men: as they brought the whole world in admiration of them. Not only, by the most exquisite perfection of their doctrine, (wherein of a sudden, without study, they excelled and convinced the greatest Philosophers then living;) but also, and that especially, by the rare and stupendious Miracles, which they wrought in the sight of all men. The contemplation whereof, as S. Luke reporteth, 
Act 2.  drove the beholders not only into great marvel, but also into fear and exceeding terror.  
And for example, he recompteth the 
Th' apostles Miracles.  restoring of a lame man at the Temple gate of jerusalem, which had been a Cripple for the space of forty years or more, and the miracle donne and testified, in the presence and knowledge of all the City. He recordeth also, the dreadful death of Ananias 
Act. 3.  and Saphira by the only speech and voice of S. Peter: as in like manner, the healing of infinite sick people, by the presence & 
Act. 5.  shadow of the same Apostle. He reporteth the most wonderful deliverance of the said S. Peter out of the hands and prison of Herode by an Angel. The variety of languages, which all th' Apostles spoke The visible descending of the holy Ghost upon all such, on whom the said Apostles did but lay their hands. The miraculous conversion of S. Paul, by Christ's appearing 
1. Cor. 15. 2. Cor. 12. Act. 9 22. 26.  unto him in the way when he went to persecute. Of which miracle, S. Paul protested in every place afterward, and once especially, in open audience and judgement before Agrippa the king, and Festus Governor of jury.  
Thes miracles and many more are recorded by S. Luke; whereof some part were seen by himself, and the rest most evident to all the world, as done in public before infinite witnesses. Neither is it possible they could be forged, for that (as in the like I have noted before,) it had been most easy to have refelled them, and thereby to have discredited the whole proceed of Christian religion, in those first beginnings. As for example; if the miracle of Peter's delivery forth of the hands 
The Miracls reported of th' Apostles, could not be feigred.  and prison of Herod Agrippa, had any way been to be touched with falsehood: how many would there have been of Herodes Officers, Courtiers, servants, or friends, that for defence of their Prince's honour, (so deeply tainted by this narration of S. Luke, published not long after the thing was done:) how many (I say) would have offered themselves to refuse and disgrace the writer thereof, having so pregnant means by public record to do the same? So again, whereas the same Luke reporteth of his own knowledge, that in a City of Macedon, named Philippi, S. Paul & Silas after many miracles done, 
Act. 16.  were whipped and put in prison, with a diligent guard in the lowest prison of all; their feet locked fast in stocks of timber; and that at midnight when Paul and Silas began to pray, the whole prison was shaken, and all the doors thrown open; as also the gives, not only of those two, but of all the other prisoners upon a sudden burst in sunder; & that thereupon, not only the jailer cast himself at the feet of Paul, but the Magistrates also, (who the day before had caused them to be whipped,) came and asked them pardon, and entreated them to departed from their City: This story (I say) if it had been false; there needed no more for consutation thereof, but only to have examined the whole City of Philippi, which could have testified the contrary.  
And yet amongst so many adversaries, 
None ever durst impugn the Miracles of our Apostles, but by calumniation.  & eager impugners of Christian religion, as God's enemy stirred up in the primative Church, of all sorts and sects of people: no one ever appeared, that durst attempt to take in hand, the particular improving of thes or the like miracles; but rather confessing the facts; sought always to discredit them, by other sinister calumniations: namely and commonly; that they were wrought by the deceits and sleights of art magic. Thus said the jews of the miracles of jesus; and so 
Mat. 12.  said julian th' Apostata, of the wonderful 
Apud Ciryl. li. 1. cont. julia. Aug. lib. de vera Relig.  strange things done by S. Peter, and S. Paul; affirming them to have been the most expert in Magic, of any that ever lived; and that Christ wrote a special book of that profession, and dedicated the same to Peter and Paul; where as notwithstanding, it is most evident, that Paul was a persecutor divers years after Christ departed. One Hierocles also wrote a book, 
Euseb. lib. cont. Hiero.  wherein he feigneth Appolonius Tyanaeus to have done the like miracles by Magic, which Christ and his Apostles did by divine power. And finally, it is a general opinion, that both Nero and julian gave themselves so extremely to the study of that vain science, as no men ever did the like; upon emulation only of the miracles done in Rome by Peter and Paul when Nero lived, and by other Saints & disciples, in the time of julian.  
But what was the end? Pliny that was a pagan, writeth thus of Nero; that 
Plin. lib. 30. Nat. hist. cap. 1.  as no man ever laboured more than he in that science: so no man ever left a more certain testimony of the marvelous exceeding vanity thereof. The like in effect 
Zosimus in cit. julia.  writeth Zosimus of julian, albeit himself a malicious heathen. And if it were not written; yet their several extraordinary calamities, and most miserable deaths, which by all their Magic they could not foresee: doth sufficiently testify the same unto us; especially the last words of julian; Vicisti Galilae, vicisti. Thou hast won 
Niceph lib. 10. cap. 35. histo.  (o Galilaean,) thou hast gotten the victory. acknowledging thereby, as well the truth of Christ's miracles and of his followers, as also the vanity, folly, and madness, of his own endeavours.  
Thus then went forward Christ's 
The success of th' Apostles. Marc. 16.  Apostles, and preached him every where throughout the world: Domino cooperate, & sermonem confirmante, sequentibus signis, that is, (as S. Mark affirmeth;) Our Lord jesus working with them, & confirming their preaching by signs & miracles. In respect of which benign assistance of jesus in their actions; S. Luke saith further; they 
Act. 14.  dealt most confidently in our Lord; his word of grace giving testimony to their doings, and showing forth signs and most prodigious wonders by their hands. No pers cution, no terror, no threats of enemies, no difficulty, or danger that might occur; could stay them from their course of setting forth Christ's name and glory. And they were so assured of the truth, by the inward illuminations which they had, and by this 
Th' 〈◊〉 of the 〈◊〉  certain testimony of God's favour and assistance in doing miracles: as one of them writeth thus: That which we have eared, which we have seen with our eyes, which we 
1. joh 1.  have beheld, which our hands have handled of the word of lise: that we do testesie and announce unto you. And an other, 
S. Paul.  who had been a grievous persecutor and was converted without conference with any Christian in the world; said, of jesus Christ that was dead, and resen again; that, 〈◊〉 〈◊〉 
Rom. 8.  bulation, nor distress, nor sainine, nor beggary, nor danger, nor persecution, nor dint of sword, could daunt him from the service of 〈◊〉 a master. And in another place, he saith, that he esteemed all thing of this world, wherein a man might glory; to be as 〈◊〉 
Phil. 3.  dung and detrimentes, in respect of the eminent knowledge, (that is his word) of his Lord jesus Christ. In which very name, he took so exceedig great delight; as in a few epistles which he left written; he is observed to have used this sentence, Dominus noster jesus Christus, above two hundred times.  
Neither endured this in thes Apostles, for a time only, but all their lives, which 
The joyful andinze of th' Apostles.  as they spent with alacrity in the service of jesus: so inthe end they gave up the same most cheerfully, to what soever death presented itself, for comformation & sealing of their former doctrine; neverso full of confidence, courage, and consolation, as at that hour; nor ever so boldly denouncing 
2. Tim. 4. 〈◊〉. Thes. 2.  their Master, or talking so joyfully of rewards, Crowns, etc. Kigdomes; as at the very last instant and upshot of their worldly combat. This the declareth most manifestly, that the actions of thes men, proceeded not of human spirit, nor could be performed by the power of má; But by the divine force and supernatural assistance of their Lord and God, whom they confessed.  
AND THUS MUCH in bravitie, of Christ's Apostles. There ensue his Evangelists; that 
THE. 3. Consideration. OF th' evangelists.  is, such men, as have left unto us written, his birth, life, doctrine, & death. Wherein is to be noted, that lesus being God, took a different way from the custom of man, in delivering unto us, his laws and precepts. For that men, who have been lawmakers unto the world, knew no surer way of publishing their laws, and procuring authority to the same; then to write them with their own hands, and in their life time to establish their promulgation. So Lycurgus, Solon, & others among the Grecians: Numa to the Romans: Mahomet to his Saracens: and divers other in like manner. But jesus to 
jesus lest nothing written by him seif.  show his Divine power in directing the pen and stile of his Evangelists, would not leave any thing writing himself, but passed from this world in simplicity and silence, without any further show or ostentation of his own doings; meaning notwithstanding, by his eternal wisdom, that the prophety of Ezechiel should be 
Ezec. 1.  fulfilled, which foresignified the being of his four irrefragable witnesses, which day and night without rest, should preach, extol, and magnify their Lord and Master, to the worlds end.  
Four then were foreprophetied, and four (as we see) by God's providence 
The different qualities, & circumstances of the 4. evangelists.  were provided, to fulfil the same prophety. The first and last, are two Apostles, that wrote as they had seen. The two middle, are two diseiples, who registered things, as they had understood by conference with the Apostles. The first gospel was written by an Apostle; to give light & open the way to all the rest: And the last, in like manner was written by an Apostle; to give authority and confirmation to all the former. The first was written in Hebrew or jewish tongue, for that jesus actions were dóne in that country; to th' end that thereby, either the whole Nation might believe them, or the obstinate impugn them. The other three, were written in the public tongues of all other nations; that is, in the Greek and Roman languages: if it be true (
* See Armacan. l. 9 de quaest.  which divers hold,) that S. Marcs gospel was first written in Latin.  
They wrote their stories in divers countries, each one remaining far distant from 
Circumstances of truth in our evangelists.  an other; and yet agreed they all (as we see) most exactly, in the very same narration. They wrote in divers times, the one after the other; and yet the later, did neither correct nor reprehend any thing i'th' former. They published their stories, when infinite were alive that knew the facts, and many more that desired to impugn them. They set down in most of their particular narrations, the time, the day, the hour, the place, the village, the house, the persons, the men, the women, and other the like. Which circumstances, the more they are in number, the more easy to be refuted, if they were not true. Neither did they in jury write of things done in India; but in the same country itself; in Towns & Cities that were publicly known; in Bethania, and Bethsaida, villages hard by jerusalem; in the Suburbs and hiles about the City; in such a Street, at such a Gate, in such a Porch of the Temple, at such a fishpoole, which all people in jerusalem did every day behold.  
They published their writings in their own life time; and preached in word, so much as in writing they had recorded. 
The publishing of our gospels.  They permitted the same to the judgement and examination of all Christ's church; especially of the Apostles, who were able to discern every least thing therein contained. So Mark set forth his gospel, by the instruction and approbation of S. Peter: as also did Luke, by the authority of 
Hieron. in catalogue. Script. Eccles.  S. Paul. They altered not their writings afterward, as other authors are wont, in their later editions: nor ever corrected they any one jot of that which they had first set down. And that which never happened, in any other writings in the world besides; nor ever Prince or Monarch was able to bring to pass, for credit of his edicts or sanctions: they gave their lives, for defence and iustefying of that they had written.  
Their manner of writing is sincere and simple; without all art, amplification, or 
The manner of style in our evangelists.  Rhetorical exornation. They flatter none; no not jesus himself, whom they most adore; nor in confessing him to be their God and Creator, do they conceal his infirmities of flesh, in that he was man; as 
Mat. 21. Marc. 2. john. 7. Luc. 19  his hunger and thirst; his being weary; how he wept; his passions of fear; and the like. So likewise, in the Apostles that were the governors, superiors, and heads of all the rest; do thes Evangelists dissemble, hide, or pass over no such things as were defects and might seem to worldly eyes, to turn to their discredits. As for example; how Christ rebuked them for their dullness in understanding: how after long instruction, they proposed notwithstanding very rude and impertinent 
Marc. 15. john. 10. 11. & 20.  questions unto him: how Thomas would not believe the attestation of his fellows: how S. John and S. james the sons of Zebedee, ambitiously solicited to have the pre-eminence of sitting nearest to Christ in his glory. Which later 
Marc. 10.  clause, being set down clearly by S. Mark, while yet S. John the Apostle was living: the same was never denied nor taken ill by the said Apostle, neither S. Marks gospel the less approved by him, albeit he lived longest, and wrote last of all the rest.  
Nay, which is more, and greatly (no 
A special point to be observed in our Evangelists.  doubt) to be observed; thes Evangelists were so sincere and religious in their narrations: as they noted especially the impersections of themselves, and of such other, as they principally respected. So S. Matthew, nameth himself Matthew the Publican. And so S. Mark, being Peter's disciple, 
Mat. 10. Narc. 14.  recordeth particularly, how S. Peter thrice denied his master. S. Luke, that was scholar and dependent of S. Paul, maketh mention alone, of the little differences between Paul and Barnabas; & in the story 
Act. 15.  of S. Stephen's death, after all his narration ended; he addeth a clause that in human judgement might have been left out, to wit; Saulus erat consentiës neci eius. Saul was 
Act. 7.  consenting & culpable of Stephen's death. Whereby we may perceive most perspicuously, that as thes men were plain, sincere, and simple, and far from presuming to devise any thing of themselves: so were they religious, and had scruple to pass over or leave out any thing of the truth, in favour of themselves, or of any other whosoever.  
Thes men's writings then, were published & received for undoubted truth, by all that lived in the very same age, and were privy to the particulars therein contained. They were copied abroad into infinite men's hands, and so conserved with all care & reverence, as holy and divine scripture. They were read in churches, throughout all countries and Nations; expounded, preached, and taught by all pastors; and commentaries made upon 
No doubt, but that we have the true writings of our evangelists.  them by holy fathers from time to tyme. So that no doubt can be made, but that we have the very sa ne writings incorrupt, as th' authors left them: for that it was impossible for any enemy to corrupt so many Copies over all the world, without discoucrie and resiitance. And the same very text, words, and sentences, which from age to age, the learned fathers do allege out of thes scriptures, we find them now, as they had them at that tyme. As for example; S. john that lived longest of all th' Apostles and Evangelists, had among other scholars and auditors, Papias, Ignatius, & Policarpus; all which agree of the four gospels, and other writings left unto us in the new Testament; affirming S. john to have approved the same. These men were masters again to justinus Martyr, Irenaeus, and other, whose writings remain unto us. And if they did not; yet their sayings and judgements touching the Scriptures, are recorded unto us by Eusebius and other fathers of the next age after, and so from 
Fuseb. li. 5. hist. cap. 15.  hand to hand until our days. So, that of this, there can be no more doubt, then whether Rome, Constantinople, Jerusalem, and other such renowned Cities known to all the world at this day; be the very same, whereof Authors have treated so much in ancient times.  
AND THUS MUCH of Christ's Evangelists; 
THE. 4. Consideration. OF Martyrs.  for whose more credit, and for confirmation of things by them recorded; his divine providence preordained, that infinite witnesses, (whom we call Martyrs,) should offer up their blood in the primative Church and after. Whereas for no other doctrine, profession, or religion in the world, the like was ever heard of, albeit among the jews, in the time of the Machabies, and at some other 
Machab. li. & 2.  times also, when that nation for their sins were afflicted by Heathen Princes, some few were tyrannised and injuriously put to death: yet commonly, and for the most part, this was rather of barbarous fury in the Pagans for their resistance, them directly for hatred of jewish religion. And for the number, there is no doubt, but that more Christians were put to death, within two months for their belief throughout the world; then were of jews in two thouland years before Christ's coming. Which is undoubtedly a matter very wonderful; considering, that the jewish religion impugned no less the Pagan Idolatry, then doth the doctrine of the Christians. But this came to pass, that Christ's words might be fulfilled, who said; I come not to bring peace, but 
Mat. 5.  the sword. And again; I send you forth as 
Math. 10.  sheep among wolves. That is to say; to be torn and harried, and your blood to be devoured. 
Three points. to be considered in our Martyrs.   
In which extreme and most incredible sufferings of Christians, three points are worthy of great consideration. The first, what infinite multitudes of all states, conditions, sex, qualities, and age, did suffer daily fortestimonie of this truth. The second; 
* See the narration of Philaeas by shaped in Africa touching this point, alleged by Eusebius. l. 8. hist. cap. 11. & 12.  What intolerable and unaccustomed torments, not hard of in the world before, were devised by Tyrants for afflicting this kind of people. The third; what invincible courage, and unspeakable alacrity the Christians showed, in bearing out these afflictions, which the enemies themselves could not attribute, but to some divine power and supernatural assistance.  
And for this later point of comfort in their sufferings, I will allege only this 
The singu ler alacri tie of Chri stians, in their suff rings. Tertul. in apolog. c. 1.  testimony of Tertulian against the Gentiles; who objected, that wicked men suffered also, as well as Christians. Whereto this learned Doctor made answer in these words. Truth it is, that many men are prone to ill, and do suffer for the same: but yet dare they not defend their evil to be good as Christians do their cause. For that every evil thing by nature, doth bring with it either fear or shame: & therefore we see, that malefactors, albeit they love evil; yet would they not appear so to the world, but desire rather to lie in covert. They tremble when they are taken; and when they are accused, they deny all, and do scarce oftentimes confess their doings upon torments. And finally, when they are condemned, they lament, moan, and do impute their ill fortune to destiny, or to the planets. But the Christian, what doth he like to this? Is their any man ashamed? or doth any man ' repent him when he is taken, except it be for that he was not taken rather? If he be noted by the enemy for a Christian; he glorieth in the same: if he be accused; he defendeth not himself: if he be asked the question; he confesseth it willingly: if he be condemned; he veldeth thanks. What evil then is there in this Christian cause, which lacketh the natural sequel of evil? I mean, fear, shame, tergiversation, repentance, sorrow, and deploration? what evil (I say) can this be deemed, whose guiltiness is joy? whose accusation, is desire? whose punishment, is happiness?  
Hitherto are the words of learned Tertulian, who was an eye-witness of that 
jesus assistance to his Martyrs.  he wrote, & had no small part in the cause of those that suffered, being himself in that place and state, as daily he might expect to taste of the same affliction. To which combat, how ready he was, may appear by divers places of this his Apology, wherein he uttereth, (besides his zeal & fervour,) a most confident security, and certain assurance of jesus assistance, by that which he had seen performed to infinite other in their greatest distresses, from the same Lord before. So that nothing doth more acertaine us of the divine power and omnipotency of jesus; then the fortitude invincible, which above all human reason, force, and nature, he imparted to his Martyrs.  
AFTER WHICH consideration, there 
THE. 5. Consideration. THE subjection of spirits.  cometh to be weighed, the fift point before mentioned, which is, of the same power and omnipotency of jesus, declared and exercised upon the spirits insernal. Which thing, partly may appear by the Oracles alleged in the end of the former section, (wherein those spirits foretold, that an Hebrew Child should be borne, to the utter subversion and ruin of their Tyrannical dominion:) And much more at large the same might be declared, by other answers & Oracles uttered after Christ's nativity and registered in the monuments even of the heathens themselves. Whereof he that desireth to see more ample mention, (especially out of Porphyry, who then was living,) let him read Eusebius sixth book de preparatione evangelica, where he shall find store; and namely, that Apollo many times exclaimed Hei mihi, congemiscite: Hei mihi; hei mihi; Oraculorum defecit me claritas. Woe unto me; lament ye with me: woe unto me; woe unto me; for that the honour of Oracles hath now foresaken me. Which complaints and lamentations, are nothing else but a plain confession, that jesus was he, of whom a prophet said divers ages before, Attenuabit omnes Deos terrae: he shall weare-out & bring to beggary, all the Gods or 
Soplo. 2.  Idols of the earth. This confessed also the wicked spirits themselves, when at Christ's appearing in jury, they came unto him at divers times, and besought him, not to afflict or torment them, nor command them presently to return to hell; but rather, to permit them some little time of entertainment, in the sea or mountains, or among herds of swine, or the like. Which confession they made in the sight of all the world: and declared the same afterwards by their facts and deeds.  
For presently upon jesus death, & upon 
Of the miraculous ceasing of Oracles at Chrisis appearing.  the preaching of his name and gospel throughout the world, the Oracles which before were abundant in every province and country, were put to silence. Whereof I might allege the testimonies of very many Gentiles themselves, as that of Juvenal: 
Iwen.   
Cessant Oracula Delphis. 
Saty. 6.   
All Oracles at Delphos, do nowcease: etc. That also of an other Poet:  
Excessere omnes adytis, arisque relictis  
Dij, quibus imperium hoc steterat. etc. 
Lucan.   
That is: the Gods by whom this empire stood, are all departed from their temples, and have abandoned their Altars & places of habitation. Strabo also hath thes express words: The Oracle of Delphos at 
Strab li. 9 Geograph. 169 Plutar. de defectu Oracul.  this day, is to be seen in extreme beggary and mendicitie. And finally, plutarch that lived within one hundredth years after Christ, made a special book, to search out the causes, why the Oracles of the Gods were ceased in his time. And after much turning & winding many ways, resolved upon two principal points, as causes thereof. The first, for that in his time, there was more store of wise men then before, whose answers might stand in stead of Oracles: and the other, that peradventure the 
Two insufficient causes.  spirits which were accustomed to yield Oracles, were by length of time grown old and dead. Both which reasons in the very common sense of all men, must needs be false; and by Plutarch himself, can not stand with probability. For first; in his books which he wrote of the lives of ancient famous men, he confesseth, that in such kind of wisdom, as he most esteemed, they had not their equals among their posterity. secondly, in his treatises of Philosophy, he passeth it for a ground, that spirits, not depending of material bodies, can not die or wax old: and therefore, of necessity we must conclude, that some other cause is to be yielded of the ceasing of thes Oracles, which can not be but the presence and commandment of some higher power, according to the saying of S. john: To this end appeared the 
1. joh. 3.  son of God, that he might dissolve (or overthrow) the works of the devil.  
Neither did jesus this alone, in his own person, but gave also power and authority to his disciples and followers to do the like; according to their commission in S. Matheus gospel; Super omnia Demonia 
Mat. 10.  & spiritus immundos etc. You shall have authority, over all devils and unclean spirits. Which commission, how they afterward put in execution, the whole world yieldeth testimony. And for example's 〈◊〉 only, I will allege in this place, an offer or challenge made for proof thereof, by Tertullian to the heathen magistrates and persecutcurs of his time: his words 
Tertul. in Apolog. ad gentes.  are thes. Let there be brought here in presence before your tribunal seats, some person who is certainly known to be possessed with a wicked spirit: and let that spirit be commanded by a Christian, to 
A most confident offer made by Tertulian.  speak, and he shall as truly confess himself to be a devil, as at other times to you, he will falsely say that he is a God. Again at the same time; let there be brought forth one of thes (your priests or Prophets) that will seem to be possessed by a divine spirit; I mean of those, that speak gasping etc. (in whom you imagine your Gods to talk,) and except that spirit also, (commanded by us,) do confess himself to be a devil, (being indeed afraid to lie unto a Christian:) do you shed the blood of the Christians in that very place, etc. None will lie to their own shame, but rather for honour or advantage: yet those spirits will not say to us, that Christ was a Magician, as you do; nor that he was of the common condition of men. They will not say, he was stolen out of his sepulchre; but they will confess, that he was the virtue, wisdom, and word of God; that he is in heaven, and that he shall come again to be our judge etc. Neither will thes devils in our presence, deny themselves to be unclean spirits, and damned for their wickedness; and that they expect his most horrible judgement, professing also, that they do fear Christ in God, and God in Christ; and that they are made subject unto his servants.  
Hitherto are the words of Tertullian, containing (as I have said) a most confident challenge, and that upon the lives and blood of all Christians, to make trial of their power in controlling those spirits, which the Romans and other Gentiles adored as their Gods. Which offer, seeing it was made & exhibited to the persecutors themselves, then living in Rome; well may we be assured, that the enemy would never have omitted so notorious an advantage, if by former experience he had not been persuaded, that the joining herein would have turned and redounded to his own confusion.  
And this Puissant authority of jesus, 
The wonderful authority of Christians over spirits  imparted to Christians, extended itself so far forth; that not only their words and commandements, but even their very presence did shut the mouths, and drive into fear thes miserable spirits. So Lactantius showeth that in his days, among many other examples of this thing, a silly 
Lact. lib. 2. divin. Instit. c. 16.  serving-man that was a Christian, following his master into a certain temple of Idols; the Gods cried out, that nothing could be weldone, as long as that Christian was in presence. The like recordeth Eusebius of Diocletian th' Emperor, who going to Apollo for an Oracle; 
Euse. l. 5. de prap. evan.  received answer, that the just men were the cause that be could say nothing. Which just men, Apollo's priest interpreted, to be meant ironically of Christians: & thereupon, Diocletian began his most cruel and fierce persecution, in Eusebius days. Sozomenus also writeth, that lulian th' Apostata endeavouring with many sacrifices 
Sozom. l. 3. hist. ca 18.  and conjurations, to draw an answer from Apollo Daphnaeus, in a famous place, called daphne, in the suburbs of Antioch: understood at last by the Oracle, that the bones of S. Babylas the Martyr, that lay near to the place, were the impediment why that God could not speak. And therupon, julian presently, caused the same body to be removed. And finally, here of it proceeded, that in all sacrifices, conjurations, and other mysteries of the Gentiles, there was brought in, that phrase recorded by scoffing Lucian; Exeant Christiani; let Christians departed; for that while 
Lucian. in Alex.  they were present, nothing could be well accomplished.  
To conclude; the pagan Porphyry, that of all other, most earnestly endeavoured to impugn and disgrace us Christians, and to hold up the honour of his enfeebled 
Porph. li. 1. cont. Christ. apud Euse. li. 5. c. 1. de prae. evang.  idols; yet discoursing of the great plague that reigned most furiously in the City of Messina, i Cicilie where he dwelled; yieldeth this reason, why Aesculapius the God of Physic, (much adored in that place.) was not able to help them. It is no marvels sayeth 〈◊〉 this City so many years be vexed with the plague, seeing that both Aesculapius 
A marvelous confession of Porphyry.  and all other Gods, be now departed from it, by the coming of Christians. For since that men have bigunne to worship this jesus, we could never obtain any profit by our Gods. Thus much confessed this Patron of paganism, concerning the maim that his Gods had received by jesus honour. Which albeit he spoke with a malicious mind, to bring Christians in hatred and persecution thereby; yet is the confession notable, and confirmeth that story which Plutarch in his forenamed book, doth report; that in the later years of Tiberius' 
A pretty story of plutarch.  reign, a strange voice and exceeding horrible clamour, with hideous cries, skriches, and houlinges were heard by many, in the Greciansea, complaining that 
Plutar. de defectu Oracul.  the great God PAN was now departed. And this Plutarch (that was a Gentle,) affirmeth to have been alleged and proved, before th' Emperor Tiberius; who marveled greatly, & could not by all his divines and South sayers, whom he called to that consultation, gather out any reasonable meaning of this wonderful accident. But we Christians, comparing the time wherein it happened, unto the time of jesus death and passion; and finding the same fully to agree: may more than probably persuade ourselves, that by the death of their great God PAN (which signifieth all,) was imported the ruin and utter overthrow of all the wicked spirits and Idols upon earth.  
AND THUS HATH the Deity of jesus been declared and proved by his 
THE. 6. Consideration. THE punishment of enemies.  omnipotent power in subduing infernal enemies. Now resteth it for us to make manifest the same, by his like power and divine justice, showed upon divers of his enemies here on earth; whose greatest punishment, albeit for the most part, he reserveth for the life to come: yet sometimes, for manifestation of his omnipotency, (as especially it was behoveful i those first daics of his appearance in the world,) he chasteneth them also even here on earth, in the eye and sight of all men. So we read of the most in famous and miserable death of Herode the first, surnamed Ascolonita, 
1. Herod Ascolonita.  who after his persecution of Christ in his infancy, and the slaughter of the infants in Bethleem for his sake; was wearied out by a loathsome life, in fear and horror 
joseph. l. 17 antiq. c. 10. & lib. 1. de bell. judai. ca 21.  of his own wife and children; whom after he had most cruelly murdered; was enforced also by desperation, through his unspeakable vexations, grieves, and torments, to offer his own hand to his own destruction, if he had not been stayed by friends that stood about.  
After him, Archelaus his eldest son, that was a terror to jesus at his return 
2. Archilam.  from Egypt, fell also by God's justice, into marvelous calamities. For first, being left as king by his father; Augustus 
joseph. l. 17 antiq. c. 15. l. 2. de bell. juda. c. 6.  would not allow or ratify that succession; but of a king, made him a Tetrarch, assigning to him only the fourth part of that dominion, which his father had before. And then again, after nine years space, took that away in like manner, with the greatest dishonour he could devise, seizing upon all his treasure and riches by way of confiscation, and condemning his person to perpetual banishment, wherein he died most miserably, in Vienna in France.  
Not long after this, the second son 
3. Herod Antipas.  of Herode the first, named Herode Antipas, Tetrarch of Galiley, who put S. John Baptist to death, and scorned jesus before his passion, (whereat both himself and 
joseph. l. 18 antiq. c. 9 l. 2. de bell. c. 8  Herodias his concubine were present;) was deposed also by Caius th' Emperor (being accused by Agrippa, his nearest kinsman,) and most contumeliously sent in exile; first, to Lions in France, and after that, to the most desert and inhabitable places of Spain, where he with Herodias wandered up and down, in extreme calamity, so long as they lived; and finally ended their days, abandonned of all men. In which misery also it is recorded, that the 
Niceph. l. 1. cap. 20.  dancing daughter of Herodias, who had in her jollity demanded john Baptists Head, being on a certain time enforced 
4. Herodias daughter.  to pass over a frozen river, the ice broke, and she in her fall, had her head cut of by the same ice, without hurting the rest of her body, to the great admiration of all the lookers on.  
The like event had an other of Herode 
5 Herode Agrippa.  family, named Herod Agrippa, th' acculer of the forenamed Herod the Tetrarch; who in his great glory and triumph, having yut to death S. james the brother of S. John Evangelist, and imprisoned S. Peter: was soon after in a public assembly of Princes and Nobles, at Caesarea; stricken from heaven, with a most horrible disease, whereby his body putrefied, 
Act. 12. Ioseph. 1. 19 antiq. c. 7.  and was eaten with vermin, as both S. Luke reporteth, and josephus confirmeth. And the same josephus, with no small 
Lib. 18. c. 7.  marvel in himself, declareth; that at the very time when he wrote his story, (which was about 70 years after the death of Herod the first:) the whole progeny and offspring, kindred, and family of the said Herod, (which he sayeth was exceeding great, by reason he had niene 
The stock of Herode soon extinguished.  wives together, with many children, brothers, sisters, nephews, and kinsfolk,) were all extinguished in most miserable sort, and gave a testimony (saith josephus) to the world, of the most vain confidence, that men do put in human felicity. 
The punishment of Romans.   
And as thes punishements lighted openly, upon jesus professed enemies in jury: So escaped not also the Romans their chastissement; I mean such, as especially had their hands in persecution of him, or of his followers after him. For 
5. Pilate.  first, of Pontius Pilate, that gave sentence of death against him, we read, that after great disgrace received in jury; he was 
〈◊〉. lib. 7. hist. Euseb l. 2. c. 7. hist.  sent home into Italy, and there by manifold disfavours showed unto him by the Emperor his master, sell into such desperation, as he slew himself with his own hands. And secondly, of the very Emperors themselves, who lived from Tiberius (under whom jesus suffered,) unto Constantine the great, under whom Christian religion took dominion over the world, (which contained the space of three hundredth years;) very few or none, escaped the manifest scourges of Gods dreadful justice, showed upon them at the knitting up of their days. For example's 
Tertul. in Apolog.  sake; Tiberius, that permitted Christians to live freely, and made a law against their molestation, as before hath been showed, died peaceably in his bed. But 
6. Calligula.  Caligula that followed him, for his contempt showed against all divine power, in making himself a God; was soon after murdered by the conspiracy of his dearest friends. Nero also, who first of all other 
7. Nero.  began persecution against the Christians; within few months after he had put S. Peter and S. Paul to death in Rome, (having murdered in like manner his own mother, brother, wife, & master;) was upon the sudden, from his glorious estate and majesty, thrown down into such horrible distress and confusion, in the sight of all men; as being condemned by the Senate, to have his head thrust into a pillory, and there most ignominiously to be whipped to death: was constrained, for avoiding th' execution of that terrible sentence, to massacre himself with his own hands, by the assistance of such as were dearest unto him.  
The like might be showed in the tragical 
8. Many Emperors that died miserablic.  ends of Galba, Otho, Vitellius, Domitian, Commodus, Pertinax, julian, Macrinus, Antoninus, Alexander, Maximinus, Gordianus, Aurelianus, Decius, Gallus, Volutianus, Aemilianus, Valerianus, Galienus, Caius, Carinus, Maximianus, Maxentius, Licinius, and others, whose miserable deaths, a noble man & councillor well near a thousand years past, 
Euagrius Scolast. l. 3. hist. ca 41.  did gather against Zosimus a heathen writer, to show thereby the poverful hand of jesus upon his enemies; adding further more, that since the time of Constantine, whiles Emperors have been Christians, few or no such examples can be showed, except it be upon julian th' Apostata, Valens the Arrian heretic, or some other of like detestable and notorious wickedness. And thus much of particular men chastised by jesus.  
But if we desire to have a full example 
9 The chastisement of Jerusalem and of the jewish people.  of his justice, upon a whole Nation together: let us consider what befell Jerusalem and the people of jury, for their barbarous cruelty practised upon him, in his death and Passion. And truly, if we believe josephus and Philo the jewish historiographers, (who lived either with Christ or immediately after him;) It can hardly be expressed by the tongue or pen of man, what insufterable calamities and miseries, were inflicted to that people (presently upon th' Ascension of jesus,) by Pilate their governor, under Tiberius' th' Emperor; and then again by Petronius, under Caligula; and after that, by Cumanus, under Claudius; and lastly, by Festus & Albinus, under Nero. Through 
joseph. lib. 19 antiq. li. 2. & 3. de bell. judai. Philo in Flacco & l. 2. de leg. Cornel. Tac. lib. 12.  whose cruelties that nation was enforced finally to rebel and take arms against the Roman Empire, which was the cause of their utter ruin and extirpation by Titus and Vespasian. At what time, besides the overthrow of their City, burning of their Temple, and other infinite distresses, which josephus an eye-witness protesteth, that no speech or discourse human can declare: the same author recordeth eleven hundredth thousand persons to have been slain, and four score and seventeen thousand taken alive, who were either put to death afterward in public triumphs, or sold openly for bondslaves into all parts of the world.  
And in this universal calamity of the jewish Nation, being the most notorious and grievous that ever happened to Nation or people, before or after them, (for the Romans never practised the like upon 
How Christ his death was punished with like circumstances upon the Sarazens.  others) it is singularly to be observed, that in the same time and place, in which they had put jesus to death before; that is, in the feast of their Paschal, when their whole Nation was assembled at Jerusalem, from all parts, Provinces, & Countries of the earth: they received this their must pitiful subversion, and that by the hands of the Roman Caelar, to whom by public cry, they had appealed from jesus but a little before. Yea, further it is observed & noted, that as they apprehended jesus, & made th' entrance to his passion upon the mount Olivet: sp Titus (as josephus writeth,) upon 
joseph. li. 5. de bell. c. 8.  the same mount planted his first siege for their final destruction. And as they led jesus from Caiphas to Pilate, afflicting him in their presence: so now were themselves led up and down, from john to Simon, (two tyrants that had usurped 
Cap. 27.  dominion within the City,) and were scourged and tormented before their tribunal seats. Again, as they had caused jesus to be scoffed, beaten, and villainously entreated by the soldiers, in pilate's Palace: so were now their own principal rulers & noble men, (as joseph ' noteth,) most scornesully abused, beaten, and crucified by the same soldiers. Which later point of crucising, or villainous putting to death upon the Cross, was begun to be practised by the Romans, upon the jewish Gentry, immediately after Christ's death and not before. And now at this time of the war, josephus affirmeth, that in some one day, 500 of his nation were taken & put to this opprobrious kind of punishment; in so much, that for the great multitude (saith he,) Nec locus suff●eret Crucibus, 
Lib. 5. 2e bell. c. 28.  nec crucis corporib●● that is; nether the place was sufficient to contain so many Crosses, as the Romans set up; nor the Crosses sufficient to sustain so many bodies, as they murdered by that torment.  
This dreadful and unspeakable misery, fell upon the jews, about forty years after jesus ascension, when they had 
A marvelous providence of God for delivering the Christians that were in jerusalem at the time of the destruction.  showed themselves most obstinate and obdurate against his doctrine, delivered unto them, not only by himself, but also by his Disciples; of which disciples they had slain now S. Stephen and S. james, and had driven into banishment, both S. Peter and S. Paul, and other that had preached unto them. To which later two Apostles, (I mean S. Peter & S. Paul,) our Saviour jesus appeared a little before their martirdomes in Rome, (as Lactantius writeth,) and showed, that within three or four years after their deaths, he was to take revenge upon their Nation, by the utter destruction of jerusalem, and of that generation. Which secret advise, the said Lactantius affirmeth, that Peter and 
Lib. 4. divin. Inst. ca 21. Euseb. li. 3. hist. cap. 5. Niceph. c. 3.  Paul revealed to other Christians in jury; whereby it came to pass, (as Eusebius also and other authors do mention,) that all the Christians living in jerusalem, departed thence, not long before the siege began, to a certain town named Pella, beyond jordan, which was assigned unto them for that purpose, by jesus himself, for that it being in the dominion of Agrippa, (who stood with the Romans,) it remained in peace and safety, while all jury besides was brought to desolation.  
This than was the providence of God for the punishment of the jews at that time. And ever after, their estate declined 
The jewish miseries after the destruction of Jerusalem.  from worse to worse; and their miseries daily multiplied throughout the world. Whereof he that will see a ver lamentable narration; let him read but the last book only of josephus history de Bello Judaico, wherein is reported besides other things, that after the war was ended, and all public slaughter ceased: Titus sent sixtien thousand jews, as a present to his father to Rome, there to be put to death in divers and sundry manners. Others he applied to be Spectacles for pastime to the Romans that were present with him; whereof josephus saith, that he saw with his 
joseph. li. 7. de bell. c. 20 & 21.  own eyes, two thousand & five hundredth murdered and consumed in one day, by fight and combat among themselves, and with wild beasts at the emperors appointment. Others were assigned in Antioch and other great Cities, to serve for faggots in their famous bonfires at times of triumph. Others were sold to be bondslaves: others condemned to dig & show stones for ever. And this was the end of that war and desolation.  
After this again under trajan th' Emperor, there were so infinite a number of 
The final desolation of the jewish Nation.  jews slain and made away by Marcus Turbo in Africa, and Lucius Quintus in the East: as all histories agree, that it is impossible to express the multitude. But yet more wonderful is it, which the same historians do report; that in the 18. year of Adrian th' Emperor, one jullus Severus being sent to extinguish all the remnant of the jewish generation: destroyed 
Oros. lib. 7. cap. 13. Ariston pel laeus in hist. Euseb. lib. 4. cap. 8. Niccph. lib. 3. c. 24.  in small time 980 Towns and villages within that country, and slew five hundredth and four score thousand of that blood and nation in one day: at which time also he beat down the City of Jerusalem in such sort; as he lest not one stone standing upon an other of their ancient buildings; but caused some part thereof to be reedefied again, and inhabited by only Gentiles. He changed the name of the City, and called it 
* Th' emperors name, was Aclius Adrianus.  AFLIA, after th' emperors name. He drove all the progeny and offspring of the jews forth of all those countries, with a perpetual law confirmed by the Emperor, that they should never return; no, nor so much as look back from any high or eminent place, to that country again. And this was done to that jewish Nation by the Roman Emperors, for accomplishing that demand, which their principal elders had made not long before to Pilate the Romau Magistrate, concerning jesus most injurious death, crying out with one consent and voice; to wit: Let his blood be upon us, and upon our posterity. 
Mat. 25.   
AND HEREIN ALSO, (I mean in the most wonderful & notorious chastisement, 
THE. 7. Consideration. THE fulfilling of jesus propheties.  or rather reprobation of this jewish people, which of all the world was Gods peculiar before,) is set out unto us, as it were in a glass, the seventh and last point, which we mentioned in the beginning of this section: to wit, the fulfilling of such speeches & propheties, as jesus uttered when he was upon earth: as namely at one time, after a long and vehement commination, made to the Scribes, Pharisees, and principal men of that Nation, (in which he repeateth eight several times the dreadful threat woe:) he concludeth finally, that all the just blood, injuriously shed, from the first Martyr Abel, should be revenged very shortly 
Mat. 23.  upon that generation. And in the same place, he menaceth the populous City of jerusalem, that itshould be made desert. And in an other place, he assureth than, that one 
Luc. 21.  stone should not be left standing thereof upon an other. And yet futther he pronounced upon the same City, thes words. The days shall come upon thee, and thy enemies shall environ thee with a wall, and shall besiege 
Luc. 19  thee; they shall straighten the on every side, and shall beat the to the ground, and thy children in thee, 
jesus speeches of jerusalem.  And yet more particularly, he foretelleth the very signs, whereby his disciples should perceive when the time in deed was come; using this speech unto them. When you shall see jerusalem besieged with an 
Luc. 21.  army; then know ye, that her disolation is at hand; for that thes are the days of revenge, to the end all may be fulfilled which is written. Great distress shall fall upon this earth, and vengeance upon this people. They shallbe slain by dint of the sword, and shall be led as slaves into all countries. And Jerusalem shallbe trodden under feet by the Gentiles, until the times of Nations be accomplished.  
This foretold jesus of the misery that was to fall upon jerusalem, and upon that 
The circumstance of the time, when jesus spoke his words, and when they were written.  people (by the Romans and other Gentiles,) when the jews seemed to be in most security and greatest amity with the Romans, (as also they were, when the same things were written,) and consequently, at that time, they might seem in all human reason, to have less cause than ever before, to misdoubt such calamities. And yet how certain and assured foreknowledge, (and as it were most sensible forefeeling) jesus had of thes miseries, he declared, not only by thes express words 
Luc. 19  and by their event: but also by those pitiful tears he shed upon sight and consideration of Jerusalem, and by the lamentable speech he used to the women of that City, who wept for him at his Passion, persuading them, to weep rather for themselves and for their children, (in respect 
Luc. 23.  of the miseries to follow,) then for him.  
Which words and predictions of jesus, together with sundry other his speeches, fore showing so particularly the imminent calamities of that Nation, (and that, as I have said, at such time, when in human discourse there could be no probability thereof;) when a certain heathen Chronicler and Mathematique, named 
Phleg. Thralli. lib. annal.  Phlegon, about an hundredth years after Christ's departure, had diligently considered, having seen the same also in his days most exactly fulfilled, (for he was servant to Adrianus th' Emperor, by whose commandment, as hath been said before, the final subversion of the jewish 
The testimony of a beathen, for the fulfilling of Christ's propheties.  nation was brought to pass:) this Phlegon (I say) though a Pagan, yet upon consideration of thes events, and others that he saw, (as th' extreme persecution of Christians foretold by Christ and the like:) he pronounced, that never any man foretold things so certainly to come, or that so precisely were accomplished, as were the predictions and propheties of jesus. And this testimony of Phlegon, was alleged and urged for Christians, again't 
Orig. lib. 2. cunt. Celsum sub initium.  one Celsus a heathen Philosopher and Epicure, by the famous learned Origen, even the very next age after it was written by th' author; so that of the truth of this allegation, there can be no doubt or question at all.  
And now albeit thes predictions and 
Other propheties of jesus fulfilled to his Disciples.  propheties, concerning the punishment and reprobation of the jews, fulfilled so evidently in the sight of all the world, might be a sufficient demonstration, of jesus for knowledge in affairs to come: yet are there many other things besides foreshowed by him, which fell out as exactly, as did thes; notwithstanding that by no learning, mathematical reason, or human conjecture, they were or might be foreseen. As for example; the foretelling of his own death; the manner, time, and place thereof: as also the person that should betray him, together with his irrepentantende. The flight, fear, and scandal of his disciples, albeit they had promised & protested the contrary. The three several denials of Peter. The particular time of his own resurrection, and Ascension. The sending of the Holy-Ghost; and many other the like predictions, propheties, & promises, which to his Apostles, Disciples, and followers, that heard them uttered, and left them written before they fell out, and saw them afterward accomplished; and who by the falsehood thereof should have received greatest damage of all other men, if they had not been true: to thes men (I say) they were most evident proofs of jesus divine prescience in matters that should ensue.  
But yet for that an Infidel, (with whom only I suppose myself to deal in this place,) may in thes and the like things, find perhaps some matter of cavillation; and say, that thes propheties of jesus were recorded by our Evangelists, 
Propheties fulfilled in the sight of Gentiles.  after the particularities therein prophetied were effectuated, and not before; and consequently, that they might be forged: I will allege certain other events, both foretold and registered, before they came to pass; and divulged by public writings in the face of all the world, when there was small semblance that ever the same should take effect. Such were the particular foretelling of the kind & manner of S. Peter's death, whiles yet he lived: The peculiar and different manner of S. john th' evangelists ending, from the rest of the Apostles: The prerogative given to Peter above the rest, that his Faith and Chair should never fail, (which we see miraculously verified even until this day; the successions of all other Apostles having failed and his not. The forshewing & describing to his disciples, the most extreme and cruel persecutions, that should ensue unto Christians for his sake, (a thing at that time not probable in reason, for that the Romans permitted the exercise of all kinds of religions:) And that notwithstanding in all thes pressures and intolerable afflictie is, his faithful followers should not shrink, but hold out, and daily increase in zeal, fortitude, and number; and finally, should achieve the victory and conquest of all the world: a thing much more unlikely, at that day, & so far passing all human probability; as no capacity, reason, or concept of man, might reach or attain the foresight thereof.  
And with this will we conclude our third and last part of the general division set down in the beginning, concerning the grounds and proofs of Christian religion.   

The Conclusion. Sect. 4.  
BY ALL that hitherto hath been said, 
The sum of the former three Sections.  we have declared and made manifest unto the, (gentle reader,) three things of great importance. First, that from the beginning and creation of the world, there hath been promised in all times and ages, a Messiah or savour of mankind, in whom and by whom, all Nations should be blessed; as also, that the particular time, manner, and circumstance of his coming; together with the quality of his person, purpose, doctrine, life, death, resurrection, and Ascension, were in like manner by the prophets of God, most evidently forshewed. Secondly; that the very same particulars and special points, that were designed and set down by the said Prophets, were also fulfilled most exactly with their circumstances, in the person and actions of jesus our savour. Thirdly, that besides the accomplishment of all the for said propheties; there were given by jesus, many signs, manifestations, and most infallible arguments of his Deity and omnipotent puissance, after his Ascension or departure from all human and corporal conversation in this world. By all which ways, means, arguments, and proofs; & by ten thousand more, which to the tongue or pen of man are inexplicable, the Christian mind remaineth settled, and most firmly grounded in the undoubted belief of his religion; having besides all other things, evidences, certainties, and internal comforts and assurances, which are infinite: thes eight demonstrative 
Eight reasons.  reasons and persuasions which ensue, for his more ample and abundant satisfaction therein.  
First; that it was impossible that so many 
1. The propheties.  things, should be foretold so precisely, with so many particularities, in so many ages, by so different persons all of sanctity, with so great concord, consent, and unity, and that so long before hand, but by the spirit of God alone, that only hath foreknowledge of future events. Secondly; 
2. The fulfilling.  that it could not possibly be, that so many things, so difficult and strange, with all their particularities and circumstances, should be so exactly and precisely fulfilled, but in him alone of whom they were truly meant. Thirdly; that it can no ways be imagined, that God would ever 
3. God's assistance.  have concurred with jesus doings, or assisted him, above all course of nature, with so abundant miracles, as the Gentiles do confess that he wrought, if he had been a Seducer, or taken upon him to set forth a false doctrine. Fourthly; if jesus 
4. jesus doctrine.  had intended to deceive and seduce the world; he would never have proposed a doctrine so difficult and repugnant to all sensuality; but rather would have taught things pleasant and grateful to man's voluptuous delight, as Mahomet did after him. Nether could the nature of man, have ever so affectuously embraced such austerity, without the assistance of some divine and supernatural power. Fistly; 
5. jesus manner of teaching.  for that jesus being poorly borne and unlettered, as by his adversaries confession doth appear, and that in such an age and time, when all worldly learning was in most flourishing estate: he could never possibly but by divine power, have attained to such most exquisite knowledge in all kind of learning, as to be able to decide all the doubts and controversies of Philosophers before him, as he did; laving down more plainly, distinctly, & perspicuously, the pith of all human and divine learning, within the compass of three years teaching, (and that to auditors of so great simplicity;) then did all the Sages of the world, until that 〈◊〉, in so much that even then, the most unlearned Christian of that time, could say more in certainty of truth, concerning the knowledge of God, the Creation of the world, th' end of man, the reward of virtue, the punishment of vice, th' immortality and rest of our soul after this life, and in other such high points and mysteries of true philosophy: then could the most famous and learned of all the Gentiles, that had for so many ages before, beaten their brains in contention about the same.  
sixtly, if jesus had not meant plainly 
6. jesus life and manner of proceeding.  and sincerely in all his doings, according as he professed; he would never have taken so severe a course of life to himself, neither would he have refused all temporal dignities and advancements as he did; he would never have chosen to die so opprobriously in the sight of all men, nor made election of Apostles and Disciples so poor and contemptible in the world; nor if he had; would ever worldly men have followed him in so great multitudes, with so great fervor, zeal, constancy, and perseverance unto death seventhly, we see that the first 
7. The beginners & first publishers of Christian religion.  beginners and founders of Christian religion left by jesus, were a multitude of simple and unskilful persons, unapt to deceive or devise any thing of themselves. They began against all probability of man's reason: they went forward against the stream and strength of all the world: they continued and increased above human possibility: they persevered in torments and afflictions insufferable: they wrought miracles above the reach and compass of man's ability: they overthrew Idolatry, that then possessed the world, and confounded all powers infernal, by the only name and virtue of their master. They saw the propheties of jesus fulfilled, and all his divine speeches and predictions come to pass. They saw the punishment of their enemies and chief imnugners to fall upon them, in their days. They saw every day whole Provinces, Countries, and kingdoms converted to their faith. And finally, the whole Roman Empire and world besides, to subject itself to the law, obedience, and gospel of their master.  
Lastly; among all other reasons and arguments, this may be one most manifest 
8. The present state of jews.  unto us; that whereas by many testimonies and express propheties of the old Testament it is affirmed, that the people of Israel should abandon, persecute, and put to death the true Messiah at his coming, as before hath been showed; and for that fact, should itself be abandoned of God, and brought to ruin and dispersion over all the world; (wherein according to the words of Osee; they shall sit for a long time, 
Osee 3.  without king, without prince, without sacrifice, without Altar, without Ephode, or images; and after this again shall return and seek their God, in the last days:) we see in this age the very same particularities fulfilled in that Nation, and so to have continued now for thes fiftiene hundredth years: that is; we see the jewish people abandoned and afflicted above all Nations of the world; dispersed in servility throughout all corners of other Nations; without dignity or reputation; without king, prince, or common wealth, of themselves; prohibited by all Princes, both Christian & other, to make their sacrifices, where they inhabit; deprived of all means to attain to knowledge in good literature, whereby daily they fall into more gross ignorance and absurdities against common reason, in their later doctrine; then did the most barbarous infidels that ever were; having lost all sense and feeling in spiritual affairs; all knowledge and understanding in celestial things for the life to come; having among them no Prophet; no grave teacher; no man directed by God's holy spirit: and finally; as men forlorn and filled with all kind of misery, do both by their inward and external calamities, preach, denounce, & testify to the world, that jesus whom they Crucified, was the only true Messiah and Saucour of mankind, and that his blood, (as they required,) lieth heavily upon their generation for ever.  
Wherefore to conclude this whole 
The conclusion of the Chapter with an admonishment.  discourse and treatise of the proofs and evidences of our Christian religion; seeing that by so manifold and invincible demonstrations, it hath been declared & laid before our eyes, that jesus is the only true Saucour and redeemer of the world, and consequently, that his service and religion is the only way and mean to please almighty God, and to attain everlasting happiness; there remaineth now to consider, that the same jesus, which by so many Prophets was promised to be a Saucour; was also foretold by the self same Prophets, that he should be a judge and 
jesus shall be also a judge.  examiner of all our actions. Which later point, no one Prophet that hath forshewed his coming, hath omitted seriously to inculcate unto us. No, not the Sibyls themselves, who in every place where they describe the most gracious coming of the Virgin's son, do also annex thereunto his dreadful appearance at the day of judgement; especially in those famous Acrostic verses, whereof there hath 
Apud Euse. lib. 4 in vit. Const. in si.  been so much mention before; the whole discourse upon the words, jesus, Christ, the son of God, Saucour, and Cross, containeth nothing else, but a large and ample description of his most terrible coming infire and flame, and conflagration of the world at that dreadful day, to take account of all men's words, actions, and cogitations.  
To which description of thes pagan Prophets, is consonant the whole tenor 
1. Reg. 2. Psal. 95. Esa. 2. 13. 26. 27. 30 jere. 30. Dan. 7. Sopho. 1. Malac. 4. Mat. 12. 13. 16. 24. 25. Mar. 13. Luc. 17. Rom. 2. 14. 1. Cor. 15. 2. Cor. 5. 1. Thess. 4. 5.  and context of the old Bible, foreshowing every where, the dreadful Majesty, terror, and severity of the Messiah at that day. The new Testament also, which tendeth wholly to comfort and solace mankind, and hath the name of Euangile, in respect of the joyful news which it brought to the world; omitteth not to put us continually in mind of this point. And to that end, both jesus himself, amidst all his sweet and comfortable speeches with his Disciples, did admonish them often of this last day; and his Apostles, Evangelists, & Disciples after him, repeated, iterated, and urged this important consideration, in all their words 
2. Thess. 1 1. Tit. 2. 2. Pet. 3. Heb. 9 jud. 14. Apoc. 1.  and writings.  
Wherefore as by the name and cogitation of a savour, we are greatly stirred up to joy, alacrity, confidence, and consolation: so by this admonishment of God's Saints, and of jesus himself, that he is to be our judge, and severe examiner of all the minutes and moments of our life: we are to conceive just fear and dread of this his second coming. And as by the whole former treatise we have been 
An illation upon the premises with an exhortation.  instructed, that the only way to salvation is by the profession of jesus religion: so by this account that shallbe demanded at our hands at the last day, by the Author and first institutor of this religion, we are taught, that unless we be true Christians indeed, and do perform such duties as this law and religion prescribeth unto us; so far of shall we be from receiving any benefit by the name; as our judgement shall be the more grievous, and our final calamity more intolerable. For which cause, I would in sincere charity, exhort every man, that by the former discourse hath received any light, and is confirmed in his judgement concerning the truth of Christian religion; to employ his whole endeavours for the attainment of the fruit and benefit thereof: which is, by being a true and real Christian: for that Christ himself foresignified, that many should take the name without commodity of their profession. And to the end each man may the better know or conjecture of himself, whether he be in the right way or no, and whether he perform in deed the duty required of a true Christian: I have thought convenient, to adjoin this chapter next following of that matter, and therein to declare the particular points belonging to that profession. Which being known, it shall be easy for every one that is not over partial, or wilfully bend to deceive himself, to discern of his own estate, and of the course and way that he holdeth. Which is a high point of wisdom for all men to do while they have time; lest at the later day, we having passed over our lives in the bare name only of Christianity, without the substance: do find ourselves in the number of those most unfortunate people, who shall cry Lord, Lord, and receive no comfort by that confession.    

HOW A MAN MAY JUDGE OR DISCERN OF HIMSELF, WHETHER HE BE a true Christian or not. With a declaration of the two parts belonging to that profession; which are, belief and lice. CHAPT. V  
AS IN human learning and sciences of this world, after declaration made of the utility, possibility, certainty, conveniency, and other qualities, commendations, and proprieties thereof; the next point is, to show the means and way whereby to attain the same: so much more, in this divine & heavenly doctrine of Christian religion (which concerneth our soul and everlasting salvation;) for that we have showed before, not only the most undoubted truth whereupon it standeth, but also that the knowledge thereof is so absolutely necessary, as there is no other name or profession under heaven, whereby mankind can be saved, but only 
Act. 4.  this of jesus: it followeth by order of good consequence, that we should treat 
Th' effect of this chapter.  in this place, how a man may attain the fruit of this doctrine: that is to say; how he may come to be a good Christian; or if already he profess that name; how he may examine or make trial of himself, whether he be so in deed or not. Which examination (to speak in brief,) consisteth wholly in consideration of thes two 
Two points.  points. First; whether he believe unfeignedly the total sum of documents & mysteries, left by jesus & his disciples in the Catholic Church; and secondly, whether he perform in sincerity the rules and precepts of life, prescribed unto Christians for direction of their actions. So that on thes two points we are to bestow our whole speech in this chapter.  
AND FOR THE FIRST, how to 
THE. 1. part, concerning belief.  examine the truth of our belief; it would be over tedious to lay down every particular way, that might be assigned for discussion thereof: for that it would bring in the contention of all times, aswell ancient as present, about controversies in Christian faith, which hath been impugned from age to age, by the seditious instruments of Christ's infernal enemy. And therefore, as well in respect of the length, (whereof this place is not capable,) as also for that of purpose I do avoid all dealing with matters of controversy, within the compass of this work: I mean only at this time, for the comfort of such as are already in the right way, and for some light to others, who perhaps of simplicity may walk awry; to let down with as great brevity as possibly may be, some few general notes or observations, for their better help in this behalf.  
In which great affair of our faith and belief, (wherein consisteth as well the ground and foundation of our eternal welfare, as also the fruit & entire utility of Christ's coming into this world;) it is to be considered, that God could not of his infinite wisdom, (foreseeing all things, and times to come;) nor ever would of his unspeakable goodness, (desiring our 
The matters of faith and belief easy among Christians.  salvation as he doth;) leave us in this life, without most sure, certain, and clear evidency in this matter: and consequently, we must imagine, that all our errors committed herein (I mean in matters of faith and belief among Christians) do proceed rather of fin, negligence, wilfulness, or inconsideration in ourselves; then either of difficulty or doubtfulness in the means left unto us for discerning the same, or of the want of God's holy assistance to that effect, if we would with humility accept thereof.  
This Esay made plain, when he prophetied of this perspicuity; that is, of this most excellent privilege in Christian religion, so many hundred years before Christ was borne. For after that in divers chapters he had declared the glorious coming of Christ in signs and miracles, as also the multitude of Gentiles that should embrace his doctrine, together with the joy and exultation of their conversion: he forsheweth presently the wondered providence of God also, in providing for Christians so manifest a way of direction for their faith and religion; as the most simple and unlearned man in the world, should not be able (but of wilfulness) to go astray therein. His words are thes, directed to the Gentiles. Take comfort and 
Esay. 35.  fear not: behold your God shall come and save you. Then shall the eyes of the blind be opened, and the ears of the deaf shallbe restored etc. And there shallbe a path & way; and it shallbe called 
* The direct holy way of the Catholic Church.  THE HOLY WAY: & it shallbe unto you so direct a way, as fools shall not be able to err therein. By which words we see, that among other rare benefits that Christ's people were to receive by his coming; this should be one, and not the least; that after his holy doctrine once published and received, it should not be easy for the weakest in capacity or learning that might be, (whom Esay here noteth by the name of fools,) to run awry in matters of their belief; so plain, clear, & evident, should the way for trial thereof be made.  
Here hence it is, that S. Paul pronounceth so peremptorily of a contentious and heretical man, that he is damned by the testimenie 
Tit. 〈◊〉.  of his own judgement or conscience; for that he hath abandoned this common, direct, and public way, which all men might see, and hath devised particular paths and turnings to himself. 
* See S. August. tract. 1. in epist. johan. & li. de un. Eccl. count Petilian. ca 14.  here-hence it is, that th' ancient fathers of Christ primative Church, disputing against the same kind of people; defended always that their error was of malice and wilful blindness, and not of ignorance; applying those words of prophety unto them, they that saw me, rannc out from me. That is, saith S. Augustine, they which saw and 
Psal. 30.  beheld the Catholic Church of Christ, 
Contion. 2. in Psal. 30.  (which is the plain way denoted byEsay, and the most eminent mountain described by Daniel; as also by Esay himself in an other place, & expounded by Christ 
Dan. 2. Esa. 2. Math. 5.  in S. Mathewes gospel:) this Church (saith he) wicked heretics beholding, (for that no man can avoid the sight thereof, but he that most obstinately will shut his eyes;) yet for hatred and malice, do they run out of the same, and do raise up heresies and schisms against th' unity thereof.  
Thus much saith this holy doctor: by whose discourse we may perceive, that the plain and direct way mentioned by Esay, wherein no simple or ignorant man can err, is the general body of Christ's visible Church upon earth, planted by his Apostles throughout all countries & Nations, and continuing by succession, unto the worlds end. In which Church, whosoever remaineth, & believeth all things that are taught therein; can not possibly fall 
The way of avoiding error in belief.  into error of faith. For that this church or universal body, is guided by Christ's spirit, who is the head thereof, and so no ways subject or withi compass of error. For which cause, S. Paul nameth it, the pillar and sirmament of truth. And the same 
1. Tim. 3.  Church, is so manifest and evident, (and shallbe so to the worlds end, as the same 
Aug. tract. in epist. johan. Chri, hom. 4. de verb. Isai. vidi Dn̄m.  learned Doctor, and other his equals do prove:) that it is more easy to find it out; than it is to see the Sun or Moon, when it shineth brightest, or to behold the greatest hill or mountain in the world. For as S. Augustine's words are, albeit particular hills in one country, may be unknown in an other; as Olympus in Greece, may be unknown in Africa, and the mountain Giddaba of Africa, may be unknown in Greece: yet (saith this holy father) a mountain that passeth throughout all Countries and filleth up the whole world (as Daniel prophetied 
Dan. 2.  Christ's Church should do;) can not be but apparent to the sight of all men, and consequently must needs be known of all men, but only of such, as wilfully do shut their eyes from sight thereof.  
For declaration of which reason, argument, and discourse of Holy-fathers', 
A declaration of the father's argument. Mat. 5. 18 20.  (being also the discourse of Christ himself in the gospel, when he remitteth men to the visible Church, that is placed on an hill;) it is to be noted, that in the time from Christ's ascension, until the 14. year of Nero's reign, who first of the Roman Emperors, began open persecution against the proceedings of Christians, & put to death S. Peter and S. Paul: In this time (I say) of toleration under the Roman Empire, (which contained the space of 37. years;) Christ's Apostles and Disciples had preached and planted one uniform Gospel throughout all the world, as both by their acts and gests recorded, as also by the peculiar testimony of S. Paul to the Romans may appear. 
Rom. 1.  Which thing being done most miraculoussie, by the power and virtue of their Master; and Bishops, pastors, and other governors, being ordained in every Church and country, for guiding and directing the same by themselves & their successors to the world's end: this (I say) being once brought to pass; and the little stone that was cut out of a hill without hands, being now made a huge mountain that had spreed itself over the whole face of the earth, according to daniel's prophety: them those holy and sage 
Dan. 2.  Apostles for preventing of all new doctrines and false errors that might afterwards arise, (as by revelation from jesus, they understood there should do many:) most earnestly exhorted, and with all possible vehemency called upon the people, 
1. Cor. 16. Galat. 5. 2. Thess. 2.  to stand fast in the documents and traditions then received; to hold firmly the faith and doctrine already delivered, as a Depositum and treasure committed to be safely kept until the last day. And above 
1. Tim. 6. 20. 2. Tim. 1. Mat. 7. Rom. 16. 2. Tim. 2. 3. Tit. 3. 2. Thess. 3 2. joa. 7. Apoc. 2.  all other things, they most diligently forewarned them to beware new-fangled teachers, whom they called Herctiques; who should break from the unity of this universal body, already made and knit together; and should devise new gloss, exposition, and interpretations of Scripture; bring in new senses, doctrines, opinions & divisions; to the renting of God's Church and City now builded, and to the perdition of infinite souls.  
For discerning of which kind of most pernicious people, (as S. Austen and other 
Aug. 〈◊〉 vera 〈◊〉.  holy fathers do note;) & for more perfect distinction between them and true Christians; the said Apostles invented the name Catholic, and set down in their common Creed, that clause or article, I believe the Holy Catholic Church. By which 
The first invention of the name Catholic.  word Catholic (that signifieth universal,) they gave to understand to all posterity, that whatsoever doctrine or opinion, should be raised afterward among Christians, disagreeing from the general consent, doctrine, and tradition of the universal Church: was to be reputed as error & heresy, and utterly to be rejected. And that the only Anchor, stay, and security of a Christian man's my nde in matters of belief for his salvation, was to be a Catholic; that is, 
* See S. Hie 〈◊〉 cont. Laciferian. Vincen. liri. l. cont. heres. Aug. 〈◊〉. cp. Man.  (as all ancient fathers do interpret the same,) one, who laying aside all particular opinions and imaginations, both of himself and others, doth subject his judgement to the determination of Christ's universal visible and known Church upon earth, embracing whatsoever that believeth, and abandoning whatsoever that rejecteth. And this is that plain, direct, sure, and infallible way among Christians, whereof we spoke out of isaiah and other prophets and Saints of God before, wherein no man can err though never so simple, but only of wilful and obstinate malice; which is declared in this manner following.  
The gospel of Christ being once preached, and received uniformly over all the 
Why he that leaneth to the Church, can not be deceived.  world, and Churches of Christianity erected throughout all Countries, Provinces, and Nations in the Apostles time, as hath been said: it is to be considered, that this universal church, body, or kingdom, so gathered, founded, & established, was to continue visibly, not for one or two ages, but unto the world's end. For so it was foreshowed and promised most perspicuously by Daniel, when he foretelling the sour great Monarchies, that after him should ensue, adjoineth thes evident words, of the church and kingdom of Christ: In the days of thes kingdoms, shall 
Dan. 2.  God raise up a Celestial kingdom, which shall endure for ever, without subversion; & that kingdom shall not be delivered over to any other people. By which last words, as also by divers promises of Christ himself in the 
Math. 16. 〈◊〉. 28.  gospel, we are acertained, that the very same visible congregation, Church, body, common weal, government, and kingdom, which was established by the Apostles in their time, should endure and continue by succession of followers, unto the world's end: neither should it pass over or be delivered to any other people; that is, no new teachers or later doctrines dissenting from the first, should ever finally prevail against it. Which prophety to have been fulfilled from that day unto this, is made evident and most apparent, by the records of all ages; wherein, albeit divers errors and heresies have sprung up, and made great blustering and disturbance for a time: yet have they been repressed and beat down again, by the same Church, and her visible pillars in the end.  
For example's sake; in the first age, there rose up certain seditious fellows among 
No Heresy ever 〈◊〉 again, the Church.  the jews, making some contention about their ceremonies, as also did Simon Magus, Nicolaus, Cerinthus, Ebion, and Menander, that were heretics. Against whom, (besides the Apostles,) stood in defence of that which was published before, their Disciples, S. Martialis, S. Dionysius Areopagita, Ignatius, Policarpus, & others. In the second age, rose up Basilides, Cerdon, Martion, Valentinus, Tacianus, Apelles, Montanus and divers others: against whom stood in the battle, justinus Martyr, Dionysius bishop of Corinth. Irenaeus, Clemens Alexandrinus, Tertulian, and their equals. And so downwardly from age to age unto our days, whatsoever heresy, or different opinion hath been raised contrary to the general consent of this universal body; it hath been checked and controlled by the watchmen, pastors, & chief governors of this body; and finally, hath been condemned and anathematized by their general assemblies, consent, and councils, gathered from time to time, as occasions served in all parts of the world. Whereby it is most manifest, that he, who relieth upon this general consent of Christ's Church in 
A secure way.  earth, and adhereth to nothing against the judgement of the same; can not possibly err in matters of belief, but walketh in that sure, secure, and infallible path, wherein Isaiah sayeth, that a very fool can not 
Esa. 52.  go amiss.  
Wherefore, to conclude this first part of our present speech, concerning the trial 
The conclusion of the first part.  of our faith and belief: he that is a true Catholic, and holdeth himself within th' obedience of this general and universal Church, which hath descended by succession from Christ and his Apostles: that is, as old Vincentius said eleven hundred years ago, in his most excellent treatise 
Vincent. lirin. li count heres.  against innovations of heretics: he that joveth the Church and body of jesus Christ so much, as he preferreth nothing in the world before the Catholic and universal doctrine thereof: not any private man's authority, love, wit, or eloquence; not reasons of nature or pretence of scriptures, against that which before him was believed by all men: he that followeth universality, antiquity, and consent in his belief; and standeth firmly to that faith, which hath been held from time to time in all places, in all seasons, by all or the most part of bishops, Priests, and Doctors in Christianity: he that can say with S. Augustine, that he truly followeth that universal Church, which had her beginning 
Aug. count epist. Manachaei cap. 4. & lib. de vera relig. cap. 7.  by the enteringe in of Nations, got authority by miracles, was increased by charity, and established by continuance: which hath her succession of bishops from the Chair of Peter until our time: that Church, which is known in the world by the name of Catholic, not only to her friends, but also among her enemies, for that even heretics in common speech do term her so, having no 
Mark this reason of S. Austen.  other means to distinguish themselves and their followers from her, but by calling them reformers, Illuminates, unspotted brethren, and such other names that are different from Catholics:  
He that protesteth with S. jerom, that he doth abhor all sects and names of particular men; as Marcionistes, montanists, Valentinians and the like: he that 
Hieron. Dialog. count Luciferian. Cyprian. epist. 50. ad Cornel. epis. Rom. Gal. 5.  doth confess sincerely with blessed Cyprian, that one priest for the time, is to be obeyed by god's ordinance, as judge in Christ's room, by the universal brotherhood of all Christianity: he that is modest, quiet, sober, void of contention, & obedient, 
Phil. 1. Tit. 3. Rom. 12.  as S. Paul describeth a true and good Catholic: he that is humble i his own concept, and aggreinge to humble things; firm in faith, & not variable, nor delighted with new doctrines: he that can captivate his understanding 
Ephes. 4. Heb. 13. 2. Cor. 10.  to the obedience of Christ, which is, to believe humbly such things, as Christ by his church proposeth unto him, albeit his reason or sense should stand against the same: And finally, he that can be content at Christ's commandment, to hear the Church in all things, without 
Mat. 18. Mat. 23.  doubt or exception, and obey the Governors thereof, albeit in life they be Scribes and Pharises; and consequently, can say truly, & sincerely, with the whole 
* Ambros. ep. 81. ad Syricium. Hieron. ad Pamach. Aug. serm. 81. de tép.  College of Christ's Apostles together, Creda sanctam Ecclesiam Catholicam, I do believe the holy Catholic & unive: sal Church, and what soever that Church doth set forth, teach, hold, or believe: that man (no doubt) is in a most sure case for matters of his faith, and can not possibly walk awry therein; but may think himself a good Christian, for this first point, which is, for matters of belief.  
THERE FOLLOWETH the second 
THE. 2. part of this chapter. OF good syfe.  part of Christian profession, concerning life and manners; which is a matter of so much more difficulty than the former, by how many more ways a man may be lead from virtuous life, then from sincere faith. Wherein there can be no comparison at all, seeing the path of our belief is so manifest (as hath beneshewed,) that no man can err therein, but of inexcusable wilfulness. Which wilfulness in error, the holy 
* See S. Aug. lib. de utilit. cred. c. 1. & tract. 1. in epist. johan. Cyprian. ep. 61  fathers of Christ's primative Church, did always refer to two principal and original causes; that is, to pride or overweening in our own concepts; and to malice against our superiors, for not giving us contentation in things that we desire. Of the first do proceed, the devising of new opinions; new glozing, 
Two causes of heresy.  expounding, and applying of Scriptures; the calling of holy writ itself in question; the contempt of ancient customs and traditions; the preferring of our judgements before all others, either present or past; the debasing of holy Fathers, priests prelate's, Counsels, ordinances, constitutions, and all other things, and proofs what so ever, that stand not with our own good liking and approbation. Of the second fountain, are derived other qualities, conformable to that humour; as are, the denying of jurisdiction and authority in our Superiors; the contempt of Prelates; th' exaggeration of the faults and defects of our Governors; th' impugnation of all Bishoplike dignity, or ecclesiastical eminentie, and especially of the Sea Aposto lique, whereunto appertainet the correction of such like offenders; & finally, for satisfying this devilish and 
The doings of heretics.  most pernicious vein of malice, those wicked reprobates, do incite and arm the people against their spiritual pastors; they enkindle factions against Gods anointed substitutes; they devise a new Church, a new form of government, a new kingdom, and ecclefiastical hierarchy upon earth, whereby to bring men in doubt and staggering, what or whom to believe, or whereunto to have recourse in such difficulties as do arise.  
Thes two maladies (I save) of Pride 
Th' observation of S. Cyprian.  and Malice, have been the two causes of obstinate error in all heretics from the beginning; as full well noted that holy and ancient martyr S. Cyprian, when he said 
Cyprian. epist. 65. ad Rogatian.  so long ago: Thes are the beginnings and original causes of heretics and wicked schismatsques: first, to please and like well of themselves; and then, being puffed up with the swelling of pride, to contemn their governors & superiors. Thus do they abandon and forsake the church: thus do they erect a profane Altar out of the church, against the church: Thus do they break the peace and unity of Christ, and do rebel against God's holy ordination.  
Now then, as thes are the causes, either only or principal of erring in our belief; 
Many causes of evil lice.  most facile and easy (as we see) to be discerned: so of error in life & manners, there are many more occasions, causes, offsprings, and fountains to be found. That is to say, so many in number, as we have evil passions, inordinate appetites, wicked desires, or unlawful inclinations within our mind; every one whereof, is the cause oftentimes of disordered life, and breach of God's commandements. For which respect, there is much more set down in Scripture, for exhortation to good life, then to faith; for that the error herein is more ordinary and easy, and more provoked by our own frailty, as also by the multitude of infinite temptations. Wherefore we read that our savour jesus in the very beginning of his preaching, strait after he was baptized, & had chosen unto him S. Peter and S. Andrew, james and 
The effect of Christ's first sermon. Math. 5. 6. 7.  john, & some other few Disciples, went up to the mountain, & there made his first most excellent, famous, and copious sermon, recited by S. Matthew in three whole chapters; wherein he talketh of nothing else, but of virtuous life, poverty, meekness, justice, purity, sorrow for sin, patience in suffering, contempt of riches, forgiving of injuries, fasting prayer, penance, entering by the straight gate; and finally, of perfection, holiness, and integrity of conversation; and of the exact fulfilling of every jot of God's law and commandments.  
He assured his Disciples with great asseveration, that he came not to break 
Math. 5. v. 20.  the law, but to fulfil the same; and consequently, whosoever should break the least of his commandments, and should so teach men to do; that is, should persever 
Math. 5.  therein, without repentance, and so by his example draw other men to do the like: should have no place in the kingdom of heaven. Again, he exhorted them most earnestly to be lights, and to shine by good works, to all the world, and that except their justice did exceed the justice of Scribes and pharises, (which was but ordinary and external,) they 
Ibid. v. 21.  could not be saved. He told them plainly, they might not serve two masters in this life, but either must forsake God or abandon Mammon. He cried unto them, Attendite, stand attended, and consider well your 
Cap. 6. Cap. 7.  state and condition: and then again; seek to enter by the strait gate. And lastly, he concludeth, that th' only trial of a good tree, is the good fruit which it yieldeth; without which fruit, let the tree be never so fair or pleasant to the eye, yet, is it to be cut down & burned; & that not every one who shall say or cry unto him, Lord, Lord, at the last day should be saved, or enter into the kingdom of heaven; but only such, as did execute in deeds, the will and commandments of his father in this life. For want whereof, he assureth them, that many at that day, who had not only believed, but also done miracles in his name, should be denied, rejected, and abandonned by him.  
Which long lesson of virtuous life, being the first that ever our savour gave in public to his Disciples then newly 
Faith is not sufficient without works.  gathered together, as S. Matthew noteth; (having treated very little of points of faith before, but only in general by some miracles and preaching, having showed himself to be the true Messiah:) doth sufficiently teach us, that it is not enough to believe in jesus, and to make profession of his name and doctrine; except we conform our lives and actions according to the prescript of his commandments. For albeit in Christian religion, faith be the first and principal foundation, whereupon all the rest is to be stayed and grounded: yet as in other material buildings, after the foundation is laid, there remaineth 
A similitude touching faith & works.  the greatest labour, time, cost, cunning, and diligence, to be bestowed upon the framing and furnishing of other parts that must ensue: even so in this celestial edifice or building of our soul, having laid once the foundation and ground of true belief, (which a Christian oftentimes dispacheth in the space of 
* In learning over his Catechism.  one weeks learning;) the rest of all our life, time, labour, and studies, is to be employed in the perfecting of our life and actions, and as it were, in raising up the walls & other parts of our spiritual buil ding, by the exercise of all virtues, and diligent observation of God's commandments. Without the which, our faith is to no more purpose or profit, then is a foundation without a building upon it, or a stock or tree that beareth no fruit. Which thing S. james expresseth most excellentelie in this fit similitude. Even as a body without spirit is dead; so is saith without 
jac. 2.  works.  
Which necessary point of virtuous life and observing Gods commandments, for that certain carnal and sensual Christians 
An ancient error of sensual men about faith & works  in the primative Church, even yet whiles the Apostles themselves were aline, would in no wise understand aright; but for pleasing their own appetites, devised upon certain dark and hard speeches of S. Paul, that only faith was sufficient to save them: S. Austin and other ancient fathers were of opinion, that not only thes last words of S. james, & the whole discourse which he maketh of this matter in that chapter; but also both his and all other Apostles writings, set forth and published after S. Paul's epistles, were prin cipally to repress this most absurd and pernicious error. For declaration whereof, I will allege only thes words of S. Augustine following, expressly written in a book for this purpose, entitled of faith & good works. Thus than he beginneth.  For that this wicked opinion of only faith, was sprung up in the Apostles time, by ill understanding of S. Paul; all the other 
S. Austem discourse.  Apostolical epistles which ensue, of S. Peter, S. john, S. james, and S. Jude, were directed principally to this end, to prove 
〈◊〉 de 〈◊〉. & oper. cap. 14.  with all vehemency, that faith without good works is nothing worth. Even as in deed S. Paul himself did not define every manner of faith, whereby we believe in God; but only meaneth that profitable & evangelical faith, which hath works annexed, proceeding of charity. And as for 
Gal. 5.  that faith, which is without works, and yet seemeth to thes men to be sufficient for their salvation; he protesteth, that it is so unprofitable, as he doubteth not to save of himself; If I should have all faith, in 
1. Cor. 13.  such sort, is I were able to move mountains, & yet had not charity; I were nothing. By which charity (no doubt) good life is meant, for that, as in an other place it is said: Charity 
Rom. 13.  is the fulfilling of all the la. Wherefore S. Peter most evidently, in his second epistle, having exhorted men to holiness of life and manners; showeth, that certain wicked persons took occasion by some obscure sentences of S. Paul, to promiss themselves security of salvation, by only faith. Which hard sentences, S. Peter affirmeth, that thes miserable men, perverted to their own destruction, as they did also other holiescriptures; seeing that S. Paul was of the very same opinion, that the other Apostles were concerning life everlasting to be obtained by none, but by such only, as joined virtuous life with their belief. But S. james of all other, is most vehement against all such, as think that faith can suffice to salvation without good works; in so much, as he compareth them to the devils themselves, saying: Dost thou believe that there is one God? thou doestwel: 
jacob. 2.  the devils also do believe the same and tremble. What could be spoken more truly, briefly, and vehemently then this? seeing in the gospel we read, that the devils made the same confession of Christ's deity, that 
Marc. 1. Mat. 16.  did S. Peter, and yet Christ commended the one, and reprehended the other. etc. Wherefore, let not simple minds be deceived, 
Ibid. c. 22  & think that they know God, if they confess him with a dead faith; that is, with a faith void of good works as devils do, for that they read (perhaps) in scripture thes words of Christ; this is life everlasting, that men know thee the true God, and jesus Christ whom thou hast sent: 
joa. 17.  Let them not (I say) be deceived with this; but let them remember, how Christ's Apostle expoundeth that saying, when he writeth; By this we know God (truly,) is we keep his Commandments; and who soever 
1. joh. 2.  sayeth, that he knoweth him, and yet keepeth not his Commandments: he is a liar, and the truth is not in him. 
Thus far S. Augustine, declareth this verity out of the scriptures; and he addeth 
Enchirid. cap. 67.  further in an other place, the testimony of S. Paul for comprobation hereof, who admonished the people of Corinthus in thes words: deceive not yourselves: nether fornicators, nor adulterers, nor 
2. Cor. 6.  thieves, nor covetous persons, nor backbiters, nor drunkards, shall obtain the kingdom of God. Which S. Augustin proveth, that S. Paul in truth could never have avouched; if the Corinthians by only faith might have escaped damnation.  
The very same discourse maketh S. Gregory the great, out of holy write 
The prose used by S. Gregory.  upon this point. For having considered those most comfortable words of Christ to S. Thomas, blessed are they who have not seen, and yet have believed: he annexeth as 
john. 20.  followeth. Perhaps here, every Christian will say within himself, I do believe and therefore I am blessed, & shallbe saved. 
Greg. hom. 29. in evan.  Wherein he saith truth, if his life be answerable to his belief. For that a true faith doth not contradicte in manners, the things which it professeth in words. For which cause, it was said of certain false Christians, by S. Paul; that they confessed 
Tit. 1. 1. joh. 2.  God in words, but denied him in deeds, and by S. john; that who soever saith, he knoweth God, and keepeth not his commandments, is a liar. Which being so; we must examine the truth of our faith, by consideration of our life: for then, and not otherwise, are we true Christians; if we 
What we promised in Baptism.  fulfil in works, that whereof we have made promiss in words: that is; in the day of our baptism, we promised to renounce the pomp of this world, together with all the works of iniquity; which promiss, if we perform now 
Li. 33. moral. cap. 7.  after baptism; them are we true Christians, and may be joyful. And in an other place the same holy father addeth this. For that divers men, are Christians in profession and faith only, and not in life: here-hence it is said, by the voice of truth itself; Not every one that shall say to me Lord 
Math. 7.  Lord, shall enter into the kingdom of heaven. And again: why do you call me Lord, Lord, and do not perform the things that I tell you? here-hence it is, that God complained of his old people the jews, saying; this people ho 
Malac. 7.  noureth we with their lips, but their hart is far of from me. And the Prophet David of the same people: they loved him with their 
Psal. 77.  mouth, and with their tongues they lyèd 〈◊〉 him. Wherefore, let no man trust that his faith may save him without good deeds, seeing that we know it is written expressly; that faith without works is dead: and 
jacob. 2.  consequently, can not be profitable, or save us from damnation. Hitherto S. Gregory.  
Which very conclusion S. Chrysostom maketh with great vehemency, upon consideration 
The testimony and exhortation of S. Chrysostom. Math. 25.  of that woesull chance and heavy iudgemet, that happened unto him, who in the gospel, was admitted to the feast of Christian faith and knowledge, but for lack of the ornament or garment of good life, was most contumeliouslie deprived of his expectation; of whom S. Chrysostoms' words are thes. He was invited to the feast & brought into the table; but for that by his fowl garment, he dishonoured our Lord that had invited him: hear how miserable and lamentable a punishment he suffered. He was not only thrust from the 
Chryshom. 2. in johan.  table & banquet; but also bound hand & foot, and cast into utter darkness, where there is eternal weeping and gnashing of teeth. Wherefore, let us not, dear brethren, let us not (I say) deceive ourselves, and imagine, that our faith will save us without good works. For except we join pure life to our belief, and in this heavenly vocation of ours, do apparel ourselves with worthy garments of virtuous deeds, whereby we may be admitted at the marriage day in heaven: nothing shall be able to deliver us from the damnation of this miserable man, that wanted his wedding weed. Which thingt S. Paul well noteth, when having said; we have an everlasting house in heaven, not made by man's hands: he addeth presently 
2. Cor. 5.  this exception; sitamen vestiti & non nudi inveniamur, that is, if we be found at that day, well appareled & not naked. Would God every Chistian desirous of his salvation, would ponder well this discourse and exhortation of S. Chrysostom.  
And so with this alone, to conclude our speech in this chapter, without allegation 
The conclusion of this chapter.  of further matter or authorities, (which are infinite to this effect;) it may appear by that which hath already been set down, wherein the true profession of a Christian consisteth; and thereby each man that is not partial, or blinded in his own affection, (as many are,) may take a view of his estate and condition, and frame unto himself a very probable conjecture, how he is like to speed at the last accounting day; that is; what profit or damage he may expect, by his knowledge and profession of Christian religion. For as to him that walketh uprightly in that vocation, and performeth effectually every way his professed duty; there remain both infinite and inestimable rewards prepared: so to him that strayeth a side, and swerveth from the right path of life or faith prescribed unto him; there are no less pains and punishments reserved. For which cause, every Christian that is careful of his salvation, aught to fix his eye very seriously upon them both; and as in belief to show himself constant, firm, humble, obedient, and in one word, Catholic: so in life and conversation, to be honest, just, pure, innocent, and holy.  
And for that, this second point concerning life and manners, is of more difficulty (as hath been showed) then the other of belief, (whereof notwithstanding we have also treated sufficiently in the former chapters:) the rest of this whole work, shall tend to the declaration of this later part, I mean of good life; thereby to stir up and awake, (if so it may please the merciful goodness of our blessed savour;) the slothful hearts of Christians, to the cogitation of their own estate, and make them more vigilant in this great affair, whereon dependeth their endless woe or welfare.  

ANNOTATION.  
THE PRINT BEING come to this place, M. Bunneys' edition of this book was delivered to me, out of whose infinite corruptions, maims, and manglinges, divers things shallbe noted hereafter in the margin.    

OF THE TWO PRINCIPAL POINTS THAT DO APPERTAIN TO A Christian life; that is to say: To resist all sin, and to excercise all kind of virtue; with the means and method how to perform them both. CHAPT. VI  
SUPPOSING that in the parts of this book which ensue, we are to deal only with such, as are instructed and settled in true Christian faith; (whereunto we have 
The reason of this Chapter.  proved before, that virtuous life and good deeds are necessarily to be adjoined,) it seemeth convenient in this place, to treat of the points or principal parts belonging thereunto. Which parts, are briefly prescribed by God himself, in the writings of David, isaiah, and other prophets 
Psal. 36. Esa. 1.  of the old testament, exhorting men, to decline from vice, and to embrace virtue. But much more plainly by S. Peter, S. Paul, and other Apostles of the evangelical law: the first affirming, that the fruit and effect of Christ's death and passion was; that we being dead to sin: should live to 
1. Pet. 2. Tit. 2.  justice: and the other adjoining; that the grace of God our savour, appeared to all men, instructing us to this end, that we renouncing all wickeanes, should live justly and godly in this world.  
By which testimonies of holy write, 
The two parts of good life.  is made clear and evident, that the whole duty of a good Christian, is reduced to thes two heads or principles; to wit, to the resistance of all evil, and to th' exercise of all pretty and virtue. In respect of the first whereof, our life is called in holy scripture, a warfare upon earth; and virtuous 
job. 7. 2. Cor. 10.  men are termed soldiers; for that, as good soldiers do lie in continual wait to resist their enemies: so vigilant Christians do carefully stand upon their watch, for resisting the suggestions and temptations of sin. In regard of the second 
Mat. 9 10 20. Tim. 5.  point, we are named labourers, husbandmen, sowers, merchants, bankers, stewards, farmers, and the like; and our whole life is termed a mart and traffic; for that, as thes kind of people, do attend with diligence to their gain and increase of temporal riches in this life: so ought we to apply ourselves wholly, in the continual exercise of good works, for augmentation of our merit and treasure in the world to come.  
Thes than are the two parts of a good Christian life; the two principal points whereupon we should meditate; the exercises wherein we should be occupied; the two legs whereupon we should walk towards our Country; the two arms wherewith we should lay faste-hand on Gods eternal kingdom; the two wings whereby we must fly and mount up to heaven. So that, whosoever doth want any one 
One of thes parts not available without the other.  of thes two parts, albeit he had the other; yet can he never ascend to Gods bliss; no more than a bird can fly, being maimed of one of her wings. My meaning is; that neither integrity of life, is sufficient without good works; nor good works available, without a pure and undefiled life. The later is made clear by Gods own speeches, to the people of Israel; whose sacrifices, oblations, prayers, and other such works; that were commended and commanded by himself, he oftentimes rejected, and accounted abominable, for that the presentours and exhibitours 
Esa. 1. jere. 6. Amos. 5.  thereof, were men of impious and wicked conversation. The former also is apparently showed, by Christ's parable of the foolish virgins; who albeit they were Virgins, and incontaminate from sin: yet because they lacked the oil of good works, to give light in their lamps: they were excluded from the marriage banquet, as also that other most infortunate 
Mat. 25. Luc. 13.  fellow was, who wanted his wedding ornament. Both thes points than are necessary to a Christian man's salvation, & that so necessary; as the one without the other is not available.  
AND FOR THE FIRST, which is resisting of sin; we are commanded by 
THE. 1. part of resisting sin.  Gods holy word, to do it manfully, vigilantly, and constantly. And S. Paul addeth moreover; that in this resistance, we ought to strive even unto death, and to the 
Heb. 10. Ephe. 5. jac. 4. 1. Pet. 5.  shedding of our last blood, if occasion do require. The same are we taught by divers other Apostles and Saints in Christ's Church, exhorting and instructing us to this fight and combat with the flesh, world, & devil, that entice us to sin. For proof whereof, it shall suffice in this place, to allege those last words of job, which do conclude his large discourse of the most dreadful power and cruelty of Leviathan; Memento belli; be not unmindful of the 
job. 40.  war, which thou wagest with this enemy.  
Which war and resistance, is to be 
How perfect our resistance must be.  performed with such exquisite diligence, and firm resolution on our behalf: as it behoveth us, not only to withstand the committing of any one actual sin; but also the very consent of mind thereunto. For so we are commanded expressly; beware lest at any time, thou give consent unto 
Tob. 4.  any sin. Concerning which thing, it is briefly to be noted, that sin may be committed either in deed or in will alone. And to this later kind, all divines agree, and prove it by S. james, that there are three 
jacob. 4.  degrees; to wit; Suggestion, Delectation, 
Aug. l. 1. de servant do. cap. 23. & li. 12. de Trin. cap. 12.  and Consent. Whereof, as the first is of the enemy; the second. of our sensuality; the third, of reason: so may the first be without fault; the second includeth (for the most part) some negligence; the third 
Three degrees to sin. Greg. ad inter. 11. August. 〈◊〉  convinceth us always of iniquity. Or to use the very words of S. Gregory the great. In Suggestion, is the seed of sin; in Delectation, the norrishment; in Consent, the persection. So that, who soever doth but only yield consent of mind to the performance of any unlawful act, so far forth, as he would commit the same, if he had time, place, and ability thereunto: is condemned by holy write, in the guilt of that sin, as deeply, as if in deed he had now actually committed the same. So Christ 
Mat. 5.  himself, in the matter of adultery expressly pronounced, and long before that, 
Exod. 12. Deut. 5.  by the mouth of Moses, he determined the like in other offences of the people of Israel.  
In consideration of which severe determination, it is most wonderful and dreadful to consider, (our selves being so 
The diligence of ancient ancient in resisting sin.  negligent herein as we are,) what great attention, watch, care, and fear, holy Saints of God in times past had, in this point of resisting sin, and the very first motions and temptations thereof. In times past (I say) in those blessed days of antiquity, when the spirit of God was yet hot and boiling in the breasts of his devout servants, and when reckless sensuality had not so overwhelmed the world as now it hath. We read of the just and most blessed man job, that notwithstanding all his integrity & perfection 
Of job.  of life; yet did he diligently discuss and fear every the least of his own 
job. 9  actions; being well assured (as he protesteth,) that God doth not pardon such as are negligent, and do offend him therein. Holy David also, though he were a king; yet did he every night, brush or sweep his 
Of David.  spiri e, by diligent examination or the very 
Psal. 76.  cogitations and inward motions of his hart. In which exercise S. Paul, that most 
Of S. Paul.  worthy Apostle and exact observer of his masters commandments, was so precise and careful; as albeit he were assaulted with many strong and violent temptations of the flesh, by Satan's suggestion: yet by his own diligent resistance together with the assistance of God's holy grace, 
1. Cor. 4.  which was given unto him particularly for that combat; he preserved his mind so pure and unspotted from all blot of consent: as after the victory obtained, he durst affirm of himself, that to his knowledge, he was guilty of no fault or 
2. Cor. 12.  offence.  
For better obtaining of which victory, it is most probable, that he used 
External helps for the resisting of sin. 2. Cor. 6. 11. 1. Tim. 1.  those external helps & remedies of much fasting, long praying, painful watchig, & rigorous chastising of his own body, which he mentioneth in his writings. To which end appertained in like manner, the same and like exercises recorded by S. Paul and other writers, to have been 
1. Cor. 9  used by the rest of the Apostles; that is to say, 
* Thes things Bunney clippeth as not so necessary for Ministers.  divers and frequent austerities, and bodily mortifications, thereby to bring their flesh in subjection to their spirits, and to make themselves more able to withstand all sinful temptations and suggestions of the adversary. So Egisippus, Eusebius, and others do make wonderful 
Egis apud Enseb. li. 2. lust. cap. 23. Of S. james  narrations of the straight diet, apparel, and form of life used by S. james the just, in whom they record among other things, that with continual praying upon his knees, the skin thereof was made so hard as the brawn of a Camel's knee. The like or rather more strange things, doth Philo 
Philo. lib. 4. de vit. contempt. Of S. Mark  the jew set forth in the life and exercises of S. Mark, & of his disciples that lived in Alexandria, who by their exquisite severity in this behalf, drove into admiration even those, that were adversaries of their religion. By imitation of which first and perfect Christians, in this combat of resisting sin, divers other did afterward take in hand that straight course of life, whereof we read with admiration in ancient writers, as 
* Bunney doubteth whether S. Anthony had sufficiint groundwork of his dainge; but Athanasius doubted not.  S. Anthony, whose life is recorded by holy Athanasius; Paul and Hilarion, whose wonderful acts are set down by S. Jerome; and infinite other, whose most admirable and rare austerities are described by Cassianus, almost twelve 
10. Cass. de Inst.  hundred years gone.  
All which exercises tended to this only. end, to enable themselves the better to stand in the fight and battle against all wickedness and sin. This was the beginning of austerity of life, in those first fathers and founders of our religion. This was the cause of first leaving the world 
The reason of Monastical life in the beginning.  and flying to the desert. This was the origine of all Monasteries, Cloisters, Eremitages, Cells, & Solitary habitations. And finally, this was the reason of all breach and separation from flesh and blood, and from all worldly conversation; thereby to eschew all occasions of external temptations, and by that means, to gather the more force and strength, for resistance of the internal. In which internal conflict not with standing, the combat oftentimes was so sharp and vehement; as it is most wonderful to consider, what is recorded by the foresaid writers, touching assaults endured in this behalf, by those ancient Saints that had left the world, and what extreme pains and afflictions they sustained willingly, for continuing their resistance against their spiritual adversary. Which things were set down (no doubt) & left written to us by God's holy providence, for our confusion that now live, who are so careless and negligent in resustinge th' assaults and temptations of sin as we make no account or estimation there of at all.  
S. Jerome in a certain epistle beareth 
A 〈◊〉 example of 5. jerom.  witness of himself, that having abandoned the world, and retired himself into a wild desert of Syria: was most terribly tempted (not unlike to S. Paul,) with suggestions 
2. Cor. 12.  of the flesh. But what did he for resisting of this temptation? and what success had he therein? You shall hear reported by this his own declaration. O (saith 
Hiero. epi. 22. ad Eust.  he,) how often being in the wilderness & vast desert, burnt up and scorched by the extreme heats of the Sun, (wherein the Mounkes of my time had their ugly habitations,) was I tempted with cogitations of Roman delights? etc. I sat alone, for that I was replenished with sorrow and bitterness. The parts of my body were now become deformed, and ugly with continual wearing of my sack: and my skin was as black, as the skin of an Ethiopian. I wept daily and passed my time continually in groaning: And when at length, sleep came upon me against my will; I laic down & did beat my bare bones, scarce hanging together, against the ground. Of my meat & drink I will 
The auste risie of old Mounkes.  say nothing; whereas in this place, we that are Monks, do use only cold water even when we be sick, and do think it a great delicacy to taste any one thing that savoureth of the fire.  
I therefore being in this case, and having shut myself up in this prison for fear of helfire, & for avoiding of sin; being fellow now only to scorpions and wild beasts, and wholly worn out with continual fasting: yet could I not avoid the temptations of the flesh etc. Wherefore I did cast myself down at the feet of jesus: I did bathe the ground about me with 
S. jeroms combat with temptations of the flesh.  tears, and dried the same up again with my own hear. I did repress my rebellious flesh, with continual abstinence of whole weeks together. I am not ashamed to confess this misery of my wretched estate. I remember that I cried unto jesus whole days and nights together, and ceased not to beat and knock my breast, until he arose & rebuked my enemy, and thereby restored to me my former tranquility. I persevered in prayer in that forlorn and savage desert, (being angry and rigorous against myself,) & I hampered with imprisonment my miserable flesh, as our Lord is my witness, until at length after infinite tears shed, and my very sight dazzled with long looking up and beholding the heavens, I seemed 
The consolation of striving, in striving end.  again to be restored to the company & fellowship of Angenls'. Wherewith being made exceeding joyful, and replenished (as it were) with all kind of divine and Celestial solace; I began to sing again within myself, that most pleasant song: we shall now run after the sweat savour of thy 
Cant. 1.  fragrant ointments, O Lord.  
Thus did thes blessed fathers & Saints of God behave themselves: and thus did 
The miserable state of mosie Christians at this day.  they esteem themselves bound to do, for resisting of sin, and for maintenance of their integrity, against the wicked assaults of their ghostly enemy; remembering well how it is written; fight valiantly for thy soul, and strive unto death for maintenance of justice. But (alas) dear brother, 
Eccle. 4.  how do we behave ourselves in this important business? what do we? what pains take we? what attention, what vigilance do we hold upon our thoughts, words and actions? what caution do we use? what resistance do we make? Is there any man that flieth the occasions of sin, or rather provoketh not the same? is there any now adays that mortisieth his flesh, or rather doth not cherish and pamper it to wickedness? is there any man that represseth his own appetites? that standeth in fight against sensual suggestions? nay rather, doth not all the world run after their own concupiscences? do they not yield themselves as slaves to every temptation that doth arise? to every assault that the enemy maketh? do they not devour every hook which the devil layeth for their intrappinge, and swallow down every poisonned bait, that is cast for their destruction? O merciful Lord, what a pitiful state of the world is this? harcken (good Christian) how this case of a careless sensual man is described, even by the very fingar of God himself. I looked forth through the bars of my window (sayeth 
The description of a man than followeth his concupiscence. Prou. 2.  the divine wisdom of God;) and I saw and considered a fond young fellow, who walked by corners of the streets in darkness, etc. And there ran unto him a woman, decked up like an harlot, and prepared to deceive souls, etc. she enticed him by flattery, and many sweet speeches, and entangled him with strong allurements. Presently, he followed her as an ox led unto the slaughter, and as a wanton skippinge lamb that is carried to the shambles; like a bird that maketh haste to the snare; so followeth he, not knowing silly sot, that he is drawn to fetters, and that the danger of his soul dependeth thereon, until his heart be strucken through. etc.  
This is the description which the holy 
The bondage and danger by yielding to our concupiscence.  Ghost useth, to set out unto us the miserable condition of a dissolute and reckless Christian, which hath no care of resisting temptations, but followeth every suggestion of his own sensual appetite, and thereby, not only woundeth to death his own hart and soul, by every consent he yieldeth: but also, (as the Scripture here noteth,) enthralleth himself in such miserable bondage and captivity, and casteth himself into so strong bands & inextricable fetters of his enemy; as he can not possibly afterwards deliver himself, but by some wonderful extraordinary miracle wrought by God. For as truly Christ's Apostle writeth; he that yieldeth to 〈◊〉; 
joa. 8.  becòmeth the bondslave of sin. And the holy spirit of God in an other place, saith; the wicked man is wrapped in the bades or chains 
Pro. 5.  of his own wickedness. Which bands and chains, are so nexed, knit, and strongly linked together in a sensual man; that, being once entangled within the compass thereof, he is drawn from link to 
The Chains of sin.  link, & compassed about with so many folds; that he seldom can escape, until he come to the end thereof, which is fastened even in hell itself. This thing do the holy 
* See 〈◊〉. Greg. lib. 4. Moral. c. 27. Isod. li. de sum. bono. cap. 23.  Fathers of God's Church express by this deduction: to wit, that in careless and negligent Christians, Suggestion (which is the beginning of this dangerous and infernal chain,) draweth after it cogitation; cogitation, draweth affection; affection, delectation; delectation, consent; consent, operation; operation, custom; custom, desperation of God's mercy; desperation, bringeth in the defending of sins committed; after which followeth immediately both vaunting, boasting, and glorying in wickedness, which is the next inseparable link to damnation itself.  
To thes miseries (lo) and inexplicable 
The miseries of them that resist not sin.  calamities, is the world brought, by not resisting the temptations of sin, but yielding to every unlawful motion of our sensual appetites. According as it was foretold so long ago, If thou permit thy soul 
Prou. 7.  to have her concupiscences; she will make thee a joy and pray to thy enemies. Oh ye children of Adam, why consider ye not this thing? o worldlings, o careless Christians, why forget ye this point so necessary to be pondered? is it possible that men should be so negligent, in their own apparent, and irremediable dangers? The world is come now to that desperate condition described by job, wherein men drink up sin as beasts do water: that is, without all difficulty, scruple, remorse 
job. 15.  of conscience, fear of hell, care, doubt, examination, or cogitation. We are now come to that obstinate contempt foreprophetied by Daniel; wicked men will do 
Dan. 12.  wickedly, and will not understand. Nay, the most part of men are entered into that dreadful & most horrible plight, whereof the wiseman said. The wicked and impious man 
Pro. 18.  when he is come to the depth of wickedness, contemneth all. But what are the words immediately ensuing? His ignominy shall follow him. Which S. Paul expoundeth more plainly in this manner. Whose end 
Philip. 3.  shaibe death or destruction with confusion.  
Wherefore, he that is a good Christian in deed, and desireth to enjoy the fruit 
The conclusion of this part.  of that vocation: let him beware of this perilous labyrinth, and learn to resist his fleshly appetites betime. Let him crush the head of the serpent at the first entrance of unlawful suggestions, as in the second part of this directory, he shall more particule lie be instructed to do. In the mean 〈◊〉 this already spoken shallbe sufficient to declare the great importance, weight, and necessity of this affair, and the manifold mischiefs which ensue unto the world for want of watchfulness and diligence in this war.  
AND THUS HAVING showed 
THE. 2. part. OF labouring i good works.  how evil soldiers we are in resisting our enemy; it remaineth to consider, how prudent merchants and labourers we are for increase of our gain and spiritual riches, by the exercise, negotiation, and traffic of good works. About which point is to be observed, that man from his first fall in paradise, was assigned to travail and take pains in this kind of exercise, and in no sort to be idle. For so it is plainly set down in the book of Genesis; man was placed in paradise to labour. And after 
Gen. 〈◊〉  that, in divers other places of the old testainent, the spirit of God exhorted men 
Pro. 12. Eccle. 20. jere. 4.  to be painful, industrious, and diligently to till such land, as God hath lent them for their gain. Which the prophet Osce interpreteth thus; Seminate vobis justitiam, every 
Osee. 10.  you selves by sowing justice. And the wise man more plainly; what soever thy hand 
Eccle. 9  can do, do it instantly. The reason of which exhortation, is set down by the same instrument of God's spirit, in an other place: Anima operantium impinguabitur. The soul of such as labour and take pain, shall be fattened; And again: Seminanti Institiam, merces sidelis. To him that soweth iusticc or good deeds, there remaineth a faithful and sure reward. In respect whereof in the description of a blessed and fortunate man, it was put for one principal quality by the prophet; that he received not his soul in 
Psal. 23.  vain, but laboured and employed the same to his greatest benefit. And this in the old testament.  
But in the new, wherein the most excellent 
Of labouring in the new. testament.  merits of Christ, do yield inestimable dignity to all good works that are done in his name, this precept of labouring, hath much more place, and is more seriously recommended; for that by Christ's spirit and abundance of grace, we are more enabled to perform the same; as may appear by the words of God himself in Ezechiel, where foretelling the times of the Messiah to come, saith. At that day, will I place my spirit in 
Ezech. 36  you, and will bring to pass, that you shall walk in my commandments, and shall labour and take pains. Which labour is to be understood, in performance of good works, according as S. Paul describeth the condition of Christian people, when hecalleth them, an acceptable people, cleansed by Christ's blood, to 
Tit. 2. The definition of a good Christian. Ephe. 2.  be a follower of good works. And in an other place he defineth a good Christian to be, the had work of God, created in Christ, to walk in good works. And yet further Christ himself in the gospel declareth plainly, what the state and condition of Christians is in this life, by the parable wherein he likeneth himself to the rich banker, who committed divers sums of money to his servants, with this charge; Negotiamini dum venio. Make ye your traffic 
Luc. 19  and commodity, until I come and call for an account.  
By all which is most manifest, that the life and vocation of a Christian in this 
The vocation of a Christian.  world, is to labour and make his gain by the talents that God hath lent him; and to fructesie in all good works, as S. Paul exhorteth 
Gal, 6.  us. Hereby also doth appear, that the time of this our life, is nothing else but a certain season allotted us, wheri to sow & plant; nothing else, but a fair or mart wherein to traffic, negotiate, & make our exchange for the kingdom of heaven. In which affair and negotiation, he that is diligent, painful, & industrious, is accounted a wise man, even by Gods own mouth: as on the contrary part, the 
Pro. 10.  careless, slothful, and negligent man, is called the child of confusion, void of wit, and subject to all misery, contempt, and beggary. here-hence are those speeches of holy Scripture, Manus sortium dominabitur: 
Pro. 12.  The hand of him, that laboureth with courage, shall prevail and be potent. And again; Robusti habebunt diu. tias. The stout & 
Pro. 11.  painful shall have wealth at wil And yet further; he that diligently tilleth his soil, shall advance to great height his ricks of corn. And to 
Eccle. 20.  the negligent it is said on th' other side, Egestatem operata est manus remissa. The lazy 
Pro. 10.  and slothful hand, doth work unto his master nothing else but beggary. And finally, the more to confound our folly & laziness in this point, and to make deeper impression thereof in our hearts, we are by holy writ referred, even unto the school and instruction of unreasonable creatures in this behalf. Go thou slothful and lither sellow, (sayeth the wisdom of God) unto 
Pro. 6.  the Ant or emmote, and consider his ways, and by him learn wisdom. He hath neither governor nor master to teach him, and yet doth he in summer make provision of soode whereon to live and sustain himself in winter. By which words we are admonished, not only what is our duty in this life, concerning labour and travail in good works: but also, that the most excellent and supreme point of wisdom, which possibly can be imagined, is, to gather store in this time present, for the time to come, and to make our bank here in this world, whereon to live in the country whereunto we take our journey.  
This is that great and rare wisdom, which is called in scripture, the wisdom of 
Christian wisdom wherein it consisteth. Prou. 9 Rom. 11. 2. Cor. 1. Esa. 33. Eccle. 6.  saints, or rather as S. Paul termeth it, the wisdom of God himself, not known to the world. That wisdom, which Esay calleth divitias salutis, the treasure of salvation. That, whereof the wise man saith; cogitare de illa sensus est consummatus, to think only and ponder upon this kind of wisdom, is most perfect understanding and prudent knowledge. And again: God loveth no man but him that dwelleth or remaineth 
Eccle. 7.  with wisdom. And finally, to stir us up to this kind of wisdom, he maketh an ample exhortation, with a declaration of the nature, dignity, & utility thereof, in thes words. Come to this wisdom, as he 
Eccle. 6.  that soweth upon hope of harvest; & have patience for a time, to expect her fruits. Thou must labour and take pains a little in her work, and soon after shalt thou taste of the commodities she bringeth forth. Oh how ungrateful is she to the ignorant; and a fool will not abide her. She is not revealed to many; but to whom she is once known, with them she remaineth, until she bring them unto the sight and presence of God himself etc. hearken therefore my son, & follow her ways with all thy force etc. For that, at the last day, thou shalt find rest in her, & she shall turn thee to great joy and consolation.  
This was that blessed and wise man's counsel: and for fulfilling of this counsel, as also for obtaining the rest, joy, & final consolation whereof here is mention; S. Paul crieth so vehementelie unto us, exhorting us every where to do good works, and that abundantelie, instantelie, 
Gal. 6.  in all times, to all men, upon all occasions, with immovable constancy; assuring 
1. Cor. 15.  us, that our labour herein shall not be lost, but that the time shall come, when we shall reap incessantly. To which purpose also, appertaineth the parable propounded by our savour of the prudent Steward, with a very effectual exhortation 
Luc. 16.  in the end, that in this life we should purchase ourselves friends, by the use and distribution of our wicked mammon, which friends may afterward make us place in heaven. To this effect are directed all those admonitions of holy scripture. Work your own salvation: And again; brethren, be ye careful to make your vocation 
Philip. 2. 2. Pet. 1.  and election sure by good works. And yet further S. Paul adjoineth an other circumstance, thereby to move us the sooner, saying; Wbile we have time let us do good works; insinuating hereby, that this time 
Gal. 6.  present was allowed us only for that purpose, and that this time being past, there would be no more place for such matters, according to that sage admonishment of our savour himself; the night 
joan. 6.  will come, when no man can work any more.  
For preventing of which night, and 
The diligence of 〈◊〉 Christians to work while they had time.  to take the time while it served, very strange it is to consider, the pains, watchfulness, and diligence, which ancient holy Christians in former ages did use, and the senseless forgetfulness wherein we pass our days now. They imitated the good husbandman, who is careful to cast his seed into the ground whiles fair wether lasteth; and the diligent merchant, who ever stippeth not to lay own his money while the good market endureth. They knew the time would not be long, which they had to work in, & therefore they bestirred themselves seriously whiles opportunity was present. Hereof among other things, proceeded all those goodly 〈◊〉 of almsdeeds and charitable works, yet exstant to the world, as witnesses of their excercise in this kind of wisdom. So many common wealths established, so many churches builded and endued with abundant maintenance; so many 
* All thes 〈◊〉 〈◊〉 for the Church 〈◊〉 〈◊〉 〈◊〉 as no good deeds, though he do dedicated the book to an Archbishop, and do seed of the rents himself. So leaveth he 〈◊〉 also hospitals. etc.  By shopprickes, deaneries, Archedeaconries, Chanonries, Prebends, Chantries, and Benefices. So many Hospitales and houses of Orphans & fatherless infants, as also for the relief of other poor impotent and distressed people. So many Seminaries, Schools, halls, Colleges, and Universities, for increase of learning. So many Bridges, highe-wayes, Caussies, Townhouses, and other public commodities. So many places of prayer and devotion; as Monasteries, abbeys, Priories, Cowentes, Nunneries, Eremitages, Cells, Oratories, and other like, for repose of virtuous people that would leave the world, and betake themselves only to contemplation of heavenly things, and excercise of a more holy and retired life.  
All which charitable deeds and many 
The charitable deeds of our ancestors & want thereof in us.  more that can not be recounted, came out of the purses and coffers of godly Christians in ancient times; who very often gave not only of their abundance and superstuities; but spared also from their own sustenance and necessary relief; as also took away and aliened many things from their own children and posterity, to employ them in thes charitable uses, for the benefit of their souls. Whereas on the contrary side, we that now live in this miserable corrupt time, are so far of from giving away our necessaries, and plucking from our own bodies to thes offices of charity: that we make no scruple at all, to spoil the poor and godly of thes benefits and releefes, which were left unto them by our holy forefathers. And as for our own superstuities and excesses, we seek commonly to employ them, rather on hawks, and dogs, and other brute beasts, (as sometimes also upon much more vile uses,) then in charitable deeds to the relief of our poor brethren, and to the ease of our own souls in the life to come. So utterly faileth the whole world at this day, in performing this point of doing good deeds.  
Wherefore to draw to a conclusion of this whole chapter: it may appear by 
The perfection of Christian vocation, if it were fulfilled.  that which hitherto hath been said; first, what a perfect and most excellent creature a good Christian is; whose life is nothing else but a continual warfare and resistance of all sin, both I thought, word, and deed; and an incessant exercise of all piety and good works, which his hand or hart may possibly perform. Which kind of life, if it were exactly fulfilled, in such sort as it was prescribed by Christ the author of our profession: most evident it is, that the common weal of Christianity, should be a most heavenly, blessed; and Angelical estate upon earth, wherein no fraud, no deceit, no malice, no contention, no wickedness, injustice, or violence should raigue: and consequently, either few or no temporal laws should be necessary for punishment of the same. For that by the only law of religion and conscience, all would be simplicity, all purity, all truth and honesty, concord, love, and charity, one towards the other; even as we read, that it fell out in the first days and ages of Christian religion, when this law of conscience was yet observed. But now, for that the world hath abandoned commonly in every place, thes two principal parts of Christian duty, (I mean the resistance of sin, and performance of good works:) the most part of Christians are become more sensual, and dissolute in manners and life, than ever were the more civil part of Gentiles and Infideles; which is a most intolerable and supreme dishonour to our savour, that gave his life for reducing us to a better conversation. For which cause, in all reason, right, and equity, the punishment of such unworthy Christians, must needs be far greater at the later day, then of the verse Pagans, who had not that light and assistance for their direction; according to that speech of Christ to certain ingrateful Towns & places wherein he had preached: woe be to thee Corozain: woe be to the Bethsaida; for that, if the like things 
Mat. 11. Luc. 10.  had been done in Tyrus and Sidon (which are heathen Cities,) that have been done in the: they would have repent; & therefore I tell you, that it shallbe easier for them in the day of judgement, then for you. Which point, would God that men now adays would attentively consider. 
The difference of the virtuous and wicked in this world and in the next.   
Secondly; it may appear by thes, and other things before set down, what a marvelous different life the good and evil do pass in this world; and consequently, how different a lot they are to receive in the next, from him that rewardeth each man (as S. Paul saith) according to his actions, 
Rom. 2. 2. Tim. 4.  either good or evil. For first, the virtuous Christian, doth not only abstain from committing sin, (especially that which divines call mortal, & which each man by God's assistance may eschew,) but also by continual resisting & fight against the same, he increaseth daily and hourly his 
* Note that Bunny thrusteth out this word MLRIT not only here, but in all the book besides, which is almost in every leaf of ancient father's wry tinges, as also expressly Eccles. 16. v. 15. & the value thereof, which is retribution for good works, 〈◊〉 in every place of scripture. Gen. 4. v. 4. Exod. 1. 20. Leu. 11. 43. Psal. 118. 112. Mat. 5. 12. 2. Tim. 4. 8. Heb. 11. 26. etc.  merit, for the Crown of heaven. But the careless man, by yielding consent of hart to every lewd concupiscence that offereth itself; doth not only not gain any merit at all, but heapeth up sin upon sin without end or number. Again, the careful man besides avoiding sin, & the gain which he gathereth by fight in that combat; performeth also infinite good works, at lest wise in hart and desire, which is accepted by God for deeds, where further ability faileth. But the lose Christian, neither in hart or deed doth any good at all; but in place thereof committeth infinite evils: so that, as the one employeth his whole mind, hart, words, and hands, with all the forces, and other abilities that God hath lent him, to the doing of good and resisting of evil: so the other bendeth all his powers both of body, mind, and fortune, to the service of vanities, the world, and of his own flesh, and to the increase of Christ's enemies kingdom. And hereby, as the former increaseth hourly in merit before God, (whereunto by his holy promiss belongeth increase of grace in this life, and of glory in the life to come:) so the later continually, by all his thoughts, words, deeds, and endeavours, doth multiply in stane from time to time, whereunto of God's justice do appertain both vengeance and damnation, with the torment of hell. And in this contrary course, they pass over their lives, for twenty, thirty, forty, more or fewer years, and so come to die, each man with his contrary account: which being such as I have said; can it be marvelous to any man living, if there be so great diversity in their pavementes, & everlasting conditions for the world to come; seeing their dealings & reconninges were so opposite and unequal in this life present?  
Learn then (my dear brother) if 
The conclusion with an exhortation  thou be wise; by thes and like considerations, to awaken thyself while thou hast tyme. If thou find by examination of the two foresaid parts of Christian duty, that hyterto thou haste walked awry, & hast not performed the life required in that vocation: thank God for this so great a benefit, as is the reuciling of thy danger while yet there is time and place to make amends. Many (no doubt) are this day in torments, and shallbe everlastingly, who passed over their lives without ever thinking of thes affairs, and if they had received so special favour as thou dost now, in having thes matters so particularly laid before the; perhaps they had escaped those eternal calamities, wherein now they are fallen without possibility of redress. Use then God's mercy to thy gain (dear Christian) and not to thy greater and more intolerable damnation. Cast not away wilfully that most precious Inel thy soul, which Christ hath bought so dearly, and which he desireth so vehementelie to save, & enrich with grace & ever lasting glory; if thou wouldst yield the same into his hands, and be content to direct thy life according to his most hoiie and sweet commandments.   

OF THE ACCOUNT WHICH CHRISTIANS must YIELD TO GOD of the duties and offices before rehearsed. As also the Majesty, severity, terror, and other circumstances of that reconinge day, with two several times appointed for that purpose. CHAPT. VII.  
AS IN every office and charge committed to a servant 
A points of great wisdom.  in this life, it is a principal point of wisdom, to consider and bear in mind, what account & reckonig shall be demanded thereof by him who placed him in that room; as also, what nature and disposition his master is of in taking his audite; that is, whether exact or remiss, facile or rigorous, mild or stern; and whether he have power to punish at his pleasure if he find him faulty: even so it behoveth a careful Christian man, in the charge of his life and duty before mentioned and declared, very diligently to weigh and ponder with himself, what manner of reckoning his Lord and savour will require at his hands, and in what terms, either of rigour or lenity, facility or severity, he will proceed with him in that account or audite. Which thing a prudent man may easily conceive by consideration of thes two points which ensue.  
First; if he weigh the manner, order, and circumstances, whereby his charge, 
How the law of good life was published. Exod. 19 & 20.  that is, the law and rule of his conversation was published and proclaimed by God unto the world. Which thing is set forth at large in the book of Exodus, where is described with what marvelous and dreadful majesty, fear, terror, thunder, and sound of trumpets, the ten commandments of God (which contain the perfect form of a virtuous 
Act. 7.  life) were pronounced by Angels unto the people of Israel. Which terror and majesty, S. Paul apply expressie to this 
Heb. 12.  meaning, that we should greatly tremble to violate or transgress this law, which was delivered with such circumstance of dread and horror: seeing that the laws of great princes & potentates, are exacted commonly and executed upon the offenders, with much more terror than they were proclaimed.  
Secondly; the same in part may be conceived; if we consider what judge or Auditor 
Who and what manner of auditor shall receive our accounts. 2. Cor. 5. Luc. 12. 16. 19 20.  we shall have in this account. Which S. Paul declareth plainly in thes words. We must all be summoned before the tribunal seat of Christ, and every man receive either good or evil, according as he hath behaved himself wbiles he lived upon earth. Which thing Christ himself confirmeth in divers parables, when he promiseth to take account of all his talents lent unto his servants in this world. And in S. Mathews gospel he expresseth the particular manner 
Mat. 16.  of that account, saying: The Son of man shall come with his Angels in the glory of his Father to take an account, and then shall he give 
Mat. 16.  unto every man according to his works. And yet more particularly and severely of the same matter and day: I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of judgement. By 
Mat. 12.  which speech of our savour we are admonished, not only that we shall give an account of our doings, but also that we shall yield the same to himself, who saith in an other place, Ego sum judex & testis, I am both judge and witness in this account. 
jere. 29.  We are instructed also, that this account shallbe most exact and exquisite, not omitting the least errors and offences that have passed in our life: That particular reward or punishment shallbe assigned to each man, conform to the quality of his account: And finally, that this account or day of reconning, (for declaration of the terror & majesty that shallbe used therein,) is called here by Christ, a judgement and tribunal, wherein sentence of life or death is to be pronounced.  
Of which judgement or accounting day, the scripture noteth unto us two 
Two days of judgement.  kinds. The first whereof is called a particular judgement, for that it is exercised upon every soul immediately after her departure from the body, according to the words of holy S. Paul; It is appointed 
1. Particular. Heb. 9 2. General.  for every man once to die, and after that to have his judgement. The second is called a general judgement, for that it shall be executed upon all the world together at the last day, when mankind shallbe translated from this terrestrial habitation. And of this judgement, are to be understood aswell those former words of Christ, touching his coming in glory, as also infinite other places and passages of Scripture, which do forewarn and admonish us of this most dreadful day. And albeit in the first particular judgement, each soul that departeth hence, receiveth an irrevocable sentence, either of life or death eternal, (as may appear by the examples of Lazarus 
Iuc. 16.  and of the rich glutton, whereof the one was determined to everlasting repose, and the other to eternal torments immediately upon their separation from this world:) yet are there alleged by the holy Saints of God, divers most clear, facile, and evident reasons, why his divine wisdom, besides that first private and particular day of trial, hath ordained also this second, which shallbe public, manifest, and universal.  
The first whereof, is; that the body of man rising from his sepulchre at that day, 
four reasons why there is a second judgement.  may be partaker of eternal punishment or glory with the soul, even as in this life, it was participant of the virtues or vices which the soul did exercise. The second reason is; for that as Christ was contemptible in this world, and dishonoured publiquily, and put to confusion with his Saints after him in the sight of all men: so was it convenient that once in this world, he should show his power and majesty, and that in the sight of all his creatures together, but especially of his wicked enemies, who after that day are never to see or behold him more. The third is; that both wicked sinners & blessed Saints of God, might receive their rewards and final payments openly, in the sight and hearing of each other; to the more hart break and confusion of the impious, and triumphant joy of the virtuous, who commonly in this world, were contemned, overborne, and trodden down by the other. The fourth and last is; for that men when they die, do not commonly carry with them all the good or evil which they have wrought; having left behind them divers things, which may increase their merit or demerit after their deaths: as are their examples; their instructions given to other; their temporal faculties or abilities; books, preachings, exhortations, & other like means, whereby good or evil may proceed after their departure. The reward whereof, can not so conveniently be assigned unto them whiles this world endureth, for that their joys or punishments in the places where they are, may daily be augmented, by the hurt or good that may be wrought in the world, by those means which they left behind them.  
So divines do hold, (for examples 
Oh that men would consider well this reason.  sake) that the glory of S. Paul is increased daily in heaven, and shallbe unto the world's end, by reason of them that daily do profit by his writing and rare exemplar life upon earth: as also on the contrary part, that the torments of Arrius, Sabellius, and other wicked heretics; 
Heretics.  are continually augmented, by the numbers of them who from time to time are corrupted with their seditious and pestilent writiges. The like they hold of dissolute 
Lose poets.  Poets and other lose writers, which have left behind them lascivious, wanton, and carnal devices; as also of negligent parents, masters, or teachers, who by 
Evil Parents.  their recklessness and evil examples gave occasion to corrupt the children, cholers, or servants committed to their government and instruction. But after this general day of judgement once past, their shallbe no more place of meriting either good or evil; for that the world then and there shall receive an end, and a final sentence be pronounced of what soever hath passed from the first foundation and establishment thereof.  
Of this last and general judgement then, which containeth a confirmation or ratefying of the particular going before, as also a final conclusion, clearing, and knitting up of all accounts and reckonings with mankind, for his traffic & stewardship in this worldly pilgrimage: The 
How necessary the 〈◊〉 is of the last day of judgement.  holy Scripture of God amoni heath us most carefully to have continual remembrance and consideration, as of the greatest and most important business that ever we shall deal in, and as the forceblest means to restrain us from sin. that possibly may be devised among 〈◊〉 men in this life. For of this were uttered those words especially, bear in mind the last end of all things, and thou shalt jot sin everlastingly. 
Eccles. 7.  Which holy David seemed to have experienced in himself when he wrote as followeth. I have observed the ways of my Lord, neither have I committed wickedness against 
Psal. 57  my God; for that his judgements were alway in my sight, and his justice I have not cast out of my mind. And (by thes means) I shallbe unspotted in his presence, and will keep myself from committing iniquity. Hence it is that the blessed Prophet Moses when he saw the people of Israel careless in committing sin, cried out in zeal; ō foolish Nation without 
Deut. 32.  wisdom or council; would God they had wit and understanding, and would foresee the end of things to come. As who would say; if they had so much wit as to consider this, and what account they must give to God at the last day of their doings; they would not offend him as they do. But as the scripture saith in an other place, for that this day of reckoning is disterred; and for that God's judgement is not pronounced presently 
Eccles. S.  against the wicked: the children of men do commit wickedness daily without all fear. We have then to consider in this place, for our own instruction and good admonishment in life, what manner of accounting day this shallbe, whose remembrance is so much and often commended unto us in holy scripture. For better conceiving 
〈◊〉 points of this chapter.  whereof, we shall divide this chapter into three principal heads or points.  
The first whereof, shallbe of preparations or preambles, assigned to go before this day.  
The second, of things that shall pass and be executed at that day.  
The third, of that which is to ensue upon the sentence given and the judgement ended.  
CONCERNING THE FIRST, it is 
THE. 1. part. OF preparations.  to be noted, that for the more dread and Majesty of this great day, the eternal wisdom of God hath ordained and revealed unto us, that before the coming thereof, when it approacheth near, thershal most wonderful and horrible preparations, signs, and tokens appear in the world. The first whereof, shallbe the garboils, tumults, and commotions of all Nations, kingdoms, and people upon earth. Which our savour himself described in thes words to his Apostles: When you shall hear the fame or brute of wars and uproars; be not afraid: for that thes things must be, and yet presently the end of the world shall not ensue. One nation shall rise 
Luc. 2 ●  against an other, and one kingdom shall impugn another: there shallbe great earthquakes, pestilence, and famine; most terrible signs and tokens from heaven. Upon which words of our savour 
Greg. hom. 35. in evan.  the blessed father S. Gregory hath this discourse. The last tribulation must have many tribulations going before it; and by thes manifold afflictions precedent, are declared the eternal afflictions that must ensue. And therefore Christ said, that after wars and uproars, the end should not immediately follow: for that, it behoveth that many transitory calamities should go before; to denounce unto us the endless woes which are to come after.  
Thes wars, tumults, and most dreadful confusions here signified by Christ, are specified more plainly in other places of holy writ; but especially by Ezechiel, 
Ezech. 38 Dan. 7. Apoc. 13. See S. Jerome come. in cap. 7. Dan.  Daniel, and S. John in his revelations. Where it is prophetied, that a little before the last general day of judgement, there shallbe revealed the man of sin, called Antechrist; who after the conquest of many kings & kingdoms, shall make himself the Monarch and absolute owner of the world; and shall exercise upon good Christians more barbarous cruelty, and shed more innocent blood, within the space of three years and a half (which shallbe the term of his outrageous tyranny, 
Dan. 12. ) then all other enemies of God have done from the beginning. The matter is described most strangely by the Prophet Ezechiel. Who after declaration of one most bloody battle to be fought by jerusalem, wherein he saith figuratively, that the weapons of such as shallbe slain, shallbe sufficient to make fire for seven years after: he adjoineth in the person of God this narration. I have spoken in my zeal, and in the fire of my wrath have I promised, that in the last days when 
Ezech. c. 38. & 39  Gog and Magog shall come into the world (by thes names are signified the army of Antechrist,) there shallbe a great commotion 
A most wonderful prophety of the slaugoter to be committed by Antechrist.  upon the earth, and the fish of the sea, the birds of the air, the beasts of the field, & all that crecpeth on the ground, together with all human generation which liveth upon the face of the earth, shallbe in an uproar before my face. Hills shallbe overturned; hedges shallbe broken down; & every strong wall shall fall to the ground. I will call against them the sword, from the tops of all mountains; and every man's sword shallbe bend against his own brother. My judgement shallbe in pestilence, and blood, and vehement storms, & in huge stones that shall fall down. I will rain fire and brimstone. etc. And thou son of man tell unto all the fowls & birds of the air, and to all the ravenous beasts of the field: assemble yourselves; make haste; come together, from all quarters, to feed of the sacrifice which I shall prepare unto you: a great sacrifice, upon the mountains of Israel. You shall eat the flesh of stout champions, and shall drink the blood of Princes. You shall feed of their fat until you be cloyed, and you shall drink their blood till you be drunk. You shall be filled at this my table, and all Nations shall see this my judgement that I have exercised, and in what manner I have stretched out my potent hand upon them.  
Thus much hath the word of God, and much more, (which for brevity I do 
The 2. Kind of preparations.  omit.) of the great miseries & confusions that shallbe among men, some little time before the day of judgement. Which time being expired; there shall ensue other preparations in the heavens and eliments of the world, much more dreadful than thes. Which by Christ himself and his Saints are described in this manner. At that day there shallbe signs in the Sun, in the 
Luc. 21. Mat. 24. Mar. 13. 2. Pet. 3.  Moon, & in the stars. The sun shallbe darkened; the moon shall give no light; the stars shall fall from the skies; and all the powers of heaven shallbe moved. The firmament shall forsake his situation with great violence; the elements shallbe dissolved with heat; and the whole earth with all that is in it, shallbe consumed with fire. The firm land shall move and leave her place, and shall fly away like a doae; the pressures of Nations upon earth shallbe inestimable, by reason of thes things) and through the confusion of hideous noise from the sea and floods; and men shall whither away and dry up for fear and expectation of the things, which at that day shall happen to the universal world. Thus far out of the gospel.  
But S. john the dearly beloved disciple of our savour, setteth out the same 
Apoc. 6. A most wonderful revelation of S. john.  more at large, according as it was revealed unto him, i this manner. I heard (saith he) a voice like the sound of a thunder, saying; come and see; and I did see. And behold, a white horse and one that sat upon him that had a bow; and he went to conquer. After which followed a black horse, and he that road upon him had a pair of balance in his hand. After him passed forth a pale horse, and he that sat upon him was called, DEATH, and 
Death. Hel.  HELL followed behind him; and he had authority given to him, to slay by sword, by death, and by the beasts of the earth. The earth did shake; the sun grew black like a sack; the moon like blood; the Stars fell from heaven; the sky doubled itself like a folded book; every hill and Island was moved from his place: the kings of the earth, and princes, and tribunes, and the rich and stout hid themselves in dens and in the rocks of hills. Then appeared there seven Angels 
Seven trumpetes & seven blasts.  with seven trumpetes, and each one prepared himself to blow his blast. At the first blast, came their hail and fire mixed with blood. At the second blast, came a whole mountain of burning fire into the sea, and the third part of the sea was made blood. At the third blast fell there a great Star from heaven named Absinthium, burning like a torch, and infected the rivers and fountains. At the fourth blast was stricken down the third part of the sun, moon, & Stars; & an eagle flew into the element crying with a hideous voice; woe, woe, woe to all them that dwell upon the earth.  At the fift blast fell an other star from 
Apoc. 9  heaven, which had the key of the pit of hell: & he opened the pit, and there arose a smoke as from a great furnace; and there came forth certain locusts like scorpions, who tormented all such as had not the mark of God in their foreheads. And at thes days men shall seek death and shall not find it. And thes locusts were like 
Wonderful locusts.  barbed horses, with Crowns on their heads. Their faces like men, their hear like women, their teeth like lions, and the noise of their wings, like the noise of many chariotes running together; their tales like scorpions, and their stings were in their tails: their king was an Angel of hell, named Abbadom; which signifieth an utter destroyer. At the sixth blast of the trumpet were loosed four Angels tied before; & then rushed forth an army of horsemen in number twenty hundredth times ten thousand. And I saw the horses, and they which sat upon them had brestplaces of fire and brimstone. The heads of thes horses were as lions, & out of their mouths came fire, smoke, and brimstone, whereby they slew the third part of men which had not repent; and their strength was in their tales, which were like serpents. Then was there an Angel which putting one foot upon the sea, & an other upon the land, did swear by him that liveth for ever and ever, that after the blast of the seventh trumpet, there should be no more time. And so when the seventh Angel had sounded, there came great voices 
Apoc. 11.  from heaven, saying; the kingdom of this world is made to our Lord and his Christ, and he shall reign forever. 
And I heard a great voice saying to the seven Angels; go and pour out seven 
Apoc. 16. The seven cups of Codesire.  cups of Gods wrath upon the earth; and so they did. And the first brought forth cruel wounds upon men. The lecond turned the sea into red blood. The third turned the rivers and fountains into like blood. The fourth, afflicted men with fire and made them blaspheme God. The fift made them eat their own tongues for sorrow. The sixth dried up the water. And I saw three foul spirits like frogs, issue out of the mouth of a dragon. And finally the seventh cup being poured out, there came a mighty voice from the throne of God, saying; it is dispatched. And there followed lightnings, and thunders, and voices, and earthquakes, such as never were since men dwelled upon the earth. Thus far this Apostle, Euange list and prophet S. john.  
And now tell me, (my good Christian brother,) is it possible for any tongue either 
A inconsideration upon the 〈◊〉.  human or Angelical, to express a thing more forceblie than this is here set down? what mortal hart can choose but tremble, even at the reading and remembrance only of thes unspeakable and incomprehensible terrors? What manner of day will that be (trowest thou,) when the heavens shall mourn, the whole earth shall shake, the sun and moon lose their light, the Stars fall down, the sea and floods forsake their channels and natural courses, all the elements be dissolved, the face of the earth overflowed with blood, and the universal world on a flaming fire? Is it marvel now, if the Scriptures 
Sopho. 1. Psal. 74.  avouch that the just men and Angels themselves shallbe afraid of that day? And then to reason as S. Peter doth; if innocency & 
1. Pet. 4.  justice shall scarcely esteem themselves secure in that fearful trial: what shall become of sin and iniquity? what shall become (I say) of the careless and dissolute Christian, when he shall see so infinite a sea of miseries rush upon him? O that men would think upon this day while they have yet time! O that they would awake and prepare themselves by virtuous life to stand secure & confident at this woeful hour. Who is there now a day which taketh that care that holy Jerome did, who was wont to say (having much less 
〈◊〉. 〈◊〉 14. add 〈◊〉.  cause than we,) that he did never eat, nor drink, nor sleep, nor take any other action in hand, without the fearful remembrance of this accounting day. And this of the preparations. There followeth the execution of things done in that judgement.  
WHEN THE FORMER preparations 
THE. 2. part. OF things that must pass in this judgement.  shallbe fulfilled and finished, and the whole world brought to that pitiful state and plight, which I have described; then (saith the Scripture) shall the sign of the fonne of man appear in the sky; and all the tribes of the earth shall see him coming in the clouds of heaven, amidst 
Mat. 25. Iuc. 21.  all his Angels, with much power and glory, in great authority and majesty. And there in a moment, in the twinkling of an eye, he shall send his Angels with a 
1. Cor. 13.  trumpet, & with a great cry at midnight, & they shall gather together his elect from the four parts of the world, even from heaven to earth. Hitherto are the words of holy Scripture. Wherein is set down the first act of this dreadful judgement, which is the coming of the judge to his throne and tribunal seat; so much the more terrible and full of majesty in this 
The coming of the judge.  his second appearance, by how much more contemptible he was and despised in his first being upon earth for the work of our redemption. So S. john affirmed, that 
Apoc. 5. & 13.  he which was siaine as a lamb, should come again to judge as a Lion. Of which coming, the Prophet Malachies' words are. Behold our Lord shall come and who shallbe 
Mal. 3.  able to abide the day of his coming? And the Prophet isaiah addeth further touching the same coming; that the very mountains 
Esa. 64.  shalmelt at that day before his face. And yet further he describeth the same in an other place thus. Behold our Lord shall come in strength and sortitude, as a storm of hail, and as awhyrle wind breaking and throwing down what soever standeth in his way; as a rage of 
Esa. 28.  many waters that over-stowe and rush together etc. Whereunto the Prophet David annexeth, that burning fire shall run before his 
Psal. 49.  face, and on every side of him, a violent tempest.  
This terrible judge then being set, and 
The manner of the judgement.  all creatures of the world convented before him; the Scripture layeth down unto us, the order of that judgement, described by Daniel in thes words. I stood (saith 
Dan. 7.  he) with attention; and I saw certain seats placed, and the Ancient of years sat down in judgement. Thousand thousands were attendant to serve him; and ten hundredth thousand thousands, stood waiting before him. The judgement was settled, and the books were opened. Thus much was revealed to Daniel, without declaration what books those were. But to S. john the same were made manifest; who expoundeth the matter thus: I saw 
Apoc. 20.  (saith he) a great bright throne, and one that sat upon the same, before whos face both heaven and earth did tremble. etc. And I saw all those that were dead, both great and small, standing before the throne. And the books were there opened, and all those that were dead had their judgement, according to the things which were written in those books; every one according to his works. By which words we are gyué to understand, that the books which at that day shallbe opened, and whereby our cause must be discerned, shallbe the evidences of our deeds and actions in this life, recorded in the testimony of our own consciences, and in the infallible memory of God's inscrutable wisdom. Whereunto shall give witness in that place against the reprobate, 
The store of witnesses against as at the last day.  both heaven and earth which were created for them; the Sun and Moon with all the stars and planets, which from the beginning of the world have served them; the elements and other creatures inordinately loved and abused by them; their companion there present with whom they sinned; their brethren whom they afflicted; the preachers and other Saints of God whom they contemned; and above all other things, the ensign and standard of their redemption, I mean the triumphant Cross of Christ, which shall at that day be erected in the sight of all the world. All thes (I say) with infinite other things, shall than bear witness against the wicked, and condemn them of intolerable ingratitude, in that they offended so gracious and bountiful a Lord, as by so manifold benefits alured 
The confidence of the good, and terror of the wicked.  them to love and serve him.  
At this day, (saith the Scripture,) shall the just stand in great constancy against those by whom they were afflicted, and oppressed in this life. And the wicked seeing this, shallbe surprised with a horrible 
Sap. 5. Luc. 25. Apoc. 6.  fear, and shall say unto the hills, fall upon us and hide us, from the face of him that fitteth upon the throne, and from the indignation of the Lamb; for that the great day of wrath is now come. O merciful Lord, how great a day of wrath shall this be? how truly said thy Prophet in his meditation of this day; who can conceive the 
Psal. 89.  power of thy wrath, or who is able for very scare, to recount the greatness of thine indignation? This is that day of thine, whereof thy servant said so long before; that thy zeal and 
Prou. 6.  fury should spare none in this day of revenge, neither should yield or be moved with any man's supplication; nor should admit rewards for the delivery of any man. This is that most dreadful day of thine, whereof thy holy Prophet admonished us, when he said; Behold 
Esa. 13.  the day of our Lord shall come; a cruel day, full of indignation, wrath, and fury, to bring the earth into a wilderness, and to crush in pieces the sinners thereof. And an other Prophet of the self same day: behold the day of our Lord dot bcome; a day of darkness and dimness; a day of 
joel. 2.  clouds and storms; a most terrible day, and such an one, as was never from the beginning of the world, nor shallbe after in all eternitic. This is 
Godsday.  thy day (o Lord) and so properly thou wilt have it called; like as it pleaseth thy goodness to term the course of this present life, the day of man. For that as in the time of this present world, thou art content 
Man's day.  to hold thy peace and be patiented, and suffer sinners to do their will: even so. at this last day, thou wilt rise up & plead for thine own glory, and wilt make thyself known to the terror of thine enemies, according as thy servant David foretold of the when he said; Cognescetur Dominus judicia faciens. God will be knowé, 
Psal. 9  when he shall come to do judgement.  
Good God, what a marvelous day shall this be, when we shall see all the children 
A dreadful day.  of Adam gathered together from all corners and quarters of the earth; when (as S. john saith) the sea and land shall 
Apoc. 20.  yield their dead bodies, and both hell and heavenshal restore the souls which they possess, to be united to those bodies? What a wonderful meeting will this be, (dear Christian,) how joyful to the good, and how lamentable, doleful, and terrible to the wicked? The godly and righteous, being to receive the bodies wherein they lived, into the league & fellowship of their eternal bliss; shall embrace them with all possible sweetness and delight, singing with the prophet; Behold, how good & pleasant 
Psal. 132.  a thing it is, for brethren (or partners) to dwell together in unity. But the miserable damned spirits, beholding the carcays which were the instruments and occasiós of their sin; & well knowing that their unspeakable torments, shallbe encreated by their mutual conjunction and association: shall abhor and utterly dearest the same, & curse the daic that ever they were acquainted together; inveighing most bitterly against all the parts and seems thereof, as against the eyes, for whose curious delight so many vanities were seught; the ears, for whose pleasure and dalliance so great variety of sweet sounds and melody was procured; the mouth and taste, for whose contentment and fond satisfaction, so innumerable delicacies were devised. And to be short, the back and belly with other sensual parts, for contentatió of whose riotous volupteoulnes, both sea and land were sifted and turmoiled.  
This shallbe the most sorrowful condition of thes infortunate souls at that day: but this sorrow shall not avail them. For the judgement must pass on. And then (saith the Scripture) shall christ separate 
Mat. 25.  the sheep from the goats, & shall place his sheep on the right hand, and the goats on the least. O most dreadful separation: what would Alexander, Caesar, Pompeie, and other 
To late to repent at the day of judgement.  such potentates of the earth give at that day, to have but the lowest room among them of the right hand. They (I say) who had all the room of this world at their pleasure, & all dignities under their own commandry, would now make more account of the meanest place and corner among Gods elect, then of all the pomp and bravery of ten thousand worlds, if they were to live again: their cogitations at this day, being far different from that they were upon earth, and their judgements wholly contrary. But (alas) there is no time of alteration or amendment now. They must stand to that which is past, and according to their former demeanours they must receive their doom. They have a judge present, whose power they can not avoid; whose wisdom they can not deceive; whose equity they can not bow; whose severity they can not mollify; whose indignation they can not appease; whose determination they can not alter; and from whose sentence they can not possibly appeal.  
O my dear and loving brother; no tongue of man (believe me) can express, 
The treasure of a good conscience at the day of judgement.  what a singular treasure a good conscience will be at this day, when thou shalt see all the Princes and monarchs of this world stand there naked, trembling, & appalled; being utterly destitute of an answer to the whole multitude of their most secret sins, displayed openly before their faces An unspottel conscience (I say) at this instant, shall be a greater consolation, than all the dignities or pleasures of a thousand worlds. For wealth will not help; the judge will take no gifts; our own submission will not be admitted; entreaty of friends will not prevail; intercession of Angels and other Saints shall have no place; for that their glory shallbe at this day (as the prophet saith) to bind kings in fetters, & noble princes in iron manacles, to execute upon them the judgement 
Psal. 149.  prescribed. Alas, what will all those delicate and dainty people do at this instant, who live now in ease and pleasures, and can take no pain in the service of God, nor abide to hear the naming of this day? what shift (I say) will they find out in those extremities? whether will they tur ne them? whose help will they crave? They shall see all things cry vengeance round about them; all things yield them cause of fear and horror; but nothing any one sparkle of hope or consolation. Above them, they 
A most 〈◊〉 case and condition.  shall behold their judge offended with their wickedness; beneath them, hell open, and the cruel furnace ready boiling to receive them to torment. On the right hand, shallbe their sins accusing them; on the left hand, the devils ready to execute Gods eternal sentence upon them. Within them, shall lie their conscience gnawing; without them. all damned souls bewailing; on every side the whole world burning.  
O merciful jesus, which art to behold this rueful spectacle; what a passage shall 
Attend negligent Christian.  this be? what will the wretched sinner do, say, or think when he shall be environed with thes inexplicable miseries? how will his hart sustain thes anguishes? what way will he take? To go back is impossible; to go forward is intolerable; to stand there still is not permitted; what then shall he do, but as thou (O 
Marc. 14.  Lord) with thy sacred mouth hast foretold; that he shall dry and whither up for very fear; seek death, and death shall fly from him; cry and beseech the hills and 
Apoc. 6. & 9  mountains to fall down and cover him, and they refusing to do him that relief, or afford him so great a comfort; he shall stand there, as a most desperate, forlorn, and miserable catise, until he receive that dreadful and irrevocable sentence of thine; Go ye accursed into everlasting fire. 
Math. 25.   
THIS shallBE THE LAST act and conclusion of this woeful tragedy. For 
THE. 3. part of this chapter. OF the end and that which shall ensue.  so it is recorded by the judge himself. Then shall the son of man say to those on his right hand. Come ye blessed of my father, and possess the kingdom which is prepared for you, from the beginning of the world. I was hungry and you gave me to eat; I was a stranger and you gave 
Math. 25.  me harbour; I was naked and you clothed me; I was sick and you visited me; I was in prison and you came to comfort me. And to them on his left hand he shall say. Depart from me ye accursed into everlasting fire, prepared for the Devil and his Angels; for I was hungry and you fed me not; I was a stranger and you harboured me not; I was naked and you clothed me not; I was sick and in prison, and you visited me not. Then shall they say unto him; O Lord when have we seen the hungry, thirsty, or a stranger, or naked, or sick, or in prison, and did not minister unto the? And he shall answer: I tell you, for that you have not done thes things to one of thes lesser (your brethren;) you have not done them to me. And then thes wicked shall go into eternal punishment, and the just into life everlasting. Hitherto are the words of Christ himself.  
In which may be noted, first; that in recounting the causes of thes miserable 
Notes upon Christ's last sentence.  men's damnation, our savour allegeth not lack of belief, or that they were not faithful; whereof the reason may be that, which himself uttereth in an other place 
1. joa. 3.  of Infidels, saying; he that believeth not, is already judged. And S. Paul of an heretic; that he is condemned by his own proper judgement. 
Tit. 3. 2.  Secondly; he objecteth against them, not any actual enormous sins; whereof (per haps) may be assigned for a reason, which S. john doth insinuate and signify, that 
1. joa. 3. & 5.  such kind of manifest & deadly sinners, are now evidently appertaining to the dominion of Satan. Wherefore Christ urgeth only against thes reprobates, certain omissions of good works and charitable deeds, commended unto us by the rule of Christian perfection. 
* Mask well this point, o carls Christian.  And for thes, he pronounceth against them, his most dreadful sentence of everlasting damnation. Which sentence being once passed the judges mouth, and recevued in the ears of all that infinite assembly there present: imagine thou my soul, what an universal shout and outcry will thereupon strait ensue: the saved; rejoicing and singing eternal praises in the glory of their savour; the damned, bewailing, blaspheming, and cursing the day of their nativity; the Angels, commending and extolling the equity of that judgement, against which the parties that are convicted, shall not be able to find any least exception. Consider the intolerable vpbrading of those most insolent infernal spirits, against the miserable condemned souls that are delivered to their pray: with how bitter scoffs and tantes, will they trail them to their torments? with what intolerable insultation will they execute the sentence of God against them? Consider, the eternal separation that now must be made of 
A weeful separation.  Fathers and children, of mothers and daughters, friends and companions; the one to glory the other to misery, without any hope ever to hear or see any more the one the other. And that which shall be as great a grief as any of the rest; the son or daughter going to rest and joy, shall not take pity of their own parents or friends that are carried to calamities: but rather shall rejoice thereat, for that it redoundeth to God's glory, for execution of his justice.  
O my soul, which now art here considering of thes things a far of, and then shalt be present to see them actually before thine eyes; what a doleful separation will this be? what a farewell? what a parting? whose hart would not break at that day, to abide this intolerable severing, if a hart could then break, & thereby make some end of his pains? But so much ease 
The vandtie of all worldly preferments as the List.  will not be permitted. O ye children and lovers of this world; where will all your delights, recreations, and vanities be at this day? Al your pleasant pastimes; all your pride and bravery in apparel; your glistering in gold; your sweet savours of perfumes; your honours of cap and knee; your adulation of flatterers? your delicate fair and dainty dishes; your music; your wanton dalliances, and pleasant entertainments? Where are all your good friends and merry companion, accustomed to laugh and disport the time with you? Are all now gone. O vanity of vanities; now when you have most need of them, they are furthest of from you, and the remembrance thereof shall do nothing but torment you. O my dear brethren, how sour will all the pleasures passed of this world seem at that hour? How doleful will the cogitation thereof be unto us? how frivolous a thing will all our dignities, riches, offices, and other preferments appear, wherein we take such excessive delight now, and do weary out our spirits for gaining the same? And on the contrary side, how joyful will that man be at this instant, who hath attended to lead a virtuous life, in resisting of fin & doing good works, albeit it were with much pain and contempt in this world? Most happy creature shall he be, that ever he was borne; and overwhelmed with all joy that ever he took that path in hand; and no tongue but Gods, can express his happiness.  
Wherefore here (my loving brother) 
The conclusion of the wbel chapter.  to make an end, and to frame no other conclusion of all this whole declaration, but only that which Christ himself doth make unto us (who being the chief actor that shall deal in this affair, knoweth best of all other what counsel to give:) let us cósider with ourselves, even in the very bottom of our hearts, how easy a matter it is now in this life, with a little pain and diligéce, to avoid the danger of this most dreadful day. For which cause also it is most certain, that the same is foretold us, and so often urged in holy write to our remembrance; as in like manner, so particularly described by our most merciful judge & savour, to the end we should by thes severe & earnest admonishmits, be stirred up to prepare ourselves for it. So Christ himself doth most evidently declare, when after all his former threatniges he concludeth in thes most sweet words of exhortation. Look about yourselves; 
Marc. 13.  watch and pray; for you know not whé the time shall be. But as I say to you, so I say to all men: be watchful. And yet further 
Math. 24.  in an other place he adjoineth. Attend unto yourselves, that your hearts be not overcome with eating, and drinking, & with the cares of this life, and so that daio overtake you upon the sudden. etc. Be you therefore watchful, and always pray, that you may be worthy to escape althes things which are to come, and to stand confidently before the son of man at that day.  
Thes are the words and forewarnings of thy judge and savour, unto thee my soul. And what more friendly and fatherly 
The sweet and fatherly dealing of Christ with us. 2. Pet. 3.  exhortation couldst thou desire; Canst thou plead ignorance in this affair hereafter? If thou think so; hear yet a further admonishment of his chief Apostle. The day of our Lord (saith he) shall come as a thief (when men think not of it,) In which the heavens and elements shallbe dissolved; and all the earth with her inhabitants shallbe consumed with fire. Which being so; what manner of men ought we to be in holy conversation and piety, expecting and going on to meet with this day of our Lord & c.? In which words of S. Peter, is diligently to be noted, that this meeting with the day of judgement, whereunto he exhorteth us, is 
How we may go & meet with the day of the judgement.  nothing else, but the due examination of our present perilous estate, and the speedy amendment of our life, to the works of piety and holy conversation: which in deed, is that only sovereign remedy, whereof the wise man forwarneth us, when he saith; Provide a medicine before the 
Eccle. 18.  malady, and examine thyself before judgement, and so shalt thou find favour in the sight of God. Whereunto S. Paul well agreeth saying; If 
I. Cor. II.  we would judge ourselves, we should not be judged. But for that no man entereth into this due iudgemét of himself, his life, state, and actions: here of it cometh, that so few dot prevent this dangerous day; so few prepare themselves; so few do accept of the good counsel of Christ; so feweare watchful; and so infinite do fall a sleep in the ignorance of their own peril, to their remediless destruction and unavoidable damnation. Our blessed Lord give us his holy grace to look better about us.   

OF THE NATURE OF SIN, AND OF THE UNWORTHINESS OF HIM that committeth the same. For justifying the severity of god's judgement setdoune and declared in the chapter going before. CHAPT. VIII.  
TO THE end that no man may justly complain of the severe account, which God is to take of us at the last day, or of the rigour of his judgement, set down in the chapter before: it shall not be amiss to consider in this place, the cause why God doth show such severity against sin and sinners; as both by that which hath been said may appear that he doth, as also by the whole 
Gods hatred against sinners.  course of holy scripture, where in every place almost, he denounceth his extreme hatred, wrath, and indignation against the same: as where it is said of him, that he 
Psal. 5.  hateth all those that work iniquity. And again: that both the wicked man and his wickedness, are 
Sap. 14. Prou. 15. job. 11. Esa. 1. Psal. 13. Psal. 49. Eccle. 15.  hateful in his sight. And finally, that the whole life of sinners, their thoughts, words, yea and their good actions also, are abominations unto him, whiles they live i sin. And that (which yet is more) he can not abide nor permit the sinner to praise him, or to name his testament with his mouth, as the Holy Ghost testifieth. and therefore no marvel if he show such severity against him at the last day, whom he so extremely hateth & abhorreth in this life.  
Of which great hatred there might be many reasons alleged; as the undutiful transgression & contempt of gods commandements; the great ingratitude of a sinner in respect of his divine benefits, and such other: which might justify sufficiently his indignation and severe hatred against him. But there is one reason above all the rest, which openeth the very fountain 
The reason why God so hateth a sinner.  and origine of the matter; and this is, the intolerable injury done unto almighty God, in every mortal sin that we commit: which in deed is so opprobrious & abominable an injury; as no mean worldly potentate could bear the same at his subjects hands, and much less God himself (being the omnipotent Lord of all glory and Majesty,) may in reason tolerate an outrage so often iterated against him, as is sin daily committed by the wicked.  
For the better understanding of which injury, we are to consider, that every time we commit a mortal sin, there doth pass through our hart & mind (though we mark it not,) a certain practik discourse of our understanding, (as there doth also in every other election,) whereby we lay before us on the one side, the profit of that sin which we are tempted to commit; that is to say, the pleasure which allureth us thereunto: and on tother part, the offence of God, which is, the leesinge of his grace and friendship by that sin, if we yield unto it. And thus having as it were the balances there before us, and setting God in one end thereof, and in the 
The injury done to God by sin.  other the aforesaid pleasure; we stand in the midst deliberatinge & examining the weight of both parts; and finally do make choice of the pleasure, and reject almighty God: that is; we choose rather to lose the favour of God, together with his grace, and whatsoever he is worth besides, then to lack that pleasure and delectation of sin. Now then, what can be more opprobrious and horrible than this? what can be more reproachful to God, then to prefer a most vile pleasure before his infinite Majesty? is not this far more intolerable, than the disgrace offered to him by the jews, when they made choice of Barrabas the murderer, and rejected 
Mat. 17. Marc. 15.  jesus their savour? surely, how hamous soever that sin of the jews were, yet in two poites this doth seem to exceed the same. First, in that the jews knew not whom they refused in their choice, as we do. Secondly, in that they refused jesus but once, whereas we refuse him both daily and hourly, whensoever in our hearts we give consent unto mortal sin.  
And is it marvel then, that God dealeth so severely & sharply with sinners in the world to come, who do use him so opprobriously and contemptuously in this life? Undoubtedly the malice of a sinner is great towards God, and he doth 
The malice of a sinner towards God.  not only dishonour him by contempt of his commandments, and by preferring most vile creatures before him: but also beareth a secret hatred & grudge against his majesty, and would (if it lay in his power) offer his endeavour to pull him out of his seat, or (at the least wise) 〈◊〉 in his hart, there were no God at all to punish sin after this present life. Let every sinner examine the bottom of his conscience in this point, whether he could not be content, there were no immortality of the soul, no reckoning after this life, no judge, no punishment, no hell; and consequently no God at all; to the end he might the more securely enjoy his pleasures?  
And because God (who searcheth the heart and reins) seeth well this most 
Sap. 1. Rom. 8. Psal. 7.  undutiful & traitorous affection towards him, lurking within the bowels of sinful men, (how smooth so ever their words may be:) here of it cometh, that in the whole course of holy Scripture, he denounceth them for his enemies, and professeth open war and hostility against them. And then suppose yoa, what a pitiful 
Rom. 5. Lacob 4. 1. joh. 3.  case thes unfortunate men are in, (being but silly worms and wretches of the earth,) when they have so puissant an enemy to fight against them, as doth make the very heavens to tremble at his look. And yet that the case is so; hear what himself sayeth, what he threateneth, what he thundereth out against them. After he had by the mouth of Isaiah the Prophet repeated many sins abominable in his sight, as the taking of bribes, oppressing 
Sinners enemies to God and God to them.  of poor people, and the like: He defieth the doers thereof, as his open enemies, saying: This saith the Lord God of hosts, the strong Lord of Israel: Behold I wi. be revenged upon mine enemies, and will comfort myself in their destruction. And the Prophet David, as he was a man in most high favour with God, and made privy to his secrets above many other: so he (more than any other,) doth express this severe meaning of God, & his infinite displeasure against sinners; calling them his enemies, vessels of his wrath, and ordained to eternal ruin and destruction; and complaineth that the world will not believe this point. An unwise man (saith he) will not 
Psal. 90.  learn this, neither will the fool understand it. And what is this o holy Prophet? it followeth; That sinners and workers of iniquity (after they have appeared i the world) do perish everlastingly. And what is the reason of this? he answereth immediately: because toy enemies (o Lord,) thy enemies (I say) o Lord, shall perish, & till they that woreke iniquity shallbe cosumed. Whereby we see, that all sinners be enemies to God, and God to them, as also upon what ground and reason.  
But yet (for the further justifying of gods severity,) let us consider in what measure his hatred is towards sin; how great; how far it proceedeth; withi what bounds it is comprehended; or whether it have any limits or bonds at all, or rather be infinite and without limitation. And to utter the matter as in truth it standeth; 
Godshatred is infinite against sin and why.  if all the tongues in the world were made one tongue, and all the understandings of all creatures (I mean of Angels and men) were made one understanding: yet, could nether this tongue express, nor this understanding conceive, the great hatred of god's heart towards every mortal sin which we commit. And the reason hereof standeth in two points. First, for that God by how much more he is better than we are: by so much more he loveth goodness and hateth sin, than we do. And for that he is infinitely good: therefore his love to goodness is infinite, and his hatred to evil, immeasurable; and consequently, his rewards to them both, are infinite; the one in hell, with everlasting misery; tother in heaven, by eternal felicity.  
secondly; we see by experience, that how much more great and worthy the 
Why every sin deserveth infinite punishment.  person is, against whom an offence is committed; so much greater is always the offence: as for example, the self same blow or injury offered to a bondslave and to a prince, differeth greatly in quality and in the nature of offence; and consequently, deserveth far different hatred and punishment. And for that every mortal sin which we commit, is done directly against the person of God himself, as hath been declared before, whose dignity is infinite: therefore the offence or guilt of every such sin is infinite, and consequently, deserveth infinite hatred and infinite punishment at gods hands. Hereof followeth the reason of divers things both said and done by God in the scriptures, and taught by divines touching the punishments of sin, which seem very strange unto the wisdom of the 
Rom. 8. 1. Cor. 1.  world, and in deed to them scarce credible. As first of all; the most dreadful punishment of eternal and irrevocable damnation of so many thousands, or rather millions of Angels, that were created to 
The punishment of Angels.  glory with almost infinite perfection, & that for one only sin, but once committed, and that only in thought, as divines are of opinion.  
secondly, the rigorous punishment 
Of Adam and Eu  of our first parents Adam and Eve, and all their posterity, for the eating of a silly apple; for which fault, besides the chastising of the offenders themselves, and all the creatures of the earth for the same, and all their children and offspring after them, both before our redemption and after; (for albeit we are delivered from the guilt of that sin, yet temporal punishments do remain upon us for the same, as hunger, thirst, cold, sickness, death, and a thousand other miseries:) besides also the infinite souls, damned for the same before the coming of Christ, by the space offower thousand years; as also since, as well, infidels, which are not baptised, as others: besides all this I say, (which in man's reason may seem severe enough:) gods wrath and justice could not be sufficiently satisfied, except his own only son had come down into the world, & taken our flesh upon him, and by his pains & death made satisfaction for the same. And when 
The value of Christ's satisfaction.  he was now come into the world, & had in our flesh subjecteth himself unto his father's justice; albeit the love his father bare unto him, were infinite, and every little pain that he endured for us, or at leastwise every drop of blood which he shed for our cause, had been sufficient for the whole satisfaction; (for that his flesh being united to his godhead, made every such satisfactory action of his, of infinite value and merit, and consequently of infinite satisfaction, correspondent to the infinity of our first parent's sin:) yet to the end that God might show the greatness 
Esa. 53.  of his hatred and justice against the said sin and all other; he never ceased to add affliction to affliction, and to heap torments upon the body and flesh of this his most dear and blessed son, (for by Isaiah, he sayeth, that himself was the doer thereof;) until he had brought him unto that most rueful plight, that his flesh being all mangled and most lamentably torn in pieces, retained no one drop of blood within it. He spared him not (I say) even then, when he beheld him sorrowful unto death, and bathed in that agony of blood and water, when he heard him utter those most dolorous and compassionable speeches, O my father, if it be possible, let this cup pass from me. And after that 
Mat. 26. Mar. 14. Luc. 22.  again, much more pitifully upon the Cross: O my God, my God, why hast thou forsaken me? Notwithstanding all which cries and lamentations, his most merciful father, (loving him as he did,) would not deliver him; but for satisfying of his justice, laid upon him stripe upon stripe, pain upon pain, torment after torment, until he had 
Mat. 27. Psal. 21. Esa. 53.  rendered up his life & soul into his said father's hands: which is a wonderful & dreadful document of gods hatred against sin.  
I might here mention the sin of Esau 
The sin of Esau.  in selling his inheritance for a little meat: of which S. Paul sayeth, he found no place of repentance after, though he sought the same 
Gen. 25. & 27. Heb. 12. of Saul. 1. Reg. 15 & 16. 1. Reg. 9 & 15. & 16.  with tears. Also the sin of Saul, whose sin being but one, and that only of omission, in not killing Agag the king of Amalech and his cattle, as he was willed: was notwithstanding utterly cast of by God for the same, (though he were his anointed and chosen servant before;) & could never get remission thereof, albeit both he and Samuel, God's holy prophet, did greatly lament and bewail, and made intercession in that behalf.  
In like manner might I allege the example of king David, whose two sins 
2. Reg. 12 Psal. 5. 34. 68 108. 101. 29. 2 Reg. 12  albeit upon his hearty repentance God forgave; yet notwithstanding the said repentance and sorrow, and all the 
* All thes bedilie punishments Bun. leaveth 〈◊〉, yet with standing they be set down in scripture.  weeping, fasting, watching, lying on the ground, wearing of sackcloth, and other bodily chasticementes, which this holy prophet recordeth that himself did put in ure: God punished him besides, with marvelous severity; as by the death of his dearly beloved child, & by many other continual afflictions, and temporal punishments, during the race of his whole life. And all this to show his hatred against sin, & thereby to terrify us from committing the same.  
Of this also do proceed, all those hard 
Hard speeches in scripture against sinners.  and severe speeches of holy write touching sinners, which coming from the mouth of the Holy Ghost, (and therefore no doubt both true and certain,) may justly yield great cause of fear, to all such as live in sinful state; As for example, 
Eccle. 40.  where it is said: death, blood, contention, edge of sword, oppression, hunger, contrition, 
Psal. 10.  and whips; all thes things are created for wicked sinners. And again: God shall rain 
Psal. 9  snares of fire upon sinners; brimstone with tempestuous winds, shallbe the portion of their cup. And yet further in many other places, thes most dreadful speeches and comminations 
Psal. 3. Psal. 9 Psal. 36. Psal. 144.  are to be found: God willbe known at the day of judgement upon the sinner, who shallbe taken in the works of his own hands: many whips belong unto a sinner; let sinners be turned into hell; God shall scatter all sinners, and shall dash their teeth out of their mouths; God shall scoff at a sinner when he seethe his day of destruction cometh on; the sword of sinners shall turn into their own 
Psal. 57 Psal. 36. Psan. 103.  hearts: The arms of sinners shallbe crushed and broken, and they shall whither and dry up like hay from the face of the earth: desire not the glory and riches of a sinner, 
Psal. 140.  for thou dost not know the sudden subversion which shall come upon him; 
Eccle. 2. Psal. 72. Esa. 13.  for God hath given him riches, to deceive him therewith; behold the day of our Lord shall come; a cruel day, and full of indignation, wrath, and fury, to make desolate the earth, and to crush in pieces her sinners within her. Then shall the just man rejoice seeing this revenge, and shall wash 
Psal. 7.  his hands in the blood of sinners. Thes lo, my dear brother, and innumerable other such sentences of scripture, pronounced by the holy spirit of God against sinners, may instruct us of their pitiful estate, & of the unspeakable hatred of his divine Majesty against them, so long as they persist in their sinful life and conversation.  
Of all which considerations, the self same holy scriptures, do gather certain conclusions greatelie to be observed. whereof the first and more general is; that sin bringeth all people to misery; secondly 
Prou. 14. Psal. 10.  and more particularly: that he which loveth sin, bateth his own soul; Or as the Angel Raphael uttereth the same in otherwordes; 
Tob. 12.  they which commit sin, are enemies to their own souls. Wherefore they lay down to all men, this general, severe, & most necessary commandment, upon all the pains before recited. Flee from sin, as from the face of a snake. And again: Beware thou never 
Eccle. 21. Tob. 4.  consent to sin. For how soever the world may make little account of this matter, by whom (as the scripture noteth) the sinner is praised in his lusts, and the wicked man 
Psal. 9  is blessed for his wickedness: yet most certain it is (for that the spirit of God avoucheth it,) that he which committeth sin, is of the devil, 
1. joh. 3.  and therefore is to receive his portion among devils and damned spirits, at the latter day.  
And is not all this sufficient (most dear brother) to breed in us a detestation of 
The obstinacy of sinners.  sin, with fear and horror to commit the same? Is not this of force and strength sufficient, to shake the hearts of them that wallow perpetually in the puddle of sin? and do commit the same daily without scruple, remorse, or consideration? what desperate obstinacy & obduration is this? Surely we find now by experience, that the holy Ghost prophesied full truly of thes men, when he said; sinners alienated from God, are possessed with a surit like a serpent, and like a deaf cockatrice which stoppeth her ears, against the enchanter. This fury (I say) is the fury or madness of 
Psal. 17.  wilful sinners, which stop their ears like serpents, to all the holy enchantments that God can use unto them, for their conversion; that is, to all his internal motions and good inspirations; to all remorse of their own consciences; to all threatenings of holy scriptures: to all admonishments of gods servants; to all examples of virtuous livers; to all the punishments that light upon the wicked; and to all the other means which God can use for their salvation.  
Good Lord, what man would commit a mortal sin, for the gaining of ten 
The losses that come by every mortal sin.  thousand worlds, if he considered the infinite dommages, hurts, inconveniences, & mileries, which do ensue by committing of the same? For first, who soever sinneth mortally, loseth the grace of God inherent in his soul, which is the greatest gift that can be given to man in this life; & consequently, he loseth all those things which did accompany that grace; as are 
Esa. 11. & Icro. Ibid.  the virtues infused, and the seven gifts of the Holy Ghost, whereby the sowie was beautified in the sight of her spouse, and armed against all assaults of her ghostly enemies. secondly, he loseth the favour of God, and consequently, his fatherly protection, care, and providence over him; & enforceth him to be his professed enemy. Which, how great a loss it is, we may esteem in part, by the state of a worldly prince's servant and favourite, who being in high grace and credit with his Sovereign, should by some one great offence lose all his favour at one instant, and incur his mortal hatred and displeasure.  
Thirdly, he loseth all his inheritance, claim, and title to the kingdom of heaven, 
Rom. 6.  which is due only by grace, as S. Paul well noteth; and consequently, he depriveth himself of all dignities and commodities depending thereupon in this life; as are the condition and high privilege of being the son of God; the communion of Saints; the protection of holy Angels, and the like. fourthly, he looseth the quiet, joy, and tranquility of a good conscience, and all the favours, cherishmentes, consolations, and other comforts, wherewith the holy Ghost is wont to visit the mides of the Iust. Fifthly, he looseth the merit and reward of his good works done all his life before, and whatsoever he doth, or shall do, while he continueth in that miserable and sinful state. sixtly, he maketh himself guilty of eternal punishment, and enroleth his name in the book of perdition, and consequently, bindeth himself to althose miseries and inconveniences, whereunto the reprobate are subject; that is to say, to be an inheritor of hell and damnation; to be in the power of the devil and his Angels; to be thrall to sin and every temptation 
Esa. 13.  thereof; and his soul (which was before the temple of the holy ghost, the habitation of the blessed Trinity, the spouse of God, & place of repose for holy Angels to visit:) now to be a den of dragons, 
The losing of Christ by sin.  a nest of scorpions, a dungeon of devils, a sink & swinestie of all filth and abomination, and himself a companion of the miserable damned spirits.  
lastly, he abandoneth Christ, and renounceth all the interest and portion he had with him, treading him under his feet, defiling his most precious blood, & Crucifying him again (as S. Paul avoucheth,) in that he sinneth agaist him, who died for sin, and maketh himself a persecutor of his redeemer. For which cause 
Heb. 10. Heb. 6. Rom. 6.  the same Apostle pronounceth a most hard and heavy sentence against such men, in thes words: If we sin willfullye now 
Heb. 10. Rom. 26.  after we have received knowledge of the truth: there remaineth no more sacrifice for sins, but rather a certain terrible expectation of judgement, and rage of fire, which shall consume the adversaries. To which S. Peter agreeth, 
2. Pet. 2.  when he saith: It had been better not to have known the way of justice, them after such knowledge, to slide back again from the holy commandment which was given.  
This being so; let sinful worldlings go now and solace themselves in their 
Fond excuses of sum.  vanities and watonnes, as much as they lift. Let them excuse and pleasantly defend the same, by saying; pride is but a point of gentry; gluttony, good fellowship; anger and revenge, but an effect of courage; lechery and wantonness, a trick of youth: they shall one day find, that these excuses will not be received: but rather that all such pleasant devices & toys, willbe turned into tears; all such fond concepts into doleful lamentations. They shall prove to their great cost, that God will not be jested with, but that he is the 
Gal. 6.  same God still, and will ask as severe account of them, as he hath done of other before; although now it pleasenot them to keep any account at all of their life and actions; but rather to turn all to disport and pleasure, persuading them selves, that how soever God hath dealt before with other; yet unto than he will pardon al. But this is a mere madness, and a voluntary deluding of ourselves; for that God himself by his sacred word, instructeth us to reason after an other sashion. Which I will here briefly touch, exhorting every prudent Christian seriously to examine the same.  
At what time the great Apostle of the Gentiles S. Paul; took upon him to make a 
Rom. 11.  comparison between the grievous sins of his nation the jews (for which they were rejected and made reprobate by God,) and those which Christians do commit after their Redemption; he framed this collection concerning God's justice due unto them both, saying: If God spared not the natural boughs; take heed lest he spare not thee. And thereupon he inferreth 
Rom. 11.  this admonition, noli altum sapere, sed time, Be not high minded, but fear. Again, he reasoneth thus upon the old and the new law. He that broke the law of Moses, being convicted by two or three witnesses, 
Heb. 10.  died for the same without commiseration or mercy: & how much more grievous punishment than doth he deserve, who breaking the law of Christ by wilful sin, treadeth the Son of God under his feet, polluteth the blood of the new testament, and reproacheth the holy Ghost? In like manner reasoneth S. Peter and S. Jude touching the sin of Angels and ours. If God spared not the Angels 
2. Pet. 2. Ep. jud.  when they sinned, but did thrust them down to hell, there to be tormented, and to be reserved unto judgement with eternal chains under darkness: how much less will he spare us? And again; if the Angels which pass us in power and 
2. Pet. 2.  strength, be not able to bear gods horrible judgement against them: what shall we do? And yet further in an other place, the same Apostle reasoneth thus: if the just man shall hardly be saved, where shall the wickedman and sinner appear?  
By all which examples, we are instructed, 
1. Pet. 4.  how to reason maturely & sincerely in our own cause. As for example, each 
A good manner of reasoning.  man may truly say thus unto himself: if God have punished so severely one sin in the Angels, in Adam, and in others before recited: what shall I look for, which have committed so many sins against him? If God have damned so many souls for lesser sins than mine, are: what will he do to me for mine that are far greater? If God have borne longer with me, than he hath done with many other whom he hath cut of, without giving them of repentance: what reason is there, that he should bear longer with me? If Davill and others after their sins forgiven, took such pains in afflicting themselves, for satisfaction of the temporal punishment in this life: what punishment remaineth for me, either here or in the would to come, for satisfaction of so many sins committed? If it be true that our Sauvour saith, that the way is 
Math. 7. Luc. 13.  hard, and the gate narrow whereby men go into heaven, and that they shall answer for every idle word before they 
Mat. 12.  enter therein: what shall become of me that do live so easy a life, and do keep no account at all of my deeds, and much less of my words? If good men in old time did take such pains for their salvation, and yet (as S. Peter saith) the very just were scarcely saved: what a state am I in, which take no pain at all, but do live in all kind of pleasure and worldly contentations?  
Thes arguments, consequentes, and conclusions, are more true (good Christian,) and would prove more profitable unto us, if we would excercise ourselves therein, and thereby enter into some cogitation of our own dangers, and into just fear of God's severe judgements, without flattering or deceiving ourselves. For want whereof either only or principally, the most part of enormous sins from time to time are committed, according as holy David most evidently declareth, when 
Two prin cipal causes of deceiving ourselves.  having showed and detested the multitude of sins which the world committeth; he reduceth (all as it were,) unto two prin cipal causes. Whereof the first is, that men deceive themselves and others, by vain flattery, in diminishing their sins; of whom he saith: they are taken in their own devices, for that they praise the wicked man in the lusts & desires of his own mind. The second 
Psal. 9  is, for that this deceit and flattery is referred commonly by the vicious man, to the driving of God's judgements out of his memory, to the end he may sin with less fear and scruple. For so saith the prophet expressly; The sinner hath exasperated God against him, (in that he hath said,) god in the multitude of his wrath, will not require an account of my doings. But what effect ensueth of this? hear the words immediately following: he hath not God before his eyes; his ways are filthy from time to time. And what is the cause of all this? for that thy judgements (o Lord) are removed from his sight: that is; for that he will not see, he will not behold, he will not hear, he will not consider or bear in mind thy judgements, o Lord, but will needs flatter, delude, and deceive himself. Hereof it cometh, that he never maketh an end of his filthy life & wicked ways, but exasperateth thy justice o Lord, against him, until it be over late to repent or amend. Thus said this holy Saint, of wicked sinners: but what of himself? hear his words (dear brother) and imprint them in thy memory. I have kept the ways of my Lord, (saith he,) & have not done wickedly in the sight of 
Psal 17.  my God, for that all his judgements are before my eyes, and I have not taste his justices from me. Behold the virtuous life of king David, & 
The remembrance of God's judgements, cause of virtue.  behold the cause thereof. For that God's judgements were continually before his eyes; therefore was his life pure, and void of wickedness; or as in other words at an other time he expresseth; I will confess unto 
Psal. 118.  the (o Lord) in the direction (or purity) of my hart, for that I have learned the judgements of thy justice. And again in the same place: I have chosen to walk the way of truth, for that I do not forget o Lord thy judgements: that is, (as a little after he expoundeth the same,) for that I do fear and tremble at thy judgements. O most excellent effect of the fear of God's judgements. No marvel though it be called the beginning of all wisdom, and the very door and entrance to eternal salvation: no marvel if the same holy prophet in the very same psalm do pray so heartily; strike through my flesh, with thy fear, ò Lord.  
S. Paul after he had showed to the Corinthians, 
How the Apostles did persuade us to fear. 2. Cor. 5.  that we must all be presented before the tribunal of Christ, every man to receive according to his merits; he maketh this conclusion. We knowing therefore thes things (dear brethren) do persuade the fear of our Lord unto all men. And S. Peter having made a long declaration of the Majesty of God, and of Christ now raining in heaven; concludeth thus: if then you call him father, which doth judge every man according 
1. Pet. 1.  to his works, without exception of persons: do you live in fear, during the time of this your habitation upon earth. A necessary lesson (no doubt) for all men, but especially for such, who by reason of their sinful life, do remain in displeasure and hatred of almighty God, and hourly do stand obnoxious (as I have showed) to the severity of his most dreadful judgements. wherinto if once they fall; (especially by departure from this life:) the matter remaineth remediless for all eternity insuinge, as God himself hath forewarned us. Which thing being so: what man of wisdom would not fear? what Christian that is careful of his own estate, would eat or drink, or take his repose with quiet, until by hearty repentance, and other such means of holy Sacraments, as God hath left for this purpose in his Church, he had discharged his conscience of the burden of sin, and made an atonement between his soul & savour? O merciful Lord, how dangerous is his estate, until he have done it? how many ways may he fall into those heavy hands of his eternal judge, whereof S. Paul conceived horror in only thinking? One little stone, falling from the house top as he passeth by; one slip of his horse, as he rideth; one assault of an enemy, when he thinketh not upon him; one poor ague by a surfect or other distemperature; one sudden mischance of a million that may fall unto him; is able to bereave him of this life, & to cast him into those terms of everlasting calamity, wherehence the whole world shall not be able to deliver him. And is not this then a matter to be feared? is not this a case to be prevented? O how truly saith the holy scripture; blessed is the man which always is fearful, and he that hath a hard hart, 
Pro. 28.  shall fall into perdition.  
Our Lord God of his mercy, give us his holy grace, to fear him as we should, and to make such account of his judgements and justice, as by threatening the same, he would have us to do, for th' avoiding of sin. And then shall not we delay the time, but shall resolve ourselves to serve him, whiles he is content to accept of our service, and to pardon us all our offences, if we would once firmly make this resolution from our hart.   

AN OTHER CONSIDERATION FOR THE FURTHER JUSTIFYING OF God's judgements and manifestation of our grievous offence. Taken from the inestimable Majesty of him whom we offend, and of the innumerable benefits which he hath bestowed upon us. CHAPT. IX.  
ALBEIT the most part of Christians through their wicked life, arrive not to that state when holy David was, when he said to God; thy judgements 
Psal. 118.  o Lord, are pleasant unto me; (as in deed they are to all those that live virtuously and have the testimony of a good conscience:) yet at leastwise, that we may be enforced to confess with the same Prophet; that, the judgements of our Lord are true, 
Psal. 18.  and justified in themselves: I have thought expedient, to add a reason or two in this chapter, whereby it may appear, how great our offence is, in sinning against God as we do; and how righteous his judgements & justice are against us, for the same.  
AND FIRST OF ALL IS to be considered, the majesty of him, against 
THE. 1. part. MAJESTY of God.  whom we sin. For most certain it is, (as I have noted before,) that every offence is so much the greater and more grievous, by how much greater and more noble the person is, against whom it is done, and the party offending, more base and vile. And in this respect, almighty God (to terrify us from offending him,) nameth himself oftentimes with certain great and dreadful titles of majesty; as to Abraham: I am an omnipotent Lord. And 
Gen. 17. Esa. 66.  again to Esay; heaven is my seat, & the earth is my footstool. And at an other time he commanded Moses to bear to the people in his name, this embassage: harden not your necks any longer, for that your Lord and God, is 
Den. 10.  the God of gods, and the Lord of lords, a great God, both potent and terrible, which accepteth nether person nor bribes.  
First then I say, consider (gentle Christian) of what an infinite majesty he is, whom thou a poor worm of the earth, hast so often and so contemptuously offended in this life. We see in this world, that no man dareth to offend openly, or say one word against the majesty of a temporal Prince, within his own dominions: But what is the majesty of all earthly princes put together, if it be compared to the thousand part of God's incomparable & inestimable majesty, who with one word made both heaven and earth, and all the creatures therein, and 
Psal. 148.  with half a word could annihilate and destroy the same again. Whom all the creatures which he made, both Angels, heavens, Stars, and elements, do serve at a beck, and dare not once offend; & under whom (as holy job saith) do croucb and tremble, even they that bear up & sustain the world. Only a sinner is he, which emboldeneth 
job. 9  himself against this majesty, and feareth not to offend the same, whom (
* See Curio l. Catech. 3. Chru. hom. 26. in Gen. Clem lib. 8. cap. 16.  as the holy Catholic Church doth profess day lie, in her preface to the blessed sacrifice,) the Angels do praise, the dominations do adore, the powers do tremble, and the highest heavens, together with Cherubins and Seraphins, thrones, and all other multitudes of celestial spirits, do continually praise with hymns of glory.  
Remember then (dear Christian brother,) that every time thou dost commit a capital sin, thou givest (as it were) a blow in the face to this great God of eternal majesty, whose mansion (as S. Paul describeth,) is in a light inaccessible such as no man in this world can endure to behold. Whereof S. john th' evangelist giveth 
1. Tim. 6.  good testimony, by his own experience; who notwithstandig he were an Apostle, and most dearly beloved of his God and master; yet when Christ appeared unto him after his Resurrection, with certain sparkles only of his dreadful gloric, uttering 
Certain de clar. ilions of God's Majesty.  words of most sweet consolation unto him; he was for all that, so astonished & oppressed with fear, that he fell down stark dead, as himself confesseth, until the same his Lord and Master, vouchsafed to raise him up again. The like trial of this inexplicable majesty, had Moses the familiar friend and trusty servant of God; who after many conferences, desiring once in his life to see him, whose words he had so often heard; made humble petition for the same. But God answered, that no man might see him and live. Yet notwithstanding, to satisfy his request, and to show him in part what a terrible and majestical God he was: he promised Moses, that he should see some part of 
Exod. 33.  his glory; how beit he added, that it was needful he should hide himself in the hole of a rock, & be covered with Gods own hands for his defence, whiles he, (or rather his Angel as divines do interpret,) did pass by in glory. Who being once past; God removed his hand, and suffered Moses to behold the hinder parts only of the Angel, which was notwithstanding most terrible and dreadful.  
The same majesty was revealed also in some part to Daniel, who saw God (as he writeth) placed upon a most glorious 
Dan. 7.  throne; his apparel was as whit as snow; bis bear like unto fine wool; bis throne was of a flame of fire, and his chariots were a burning furnace; a swift flood of fire ran from his face; thousand thousands did serve him, and ten thousand hundred thousands did assist him: All this and much more is recorded in holy scripture, to admonish us thereby, what a wonderful prince of majesty he is, whom a sinner doth offend. Which thing that just and holy man job considering; and hearing but one word uttered by his friend which in his conceit did savour of presumption 
job. 26.  against this God; burst forth into thes words. Whom will thou teach (my friend?) wilt thou teach him which hath inspired breath into man? which hath stretched out the heavens over the vacuity of this world, and hath hanged up the earth in the air without stay? before whom hell is wide-open and there is no covering from perdition? The pillars of heaven do tremble and quake at his only fight. And if we should hear but the lest whispering of his speech; who should be able to abide the thunder of his majesties greatness?  
Imagine then now (my loving brother, 
A contemplation of God's Majesty. ) after althes' testimonies, that thou seest before thy face, this great and mighty king sitting in his chair of majesty, with chariots of fire, unspeakable light, and infinite millions of Angels about him. Imagine further, (which also is most true,) that thou seest all the creatures in the world stand in his presence, and trembling at his majesty, and most carefully attending to do that, for which he created them: as the heavens to move about: the Sun, moon, and Stars to give light and influence: the earth to bring forth her sustenance: and every other creature diligently to labour for performance of the duty assigned unto him. Imagine besides, that thou seest all these creatures (how big or little soever they be,) to hang and depend only of the power and virtue of this God; and thereby only to stand, move, and consist; and that there passeth from God to each creature in the world, yea to every part that hath motion or being in the same, some beam of his virtue: even as from the sun, we see infinite beams pass into the air. Consider (I say) that no one part of any creature in the world, (as the fish in the sea, the grass on the ground, the leaves of 
How all creatures depend upon the Creator.  trees, or the parts of man upon the face of the earth,) can grow, move, or consist, without some little stream of virtue and power derived to it continually from God. So that, thou must imagine God to stand as a most glorious and resplendent Sun, in the middle or centre of all things created, and from him, to pass forth innumerable beams and streams of virtue, to all the creatures that are either in heaven, earth, the air, or waters, & to every part and particle of the same; and that upon thes beams of his divine virtue, all creatures do depend; in so much, as if he should stop or divert but any one of them all; it would destroy and annihilate presently some creature or other.  
This I say, if thou shalt consider touching the majesty of God, and the infinite dread that all creatures have of him, except only a sinner, (for the devils also do fear him as S. james affirmeth:) thou 
jac. 2.  wilt not marvel at the severe judgement appointed for his offence. For sure I am, that very shame of the world maketh us to have more regard in offending the poorest friend we have in this life, them a wicked man hath in offending almighty God: which is an intolerable contempt of so great a majesty; & such a contempt in deed as God himself doth account to pro ceede of plain infidelity. For whereas at a certain time, he had declared his own 
Lack of fear proceedeth of Infidelity.  great power, by the mouth of jeremy, & threatened many punishments to the jews for their wickedness: they werenothig moved therewith. Whereupon he commanded him to return again unto them, & to say thes words. Hear thou foolish people, which hast no hart; you that have eyes and see not, ears and 
jerem. 5.  hear not. And will ye not then fear me? will ye not tremble in my sight? which have set the sands for a bound unto the sea, and have given him an eternal precept which he shall not break? etc. This people hath a faithless hart etc. Which is as much as if he had said, that this lack of fear in the jews, proceeded of their defect of faith. For if they had believed him to be in deed so powerful, terrible, & full of majesty, as the holy scripture setteth him down; they would have conceived more fear in offending him.  
BUT NOW IF WE adjoin to 
THE. 2. part. Gods' benefits.  this contemplation of majesty, an other consideration of his benefits bestowed upon us: our default will grow to be far greater. For that to injury him, who hath done us good; is a thing most detestable even in nature itself. And there was never yet so fierce a heart, no not among brute beasts, but that it might be won with courtesy and benefits. But much more among reasonable creatures doth beneficence prevail, especially if it come from great personages, whose love and friendship (declared unto us but in small gifts) doth greatly by nde the hearts of the receivers to love them again.  
Consider then (dear Christian) the infinite good turns and benefits which thou hast received at the hands of this great God, thereby to win the to his love, and that thou shouldest leave of to offend and injury him. And albeit no tongue created either of man or Angel, can express the one half of thes gifts which thou hast received from him, or the value thereof, or the great love and hearty good will, wherewith he bestowed the same upon the: yet for some better helping of thy memory, & stirring up thine affection to be grateful; I will repeat certain general and principal points thereof, whereunto the rest may be easily referred.  
First then, call to mind, that he hath bestowed 
THE. 1. benefit. Or creation.  upon thee the benefit of thy creation; whereby he made the of nothing to the likeness of himself, and appointed the to so noble an end, as is to serve him in this life, and to reign with him in the life to come; having furnished thee besides, for the better attainment thereof, with the use, service, and subjection of all his other creatures. The greatness of which benefit may partly be conceived, if thou do imagine thyself to lack but any one part of thy body, as a leg, an arm, an eye, or the like: and that one should freely even of pure good will and love, supply thy want, and give the same unto thee. Or if thou wantest but any one of thy senses, as that thou were deaf, blind, or dumb; and some man should restore thy sight, hearing, or fpeech unto thee: how wouldst thou esteem of this benefit? how much wouldst thou profess thyself beholdig unto him for the same? And if the gift of one of these parts only, would seem unto thee so singular a benefit: how greatly oughtest thou to esteem the free gift of so many parts together?  
Add now hereunto, (as I have said) that he hath created the, to thee likeness of no other thing, but of himself; to no other end, but to be his honourable servant in this world, and his compartener in kynglie glory, for all eternity to come: and this he hath done to the, being only a piece of earth or clay before. Now imagine then, of what sea of love all this proceeded. But yet add further, how he hath created all this magnificent world for the, and all the creatures thereof to serve thee in this business: the heavens to govern the and to give the light: the earth, air, and water, to minister most infinite variety of creatures for thy behoof and sustenance: and of all thes hath made the Lord & master, to use them for thine avail and benefit in his service. Which gifts being so manifold and magnificent as they are; I appeal to thine own conscience (good Christian brother) how intolerable an ingratitude it is, so greatly to dishonour & injury the giver, as to apply thes gifts to his offence, which he bestowed upon the for his service.  
Next after this ensueth the benefit of thy redemption, much more excellent and 
The 2. benefit. OF redemption.  bountiful than the former; the effect whereof is, that whereas thou hadst lost all those former gifts and benefits, and hadst made thyself guilty by sin of eternal punishment and damnation, (whereunto the Angels were now delivered for their sin committed before:) God chose to redeem the, and not the Angels; and for satisfying of thine enormous fault, vouchsafed to deliver his own only soon to the most opprobrious death of the Cross. O Lord God, what hart can possibly conceive the greatness of this benefit? Suppose with thyself (gentle Christian) for better understanding of this benefit; that thou being a poor and abject person, under the dominion of some great & mighty Emperor, hadst with some of his principal Peres, committed grievous crimes 
A supposition for expressing the greatness of this benefit.  against his Imperial Majesty; thou oftentimes, and they but once; and being both by law convicted, and ready to sister justice for the same; so singularly should the emperors favour extend itself in thy behalf, as deliverig over those other great princes to execution for their demerits; he conceived a desire to save and pardon thee. And finding no other convenient means in respect of his justice, how to do the same, should upon his only son and heir of all his Empire, lay the pains, shame, and torments of death due unto thy trespasses. Tell me now, if being so abject and contemptible a creature, thou shouldst receive so great a grace of a mighty Emperor, who had for fewer offences, even in thy sight, put to death great and glorious princes; (as God did those principal Angels:) how wonderfully wouldst thou think thyself bound and beholden unto him for the same? But if further, this son and heir of this noble Monarch, refusing to speak one word for those great princes, should not only accept willingly this dishonour and punishment laid upon him by his father, for thy sake, but also should offer himself thereunto, and crave most instantly, that he might by his death make satisfaction for thine offences, and not only this, but also to derive unto thee the participation of his inheritance, making thee of a bondslave, heir apparent to so Puissant an Emperor, & coheir to himself: could thy hart possibly conceive so great a benefit? were it possible, that thy powers of body & soul should not dissolve in the cogitation of so unspeakable a grace? would not thy bowels burst in sunder with the vehemency of love towards such a benefactor? Or can any man of reason, ever imagine, that thou wouldst willingly for a thousand worlds, offend any more so gracious a Lord? And yet is this benefit of thy redemption (dear brother,) by infinite degrees surpassing both this and all other temporal graces, that man's wit can imagine, in all and every circumstance that before hath been mentioned.  
In the third place do come to be considered, 
THE. 3. and 4. benefits. OF vocation and justification.  two other benefits named vocation and justification. The first whereof is, that, whereby God of his infinite depth of mercies, hath called us from infidelity, to the state of Christians; and thereby made us partakers of this our redemption last mentioned, which infidels are not. For albeit he paid the ransom for all in general; yet hath he not imparted the benefit thereof to all, but to such only as best it pleased his divine goodness to bestow it upon. After which grace of vocation, and 
Rom. 8. 1. Cor. 1.  our acceptance thereof, ensued immediately our justification whereby we were not only set sree from all our sins committed before, and from all pain and punishment dew to the same: but also our souls were beautified and enriched by the infusion of his holy grace inherent, accompanied 
Rom. 5. 1. Cor. 13. Esa. 11.  with the virtues theological, as faith, hope, and charity; & with the most precious gifts of the Holy Ghost: and by this grace, we were made just and righteous in the sight of God, and entitled to the most blessed inheritance of the kingdom of heaven, the worthiness of which gift, no tongue of man or Angels can express.  
After these do ensue a great number of benefits together, appertaining properly 
The 5. benefit. OF the Sacraments.  to such as are made the children and true friends of God; every one whereof in itself is of most infinite price and value. Among which are in the first place to be numbered, the holy Sacraments of Christ's Church, left unto us for our comfort and preservation after we be entered into the bosom thereof. They being nothing else in deed, but certain sacred conduits to conuaie unto us the holy grace of God: especially those two which appertain to all men in general, I mean, the holy Sacraments of penance and of the blessed body and blood of our saviour: whereof the first, is to purge our souls from sin so 
The use of Sacraments  often as she falleth; the second, to feed and comfort the same after she is purged. The first, is as a bathe made of Christ's own precious blood, to wash and cleanse our wounds therein: the second as a most comfortable and rich garment, to cover our soul after she is washed. In the first, Christ hath left with his spouse the Church, all his authority, which he hath in heaven or earth to remit sins: in the second, he hath left himself, & his own flesh and blood, to be a precious food, wherewith to seed and cherish our soul after her sins be remitted.  
Besides all thes; there yet remaineth an other benefit which we call the benefit 
The 6. benefit. Of preservation and inspiration.  of Preservation; whereby God hath kept and preserved us from infinite dangers, whereunto many others before us have fallen, and into which ourselves had fallen in like manner, if gods-holie hand had not stayed us: as from heresy and infidelity, and many other grievous sins: but especially, from death & damnation, which long a go by our wickedness, we deserved to have been executed upon us. Whereunto may be annexed also the most singular benefits of godly inspirations and admonitions, whereby God hath often both knocked inwardly at the door 
Apoc 3.  of our conscience, and warned us outwardly by so many ways and means, as are good books, good sermons, good exhortations, good company, good example of others, & a thousand other most merciful means besides, which at divers times he hath used and doth use, thereby to gain us and our souls unto his eternal kingdom, by stirring us up to abandon vicious life, and to betake ourselves to his holy and sweet service.  
All which most rare and excellent benefits, being measured either according 
Circumstances of benefits.  to their inestimable value in themselves, or according to the love of that heart from which they do proceed, or else if we respect the majesty of the giver, or meanness of the receiver: aught in reason to move us most vehemently to gratitude towards so bountiful a benefactor. And this gratitude should be, to resolve ourselves at length, to serve him unsaynedlie, & to prefer his favour before all wordly or mortal respects whatsoever. Or if we can not obtain so much of ourselves; yet at leastwise not to offend him any more by our sins and wickedness.  
There is not so fierce or cruel a nature in the world, (as I noted before,) but is mollisied, alured, and won by benefits: And stories do make report of strange 
A Flian. in 〈◊〉. animal.  examples in this kind, even among brute beasts; as of the gratitude of lions, dogs, and other like, towards their masters and benefactors. Onliean obstinate sinner is he, among all the savage creatures that are, whom neither benefits can move, nor curtisies can mollify, nor promises can allure, nor gifts can gain, to the faithful service of God his Lord and master.  
The greatest sinner that is in the world, if he give his servant but twenty nobles a year, or his tenant some 
The intolerable ingra titude of a sinner towards God  little farm to live upon; if they for this, should not serve him at a beck; he crieth out of their ingratitude. But if they should further maliciously seek to offend him, and to join in amity with his professed enemy: how intolerable a matter would this seem in his conceit? And yet himself, dealing much more ingratfullie and injuriously with almighty God, esteemath it a matter of small consideration, & easily pardonable. He dealeth (I say) far more ingratfullie with God; for that he hath received a thousand fold for one, in respect of all the benefits that one mortal man can give unto an other. Seing, that of God, he hath received all in all; the bread which he eateth, the ground he treadeth, the light he beholdeth, the air he enjoyeth, and finally, what so ever he possesseth either within or without his body: as also the mind with all her spiritual endumentes, whereof each one is more worth, than ten thousand bodies.  
Of this extreme ingratitude and injury, God himself is enforced to complain in 
Gods complaint of sinners.  divers places of holy scripture, as where he saith; they repaid me evil for good. And yet much more vehemently in an other place, 
Psal. 34.  he calleth the heavens to witness of this iniquity crving out: Obstupescite caeli super 
jere. 20.  hoc. O you heavens be you astonished at this. As if he should say by a figurative kind of speech; go out of your wits you heavens with marvel, at this incredibile iniquity of man to wards me; For so he expoundeth the whole matter more 
Esa. 1.  at large in an other place: Audite calls & auribus percipe terra, etc. hearken oye heavens, and thou earth bend hither thine ears: I have nourished up children and have exalted them, and now they do contemn me. What a lamentable complaint is this of almighty God against most vile and base worms of the earth? But yet he amplifieth this iniquity more vehemently by certain examples and comparisons. The ox (saith he) knoweth his owner, & the ass knoweth the manger of his Lord and master: but yet my people knoweth not me. Woe be to this sinful nation, to this people laden with 〈◊〉, to this noughty seed, to wicked children. What complaint can be more vehement than this? what threatening can be more dreadful than this woe, coming from the mouth of him which may punish us at his pleasure?  
Wherefore (dear brother) if thou have 
The conclusion.  grace, cease to be ungrateful to God any longer: cease to offend him which hath by so many ways prevented the with benefits: cease to render evil for good, hatred for love, contempt for his father lie affection towards the. He hath done for the 
Isa. 4.  all that he can: he hath geeven the all that thou art: yea and (in a certain manner) all that he is worth himself: and meaneth besides, to make the partaker of all his glory in the world to come, and requireth no more for all this at thy hands, but love and gratitude. O my loving brother why wilt thou not yield unto him this his desire? why wilt thou not do as much to him, as thou wouldest have an other man to do to the, for less than the ten thousand part of thes benefits which thou hast received? for I dare boldly say, if thou hadst given but an alms to a poor man at thy door, thou wooldest thick him bound to love the for it, all beit besides this, there were nothing in the that greatly might deserve his love. But thy Lord and master (setting a part all his gifts bestowed upon the) hath infinite causes to draw thy love unto him, that is to say, all the causes which any thing in the world hath in it to purchase love, 
Causes of love in God besides his benefits.  and infinite more besides. For, if all the perfections of things created both in heaven and in earth, that may procure love, were joined together in one: as all their beauty, all their virtue, all their wisdom, all their sweetness, all their nobility, all their goodness, and other like excellencies: yet thy Lord & Savy our whom thou contemnest, surpasseth all thes, and that by infinite and infinite degrees: for that he is not only all thes things together: but moreover he is very beauty itself, virtue itself, wisdom itself, sweetness itself, nobility itself, goodness itself, and the very fountain and wellspring, from which by litles pieces and parcels all thes things are derived unto his creatures.  
Be a shamed then (good Christian) of this thine ingratitude, to so great, so good, and so bountiful a Lord: and resolve thyself for the time to come, to amend thy course of life, and former behaviour towards him. Say at length with the Prophet, (having considered thine own ingratitude:) O Lord pardon me mine offences, for they are great in thy sight. I know there is nothing (o Lord) which doth so much 
Psal. 24.  displease the, or dry up the fountain of thy mercy, or so bindeth thy hands from 
A brief Cō fession and Petition to God.  doing good, as doth ingratitude in the receivers of thy benefits. Wherein hitherto I have exceeded all others. But I have done it (ò Lord) in mine ignorance, not considering thy infinite gifts bestowed upon me, or what account thou wouldst demand again of the same. But now, seeing thou hast vouchsafed to make me worthy of this special grace also, whereby to see & know mine own error & default: I hope hereafter by direction of the same grace, to show myself a better child towards the. O my God, I am vanquished at length with consideration of thy love: and how can I have the heart to offend thee hereafter, seeing thou hast prevented me so many ways with benefits, even when I demanded not the same? Can I have hands evermore to sin against thee, which hast given up thine own hands, to be nailed on the cross for me? No, no, it is to great an injury against thee (o Lord,) and woe worth me that have donneit so often heretofore. But by thy holy assistance, I trust not to return to such iniquity for the time to come, to which I beseech the for thy mercy sake, from thy holy throne of heaven, to say.  
Amen.   

OF WHAT OPINION WE SHALL BE CONCERNING THE MATTERS aforesaid, at the time of our death. As also what our state shallbe at that passage, and how different our judgement from that it is now. CHAPT. X.  
THE holy scriptures do teach us, and experience maketh it plain, that during the time of this 
The induration of some hearts.  life, the commodities, preferments, & pleasures of the world, do possess so strongly the hearts of many men, and do hold them chained with so forcible enchantments, being forsaken also upon their just deserts of the grace of God: that say and threaten what a man can, and bring against then all the whole scripture, even from the beginning of Genesis to the end of the apocalypse, (as in decde it is all against sin and sinners:) yet will it prevail nothing with them, being in that lamentable case, as either they believe not, or esteem not, what so ever is said to that purpose, against their settled life and resolution to the contrary. Of this we have infinite examples in scripture: as of Sodom and Gomorra, 
Gen. 19  with the cities there about, which would not hear the warnings that good I ot gave unto them. Of Pharaoh also and his court, whom all that ever Moses 
Exo. 6. 7. 8. 9  could do, either by signs or sayings, moved nothing at al. Of judas in like manner, who by no sweet means or sharp 
Math. 26.  threatenings, used to him by his master, could be brought to change his wicked resolution. But especially the holy Prophets sent by God, from time to time, to dissuade the people from their noughty life, and consequently to deliver them from the plagues that hanged over them; do give abundant testimony of this matter, complaining every where, of the hardness of sinners hearts, that would not be moved with all the exhortations, preachings, promises, allurements, exclamations, threatenings, and thunderings, that they could use. The Prophet Zacharie shall testify for all in this behalf; who faith of the people of Israel a little before their destruction. This sayeth the Lord of hosts, judge iustije: whereunto presently he addeth: And they would not attend, but turning their backs 
Zach. 7.  went away, and stopped their ears, to the end they might not near; and they did obdurate their hearts as an adamant stone, to the end they might not hear the law, and the words. which God did send in his spirit, by the hands of the former Prophets, whereby gods great indignation was stirred up against them.  
This then is, and always hath been, the manner of dissolute worldlings and reprobare people; to harden their hearts as an adamant stone, against any thing that can be told them for the amendment of their lives, and for the saving of their souls. Whiles they are in health and prosperity, they will not know God, as in an 
Esa. 1.  other place himself complaineth. But yet as the Prophet saith: God will have his day, with thes men also, when he willbe known. And this is, cognoscetur Dominus 
Psal. 9  judicia saciens. God willbe known when he beginneth to do judgement, which is, at the day of their death; being in deed the next door to their judgement, according as S. Paul testifieth, saying; it is appointed for all 
Heb. 9  men once to die, and after that enseweth judgement.  
This (I say) is the day of God, most terrible, 
Isa. 2. 13. 34. 37. 61.  sorrowful, and full of tribulation, to the wicked; wherein God willbe known to be a righteous God, and to restore to every 
2. Cor. 5.  man according as he hath done while he lived: or as the Prophet describeth it; he will be 
Psal. 75.  known then to be a terrible God, and such as one, as taketh away the spirit of princes; a terrible God to the kings of the earth. At this day, as there willbe a great change in all 
The great change of things at the day of death.  other things, mirth being turned into sorrow, laughings into weepings, pleasures into pains, stoutness into fear, pride into despair, and the like: so especially will there be a strange alteration in the judgement and opinion of men: for that the wisdom of God, whereof I have spoken in the former chapters, and which (as the scripture saith) is accounted folly by the wise of this world; will then appear in 
1. Cor. 2.  her likeness, and, (as it is in very deed,) willbe confessed by her greatest enemies, to be the only true wisdom; and all carnal wisdom of worldlings, to be 
Rom. 8. 1. Cor. 1.  mere folly, as God calleth it.  
This the holy scripture setteth down clearly, when it describeth the very speeches and lamentations of the wise men of this world, at the last day, concerning the state of holy men whom they despised in this life. We senseless men, did esteem their life to be mere madness, & their end to be dishonourable: but look how they are now acconnted among the children 
Sap. 8.  of God, and their portion is with the saints. We have erred from the way of truth, and the light of righteousness, hath not shined before us, nether hath the sun of understanding appeared unto us. We have wearied out ourselves, in the way of iniquity and perdition, and we have walked craggy paths: but the way of our Lord we have not known. Hitherto are the words of holy scripture: 
The lamentation of wicked men in the end.  whereby we may perceive, what great change and alteration of judgement there willbe at the last day, from that which men have now: what confessing of folly, what acknowledging of error, what hearty sorrow for labour lost, what fruitless repentance for having run awry. O that men would ponder and consider attentively these things now. We have wearied out ourselves (say thes miserable men) in the ways of iniqnitie and perdition, and we have walked craggy paths. What a description is this of lamentable wordlings, who beat their brains daily, and weary out themselves, in the pursuit of vanity and chasse of this world, for which they suffer notwithstanding more pain often times, then do the just in purchasing of heaven? And when they arrive at the last day, to the gate of death, wearied and worn out with trouble and toil; they find that all their labour is lost, all their vexation taken in vain. For that the little pelf which they have scraped together in this world, & for which they have struggled and drudged so extremely; will avail them nothing at that instant, but rather increase exceedingly the burden of their afflictions. 
Three causes of great misery in death.  Which afflictions shallbe so manifold, grievous, and intolerable in the wicked: as no mind created may perfectly conceive the same, but he that seeleth them; albeit in part some small conjecture may be made thereof by thes three general points ensuing, whereunto the rest may be referred.  
THE FIRST IS, THE excessive pains which commonly men suffer in the 
THE. 1. matter. OF misery in death.  separation of their souls and bodies; which having lived so long time together, united as two dear friends in love and pleasure, are now most loath to part, were it not that violently they are enforced thereunto. This pain may partly be conceived; if we would drive out life, but from the least part of our body, as for example, out of our little fingar, like as surgeons are wont to do, when they will mortify any one place, to make it break. What intolerable pain doth a man suffer, before this member be dead? what raging grief doth he abide? If then the mortifying of one little part only, do so much afflict us: Imagine, what the violent mortifying of all the parts together will do. For we see that first the soul is driven by death to leave the extremest parts, as the toes, feet, and fingers: then the legs and arms, and so consequently one part dieth after an other, until life be restrained only to the heart, which holdeth out longest as the principal part; but yet finally must be also constrained to render itself, though with never so much pain and resistance. Which pain how great and strong it is, may appear by the breaking in pieces of the very strings and holds wherewith it was environed, through the excessive vehemency of this deadly torment.  
Nevertheless, before it come to this point of yielding; no man can express the cruel conflict that is betwixt death and her, and what distresses she abideth in the time of her agony. Imagine that a 
A similitude expressing the pains of death.  prince possessed a goodly city in all peace, wealth, and pleasure, and greatly frinded of all his neighbours round about him, who promised to assist him in all his needs and affairs; & that upon the sudden, his mortal enemy should come and besiege this city, and taking one hold after an other; one wall after another; one castle after an other; should drive this prince only to a little tower and besiege him therein, all his other holds being beaten down, and his men slain in his sight: what fear, anguish, and misery would this afflicted prinnce be in? How often would he look out at the windows & loop holes of his tower, to see whether his friends and neighbours would come to help him or no? And if he saw them all to abandon him, and his cruel enemy even ready to break in upon him; would he not (trow you) be in a most pitiful plight? Even so then fareth it with a poor soul, at the hour of death. The body wherein she reigned like a jolly princess in all pleasure, whiles it flourished; is now battered and overthrown by her enemy, which is death: the arms, legs, and other parts wherewith she was fortified as with walls and wards during time of health, are now surprised and beaten to the ground, and she is driven only to the heart, as to the last and extremest refuge, wherein also she is most fiercely assailed in such sort, as she can not possibly hold out long. Her dearest friends who soothed her in time of prosperity, and promised assistance, as youth, agility, strength, courage, diet, physic, and other human helps; do now utterly abandon her: the enemy will not be pacified or make any league at all, but night and day assaulteth this Turret wherein she is retired, and which now beginneth to shake and shiver in pecees, in such sort, as she expecteth hourly when her enemy in most raging & dreadful manner, will burst in upon her.  
What think you is now the state of this afflicted soul? It is no marvel if a wise man become a fool, or a stout worldling most abject in this instant of extremity, as we often see they do, in such sort, that they can dispose of nothing well either towards God or the world at this hour. The cause whereof is, the extremity of pains oppressing their minds, (as S. Austen well noteth) giving 
An admonition of S. Augustin.  us there withal a most excellent forewarning of this day, if men were so happy as to follow it. When you shallbe in your last sickness dear brethren (sayeth he) ò how hard and painful a thing will 
Ser. 48. ad Frat. in Ercmo.  it be, for you to repent of your faults committed, and of good deeds omitted? and why is this? but only, for that all the intention of your mind will run thither, where all the force of your pain is? Many impediments shall let men at that day. As the pain of the body, the fear of death, the sight of children, for the which their fathers shall often times think themselves damned; the weeping of the wife, the flattery of the world, the temptation of the devil, the dissimulation of physicians for lacre sake, and the like. And believe thou (ò man) which readest this, that thou shalt quickly prove all this true upon thyself; and therefore I beseech the, that thou wilt do penance before thou come unto this last day. Dispose of thy house, and make thy testament while thou art whole, while thou art wise, while thou art thine own man: for if thou tarry until the last day, thou shalt be led whether thou wouldst not. Hitherto are S. Austin's words.  
THE second THING which 
THE. 2. matter. OF misery in death.  shall make death most terrible and grievous to a worldly man; is the sudden parting, (and that for ever and ever) from all the things which he loved most dearly in this life; as from his riches, possessions, honours, offices, fair buildings, goodly apparel, and rich jewels: as also from wife and children kindred and friends, and all other earthly delights and commodities, wherewith in this life he thought himself a most happy man. And now to be plucked from thes upon the sudden, without hope ever to see or use them again, and that often times when he lest doubteth any such matter: must needs be a point of extreme grief; especially, if he be in the state which holy job describeth when he saith. The wicked 
job. 21.  man dieth when he is strong and whole of body, rich & happy; while his entrails are full of fat, and whiles his bones are well watered with marooe. O jesus, what a griping grief, how intolerable a torment will this be? O how true an oracle is that of God which saith: O mors, quam amara est memoria tua, homini pacem habenti in substantiis suid? 
Eccle. 41.  O death, how bitter is thy memory unto a man, that hath peace and rest in his substance & riches? as who would say, there is no greater bitterness or grief in the world to such a man, then to remember or only think on death; but much more to taste and try it himself, yea and that immediately, when it shallbe said unto him, as Christ reporteth it was unto that great wealthy man in the gospel, which had his barns full, and was now come to the highest top of his felicity; Thou fool, even 
Luc. 12.  this night thy soul shallbe taken from the; and than who shall enjoy all that which thou so painfully hast scraped together?  
O dear Christian, it is impossible for any 
The sorrow of leaving al.  mortal tongue to express the doleful state of a worldly man in this instant of death, when nothing of all that he hath gathered together with so much labour and toil, and wherein he was wont to repose so great affiance, will now avail him any longer, but rather afflict his soul with the memory thereof, considering that now he must leave all to others, & go himself to give account for the gathering and using of the same, (and that perhaps to his eternal damnation,) whiles in the mean time other companions in the world, do live merrily and pleasantly upon that he hath gotten; little remembering and less caring for him, that perhaps lieth burning in unquenchable fire for those riches unrighteously heaped and left unto them. This undoubtedly is a most woeful and lamentable point, which shall bring many a man, to great sorrow and anguish of heart at the last day; when all earthly joys must be left, all pleasures and commodities forever abandoned. O what a doleful day of parting will this be? what wilt thou say, (my friend) at this day, when all thy glory, all thy wealth, all thy pomp, is come to an end? What art thou the better now to have lived in credit with the world? in favour of princes, exalted of men; feared, reverenced, and honoured of all sorts; seeing at this instant all thy jollity, pride, and pomp is at an end, all thy former felicity is arrived now to her everlasting period?  
BUT NOW BESIDES all this; 
THE. 3. matter.  there is a third thing which more than all the rest, will make this day of death to be 
OF misery in death.  most dreadful & miserable unto a worldly man: to wit, the consideration what shall become of him, both in body and soul. And as for his body; it willbe no small horror, to think upon that saying of holy scripture; the end of the wicked 〈◊〉 
Eccle. 10.  flesh, shallbe fire and vermin, and his inheritance shallbe serpents, beasts, and worms; that is, it must be thrown out to be the food of vermin. That body, I mean, which was before so delicately entertained, with all variety of meats, soft pillows, and beds of down; so trimly set forth in apparel, and other ornaments; whereupon the wind might not be sum fred to blow, nor the sun to shine: that body (I say) of whose beauty there was so much pride taken, and whereby so great vanity and sin was daily committed; that body, which in this world was accustomed to all pampering and niceness, & might abide no austerity, or discipline at all: must now be forlorn and abandoned of all men, and left only for apraie to be devoured of worms. Now the time is come, when those words of God must be fulfilled which he uttered by his Prophet against delicate people: In that day God shall pull of all ornaments, chains, bracelets, 
Esa. 3.  rings, jewels, pomanders etc. and then shall be, in steed of sweet savours, stinch; in place of rich girdles, 〈◊〉 for could hear, 〈◊〉. etc. All which bodily disgrace and misery, albeit it can not but breed much horror in the hart of him that lieth a dying: yet is this nothing in respect of the dreadful cogitations, 
Cogitations of him that lieth in dying.  which he shall have touching his soul: to wit, what shall become thereof; whether it shall go after her departure out of the body? And then considering that she must appear before the judgement seat of almighty God, and there receive sentence, either of unspeakable glory, or insupportable pains: he falleth to consider more in particular, the danger thereof, by comparing gods justice and threats (set down in holy write against sinners,) with his own life: he beginneth to examine the witues, (which is his conscience,) and findeth the same ready to lay infinite accusations against him, when he cometh to the place of justice.  
And now (dear Christian brother) beginneth in deed the inexplicable misery of this poor afflicted man; now do all the multitude of his sins present themselves before his face; now doth he in deed see verified that sentence of sacred Scripture; In fine hominis denudatio operum. 
Eccle. 11.  The works of every man are laid open at his end. Now do master before his eyes all God's threats against wicked livers; nether is there any one severe saying of holy writ pronounced against sinners, which now doth not offer itself unto his mind. Our ghostly enemy which in this life laboured to keep all these things from our consideration, thereby the more easily, to entertain us in sin and pleasure; will now lay all and more, before our face, amplifying and urging every point to the uttermost, and alleging our conscience in every thing for his witness. Which when the poor soul in dying can not deny; she must needs thereby most vehemently be terrified: and so we see it daily come to pass, even in many most virtuous and holy men: whereof S. Jerome reporteth 
jerom in vita Hilarionis abba.  a very memorable example of blessed S. Hilarion, whose soul being greatly frighted with thes considerations, and exceeding loath to departed from his body; at length after long conflict, he took hart & said, go forth my soul, go forth, why art thou so sore afraid; thou hast served Christ almost threescore & ten years, & art thou now so fearful to departed? To like effect also the holy martyr of god S. Cyprian telleth of avertuous 
Cyp. lib. de mortalit.  and godly bishop, which dying in his time, was greatly terrified at the hour of death, notwithstanding he had lived very vettuouslie; until at length Christ 
* Note here that Bun. rejecteth not only thes authorities of S. Cyprian & Possidonius, but also she whole discourses following of S. Augustine, S. Gregory, and of venerable Bede: for that they talk of apparitions.  appearing unto him in the form of a goodly young man, rebuked him in thes words; you are afraid to suffer, and out of this life you will not go; what then shall I do unto you? which words and example S. Austen did often use to recount talking of this matter, as his scholar Possidonius recordeth in his life.  
Now then, if good men and saints are so a feared at this passage, yea such as had served God with all purity of life, & perfect zeal for the space of three score and ten years together: what shall they be, which scarcely have served him in deed one day in all their lives, but rather have spent their years in sin and vanity of this world? shall not these men (trow you) be in great extremity at this passage? Surely S. Augustine describeth the same very effectuously in one of his sermons, and (according to his manner) doth give a notable exhortation upon the same. If you will know dearly beloved (saith he) 
Ser. 50. ad fiatres in Eremo, and cap. 1. de vanitate seculi.  with how great fear & pain the soul of man doth pass from the body: mark diligently what I shall say unto you. The Angels at that hour, shall come to take the soul and bring her before the judgement seat of a most dreadful judge: and then she calling to mind her wicked deeds shall begin exceedingly to fear and tremble, and would gladly fly and leave her deeds behind her, seeking to entreat the Angels, and to request but one hour space of delay. But that will not be granted: and her evil works crying out all together shall speak against her, and save, we will not stay behind or part from the, thou hast done us, and we are thy works, and therefore we will follow the whether soever thou goest, yea even unto the seat of judgement. This (lo) is the state of a sinner's soul, which parting from his body with most horrible fear, goeth onwards to judgement laden with sins, and with infinite confusion. Contrariwise the just man's soul goeth out of his body with great joy and comfort, the good Angels accompaininge her, with exultation. Wherefore (brethren) seeing these things are so; do you fear this terrible hour of death now, to the end you may not fear when you come unto it. Foresee it now, that then you may be secure. Thus far S. Augustine.  
And for that this holy father & learned Doctor in Christ's Church, maketh mention in this place of good and evil Angels which are ready at the hour of death 
Appearing of Augels at the hour of death.  to receive the souls of such as departed out of this life: it shall not be from our purpose to note, that oftentimes God doth permit the apparitions of Angels both good and evil, as also of other saints, to some men lying on their death beds, for a taste either of comfort or sorrow, touching that which shall ensue in the world to come. And this is also one singular privilege, among other belonging to this passage. And concerning the just, I have showed before an example out of S. Cyprian and S. Augustine touching one to whom Christ appeared at the hour of his death. And S. 
* Lib. 4. ca 11. 12. 13. 14. etc.  Gregory the great, hath divers like narrations to that purpose i the fourth book of his dialogues. As for example sake, of one Vrsinus, to whom the blessed Apostles S. Peter and S. Paul appeared. But as concerning evil spirits and wicked Angels, which showed themselves unto divers sinners at the hour of death, and denounced unto them their eternal damnation, and horrible torments appointed in hell: we have many and most terrible examples, recorded in many grave & ancient writers. As among other, that recorded by S. Gregory of one Chrisorius 
Lib. 4. diad. cap. 38.  a great rich man, but as full of sin as of wealth, to whom lying on his deathbed, the infernal fiends in most ugly manner appeared, showing how now he was delivered into their power, and therefore would never departed from him until he dying, left his soul unto them to be carried to eternal torments.  
The like examples doth venerable Bede recount to have happened in our country 
Lib. 5. hist. Angl. c. 14.  about his time. And among other, of a certain wicked Courtier in great favour with king Coenride, to whom lying in the pangs of death, and being now a little recovered; both the good and evil Angels appeared visibly; the one laying before him a very small book of his good deeds, the other a great huge volume of his enormous crimes. Which after they had caused him to read; by the permission of the good Angels, they seized upon him, assignig also unto him the certain hour of his departure, according as both himself confessed openly, to all that came to visit him; and as by his horrible & desperate death ensuing (at the very hour by them appointed,) he manifestly confirmed. The like story recordeth he in the chapter following, of one whom he knew 
Beda lib. 5. cap. 15.  himself; and (as both he, S. Gregory, and S. Cyprian also do note,) all these & such other visions, were permitted for our sake which do yet live, and may take commodity by the same; and not for their good that died, whom they nothing at all availed.  
Which being so dear Christian brother; 
The application of all that haveth been said.  that is, this passage of death being so terrible, so dangerous, & yet so inevitable as it is: seeing so many men do perish and are over whelmed daily in passing over this perilous gulf, as both holy scriptures and ancient fathers do testify by examples & records unto us: what man of discretion would not learn to be wise by other men's dangers? or what reasonable creature would not take heed & look about him, being warned so manifestly and apparently, of his own peril? if thou be a Christian, and dost believe in deed the things which Christian faith doth teach the: then dost thou know an I most certainlic believe also, that of what state, age, strength, dignity, or condition, so ever thou be now; yet must: high self (which now in health & mirth dost real this point, and thinkest the same little appertainig unto thee) one of these days, (and that perhaps very shortly after the reading hereof,) come to prove all these thing, in thine own person: that is; thou must with sorrow and grief beenforced to thy bed, and there after all straggliges with the darts of death, thou must yield thy body which thou lovest now so dearly, to be the bait of worms, and thy soul to the trial of justice, for her doings in this life.  
IMAGINE THAN (my friend,) even thou I say, which art so fresh and froelicke 
A VERY profitable consideration. UPON he premises.  at this instant, that the ten, twenty, or two years, (or perhaps two months or days,) which thou hast yet to live, were now come to an end, and that thou were even at this present, stretched out upon a bed; wearied and worn with dolour and pain; thy carnal friends about the weeping and howling and desiring thy goods; the physicians departed with their fees, as having given the over; and thou lying there alone mute and dumb in most pitiful agony, expecting from moment to moment, the last stroke of death to be given unto the. Tell me in this instant, what would all the pleasures and commodities of the whole earth avail the? what comfort or ease would it be unto the now to have been of honour in this world; to have gathered wealth and purchassed much; to have borne office, and enjoyed the prince's favour; to have left thy children and kindred in abundance; to have trodden done thine enemies; to have stirred much, and borne great sway in this life? what pleasure (I say) or benefit would it be to the, to have been beautiful, to have been gallant in apparel, goodly in parsonage, glittering in gold? would not all thes things rather afflict then profit thee at this instant?  
No doubt but now, thou shouldest well see & throughly perceive the vanity of 
The cogitation and speech of the soul at the last day. Prou. 11.  thes trifles; thou shouldest prove true the saying of the wise man; non proderunt divitie in die ultionis, riches will profit nothing in the day of God's revenge. That most excellent demand of holy job, would oftentimes offer itself unto thy remembrance; Quid ad cum pertinet de domo sua, post se? What 
job. 21.  hath a man to do with his house, family, or kindred after he is gone; what good, what comfort shall he take thereby? Who 
jere. 15.  will have mercy of the, (saith God to jerusalem by his prophet jeremy,) or who will be sorrowful for the at this day? who will go to entreat for thy peace? Thou baste abandoned me, saith God; thou hast gone from me; and now will I stretch out my hand, and kill the. And yet further by an other prophet he demandeth of wicked men; What will ye do in this day 
Esa. 10.  of my visitation, and of calamity that cometh upon you? to whose help will ye fly? where will ye leave your glory? And in an other place expressing yet more effectually their state and misery, he saith: they shall cry to the 
jere. 11.  Gods whom they served in this life, and they shall not save them, in this time of affliction: that is, they shall cry & call upon their friends, acquaintance, wealth, honour, and other idols which they served more than God in this life, but they shall receive no help or comfort from them.  
O dear Christian brother, what difference of cogitations, what change of judgements, what discovery of vanities will this day bring? Thy heart within thee will now begin to reason; Lo, here is an 
A lamentable complaint.  end now of all my delights and worldly prosperities. Al my joys, all my pleasures, all my mirth, all my pastimes, are now finished. Where are my friends that were wont to laugh with me; my servants wont to attend upon me; my children wont to disport the time with me? where are all my coaches and horses, wherewith I was wont to make so goodly a show; the caps and knees of people accustomed to honour me; the troops of suitors following me? where are all my dalliances and tricks of love; all my pleasant music; all my gorgeous buildings; all my costly feasts and banquetings? And above all other, where are now my dear & sweet friends, who seemed they would never have forsaken me? But (alas) all are now gone, & have left me here alone to answer the reckoning for all, and none of them will do so much as to go with me to judgement, or to speak one word in my behalf. Woe worth me, that I had not foreseen this day rather, and so have made better provision for the same. It is now to late; and I fear me, I have purchased eternal damnation, for a little pleasure; and have lost unspeakable glory, for a fleeting vanity. O how happy, and twice fortunate are they, who so live as they may not be a feared of this day? I now see the difference betwixt the ends of good and evil, & marvel not though the scriptures say of the one, the death of saints are precious: And of the other, the death of sinners is miserable: O that I had lived so virtuously, as some other have done; or as I had often inspirations from God to do; or that I had done the good deeds I might have done: how sweet and comfortable would they be to me now in this my last, & extremest distress?  
To thes cogitations and rueful speeches (my loving brother,) shall thy soul be 
The Conclusion.  driven at this last hour of her departure, if now thou prevent it not, by wisdom and diligence. For which prevention, 
To means to prevent the terror of death.  the spirit of God hath revealed unto us two principal means: the first whereof, is, the diligent excercise of good works in this life, whereunto Christ himself assureth a good and happy passage at our death. For so he pronounced plainly by a voice from heaven, to his dear Apostle S. john: they shall now rest & repose from their labours; for that their good deeds do follow 
Apoc. 14.  them. And holy David the prophet, expresseth the manner of a good man's departure more in particular, saying: Dominus opem seret illi super lectum doloris cius. God 
Psal. 4.  shall help and assist him upon the bed of his sorrow; that is, upon the bed of his last departure, which to a worldly man, may rightly be called the bed of sorrow, for that it is nothing else, but a collection and heap of all sorrows together.  
The second mean whereby to prevent this sorrowful day, is, continually to premeditate and hold in mind the coming thereof, as holy job did, who saith of himself: all the days of my life, do I attend the coming 
job. 14.  of my change or departure from this world. Out of which attention & premeditation, do proceed sundry most excellent effects and fruits, for prevention of all evil that may ensue at that day. The first whereof, is, to stand in continual awe and fear of death, as holy David did, who confessed of himself, that the fear of death was 
Psal. 54.  fallen upon him. Out of which fear doth proceed a second effect of great weight in man's life, named heedfulness or solicitude, which the blessed man job had by his forenamed meditation of death; for so he saith of himself, that, by consideration, he was 
job. 23.  made solicitous with scare, and thereupon he addeth further, that he doubted all his 
job. 9  works. In which case S. Paul also signifieth himself to be, when he exhorted all men to be careful to do good works whiles 
1. Cor. 7.  they have time; and, for that this time is but short; so to use this present world, as though they used it not. The third effect that followeth by the meditation of death, is the understanding of our own baseness and vility, whereunto S. Paul exhorted the Corinthians when he said unto them. Except you be reprobates you know yourselves. For he 
1. Cor. 7.  that thinketh often upon the state of a dead man, shall easily confess with saint 
jacob. 4. Esa. 4.  james, that our life is a vapour; and with Esay; that all the glory of man, is but as a flower of the field. And will finally say to himself with the wise man. Quid superbit terra & 
Eccle. 10.  cinis? Why doth earth and dust ware proud, and take so much upon it?  
Thes are three most excellent effects that do ensue, by frequent meditation and consideration of death. But besides thes, there followeth also a fowerth, which is the casting from us of all superfluous worldly cares, which are commonly in them that consider not their end, according as the wise man warneth us when he saith; God hath given (or permitted) to the sinner, 
Eccle. 2.  affliction and superfluous care to scrape and gather together, to leave it to such as to God it shall best please. And out of this effect, is engendered by little and little and by degrees, an other more high and excellent thing, called the contempt of creatures for the love of their Greator, whereunto S. Paul was arrived when he wrote those finie words; I do 
Phil. 8.  esteem all things as dung, for the gaining of Christ. And from this proceedeth an other (which is the sixth and last,) called the contempt, or rather the love and desire of death. Which S. Paul also had attained unto, when he said of himself. I do desire to be dissalued, and to be with Christ. And the holy prophet David, who said in the beginning (as you have heard,) that the fear of death was fallen upon him: came at length to 
Psal. 41.  cry out; my soul doth thirst after God, that is the lively wellspring; when shall I come, and appear before the face of God? So that from the fear of death, (which is the first effect that springeth of the remembrance 
The highest felicity of Saints in this life.  & meditation thereof,) he was come now to the love and most earnest desire of the same, which is the highest degree of comfort, and the most supreme felicity that saints do arrive unto in this life.  
Endeavour then (my dear Christian brother) by frequent and diligent premeditation 
The conclusion of al.  of this passage, to attain to this felicity, or at least wise, to some part or degree thereof. Fear death now, that thou mayst not fear it then. For as God by his holy spirit assureth the; he that feareth 
Eccle. 1.  now, shall be in security at the last, in the day of his departure. Nay, as holy job further describeth 
job. 5.  the matter; he shall laugh at that day when other men are in spoil & famine; he shall not fear the beasts of the earth; his legue shall be with the stones of Nations; that is, he shall be no more moved or terrified with coming of death, than stones are; he shall see, that his tabernacle shall be that day in peace; he shall enter into his sepulchre, in all abundance, as a mow of corn in the harvest time: that is; he shall depart hence in abundance of all grace and merit at the hour of his death, which to a virtuous man, is the day of harvest, wherein he shall reap the rewards of his good deeds which he hath sown in this life. Thus describeth job the blessed departure of a godly man, concluding his whole discourse with this admonition and exhortative clause; Ecce, hoc ita est; quod auditum, mente pertracta Behold, this thing is as I have said; which 
job. 5.  thou having understood, pass it not over slightly, but revolve and discuss the same diligently in thy mind.   

OF THE GREAT AND SEVERE PAINS AND PUNISHMENTS APPOINted by God for sinners after this life. As also of two kinds and sorts: hereof, the one temporal for them that shall be saved, th' other eternal for the damned. CHAPT. XI.  
AMONGST all the means which God useth towards the children of men in this life, to move them to the resolution, whereof I entreat; the strongest & most forcible is, the consideration of punishments prepared by him for rebellious sinners and transgressors of his commandments. Wherefore he useth this motive often, as may appear by all the prophets, who do almost nothing else but threaten plagues and destruction to offenders. And this mean hath oftentimes 
The force of fear.  prevailed more than any other that could be used, by reason of the natural love which we bear towards ourselves; and consequently the natural fear which we have of our own danger. So we read 
jon. 5.  that nothing could move the Ninivites so much as the foretelling them of their imminent 
Math. 3.  destruction. And S. john Baptist, albeit he came in a simple and contemptible manner: yet preaching unto the people the terror of vengeance to come, and that the 
Marc. 1.  axe was now put unto the tree, to cut down for the fire all such as repented not: he moved 
Luc. 3.  the very publicans & soldiers to fear, (being otherwise people of very hard metal) in such sort, as they came unto him upon this terrible embassage, and asked what they should do to avoid these punishments?  
For which cause, having now considered in the former chapters of death, and of gods severe judgement ensuing thereupon, (wherein every man hath to receive according to his works in this life:) it followeth 
2. Cor. 5.  that we consider also of the punishments which are appointed for them that shallbe found faulty in that account, hereby at leastwise (if no other consideration will serve,) to induce Christians to this resolution of serving God. For as I have noted before, if every man have naturally a love of himself and desire to conserve his own ease: then should he also have fear of peril, whereby he is to fall into misery & calamity. This expresseth S. Bernard very excellently according to 
In serm. de primordii.  his wont. O man (saith he) if thou have left all shame, (which appertaineth to so noble a creature as thou art:) if thou feel no sorrow (as carnal men do not:) yet lose not fear also which is found eué in brute and savage beasts. We use to load an ass and to weary him out with labour, and he careth not, because he is an ass: but if thou wouldst thrust him into fire, or fling him into a ditch, he would avoid it as much as he could, for that he loveth life and feared death. Fear thou then, and be not more insensible than a beast: Fear death, fear judgement, fear 
Prou. 9  hell. This fear is called the beginning of wisdom, and not shame or sorrow; for that the spirit of fear is more potent to resist sin, than the spirit of shame or sorrow. Wherefore it is said, remember the 
Eccle. 7.  end and thou shalt never sin; that is, remember the final punishments appointed for sin, after this life. Thus far S. bernard.  
First therefore to speak in general of 
Three conjectures of shegreatnes of God's punishments.  the punishments reserved for the life to come: if the scriptures did not declare in particular their greatness unto us; yet are there many reasons to persuade us that they are most severe, grievous, and intolerable. 
Psal. 71. Deut. 10.  For first, as God is a God in all his works, that is to say, great, wonderful, and terrible: so especially he showeth the same in his punishments: being called 
Psal. 4. Psal. 93.  for that cause in holy scripture, Deus justitiae, God of justice: as also, Deus ultionum, God of revenge. Wherefore seeing all his other works, are majestical and exceeding 
1. His Majesty.  our capacities: we may likewise gather that his hand in punishment, must be also most wonderful. God himself teacheth us to reason in this manner, when he 
jere. 5.  sayeth: And will ye not then fear me? and will ye not tremble before my face? who have set the sand, for limits to the sea; and have given the waters a commandment never to pass the same; no not then, when they are most troubled, and the waves thereof most outrageous? As who would say; if I be wonderful and do pass your imagination, in these works of the sea and other of this world, which you behold daily: then have ye just cause to fear me, considering that my punishments are like to be correspondent to the greatness of my other actions. 
2. God's mercy.   
another conjecture of the great and severe justice of God in punishing, may be the consideration of his infinite and unspeakable mercy; which, as it is the very nature itself of God, and consequently, without end or measure, as his godhead 
Psal. 84.  is: so is also his justice. And these two, are the two arms (as it were) of his divine Majesty, embracing & kissing one th' other, as the scripture saith. And therefore as in a man of this world, if we had the measure of one arm, we might easily conjecture the length of the other: so beholding daily the wonderful examples of gods infinite mercy towards them that do repent: we may thereby conceive the severity of his justice towards such as he reserveth to punishment in the life to come, and whom for that cause, he calleth in holy writ, Vasa furoris; that is, vessels, 
Esa. 13. Psal. 7.  of fury, whereon to exercise the rage of his dreadful and most terrible indignation. 
God's patience.   
A third consideration to induce us to the understanding of the greatness of God's punishments in general; may be his marvelous patience, and long suffering of sinners in this life. As that (for example) he permitteth divers men from sin to sin, from day to day, from year to year, from age to age, to live continually in the contempt of his Majesty, and transgression of his commandments; refusing all persuasions, allurements, good inspirations, or other means of grace and favour, that his merciful goodness can devise to offer for their amendment. And what man in the world could suffer this? or what mortal hart were able by inestimable sufferance & for bearing in this life, to show such patience? but now if all this should not be requited with severity of punishment, in the world to come: it might seem to be against the law of justice and equity, and so one arm in God to be longer than the other. S. Paul toucheth this reason in his epistle to the Romans, where he saith: duest thou not know that the benignity of God is 
Rom. 2.  used to bring thee to repentance? and thou by thy bard and impenitent hart, dost heap up vengeace unto thyself, in the day of wrath and appearance of God's just judgements, which shall restore to every man according to his works. In which sentence S. Paul useth the phrase of heaping wrath or vengeance, to signify thereby, that like as the covetous man, doth lay up money daily to make his heap increase; so the irrepentant sinner doth heap sin upon sin: and God on the contrary side, heapeth vengeance to vengeance, until his measure be full, to restore in the end, measure against measure, as 
Esa. 27.  the prophet saith, and to pay us home according to the multitude of our own abominations. 
jere. 16. Gen. 15.   
This was the meaning of almighty God when he said to Abraham that the iniquities of the Amorrheans were not yet complete: As also in the revelations unto S. jonn Evangelist, when he used this conclusion of that book: He that doth evil, let him do yet more evil: and he that lieth in filth, let him yet 
Apoc. 22.  become more filthy: for behold I come quickly, and my reward is with me, to render to every man according to his deeds. By which words God signifieth, that his forbearance and toleration with sinners in this life, is an argument of his greater severity in the life to come: which the prophet David doth insinuate in like manner, when talking 
Psal. 36.  of a careless sinner, he saith: God shall deride him for that he seethe before hand, that his day will come. Which day (no doubt) is to be understood the day of account and punishment after this life; for so doth God more at large declare himself in another place, in these words. And thou son of 
Ezech. 7.  man, this saith thy Lord God: the end is come; now (I save) the end is come upon the. And I will show on the my fury, and will judge the according to thy ways. I will lay against the all thine abominations, & mine eye shall not spare the, nether will I take any mercy upon the, but I will lay thine owae ways upon the, & thou shalt know that I am the Lord. Behold affliction cometh on, the end is come, the end (I say) is come: it hath watched against the, and behold it is come: destruction is now come upon the: the time is come; the day of slaughter is at hand. Shortly will I power out my wrath upon the, and I will fill my furic in the, and I will iadge the according to thy ways, and I will lay all thy wickedness upon the: mine eye shall not pity the, nor will I take any compassion upon the, but I will lay thy ways upon the, and thy abominations in the midst of the, and thou shalt know that I am the Lord that striketh. Hitherto is the speech of almighty God delivered by the mouth of his holy Prophet.  
SING THAN we now understand 
OF hell.  in general; that the punishments of God in the life to come are most certain to be 
OF pains in particular. AND of two sorts, thereof. Heb. 10.  great and severe, to all such as fall into them (for which cause S. Paul affirmeth, that it is a horrible thing to fall into the hands of the living God:) Let us consider some what in particular, what manner of pains and punishments they shallbe. For better conceiving whereof, it is to be noted, that there be two sorts of sinners in this world: the one, which die in the guilt of mortal sin, and in the disfavour and hatred of almighty God, of whom it is said, 
Apoc. 21.  the portion of wicked men, shallbe in the lake burning with fire and brimstone, which is called the second death. The other, which have the guilt of their sin pardoned by their repentance in this life, but yet have not made that temporal satisfaction to god's justice, nor are so thoroughly purged in this world, as they may pass to heaven without punishment: and of these it is written; 
1. Cor. 3. Aug. in Psal. 37.  They shall suffer detriment but yet they shallbe saved as by fire. Upon which words of S. Paul, the holy father S. Austen writeth thus. Because S. Paul sayeth that these men 
The pains of Purgatory & the greatness thereof.  shallbe saved by fire; therefore this fire is contemned. But surely, though they shallbe saved by it: yet is this fire more grievous than whatsoever a man can suffer in this life: albeit you know how great and intolerable things men have or may suffer. The same S. Augustine in an other place 
Hom. 16. ex 50. homi.  expoundeth yet further the words of the said Apostle i this manner; They which have done things worthy of temporal punishment (of whom the Apostle saith, they shallbe saved by fire,) must pass 
1. Co. 3.  through a fiery river, and most horrible shallows of burning flames, signified by the prophet, when he saith; and a fludd of 
Dan. 7.  fire went before him; and look how much matter there is in their sins; so long must they stick in passing through; how much the fault requireth, so much shall the punishment of this fire revenge. And because the word of God doth compare the soul of a sinner, to a pot of brass, saying: put the pot empty upon the coals, until all the rust be melted of: therefore in this fire all idle speeches, all filthy cogitations, all light sins, shall boil out and consume, which by a short way might have been separated from the soul in this life, by alms & tears. Hitherto S. Augustine.  
And the same holy father in an other place hath these words. If a sinner by his 
August. de vera & falsa poenitentia. cap. 18.  conversion escape death, and obtain life, yet for all that, I can not promise him, that he shall escape all pain or punishment. For he that differred the fruits of repentance until the next life, must be perfited in purgatory fire: & this fire (I tell you) though it be not everlasting, yet is it passing grievous; for it doth far exceed all pains that man can suffer in this life. Never was there found out yet so great a pain in flesh, as that is, though martyrs have abidden strange torments, and many wicked men have suffered exceeding great punishments.  
To like effect doth S. Gregory write 
Gregor. in Psal. tertis. penitent. Psal. 27.  of the severity of this punishment, expounding those words of David. O Lord rebuke me not in thy fury, nor correct me in thy wrath. This is as if he said (saith S. Gregory) I know that after this life, some must be cleansed by purging fire. And other must receive sentence of eternal damnation. But because I esteem that purging fire (though it be transitory) to be more intolerable, than all the tribulation which in this life may be suffered: therefore I do not only desire, not to be rebuked in the fury of eternal damnation; but also I greatly fear to be purged in the wrath of transitory correction. Thus far S. Gregory. And I might add a hundred like other sayings out 
* Note that Bun. turneth of here, thes and all other fathers that speak of Purgatory. He is not of their opinion.  of the ancient holy fathers, touching the extreme severity of this purging fire after death, and of the great fear which they had thereof. But that this already spoken may be sufficient to give admonishment to Catholic men that agree with thes Saints in belief of this doctrine, more carefully to look unto themselves, for avoiding the rigour of this fire especially by thes two principal means of Almsdeeds and tears, whereunto S. Augustine most earnestly exhorteth 
August. in Psal. 37.  them in the place before alleged; where also he frameth this notable collection. We see (sayeth he) what men do or may suffer in this life: what racking, what tearing, what burning and the like: and yet all this is nothing in respect of that fire. Thes things therefore which we suffer here, are much more easy than that fire: and yet you see, that men will do any thing rather than suffer the same: how much more than ought we to do that little which. God commandeth us, to avoid that fire, which is by many degrees more grievous? This was the feeling which learned S. Augustine had in thes affairs.  
And truly it is very strange and wonderful 
The fear that old saints had of the fire of Purgatory. Serm. 55. in cant.  to consider, how great fear and terror holy men of ancient time conceived at the very cogitation of this fire, and how slenderly we pass the same over now a days, having infinite more cause to fear than they had. Among other that blessed devout man S. Bernard, who lead so exemplar and strict a life as the world doth know; entering into contemplation of this matter, broke forth into thes words ensuing. O would God some man would now before hand, provide for my head abundance of water, & to mine eyes a fountain of tears; for so perhaps the burning fire should take no hold, where running tears had cleansed before. And again; I tremble and shake for fear, of falling into God's hands. I would gladly present myself before his face already judged of myself, and not to be judged them of him. Therefore I will make a reckoning whiles I am here both of my good deeds and of my bad. My evil shallbe corrected with better works; they shallbe watered with tears; they shallbe punished by fasting; they shallbe amended by sharp discipline. I will rip up the very bottom of my ways & works, to the end he may find nothing untried at that day, or not fully discussed to his hands. And then I hope in his mercy, that he will not judge the same faults again, as he hath promised. Hitherto are the words of S. Bernard. 
Naum. 1.   
The like great fear uttered holy S. Ambrose in thes words: O Lord, if thou 
Ambros. Praecat. prae parat 2. Ad Missam.  reserve any thing in me to be revenged in the next life: yet I humbly beseech the, that thou give me not up to the power of wicked spirits, whiles thou wipest away my sins, by the pains of Purgatory. And again, in an other place: I shallbe 
Serm. 1. in Psal. 118.  searched & examined as lead (in this fire) and I must burn until all the lead be melted away. And if then there be found no silver metal in me: woe be unto me, for I 
Cor. 3.  must be thrust down to the profoundest parts of hell, or else wholly waste away as straw in the fire. But if any gold or silver be found in me, not through my works, but by grace and Christ's mercy, and through the ministery of my prestoode; I shall also once say: surely they that 
Psal. 30.  trust in the, shall never be confounded. And thus much of this temporal punishment reserved even for the purging of God's servants in the life to come.  
BUT NOW TOUCHING the reprobate, & such as for their wickedness. are designed to eternal death: we must Imagine that with them the case standeth much more hardly: for thereunto may be applied, that saying of our Saviour to the good women of Jerusalem, who lamented his case, when he was going to his passion: If they do these things in green 
Luc. 23.  word: what shall become of the dry? which words S. Peter seemeth in some part to expound, when he saith: If the judgement 
1. Pet. 4.  of God begin with us which are his servants: what shall the end of wickedmen be? As who would say, that in all reason, their end must be intolerable. For more particular conceiving whereof, because the matter is of great importance for all Christians to know: it shall not be perhaps amiss, to consider briefly, what the holy scriptures & ancient fathers of the Catholic Church, (directed no doubt by the holy Ghost) have revealed unto us, touching this punishment.  
And first of all, concerning the place itself of punishment appointed for the damned, 
Of the names of hell ix divers tongues.  commonly called hell; the scripture in diverse languages, used diverse names, but all tending to express the grievousness of torments therein to be endured. As for example, in the latin tongue, it is 
Esa. 5. & 38. INFERNUS.  called, INFERNUS, that is, a place beneath or under ground, as most of the old fathers do interpret. But whether it be under ground or no, most certain it is, that it is a place most opposite to heaven which is said to be above, and from which lucifer was throune down. And this 
job. 11. Esa. 14.  name is used to signify the miserable dejection and hurling down of the damned, to be trodden under the feet, not only of almighty God, but also of all good men for ever. For so sayeth the scripture. Behold 
Mala. 4.  the day of the Lord cometh burning like a furnace, and all proud and wicked men shall be straw to that furnace, and you that fear my name shall tread them down, and they shallbe as burnt ashes under the soles of your feet in that day. And this shallbe one of the greatest miseries that can happen to the proud and stout potentates of the world, to be thrown down with such contempt, and to be trodden under the feet of them, whom they so much despised in this world.  
The Hebrew word which the scripture useth for hell, is SEOL, which signifieth 
SEOL. Esa. 14. Mat. 14.  properly a great ditch or dungeon. In which sense the same place is also called in the apocalypse, lacusirae Dei, the lake of God's wrath. And again, Stagnum arden's 
Apo. 14. Apo. 21. Mat. 11. In con. supra verba, vide latenter. HADES. ZOPHOS. 2. Pet. 4.  igne & sulphur, a pool burning with fire & brimstone. In greek the scripture useth three words for the same place. The first is, HADES, used in the gospel, which (as Plutarch noted) signifieth a place where no light is. The second is ZOPHOS, in S. Peter, which signifieth darkness itself. In which sense it is called also of job. terra 〈◊〉 & operta mortis caligine, a dark 
job. 10. Mat. 22.  land and over whelmed with deadly obscurity. Also in the gospel, revebra exteriores, utter darkness. The third greeks 
2. Pet. 4.  word is TARTAROS, used also by S. Peter: 
TARTAROS.  which word being derived of the yerbe tarasso, (which signifieth to terrify, trouble, and vex) importeth an horrible confusion of tormentors in that place: even as job sayeth, there is no order, but everlasting horror, which the holy Ghost in an other place describeth more at large in thes words; There are spirits created to revenge, and in their fury they have sortified their 
job. 10.  torments. When the final day shall come, they shall power forth the force and rage of him that created them; fire, hail, famine, death, teeth of beasts, scorpions, and serpents.  
The Chaldie word (which is also used in Hebrew, and translated into greek) is GEHENNA. First of all used by Christ our savour, 
Eccle. 39 GEHENNA. Math. 5.  for the place of them which are damned, as S. jerom noteth upon the tenth chapter of S. Mathewes gospel. And this 
Marc. 9  word being compounded of gee and binnom, signified a valley nigh to jerusalem, 
The valley hinnom.  called the valley of hinnom; in which the old Idolatrous jews, were wont to burn alive their own children in the honour of the devil, and to sound with trumpets, tumprils, and other loud instruments, whiles they were making of this abominable sacrifice, to the end, the pitiful shrieks and cries of their children might not be heard. And this place was afterward used for the receipt of all filthiness, dung, dead carrions, and the like. And most probable it is, that our Saviour used this word GEHENNA above all other, for hell; thereby to signify the miserable burning of souls in that place, the pitiful 
The loathsomeness of hell.  clamours and cries of the tormented, the confuse and barbarous noise of the tormentors, together with the most loathsome filthiness of the place; which otherwise is described in the scriptures, by the names of adders, snakes, cockatrices, scorpions, and other venomous creatures, as hath been and shallbe afterwards declared. And with this word GEHENNA, concurreth also in signification an other used by the Prophet isaiah, to denote the same place; that is to say, TOPHET. Which properly 
TOPHET.  signifieth the foresaid valley of the children of Hinnom; but is applied expressly to declare and represent the most horrible dungeon of damned souls. Which isaiah, (talking of God as of a great king,) describeth in thes words. From eternity is 
Esa. 30.  TOPHET prepared by this king, a profound and spacious room. His food is fire and store of wood: The breath of our lords mouth doth kindle the same, like a main river of brimstone.  
AND NOW HAVING thus declared 
OF the pains OF hell.  the names of this place & thereby also in some part, the nature: it remaineth that we examine, what manner of pains men suffer in the same. For declaration whereof, we must consider, that as heaven and hell are contrary, assigned to contrary persons, for contrary causes: so have they in all respects contrary properties, conditions, and effects; in such sort, as whatsoever is spoken of the felicity of the one, may serve to infer the calamity of the other. As for example; when S. Paul 
1. Cor. 〈◊〉.  sayeth, that no eye hath seen, nor ear hath beard, nor hart conceived the joys that God hath prepared for them that shallbe saved: we may inter, that the pains of the damned must be of like proportion. So again, when the scripture saith, that the felicity of them in heaven is a perfect felicity, containing all goodness, so that no one kind of pleasure can be imagined which they possess 
Exo. 33.  not: we must think on the contrary part, that the misery of the damned, must be also an absolute misery, containing all afflictions that may be, without want of any. So that, as the happiness of the good is insiaite and universal; so also is the calamity of the wicked infinite and universal. Now in this life, all the miseries and pains which fall upon man, are but particular and not universal. As for example, we see one man pained in his eyes, an other in his teeth, an other in his stomach, an other in his back: which particular pains not witstanding, are some times so extreme, as life is not able to resist them, & a man would not suffer them long for the gaining of a million of worlds.  
But suppose that some one man were tormented 
The pains of hell infinite & uni versal.  in all the parts of his body at once, as in his head, his eyes, his tongue, his teeth, his stomach, & in all other joints & members of his body besides: suppose (I say) he were most cruelly tormented with extreme pains in all these parts together, without ease or intermission. What thing could be more miserable than this? what fight more lamentable? what calamitre more unspeakable? If thou shouldest see but a brute beast lie in the street thus afflicted; I know thou couldst not but take compassion of him. Well then, consider what difference there is between abiding thes pains for a week, or for all eternity: in suffering them upon a sost bed, or upon a burning gridiron and boiling furnace: among a man's friends comforting him, or among the suries of hell whipping and tormenting him. Consider this (I say gentle reader,) and if thou wouldst take agreate deal of labour, rather than in this life temporally to abide the one; be content to sustain a little pair, rather than to incur the other in the life to come eternally.  
But yet to penetrate these things a little further; not only all these parts of the 
How every part bathe his particular torment in hell.  body which have been instruments to sin, shallbe tormented together in this place of punishment; but also every sense both external and internal for the same cause, shallbe afflicted with his particular torment, contrary to the object wherein it delighted most, and took pleasure in this world. As for example; the lascivious eyes shallbe afflicted with the ugly and fearful sight of devils: the delicate ears with the horrible noise of damned spirits: the dainty nostrils, with poisoned stench of brimstone and other unsupportable filth: the delicate taste, with most ravenous hunger and unquen chable thirst: and all the sensible parts of the body, with burning fire. As also inwardly, th' imagination of the damned, shallbe tormented, with the apprehension of pains both present and to come: the memory, with the remembrance of pleasures past: the understanding, with consideration of the felicity lost, and the misery now come upon them. O poor Christian, what wilt thou do amidst the multitude of so intolerable calamities?  
It is a wonderful matter, and able (as one father sayeth) to make a reasonable 
The pains of hell exercised for 〈◊〉, & not for chestisment.  man go out of his wits, to consider what God hath revealed unto us in the scriptures, touching the dreadful circumstances of this punishment, and yet to see, how little the reckless men of this world do fear it. For first, touching the universality, variety, & greatness of the pains; not only the reasons before alleged, but also diverse other considerations in the scriptures, do declare the same. As where it is said of the damned, cruciabuntur die & nocte, they shallbe tortured day and night. 
Apo. 20. & 14. Apo. 18. Luc. 16.  And again, Date illi tormentum; give her torment, speaking of Babylon in hell. By which words of torture and torment may well appear, that the pains in hell are exercised, not for chastisement, but for affliction only and torment of the patients. And we see commonly in this world, that tortures and torments are so great, violent, and extreme, as the wit of man can reach to devise. Imagine then (good brother) when God almighty shall bend his endeavour & infinite endless wisdom to create torments, (as he hath done in hell) what manner of torments they are like to be?  
If creating an element here for our comfort (I mean the fire) he made the same so 
The fierce nature of hell fire, with the differences from ours.  insufferable as it is, in such sort, as a man would not hold his only hand therein one day, for to gain a kingdom: what a fire think you, hath he provided for hell, which is not created for comfort, but only for torment, of the parties? Our fire hath a thousand differences from that, and therefore is truly said of the holy fathers, to be but as a painted or feigned fire in respect of that. For first our fire was made to comfort (as I have said; and that only to afflict and torment. Our fire hath need to be fed continually with wood, and fuel, or else it goeth out: that burneth eternally without feeding, and is unquenchable, for that (as Esay saith) the 
Esa. 30.  breath of Gods own mouth doth blow, feed, and nourish the same. Our fire giveth light, which of itself is comfortable; that admitteth none, but hath his desolation of inexplicable darkness. Ours is out of his natural place and situation, and consequently of less force than it would be there; for which cause also we see, that it endeavoureth with all force to mount up, and get from us. But that of hell is in the natural and proper place wherein it was created, and therefore hath all his full strength, and abideth perpetually. Ours consumeth the food that is cast into it, and thereby in short space dispatcheth the pains: that, afflicteth and tormenteth, but consumeth not, to th' end the pains may be everlasting. Our fire is extinguished with water, and the rage thereof greatly abated by the coldness of the air and other elements about it: that, hath no such abatement or qualification at all, but his absolute force remaining in all fury. And finally, what a strange and incredible kind of fire that is, may appear in part, by thes words of our Saviour, so often repeated in the gospel: There shallbe weeping and gnashing of teeth. For that weeping, seemeth properly to be referred to the 
Mat. 8. 13 22. 24. Luc. 13.  effect of extreme burning in that fire, seeing the pains of scalding and burning do enforce tears sooner than any other pains; as appeareth in them, who upon the sudden do put any burning thing in their mouths, or do vehemently scald any tender & sensible part of their body. And gnashing or chattering of teeth (as every man knoweth) proceedeth principally of great and extreme cold. Imagine then (my brother) what a fire this may be, which hath so contrary extreme effects both of heat and cold. O mighty Lord, what a strange God art thou? how wonderful and terrible in all thy works and inventions? how bountiful art thou to those that love and serve the? and how severe and terrible to them which contemn thy commandments? Hast thou devised away how they which lie burning in a 
Apoc. 21.  like of fire and brimstone, shall also be tormented with extreme cold? what understanding of man can conceive how this may be? but thy judgements (o Lord) are a depth without bottom, & therefore 
Psal. 35.  I leave this to thy only providence, praising thee eternally for the same.  
But now besides these general pains 
5. Several pains for several offenders.  common to all that be in that place; the scripture signifieth also, that there shallbe particular and several torments, peculiar both in quality & quantity to the sins and offences of each offender. For to that end sayeth the prophet Esay to God, thou 
Esa. 27. Esa. 28. jere. 2. Apo. 20. Psa. 27. 98 Eze. 24. Osee. 12. Zach. 1.  will judge in measure against measure. And God saith of himself; I will exercise judgement in weight, & justice in measure. And that is the meaning of all those threats of God to sinners, where he sayeth that he will pay them home according to their particular works, and according to the inventions of their own hearts. In this sense it is said in the Apocalypse of Babylon, now thrown down iuto the lake: Look how 
Apo. 18.  much she hath glorified herself, and hath lived in dolites: so much torment and affliction give her. Whereof the holy fathers have gathered the variety of torments that shallbe in that 
Li. de veri. poen. c. 2.  place. As there be differences of sins; so shall there be variety of torments, (sayeth old Ephraem) for the adulterer shall have one kind of torment, the murderer an other, the thief an other, the drunkard an other, the liar an other. And so he followeth on, showing how the proud marshal be trodden under feet to recompense his pride; the glutton shall suffer inestimable hunger; the drunkard extreme thirst; the delitiouse mouth shallbe filled up with gall; and the delicate body seared with hot burning irons. This is the contemplation of this holy ancient father.  
And truly the holy Ghost signifieth 
job. 20. A marvelous description used by the scripture.  such a thing when he sayeth in the scriptures, of the wicked worldling: His bread in his belly shallbe turned into the gall of serpents: he shall be constrained to vomit out again the riches which he hath devoured; God shall pull them forth of his belly: he shallbe constrained to suck the galls of cockatrices, and the tongues of adders shall slay him; he shall bear the smart of all that ever he hath done: and yet shall he not be consumed, but shall suffer according to the multitude of all his devices. By which words is plainly showed, that wicked men shall receive particular torments for their gluttony, for their delicate fare, for extorsion, & the like. Which torments shall be greater than any mortal tongue can express: as may appear by thes vehement and dreadful words which are here used to insinuate the same.  
And yet further, besides all this universality, particularity, rigour, grievousness, 
6. The straightness of pains in hell.  and horror which hitherto hath been declared to be in thes pains and torments; the holy spirit of God revealeth unto us an other condition or quality no less terrible than the former which is, the most severe straightness thereof, without all possibility of any one jot of help, aid, ease, intermission, relaxation, respiration, or comfort. This is signified by those severe words of our savour so often times repeated, that the daned shallbe cast into hell bounden hand and foot, that is, without all ability 
Math. 12.  of resistance or struggling against their torments: Also, by that most dreadful shutting up of the gate, whereof our savour spoke in such doleful manner when he said; clausa est ianua, the gate is shut up, and made fast for ever; that is to say; in hell the gate of all mercy, of all pardon, of all ease; of all intermission, of all comfort, is shut up 
Math. 25.  forever; and that both from heaven, from earth, from the creator, and from all creatures; in so much, that no consolation is evermore to be hoped for, (as in the miseries of this life there is always some,) but extreme desolation for all eternity.  
This straightness is likewise most lively expressed in that dreadful parable of the rich glutton in hell; who was driven to 
Luc. 16. The wonderful example of the rich glutton.  that necessity; as he desired most pitifully that Lazarus might dip the top only of his fingar in water, therewith to cool his tongue, in the midst of that fire wherein he was tormented, & yet could not he obtain it. A small refreshing it seemeth that it would have been unto him, if he had obtained his request; but yet to show the straightness of the place, it was denied unto him. O ye that live in sinful wealth of the world, consider but this one example of God's severity, and be a feared. This man was in that ruff & jollity a little before, as he would not give the very crumbs of his table, to buy heaven; and now would he give a thousand worlds (if he had them) for one drop of water to cool his tongue. Good God, what demand could be less than this? what request more humble? He durst not ask to be delivered thence, or to have his torments diminished, or to have a great vessel of water wherewith to refresh his whole body; but only so much as would stick on the top of Lazarus fingar, to cool his tongue. To what extreme need was this poor man now driven? what a strong imagination had he of the force of one drop of water? to what pitiful change was his tongue now come, that was accustomed to be so daintily bathed, and diligently tended with all kinds of pleasant liquors? O that one man can not take example by an other: o that Ooliba will not learn to be wise by seeing the punishments of her elder 
The example of one moveth not an other.  sister Oolla. God revealed the calamity of the former, inflicted for her wickedness, thereby to terrify the latter, from the like sin; but for that she profited nothing by 
Ezec. 23.  that example, he saith; for so much as thou Ooliba hast walked in the ways, of thy sister Oolla: this saith God unto the; I will lay the cup of thy sister upon the; thou shalt drink it as she did, both in depth and largeness; thou shalt drink it up even unto the very dregs.  
Thus said the prophet of God then to Jerusalem, that would not be warned by the punishments of Samaria; and thus saith the son of God now to all men, that will not be terrified by thes torments of the damned Glutton; and if all this be true (as it must be except the words of our savour could be false:) then what wonderful people are we, that seeing ourselves in danger of this intolerable misery; do not seek with more diligence to prevent the same?  
In respect of these extremities & straight dealings of God in denying all comfort & consolation at this day: holy scripture 
Apo. 16. Eccle. 23.  sayeth, that men shall fall into rage, fury, and utter impatience, blasphening God, & cursing the day of their nativity, with 
Apo. 23. Luc. 23.  eating their own tongues for grief, and desiring the rocks and mountains to come and fall on them, thereby to end and finish their pains.  
But now, if we add to all this, the eternity and everlasting continuance of these 
7. The eternity of the pains.  torments; we shall see, that it increaseth the matter beyond all hu nane cogitation. For in this world, there is no torment so great, or affliction so violent; but that time either taketh away or diminisheth the same. For either the tormentor, or the tormented dieth, or some other occasion happeneth, whereby the extremity of the tribulation is mitigated. But here no such hope or comfort may be expected; for that, 
Apo. 21.  as holy writ affirmeth, Cruciabuntur in saecula saeculorum, in stagne ardente igne & sulphur: They shallbe tormented for ever and ever, in a pool that burneth with fire & brimstone. As long as God is God, so long must they burn therein. Neither shall the tormentor or the tormented die, but both must live eternally, for the eternal misery of him that suffereth.  
O (sayeth one holy father in a godly meditation) if a sinner damned in hell, did 
A wonderful saying, and cogitation of eternity.  know that he had to suffer those torments no more thousand years, than there be sands in the sea, and grass leaves on the ground; or no more thousand millions of ages, than there be creatures in heaven, hell, and in earth: he would greatly rejoice; for that he would comfort himself at the least wise, with this cogitation; that once yet the matter would have an end. But now (saith this good man) this word Never, breaketh his hart, considering that after a hundred thousand millions of worlds; (if there might be so many,) he hath as far to his journeys end, as he had at the first day of his entrance into those torments. Consider (good Christian) what a length one hour would seem unto the, if thou hadst but to hold thy hand in fire and brimstone only during the space thereof, or to be stretched on a rack, or other torture. We find by experience, that if a man be grievously sick, though he be laid upon a very soft bed; yet one night seemeth a long time unto him. He turneth and tosseth himself from side to side telling the clock, and counting every hour as it passeth, which seemeth to him a whole day. And if a man should say unto him, that he were to abide that pain but seven years together: he would go nigh to despair for grief. Now if one night seem so long and tedious to him that lieth on a good soft bed, afflicted only with a little ague: what will the lying in fire and brimstone do, when he shall know evidently, that he shall never have end thereof? O dear brother, the satiety of continuance is loathsome, even in things that are not evil of themselves. If thou shouldest be bound always to eat one only meat, albeit otherwise of itself it were not ingrate: yet would it be displeasant unto the in the end. If thou shouldest be bound to sit still all thy life in one place, without moving: it would seem grievous and intolerable, albeit no man did torment thee in that place. What then will it be, to lie eternally, that is to say, world without end, in most extreme torments and inexplicable desolations? is it any way to be comprehended, how they may be suffered? o blind judgement of man, that maketh no more account of preventing thes calamities.  
And yet might I here adjoin an other circumstance of thes punishments, which holy scripture itself omitteth not, when it saith, that all these torments shallbe suffered 
8. darkness in hell.  in darkness; a thing dreadful of itself unto man's nature, as you know. For that there is not the stoutest hart made of flesh, but if he found himself alone, destitute, 
Mat. 8. 22  and naked in some desolate place of darkness, and should hear the voices and cries of infernal spirits drawing towards him; he would be stricken with fear in respect of the place itself, albeit as yet he felt no hurt upon his body. For that nothing is more terrible to man's imagination, then to conceive perils at hand; which the eye can not discover, nor any thing more full of extreme desolation, than having our sight, to want for ever the use and object thereof. This then is the most pitiful and desolate state of such as are 
9 The derision that shall e used towards the damned.  damned, that their insupportable & everlasting pains are sustained in darkness. whereunto also may be added an other circumstance recorded by the prophet to knit up all the rest, which is, that God shall laugh at them in thes their miseries; an affliction 
Psal. 36.  perhaps to be numbered amongst the greatest of all others. For as in this life, to be moaned by a man's friends in time of adversity, is exceeding great comfort: so to be derided and laughed at, especially by them, who only may help and redress our miseries; is a great and intolerable increase of calamity.  
AND NOW ALL THIS that I have 
OF the pains. OF damage  hitherto treated, is but one only part of a damned man's punishment, called by divines, paena sensus, the pain of sense or feeling; that is, the pain or punishment sensibly inflicted upon the soul and body. But yet beside this, there is an other part of his punishment called, poena damni, the pain of loss or damage; which by all learned men's opinion, is either greater, or no less than the former. And this is, the infinite loss which a damned man endureth, in being excluded for ever & ever, from the sight of his Creator, and from his glory. Which sight only, being sufficient to make happy and blessed all those that are admitted thereunto; must needs be an infinite misery to the damned man, to lack the same eternally. And therefore, this is put as one of the first and chiefest plagues to be laid upon him; Tollatur impius ne videat 
Esa. 26.  gloriam Dei, Let the wicked man be taken away to hell, to the end he may not see the glory of God. And this loss containeth all other losses and dommages in it: as are the losses of eternal bliss and joy; of eternal glory; of eternal society with the Angels; and the like: which losses when a damned man considereth, (as he can not but consider them perpetually;) he taketh more grief thereof (as divines do prove) then of all other sensible torments that he abideth besides.  
And hereof proceedeth that great and general torment, which is so often repeated 
The worm of conscience. Mar. 9  in holy write, by the name of the worm of our conscience, so called; for that, as a worm lieth eating and gnawing the wood wherein she abideth: so shall the remorse 
Esa. 66. Eccle. 7. judit. 6.  of our own conscience, lie within us gripping and tormenting us for ever. And this worm or remorse shall principally consist, in bringing to our minds, the 
The cogitationis of the damned.  means & causes of our present extreme calamities. To wit, our folly and negligence, whereby we lost the felicity which other men have gotten. And at every one of thes considerations, this worm shall give us a deadly pinch & gripe, which shall reach even to the very bottom and entrails of our hart. As when it shall lay before us, all the occasions that we had offered to avoid the misery, wherein now we are fallen, and to gain the glory which we have lost: how easy it had been to have done it: how nigh oftentimes we were to resolve ourselves to do it: and yet how unfortunately we left of that cogitation again. How many times we were foretold of this danger, and yet how little care and fear we took of the same. How vain those wordly trifles were, wherein we spent our time, and for which we lost heaven, and fell into thes most intolerable miseries. How they are now exalted, whom we thought fools in the world: and how we are now proved fools and derided, who thought ourselves wise. Thes things (I say) & a thousand more, being laid before us by our own conscience; shall yield us infinite grief and desolation, for that it is now to late to amend them. And this grief is called the worm or remorse of our own conscience: which worm, shall more enforce men to weep and howl at that day, than any torment else, considering how negligently, foolishly, and vainly, they are come into those so insupportable torments, & that now there is no more time place, or leave to redress their errors.  
Now only is the time of weeping, wailing, and of everlasting lamentation 
The time of eternal weeping.  for thes men; and yet all in vain. Now shall they begin to fret and rage, and marvel at themselves, saying: where was our wit? where was our understanding? where was our judgement, when we followed vanities, and contemned thes affairs of our salvation? This is the talk of sinners in hell (sayeth the scripture) what 
Sap. 5.  hath our pride, or what hath the glory of our riches profited us? They are all now vanished like a shadow: we have wearied out ourselves in the way of iniquity and perdition, but the way of our Lord we have not known. This (I say) must be the everlasting song of the damned and tormented conscience in hell; eternal repentance without avail. By which extremity, he shall be brought to such desperation (as the scripture also noteth;) that he shall turn into fury against himself, tear his own flesh, rend his own soul (if it were possible,) & invite the fiends and furies to torment him more, for that he hath so beastly behaved himself in this world, as not to provide in time, for this principal matter, only (in deed) to have been thought upon. O if he could now have but an other short life to lead in the world, how would he pass it over? with what diligence? with what severity? But this will not be granted; neither is there any price of value to purchase it. Only we (dear brethren) that are yet alive, do enjoy this inestimable grace & treasure of time for our amendment, if we were so happy as to resolve in deed, to make our gain and commodity thereof. One of thes days, we shall be past it also, and shall not recover the same again, no not one hour, if we would buy it with a thousand worlds; as no doubt but that the damned would do, if it lay in their powers. Let us now then so use this benefit, as when we are passed hence, we have no need to wish ourselves here again.  
This is the only time wherein we may avoid all; now is the season when we may 
The passing commodity of the preset time.  put ourselves out of danger of all thes terrible matters: now (I say) if we resolve ourselves out of hand. For we know not what shall become of us to morrow. It may be that to morrow our hearts will be as hard and careless of thes affairs, as they have been heretofore, and as Pharaoh his hart was, after Moses' departure from him. O that he had resolved himself throughly whiles Moses was with him; how fortunate a creature had he been? if the rich Glutton had taken the time while Lazarus lay at his door; how blessed a man had he made himself? he was for told his misery (as we are now) by Moses and other prophets, according 
Luc. 16.  as our savy our doth signify; but he would not hear. After ward he fell into such admiration of his own folly, that he would needs have Lazarus sent from Abraham's bolome unto his brethren in the world, to warn them of his error. But Abraham told him, it was bootless; for that they would not have believed Lazarus in this case, but rather (perhaps) have persecuted him as a liar and difamer of their honourable brother diseased, if he should have revealed unto them his torments. And so in very deed would the wicked men of this world do now, if one should come and tell them that their parents or friends are damned in hell, for such and such offences as themselves are entangled withal. What then can God devise to do for the saving of thes men? what way, what means, what order may he take, when neither warning, nor example of others, nor threats, nor exhortations will do any good? we know, or may know, that leading the life we do, we can not be saved. We know and aught to know, that many before us have been damned for less matters. We know and can not choose but know, that we must shortly die, and 
Great negligence & over sight.  receive ourselves, as they received; living as they did, or worse. We see by this laid down before, that the pains are untolerable and yet eternal, which do attend and expect the wicked. We confess them most unfortunate and miserable that for any pleasure or commodity of this world, are now fallen into them. What then should let us, to dispatch ourselves quickly of all impediments? to break violently from all bands and chains of this wicked world, that let us from this true and zealous resolution? why should we sleep one night in sin; seeing that night may chance to be oar last, and so the everlasting cutting of, all hope to come?  
Resolve thyself therefore (my dear brother) if thou be wise; and clear thy 
The conclusion.  soul from thes dangers while God is willing to receive thy amendment, and moveth the thereunto by these means, as he did the rich man by Moses and his other prophets while he was yet in his prosperity. Let his example, be oftentimes before thine eyes, and consider it throughly, and it shall do the good. God is a wonderful God; and to show his patience and infinite goodness, he wooeth us in this lise; seeketh unto us, and layeth himself (as it were) at our feet, to move us thereby to our own good; to win us, to draw us, and to save us from perdition. But after this life, he altereth his course of dealing: he turneth over the leaf, and changeth his stile. Of a lamb he hecometh a lion to the wicked: and of a saviour, a just and severe punisher. What can be said or done more by his divine Majesty to move us. He that is forewarned, & seeth his own danger before his face, & yet is not stirred up nor made the more wary or fearful thereby; may well be pitied, but surely by no means can he be helped, making himself incapable of all remedies, that may be used.   

OF THE MOST HONOURABLE, EXCELLENT, AND MUNIFICENT rewards and payments. Ordained for such as truly serve God, and do employ their time in performance of his most holy commandments. CHAPT. XII.  
THE motives, reasons, & considerations laid down before, in the precendent chapters, might well suffice, to stir up the hart of any one reasonable Christian, to take in hand this resolution whereof we presently treat, and whereunto I do so much covet to persuade thee (for thy only good and gain) gentle reader. But for that all hearts are not of one constitution in this respect, nor all drawn and moved with the same means: I purpose to adjoin here a consideration of commodity, whereunto commonly each man is prone by nature; and consequently, may be perhaps of greater force to work that effect which we desire, than any thing else that hitherto hath been spoken. I intent therefore in this place, to treat of the benefits which are reaped by the service of almighty God; of the gain procured thereby; and of the good pay and most liberal reward which God performeth to his servants, above all other masters that may be served. And though 
God the best Paimaister.  the just fear of punishment, (if we serve him not) might be sufficient to drive us to this resolution: and the infinite benefits already received, might induce us to the same, in respect of gratitude, (of both which some what hath been said before:) yet am I content so far to enlarge this liberty to thee (good reader,) that except I show this resolution, which I crave, to be more gainful and profitable than any thing else in the world that can be thought of; thou shalt not be bound unto it for any thing that hitherto hath been said in that behalf. For as God in all other things is a majestical God, full of bounty, liberality, and princely magnificence; so is he in this point above all other; in such sort, as albeit what soever we do or can do in his service, be indeed but debt and tribute due unto him, and for that cause of itself deserveth nothing; yet of his munificent Majesty, he 
Mat. 10. Matc. 9  letteth pass no one jot of our service unrewarded; no, not so much as a cup of cold water, bestowed for his love.  
God commanded Abraham to sacrifice 
Gen. 22.  unto him his only son Isaac, whom he so dearly loved. But when he was ready to do the same; God said unto him, do it not: it is enough for me that I see thine obedience. And for that thou hast not refused to obey me, I swear to thee (saith 
Liberal payment for little pains.  he) by myself, that I will multiply thy seed as the stars of heaven, and as the sands of the sea: and among them also one shallbe the Messiah and Saviour of mankind. Was not this (trow you) a most liberal 
2. Reg. 7.  pay for so little pains? king David discoursing with himself on a certain time, how his own palace being richly builded of Cedar timber, the ark of his Lord and maken was lodged only under a poor tent; resolved with himself, to erect a house and temple for the same. Which only cogitation God took in so good part, as he sent Nathan the prophet unto him presently, to refuse the thing; but yet to tell him, that for so much as he had determined such a matter, God would build a house, or rather a kingdom to him and his posterity, which should last for ever, and from which he would never take away his mercy, what sins or offences so cue: 
Psal. 88  they committed. Which liberal promiss we see now fulfilled in the Church of Christ descended originally from that noble family. What should I labour to heap together more examples to this effect? Christ himself giveth a general note hereof, when he calleth the workmen and payeth to each man his wages so duly; as also when he sayeth of himself; behold I come quickly, and my reward is with 
Mat. 20. Apoc. 22.  me. By which places it is evident, that God suffereth no labour in his service to be lost or unpaid. And albeit (as hereafter 
* In the second part & 2. chap. of this book.  in place convenient more amply shall be showed,) he payeth also, (and that abundantly) in this life present: yet (as by these two texts appeareth) he deferreth his chief pay, unto his coming in the end of the day; that is, after this life, in the resurrection of the just, as himself saith in an 
Luc. 14.  other place.  
OF THIS PAYMENT then reserved for gods servants in the life to come, 
THE. 1. part. OF the reward in general. Mat. 25. 2. Tim. 4. 2. Pet. 1. Luc. 14.  we are now to consider, what manner a thing it is, and whether it be worth so much labour and travail, as the service of God requireth. And first of all, if we believe the holy scripture, calling it a kingdom, a heavenly kingdom, an eternal kingdom, a most blessed kingdom: we must needs confess it to be a marvelous great reward: seeing that in this world, hardly can there be found so bountiful a Monarch, as will bestow a kingdom upon his servant in recompense of his service; and if he would and were able to perform the same; yet would it be nether heavenly nor eternal nor blessed kingdom, such as this is which God hath promised unto his servants. secondly, if we credit that which S. Paul saith of this reward, that nether eye hath seen, nor ear 
1. Cor. 2. Esa. 64.  beard, nor hart of man conceived, how great a matter it is: them must we yet admit a greater opinion thereof. For that we have seen many wonderful things in our days; we have heard more wonderful; we may conceive most wonderful, and almost infinite. How then shall we come to understand the greatness and value of this reward? surely no tongue created either of man or Angel can express the same, no imagination conceive, no understanding comprehend it. Christ himself hath said, nemo scit nisi qui accipit: No man knoweth it 
Apoc. 2.  but he that enjoyeth it. And therefore he calleth it hidden manna in the same place. Notwithstanding, as it is reported of a 
How the greatness of heavenly joy is found out.  learned Geometrician, who finding the length of Hercules foot upon the hill Olympus, drew out his whole body by the proportion of that one part: so we by some things set down in holy scripture, and by some other circumstances agreeing thereunto, may frame a conjecture of the matter, though it be far unequal and inferior to the thing itself.  
I have before declared, how this reward in holy writ is called a heavenly, everlasting, & most blessed kingdom. By which words is signified, that all shall be kings. and most happy kings, that shallbe found worthy of this reward. To like, effect is it called in other places, a crown of glory; 
Apoc. 2. & 3. Mat. 16. Lue. 10.  a throne of Mayest. c; a paradise, or place of pleasure; a life everlasting. S. john the Evangelist, being in his banishment by special privilege made privy to some knowledge and feeling thereof, aswell for his own comfort as for ours, taketh in hand to describe 
Apo: 21. & 22. The description of paradise used by S. john.  it, by comparison of a city: affirming, that the whole body thereof was of pure gold, environed with a great and high wall of the precious stone, called jaspis. This wall had also twelve foundations, made of twelve distinct precious stones which he there nameth: also twelve gates made of twelve rich stones called Margarits, and every gate was an entire Margarit. The streets of the city were paved with gold, interlayed also with pearls and precious stones. The light of the city was the clearness & splendour of Christ himself, sitting in the midst thereof: from whose seat proceeded a river of water, as clear as crystal, to refresh the city: and on both sides of the banks, there grew the tree of life, giving out continual and perpetual fruit. There was no night in that city, nor any defiled thing entered thereinto: but they which are within, shall reign (sayeth he) for ever and ever.  
By this description of the mostriche and precious things that this world hath, S. john would give us to understand, the infinite finite value, glory, & Majesty, of this felicity, prepared for us in heaven: though (as I have noted before) it being the 
Heb. 1. Math. 13.  princely inheritance of our Save our Christ, the kingdom of his father, the eternal habitation of the holy Trinity, prepared before all worlds to set out the glory, and to express the power of him that hath no end or measure, either in power or glory: we may very well think with S. Paul, that nether tongue can declare it, nor hart imagine it.  
When God shall take upon him to do 
The magnificency of God expressed diversly.  a thing for the uttermost declaration (in a certain sort) of his power, wisdom, and eternal Majesty: imagine you what a thing it willbe? It pleased him some time, to make certain creatures to serve him in his presence, and to be witnesses of his glory: and thereupon with a word, he 
1. By the creation of Angels.  created the Angels, both for number and perfection of nature so strange and wonderful, as the cogitation thereof astonieth our understanding. For as for their number they were almost infinite, passing the number of all the creatures of this inferior world, as divers 
* See S. Thom. part. 1. q. 50. art. 3. & Dionis. de caelesti Hier. c. 〈◊〉. Dan. 7.  learned men and some ancient fathers are of opinion: albeit Daniel (according to the custom of holy writ) do put a certain number for an uncertain, when he sayeth of Angels, a thousand thousands did minister unto him, (that is unto God) and ten thousand times a hundreed thousand, did stand about him to assist. And for their perfection of nature, it is 
Psal. 102.  such, (being, as the scripture saith, celostial spirits and like burning fire;) as they far surpass all inferior creatures, in natural knowledge, power, beauty and all other excellencies; which i one Angel are more, for perfection of nature (not respectig grace,) then in all other creatures of the world put together. What an infinite Majesty then doth this argue in the Creator?  
After this, when many of these Angels were now fallen: it pleased almighty 
2. By the creation of the world for man.  God to frame an other creature, far in nature inferior unto this, to fill up the places of such as were fallen; and therupon created man of a piece of clay, appointing him to live in this world, as a place of entertainment & trial for a time: which place God notwithstanding determined, afterward to destroy again. But yet in creating this transitory world, (which is but a base cottage in regard of his own eternal habitation,) consider (god reader) what power, what magnificence, what Majesty he hath showed? what heavens & how wonderful hath he created? what infinite stars and other lights hath he devised? what elements hath he framed? and how marvellously hath he compacted them together? The seas tossing and tumbling without rest, and replenished with infinite sorts of fish: the rivers running incessantly through the earth like veins in man's body, and yet never empty nor overflowing the same: the earth itself so furnished with all variety of creatures, as the hundredth part thereof, is not used nor employed by man, but only remaineth to show the full hand, and strong arm of the Creator. And all this (as I said) was done in an instant, with one word only, and that for the use of a small time in respect of the other future life, which is to endure for all eternity. What then may we imagine that the habitation prepared for that eternity shall be? If the cottage of his meanest servant, and that made only for 
Mark this collection.  a time, to bear of (as it were) a shower of rain, be so princely, so gorgeous, so magnificent, so Majestical, as we see this world is: what must we think that the king's palace itself is, appointed for all eternity, for himself and his friends to reign together? We must needs think it to be as great, as the power and wisdom of the maker could reach to perform; & that is, incomparably, and above all measure infinite.  
The great king Assuerus, which reigned 
Hest. 1. 3. By the promiss of a banquet.  in Asia over a hundred twenty and seven provinces, to discover his power & riches unto his subjects, made a feast (as the scripture sayeth) in his great city of Susa, to all the princes, states, and potentates, of his dominions, for a hundred and fourscore days together. Esay the prophet 
Esa. 25.  sayeth, that our God and Lord of hosts, will at the last day make a solemn banquet to all his people upon the hill and mount of heaven; and that a harvest banquet, of fat meats and pure wines. And this banquet shall be so solemn, as the very son of God himself, chief Lord and Patron of the feast, shall be content to gird himself, and to serve in the same, as by his own words he promiseth. What manner of banquet then shall this be? how magnificent 
Luc. 12.  and majestical? especially seeing it hath not only to endure a hundred and four score days, (as that of Assuerus did,) but more than a hundred and fourscore millions of ages: not served by men (as Assuerus feast was) but by Angels, and by the very son of God himself: not to open the power and riches of a hundred tuentie and seven provinces, but even of Almighty God, the king of kings, and Lord of Lords, whose power & riches are without end, and greater than all his creatures put together can conceive. How glorious a banquet shall this be then? how triumphant the joy of this festival day? how in comprehensible a bliss, to be partaker thereof? O most miserable and foolish children of Adam, that are borne to so rare and singular a dignity, and yet can not be brought to consider, love, or esteem of the same.  
Other many things there be, whereby to conjecture the exceeding greatness of 
4. By the pleasures & commodities of this life.  this reward and felicity; as for example, to consider, that if God have given so many pleasures and comfortable gifts in this life, (as we sec innumerable in the world,) being a place notwithstanding of banishment, an habitation of sinners, a vale of misery, and appointed only for a time of repenting, weeping, mourning, and bewailing: what will he do in the life to come, to the just, to his friends, in the time of joy & marriage of his son? 
Apoc. 19  This was a most forcible consideration with good S. Augustin, who in the secret speech of his soul with God, said thus. O 
August. soliloq. c. 2.  my Lord, if thou for this vile body of ours, hast given us so great and innumerable benefits, from the firmament, from the air, from the earth, from the sea: by light, by darkness, by heat, by shadow: by dews, by showers, by winds, by rains: by birds, by fishes, by beasts, by trees: by multitude of herbs, and variety of plants, and by the ministery of all thy creatures: O sweat Lord what manner of things, how great, how good, & how innumerable, are those which thou hast prepared for us in our heavily Country, where we shall see thee face to face? If thou do so great things for us in our prison: what wilt thou give us in our palace? If thou givest so many things in this world, to good and evil men together: what hast thou laid up for only good men in the world to come? if thine enemies and friends together are so well provided for in this life: what shall thy only friends receive in the life to come? if there be so great solaces in these days of tears: what joy shall there be in that day of marriage? if our jail and prison contain 
Apcc. 19  so great matters: what shall our Country and kingdom do? O my Lord and God, thou art a great God, and great is the multitude of thy magnificence and sweetness: and as 
Psal. 30.  there is no end of thy greatness, nor number of thy mercies, nor depth of thy wisdom, nor measure of thy benignity: so is there neither end, number, depth, length, greatness, or measure of thy rewards, to them that love thee & do fight for thee. Hitherto S. Augustin.  
An other mean whereby to conceive some part of this reward in the life to 
By the honour that God hath used to his servants in this life. 1. Reg. 2. Psal. 138.  come, is, to remember and weigh the manifold promises of almighty God, to honour and glorify all those that shall love & serve him. Whosoever shall honour me (saith he) I will make him glorious: and the prophet David, as it were complaineth joyfully, that God's friends were to much honoured by him. Which he might with much more cause have said, if he had lived in the new testament, and had heard that promiss of Christ whereof I spoke before, 
Luc. 12.  that his servants should sit down & banquet, and that himself would serve and minister unto them, in the kingdom of his father. What understanding can conceive, how great this honour shall be? But yet in some part it may be guessed, by that he saith, 
Mat. 19 Luc. 22. 1. Cor. 6.  that they shall sit in judgement with him; and (as S. Paul addeth,) shall be judges not only of men, but also of Angels. It may also be conjectured by the exceeding great honour which he at certain times hath done to his servants, even in 
Mat. 10.  this life; wherein notwithstanding, they are placed to be despised and not to be honoured.  
How great honour was that (trow 
Gen. 12. 14. 20. Abraham. Exo. 5. 6. 7. 8.  you,) which he did to Abraham in the sight of so many kings and princes of the earth, as of Pharaoh, Abimelech, Melchiseedech, and others? How great honour was that he did to Moses in the face of Pharaoh and of all his court, by the 
Moses.  wonderful signs that he wrought by him? What excessive honour was that he did to holy joshua, when in the sight of all 
joshua.  his army he stayed the sun and Moon in the midst of the firmament at josua's 
josu. 10.  appointment, obeying therein (as the scripture saith) to the voice of a man? what honour was that he did to Esay in 
Esa. 38.  the preface & sight of king Ezechias, when he made the sun to go back ten degrees in the heavens? what honour was that he did to helias in the sight of wicked 
Helias. 3. Reg. 17  Achab, when he yielded the heavens into his hands, and willed him to say, that neither rain nor dew should fall upon the ground (for certain years) but by the words of his mouth only? what honour was that he did to Elizeus in the 
Elizeus. 4. Re. 5. 4. Re. 13.  sight of Naaman the noble Syrian, whom he cured only by his word from the leprosy, whose bones also after his death, raised up (by only touching) the dead to life? inallie, not to allege more examples herein; what singular honour was that he 
Th' Apostles.  gave to all the Apostles of his son, that as many as ever they laid hands on, were healed from all infirmities, as S. Luke affirmeth? 
Act. 5.  Nay (which is yet more) the very girdles and napkins of S. Paul did the 
Act. 19  same effect; and yet more than that also, so many as came within the only shadow of S. Peter, were healed from their 
Act. 5.  diseases. Is not this marvelous honour even in this life? was there ever Monarch, prince, or potentate of the world, that could vaunt of such points of honour? And if Christ did this to his servants, even in this world, whereof notwithstanding he 
joh. 18. 2. Tim. 4. Apo. 4.  saith his kingdom was not: what honour shall we think he hath resesued for the life to come; where his kingdom shall be in all fullness, and where all his servants shall be crowned as eternal kings with him?  
lastly, for some further declaration of 
6. By the 3. places whereto a man is appointed.  this matter, and for expressing th' incomparable excellency of heavenly bliss; some divines do use a consideration of the three different places, whereunto man by his creation is ordained, albeit in all points it be not necessary to hold the same just proportion. The first of which places is, our mother's womb; the second, this present world; the third is, coelum Empireum, which is the place of bliss in the life to come. Now in these three places, (say the learned,) we must hold some like proportion, (by all reason) between the third and second place, as we see sensibly to be observed between the second and first. So that, in what proportion the second doth differ from the first: in like measure must the third be different from the second, on rather much more, for that eternal and heavenvly things do exceed all comparison of transitory things among themselves. By this proportion then, we must say, (for example sake,) that as far as 
Mark the collection.  the whole world doth pass the womb of one private woman: so much in all beauty, delights, and Majesty, doth the place of heavenly bliss, pass all this whole world with the ornaments thereof. And as much as a man living in the world doth exceed a child in his mother's belly, for strength of body, beauty, wit, understanding, learning and knowledge: so much and far more, doth a Saint in heaven pass all men of this world, in all these excellencies and infinite more besides. And look how great horror a man of perfect age would conceive, to return into his mother's womb again: so much and far greater would a glorified soul have, to come back from that eternal bliss into this vale of misery. The nine months also of life in the mother's womb, are not so little in respect of any man's age in the world, as is the longest life upon earth, in respect of everlasting life in heaven. Nor the blindness, ignorance, and other miseries of the child in his mother's womb, are any way to be compared to the cecitie, darkness, folly, & other calamities of this life; in respect of the clear light, most excellent knowledge, divine understanding, & other singular prerogatives of the Saints in heaven. So that by all thes reasons laid together, there may a general conjecture be framed of the most infinite and incomprehensible excellency of this reward whereof we treat.  
BUT NOW TO CONSIDER the same thing somewhat more in particular; 
THE. 2. part. OF THE two parts of felicity in heaven.  it is to be noted, that this reward or glory of heaven, shall comprehend in itself two parts or members; the one called essential, belonging to the soul: the other termed accidental, belonging to the body. 
First of the soul.  The essential part consisteth in the vision or sight of God, as afterward shallbe showed. The accidental consisteth in the 
Second of the body.  change and glorification of our flesh after the general resurrection, whereby this corruptible body of ours, shall put on incorruption, (as S. Paul sayeth) and of mortal 
1. Cor. 15. Sap. 9 Ephe. 4.  become immortal. All this flesh (I say) of ours, that now is so cumbersome and aggreeveth the mind; that now is infested with so many inconveniences; subject to so many mutations; vexed with so many diseases; defiled with so many corruptions; replenished with so infinite miseries and calamities: shall then be made glorious & most perfect, to endure for ever without change or mutation, and to reign with our soul everlastingly. And for this purpose (as 
* See S. Tho. 3. par. q. 82. in supple.  divines do prove) the same shallbe endued with certain excels qualities and gifts from God, which S. Anselm (whom in this matter I will follow) 
In l. de simi. c. 48. 49.  doth reckon to be seven; to wit, beauty, agility, fortitude, penetrability, health, 
Seven privileges of the glorified bodies.  pleasure, & perpetuity. All which excellencies, either do want in the damned bodies; or else their contraries are found therein.  
And first of all, concerning the privilege and high excellency of beauty, 
1. Beauty.  how singular it shallbe in the bodies glorified, our savour himself in some part declareth, when he sayeth. At that day shall the Just shine as the sun in the 
Mat. 13.  kingdom of their father. A marvelous speech, and in human sense almost incredible, that our putrefied bodies should shine and become as clear as the sun. Whereas in the contrary part, the bodies of the damned shall be as black and ugly, as filth itself. The second prerogative assigned to the bodies of the just, is 
2. Agility.  agility or velocity, whereby their flesh is delivered from all lumpish heaviness, wherewith it was pestered in this life, and made as light as the Angels themselves which are spirits, and do pass from place to place with infinite swiftness, as also do ascend and descend of themselves, against the nature of corruptible bodies: whereas in the mean space, the damned bodies shall be bound both hand & foot, 
Mat. 22.  not able once to move, as the scripture expressie noteth.  
The third gift and quality is supernatural strength, wherewith the glorified 
3. Strength. Cap. 52.  body shall so abound (as Anselmus saith,) that he shall be able to move the whole earth if he would: and contrariwise, the damned body shall be so weak and impotent, as he shall not be able to remove the very worms from: his own face and eyes. The fourth quality is penetrability, or free power of passage, whereby the glorified body shallbe enabled, to pierce 
4. penetrability.  and penetrate any other bodies what soever; as walls, doors, the earth or firmament without any resistance, quite contrary to the nature of a corruptible body. So we see that. Christ's body glorified, 
joh. 20.  after his resurrection, entered the house where his disciples were, the doors being shut, and pierced also the heavens at his Ascension. The fift rare quality, is most absolute health; whereby the glorified 
5. Health.  body shall be delivered from all diseases & pains of this life, and from all troubles & encumbrances belonging to the same; as are, eating, drinking, sleeping, and other like; and shallbe set in a most perfect and flourishing state of health and freedom, never decayable again: whereas the damned body in contrary manner, shall be filled and stuffed with innumerable diseases, pains, and torments, which no tongue of man is able to express.  
The sixth perfection is delight and pleasure, 
6. Pleasure.  wherewith the glorified body above all measure shallbe replenished; all his senses together finding now their peculiar and proper objects in much more excellency, than ever they could in this world. Now (I say) every part, sense, member, and joint, shall be filled with exceeding delectation and pleasure; according as in the damned, each part and sense shall contrariwise be afflicted and tormented. I will allege S. Anselmus his words, for that they express unto us this matter most lively. All the whole glorified body 
Ansel. c. 5v. ubi sup.  (layeth he) shall be filled with abundance of all kind of comfort; the eyes, the ears, the nose, the mouth; the hands the throat, the lungs, the hart; the stomach, the back, the bones, the marrow; and the very-entrales themselves, and every part thereof, shallbe replenished with such unspeakable sweetness and pleasure; that truly, it may be said, that the whole man is made t, drink of the river of God's divine 
Psal. 35.  delights, and made-dronke with the abundance of God's house. In contrary wise the damned body, shallbe tormented in all his parts and members; even as if you saw a man that had a burning iron thrust into his eyes, an other into his mouth, an other into his breast, an other into his ribs, and so through all the joints, parts, and members of his body. Would you not think him miserable, and the other man happy?  
The seventh and last excellency of a glorified body, is called perpetuity or security 
7. Perpetuity  of life, whereby it is made assured never to die or alter more from his felicity; according to the saying of holy scripture, the just shall live for ever. And this 
Sap. 5.  is one of the chiefest prerogatives & most excellent dignities of a glorified body, whereby all care, doubt, and fear is taken away, all danger of hurt and noyance. For if all the world should fall together upon such a body; it could not hurt or harm it any thing at all: where as the damned body lieth always in dying, and is subject to the grief of every blow and torment laid upon it, & so must remain for all eternitien.  
Thes 
* All thes things Bun. either reiectath, or mangleth: perhaps pes, as not appertaining to the bodies of Protestants.  seven most excellent qualities, prerogatives, dignities, and preeminencies, shall adorn and beautify, or rather deify (in a certain sort) the bodies of the just in the life to come. And albeit this universal happiness be but accidental (as I have said,) and nothing in deed to the essential felicity of the Queen & mistress herself, that is our soul: yet is it a matter of no small importance as you see, but such, as if any body in this life had but any one jot of the least part thereof, we should esteem it most happy. And to obtain so much in this world, many men would adventure far; whereas to get them all together in the life to come, no man almost will move his fingar.  
But now to leave this, & to come to the 
The 2. part of felicity, called essential, pertaining to the fall.  most excellent & essential point of this felicity, that is, to the part which pertaineth to the soul: it is to be understood, that albeit there be many things that do concur in this felicity, for the accomplishment & perfection of full happiness; Yet the fontaine of all is but one only thing, called by divines, Visio dei beatifica, the sight or vision of god that maketh us happy. Haec sola est summum bonum nostrum, sayeth S. Augustin; 
Aug. lib. de trin. c. 13.  this only sight of god, is our entire happiness. Which Christ also affirmeth, when he sayeth to his father, this is life everlasting, that men know the true god, and jesus Christ 
joh. 17.  whom thou hast seut. S. Paul also putteth our felicity, in seeing god, face to face. And S. john, in seeing god, as he is. And the reason of all this 
1. Cor. 13.  is, for that all the pleasures delights and contentations 
How the vision of God shall make men happy.  of this world, wherein mortal men do solace themselves, being nothing else but little pieces & crumbs of Gods incomprehensible felicity: the same are contained much more perfectly and excellently in god himself, (from whom they are derived,) than they are in their own natures imparted unto man; as also all the perfections of God's creatures, are more fully in him, than in themselves. Whereof it followeth, that who soever is admitted to the vision & presence of almighty God, the Creator and fontaine of all delights; he shall there find all the goodness and perfections of worldly things compact and united together, and presented unto him at once. So that whatsoever may delight either body or soul; there he shall enjoy it wholly, knit up together (as it were) in one bundle, and with the presence thereof, shall be ravished in all parts both of mind and body; in such sort, as he shall not be able to imagine, think, or wish for any one joy whatsoever, but there he shall find the same in his full perfection. There he shall find all knowledge, all wisdom, all beauty, all riches; all nobility, all goodness, all pleasure, and whatsoever besides may deserve either love or admiration, or woorkethanie pleasure or contentation unto man.  
All the powers of our mind shallbe filled with this sight, presence, and fruition of God: all the senses of our body shallbe 
God to the saved shallbe all in al.  satisfied & passingly contented with the same. God shallbe the universal felicity of all his saints; containing in himself alone all particular felicities, without end, number, or measure. He shallbe a glass to our eyes, music to our ears, honey to our mouths, most sweet & pleasant balm to our smell. He shallbe light to our understanding, contentation to our will, continuation of eternity to our memory. In him shall we enjoy all the variety of times that delight us here: all the beauty of creatures 
Mug. lib. 4. de anima. ca 15.  that allure us here: all the pleasures and joys that content us here. In this vision of God (sayeth one doctor) we shall know, we shall love, we shall rejoice, we shall praise. We shall know the very secrets and judgements of God, which are a depth 
Psal. 13. Knowledge.  without bottom: As also, the causes, natures, beginnings, offsprings, and ends of all creatures. We shall love incomparably, both God, (for the infinite causes of love 
love.  that we see in him;) and our brethren and companions as much as ourselves, for that we shall see them as much loved of God as ourselves, & for the same cause for which we are loved: whereof ensueth, that our joy shallbe without measure; both, for that we shall have a particular joy for every thing we love in God, which are infinite: and also, for that, we shall rejoice at 
The greatness of joy in heaven.  the felicity of every one of our brethren as much as at our own; and by that means, we shall have so many distinct felicities, as we shall have distinct companions in our felicity; which being without number; it is no marvel though Christ said go into the joy of thy Lord, and not, let 
Mat. 25.  thy lords joy enter into thee: for that no one hart created, can receive the fullness and greatness of this joy. And hereof finally it doth ensue, that we shall praise God without end or weariness, with all our hart, with all our strength, with all our powers, with all our parts; according as the scripture sayeth; Happy are they that 
Psal. 83.  live in they house (o Lord) for they shall praise thee eternally without end. Hitherto this learned doctor.  
Of this most blessed vision, sight, possession, 
The speech of S. Augustine touching the vision of God. Tract. 4. in ep. joau & cap. 36. foliloq.  and fruition of almighty God, whereunto in heaven th' elect are admitted, the learned father S. Augustine writeth thus. Our savour in the Gospel said unto his Disciples, Happy are the clean of hart, for they shall see God. By which words we are let to understand, that there is a sight and vision of God, which is sufficient of itself to beatify men, and make them happy. A 
Mat. 5.  vision which nether eye hath seen in this world, nor ear hath heard, nor hart conceived. A vision (dear brethren) that passeth 
1. Cor. 3.  all the beauty of earthly things; of gold, of silver, of woods, of fields; of sea, of air, of sun, of moon; of stars & of Angels: for that all thes things have their beauty from thence. We shall see him face to face (saith his Apostle) and we shall 
1. Cor. 13.  know him, as we are known. That is, we shall know the power of the father, we shall know the wisdom of the son, we shall know the goodness of the Holy Ghost, we shall know the indivisible nature of the most blessed Trinity. And this very seeing of the face of God, is the joy of Angels, and of all other saints and celestial spirits in heaven. This is the reward of life everlasting; this is the glory of all blessed Cherubins; their everlasting pleasure; their crown of honour; their game and goal of felicity; their rich rest; their beautiful quietness; their inward and outward consolation; their divine paradise; their heavenly jerusalem; their happiness of life; their fullness of bliss; their eternal triumph; their precious peace of God, which passeth all understanding. This sight 
Psal. 4.  of God, is the full beatitude, the total glorification of man and Angels; to see and behold him (I say) that made both heaven and earth; to see and behold him (dear brother) that made thee, that redeemed thee, that glorified thee. For in seeing him, thou shalt know him; in knowing him, thou shalt love him; in loving him, thou shalt possess him; in possessing him, thou shalt praise him; and in praising him thou shall spend thy whole eternity. For he is the inheritance of his people; he is the possession of their felicity; he is the reward of their expectation. I will be thy 
Gen. 15.  great reward saith he to Abraham. O Lord, thou art great, and therefore no marmile if thou be a great reward. The sight of thee therefore is all our hiar, all our reward, all our joy & felicity that we expect: seeing thou hast said, that this is life 
joh. 17.  everlasting, to see & know thee our true God, & jesus Christ whom thou hast sent. Thus uttered S. Augustine his feeling in thes affairs.  
AND NOW HAVING thus declared 
THE. 3. part. OF circumstances increasing the joys of heaven.  the two general parts of heavenly felicity, the one appertaining to our soul, the other to our body: it is not hard to esteem, what excess of joy both of them joined together, shall work unto us & i us at the most happy day of our glorification. Which the foresaid holy S. Augustine conceived and expressed in thes most zealous 
S. Augustine's apprehension of the joys of heaven. Phil. 4.  and affectuous words. O joy above all joys, passing all joys, & without which there is no joy; when shall I enter into thee, when shall I enjoy thee, to see my God that dwelleth in thee? O everlasting kingdom, o kingdom of all eternity, o light without end, o peace of God that passeth all understanding, wherein the souls of Saints do rest with thee (o Lord,) and 
Esa. 51. Esa. 35.  everlasting joy is upon their heads, and they do possess joy and exultation, and all pain and sorrow is fled from them. O how glorious a kingdom is thine (o Lord) wherein all Saints do reign with the, adorned with 
Psal. 103. Psal. 20.  light as with precious apparel, and have crowns of precious stones upon their heads? O kingdom of everlasting bliss, where thou art present (o Lord) the hope of all Saints, and the diadem of their everlasting glory, replenishing them with joy on every side by thy blessed sight. O Lord, in this kingdom of thine, there is infinite joy and mirth without sadness; health without sorrow; life without labour; light without darkness; felicity without abatement; all goodness without evil. Here youth flourisheth that never waxeth old; life that knoweth no end; beauty that never fadeth; love that never cooleth; health that never diminisheth; joy that never coaseth. Here sorrow is never felt; complaint is never heard; matter of sadness is never seen; nor evil success is ever feared. For that they possess thee (ò Lord) which art the perfection and culm of their felicity. Hitherto blessed Augustine.  
And now dear Christian brother, if we that live in thes days and do read 
1. Of the joyful mutation as a just man's death.  thes things, would enter in deed into thes considerations, as this holy man & other his like did; no doubt, but we should be more inflamed with the love of this heavenly felicity prepared for us, than we are; and consequently, should strive more to gain it, than (alas) we do. And to the end thou mayest conceive some more feeling in the matter, consider but a little withme, what a joyful day shall that be at thy. house, when having lived in the fear of God, & achieved in his service the end of thy peregrination; thou shalt come (by the means of death) to pass from misery and labour, co life of immortality; and in that passage (when other men begin to fear) thou snalt lift up thy head in hope, 
Luc. 21.  according to thy saviours words, for that the time of thy salvation cometh on: tell me (I say) what a day of joy shall that be unto thee, when thy soul stepping forth of prison, and conducted by the Angels to the tabernacle of heaven, shall be received there, with the honourable companies and troops of that place? with all 
Ephe. 1. Colos. 1. 1. The. 1. Esa. 6.  those hierarchies of blessed spirits that are mentioned in scripture: as Principalities, Powers, Virtues, Dominations, Thrones, Angels, Archangels, Cherubins, and Seraphines? with the holy Apostles and Disciples of Christ; with patriarchs, Prophets. Martyrs, Virgins, Innocentes, 
Luc. 15.  Confessors, holy bishops, Priests, and other Saints of God? All which, as they did rejoice at thy conversion from sin: so shall they triumph now at thy coronation and glorification. What joy and jubilee will thy soul receive at that day (dear brother,) when she shall be presented by her good Angel, in the presence of all thes princely states, before the seat and Majesty of the blessed Trinity, with recital and declaration of all thy good works done, & travails sustained for the love and service of almighty God; when (I say) those blessed spirits shall lay down in that honourable consistory, all thy virtuous acts, with their particularities; all thy alms deeds; all thy prayers; all thy fastings; all thy innocency of life; all thy patience in bearing injuries, all thy constancy in adversities, all thy temperance in meats, and drinks; all the virtues of thy whole life; when all (I say) shall be recounted there, all commended, all rewarded; shalt thou not see now the value and profit of virtuous living? shalt thou not confess now from the bottom of thy hart, that gainful and honourable is the service of God? shalt thou not now be most joyful, and bless the hour ten thousand times, wherein first thou resoluedst thyself to leave the slavery of this miserable world, to serve only so bountiful a Lord? shalt thou not think thyself now beholden most deeply to him or her, that persuaded thee first to make this resolution? yes verily.  
But yet more than this; when thou shalt look about thee and consider into what a 
2. The joy of security.  port and haven of security thou art arrived, and shalt cast back thin eyes upon the dangers which thou hast passed, and wherein other men are yet in hazard: thy cause of joy shall greatly be increased. For thou shalt see evidently now, how infinite times thou were in peril to perish in that journey, if God had not held his special hand over thee. Thou shalt now see the dangers wherein other men are; the death and damnation wherinto many of thy friends and acquaintance have fallen; the eternal pains of hell incurred by sundry, that used to laugh and be merry with thee in the world. All which shall augment the unspeakable felicity of this thy so fortunate a lot. And now for thyself, thou mayst be secure, thou art out of all danger for ever and ever. There is no more need now of fear, of watch, of labour, or of care. Thou mayest now lay down all armour, as the children of Israel 
josu. 21. 22. Gen. 3. Sap. 17.  did when they came into the land of promiss; for there is no more enemy to assail thee; there is no more wielie serpent to beguile thee: all is peace, all is rest, all is joy, all is security. Good S. Paul hath no 
1. Cor. 9  more need now to fast, to watch, or to punish his body: Good old Jerome, may 
jero. cp. 22. ad Eusto. Apo. 19  now cease to afflict himself both night and day for the conquering of his spiritual enemy. Thy only exercise must be now to rejoice and triumph, and to sing hallelujah to the Lamb, which hath brought the to this felicity, and will continue the therein for everlasting eternity.  
O dear Christian and most loving brother, what excessive joy and comfort will 
3. The seeing of Christ in glorified flesh. Mat. 2.  it be at that day, to see that holy LAMB sitting in Majesty upon his seat of state? If the tree wise men of the East, came so far of, and so rejoiced to see him lying in a Manger: what will it be to see him now triumphing in his glory? If S. john Baptist 
Inc. 1.  did leap at his approaching towards him in his mother's womb: what shall his presence do in this his royal and eternal kingdom? It passeth all other joy and glory that saints have in heaven (sayeth blessed S. Augustine) to be admitted to the 
Serm. 37. de sanctis.  inestimable sight of Christ his face, and to receive the beams of glory from the splendour of his Majesty. And if we were to suffer torments every day, yea, to tolerate the very pains of hell for a time, thereby to gain the sight of Christ in heaven, & to be joined in glory to the number of his saints: it were nothing in respect of the worthiness of the reward. O that we made such account of this matter, as this holy and learned man did: we would not live as we do, nor lose the same for such vain trifles, as most men in the world do lose it daily.  
But to go forward yet some what further in this consideration. Imagine (dear 
4. meeting with our friends in heaven.  brother) besides all this that hitherto hath been said, what a joy it shall be unto thy soul at that day, to meet with all her godly friends in the kingdom of heaven; with father, with mother, with brethren, with sisters; with wife, with husband with master, with scholars; with neigboures, with familiars, with kindred, with acquaintance: the welcomes, the mirth, the sweet embracementes that shall be there; the inestimable joy whereof, the holy ancient Martyr and most blessed father and doctor S. Cyprian expresseth in thes words. Who is there in peregrination 
The saving of S. Cyprian l. de mortalit. in sine.  abroad (saith he) that rejoiceth not exceedingly at the very thought of his return to his friends and country? O dear brethren, heaven is our country; & the inhabitants of that place, are our friends and kinsfolk: why make we no more haste to salute and embrace them? In heaven an infinite multitude of 
* Bun. rejecteth here this belief of S. Cyprian touching Knowledge in heaven, of fathers & mothers etc. But every man of reason, can put a difference between a Cyprian and a Buney.  our parents, brethren, children and acquaintance do expect us. What a joy will it be, both to them and us, to meet and embrace and solace ourselves together? how inestimable will the delight of those heaven lie kingdoms be, and how extreme the felicity, where eternity of life shallbe void of all fear of death? Thus far S. Cyprian; adding further a most vehement exhortation that we should make haste to the attaining of this meeting.  
This than shall be a most high & incomprehensible joy: but yet further, add to this, the most triumphant exultation that 
5. The daily arrival of new brethren to heaven.  daily shallbe in that place at the fresh arrival of new brethren and sisters, coming thither from time to time with the spoils of their enemies, conquered & vanquished in this world. O what a comfortable sight will it be, to see those seats of Angels fallen, filled up again with men and women of flesh, from day to day? to see the crowns of glory set upon their heads; and that in all variety, according to the infinite variety of their combats and conquests. One, for martyrdom or confession against 
2. Tit. 4. Apo. 2. 3. 4.  the persecutor; an other, for virginity or chastity against the flesh; an other, for poverty or humility against the world; an other, for many conquests together against the devil? There the glorious quiar of Apostles, (saith the foresaid holy Cyprian 
Lib. de mor tall.  there the number of rejoicing prophets, there the innumerable multitude of holy Martyrs, shall receive the crowns of their deaths & sufferings. There, triumphing virgins which have overcome concupiscence with the strength of continency: there, the good aulmners which have liberally fed the poor, and according to our lords commandment, have made over their earthly riches to the storehouse of heaven, shall receive their due and peculiar reward. O how shall virtue show herself at this day? how shall good deeds content their doers? And among all other joys and contentations, this shall not be the least, to see the poor souls that come thither at a jump, either from the pains and miseries of this life, or from the torments of the purging fire, how they shall be raushed, remain astonished, and as it were, besides themselves, at the sudden mutation, and excessive honour done unto them.  
If a poor afflicted man, that were out of his way, wandering alone in a deep, miric, and dirty lane, in the midst of a dark and tempestuous night, far from company, destitute of money, beaten with rain, terrified with thunder, stiff with 
A similitude express sing the sudden joy of the just after their departure.  cold, wearied out with labour, almost famished with hunger and thirst, and near brought to despare with multitude of miseries; should upon the sudden, in the twinkling of an eye, be taken out of that affliction, and be placed in a goodly large and tiche palace, furnished with all kind of clear lights, comfortable fire, sweet savours, dainty meats, soft beds, pleasant music, delicate apparel, and honourable company: all prepared for him alone, and all attending his coming, to receive and embrace him, to serve & honour him, and to anoint and crown him a king for ever: what would this poor man do trow you? how would he look? what could he say? Surely I think he would be able to say little, but rather, breaking forth into tears, would for joy remain mute and dumb, his hart being not able to contain the sudden & exceeding greatness of so inestimable comfort.  
Well then (dear brother) so shall it be, and much more with these twice happy souls, that come to heaven from the troubles of this life. For never was there cold shadow so pleasant in a hot burning sunny day; nor the welsprig to the poor travailer in his greatest thirst of the summer; nor the repose of an easy bed to the wearied servant after his labour at night: as shallbe this rest of heaven, to an afflicted soul which cometh thither. O that we could conceive this; that we could imprint this in our hearts; that we had a feeling 
The value of heaven, and th' account that old Saints made there of.  of this that I say: would we follow vanities as we do? would we neglect this matter as we do? No doubt, but that our coldness in purchasing these joys, doth proceed of the small opinion we do conceive of them. For if we made such account and estimate of this jewel of heavenly bliss, as other merchants before us (more skilful and wiser than ourselves) have done: we would bid for it as they did, or at leastwise would not let it pass so negligently, which they sought after so carefully. S. Paul saith of our Save our, proposito 
Heb. 12.  sibi gaudio sustinuit crucem; He laying before his eyes, the joys of heaven, sustained the Crosse. A great estimation of the matter, which he would buy at so dear a rate. But what counsel giveth he to other men about the same? surely none other, but to go and sell all they have, to purchase 
Mat. 13.  this treasure. S. Paul of himself, what sayeth he? verily, that he esteemed all the world as 
Philip. 3.  dung, in respect of the purchasing of this jewel. S. Paul's scholar Ignatius, what 
Icrom. in catalogo.  biddeth he? hear his own words. Fire, gallows, beasts, breaking of my bones, quartering of my members, crushing of my body, all the torments of the denil together; let them come upon me, so I may enjoy this treasure of heaven. S. Augustine 
Ser. 31. de sanctis.  that learned father, what offereth he? you have now heard, that he would be content to suffer torments every day, yea the very torments of hell itself, to gain this joy. Good Lord, how far did these holy Saints differ from us? how contrary were their judgements to ours in these affairs? who will now marvel of the wisdom of the world, judged folly by God, and of the wisdom of god judged 
1. Cor. 1. 2. & 3. Psal: 4.  folly by the world? Oh children of men (saith the prophet) why do ye love vanity & seek after a lie? why do you embrace straw and contemn gold? straw (I say) & most vile chaff, and such as finally will set your own houses on fire, and be your ruin and eternal perdition?  
BUT NOW TO draw towards an end in this matter (though there be no 
Whereunto a Christian is borne by Baptism.  end in the thing itself:) let the careful Christian consider whereunto he is borne, and where of he standeth in possibility, if he wil He is borne heir apparent to the kingdom of heaven: a kingdom without end, a kingdom void of limitation, a kingdom of eternal bliss, the kingdom of 
Gal. 3. & 4. Ephe. 1. & 5. Colos. 3. Tit. 3. Rom. 8. jacob 2. Heb. 1. 9 1. Pet. 1. 3 2. Pet. 3. Apoc. 1. Mat. 19 Luc. 22. 1. Cor. 6.  almighty God himself: he is borne, to be joint-heyre with jesus Christ the son of God; to reign with him; to triumph with him; to sit in judgement of Majesty with him; to judge the very Angels of heaven with him. What more glory can be imagined, except it were to be God himself? All the joys, all the riches, all the glory that heaven containeth, shall be poured forth to make him happy. And to make this honour and triumph yet more; the glorious Lamb that sitteth: upon the throne of Majesty, with his eyes like fire, his feet like burning copper, and his face 
Apo. 1. & 4. Luc. 12.  more shining than the precious diamant; from whose seat there proceedeth thunder and lightning without end; and at whose feet the four and twenty elders lay down their crowns: this lamb (I say) this glorious God and man, shall rise and honour him with his own service. Who then would not esteem of this royal inheritance? who would not make greater account thereof then we do, especially seeing the gaining and winning of the same is now (by the benefit of our redemption and grace purchased unto us therein,) brought to be in our own hands? according to the express words of our Save our, 
Math. 11.  saying. 
* Note that Bun. thrusteth out, as well thes words of Christ, as those that insuc of S. Augustin: and thereby showeth, that he spareth th' Evangelist no more then ancient fathers, when he mistiketh their writings. Serm. 37. de sanctis.  The kingdom of heaven doth suffer violence, & men do lay handfast upon it, by force. That is to say, by the force of god's covenant made with Christias, that they living virtuously, shall obtain the same; whatsoever Christian doth perform this virtuous life, taketh heaven (as it were) by force and by violence. The matter is put in the power of the doer (sayeth S. Augustin) for that the kingdom of heaven suffereth violence. This thing (ò man) that is, the kingdom of heaven, requireth no other price but thyself it is so much worth as thou art worth: give thyself, and thou shalt have it. By which he signifieth, that every man, how poor or needy soever he be in this world, may gain this inheritance to himself; may make himself a prince, a king, a Monarch, if he will: even the meanest and miserable est man I say upon earth. O most wonderful bounty and liberality of our savour; o princely hart and unspeakable mercy: o incredible prodigality (in a certain manner so to say,) of treasures so inestimable, as are the most infinite and endless riches of heaven.  
Tell me now, gentle reader and most loving and dear brother, why wilt thou 
The buying of heaven.  not accept of this offer of thy savour? why wilt thou not account of this his kingdom? why wilt thou not buy this endless glory of him, for so little a labour as he requireth for it? Hear how earnestly he persuadeth thee to bargain with him: 
Apoc. 3.  Suadco tibi emere a me (saith Christ) aurum ignitum, probatum, ut locuples sias. I do give thee counsel, to buy of me pure and tried gold, to th' end thou mayest be rich. Why wilt thou not follow this counsel (dear brother?) especially of a merchant that meaneth not to deceive thee? Nothing can grieve this thy Save our more, 
Exo. 5.  than that men will seek with such pains, to buy straw and chaff in Egypt, whereas he would sell unto them fine gold at a lower price: and that they will needs purchase puddle water, with more labour and cost, 
Icre. 2. Apo. 21.  than he would require for ten times so much pure liquor, out of the very fontaine of life itself. There is not the wickedest man that liveth in the world, but taketh more travail in gaining hell, (as after more largely shall be declared) then doth the most painful servant of God in purchasing of heaven and eternal bliss. O folly, o madness.  
Fellow not then (o thou careful Christian) 
The folly of seeking worldly vanities.  this fanatical frenzy of earthly wisdom; make not thy self partaker of their error. For the day will come, when thou shalt see them do heavy penance for their sollie, at what time thy hart shall be right joyful that thou hadst never any part or portion among them. Let them go now and bestow their time, in transitory vanities, in finful pleasures and delights of this world; let them build now their pleasant palaces; let them purchase dignities, scrape pieces & paches of earth and ground together: let them hunt after honours and frame castles in the air: the time will come ere long (if thou believe Christ himself) wherein thou shalt have 
Luc. 6. Luc. 12. Math. 26.  final cause to envy their felicity. If they do imagine and talk basely now of the glory and riches of God and of his Saints in heaven; not esteeming them in deed, in respect of their own, or contemning them rather, for that carnal pleasures are not reckoned therein: do thou make little account of their words; for that the sensual 
1. Cor. 2. Ep. lad. A similitude.  man understandeth not the things which are of God. If horses were promised by their masters a good feast and banquet, most evident it is that they could imagine nothing else, but provender and water to be their best cheer, for that they have no knowledge of daintier dishes: so fareth it with thes men who being accustomed only to the puddle of fleshly pleasures; can mount with their minds to no higher thing them brutish sensuality. But I have showed to thee before (gentle reader) some ways and considerations, to conceive greater matters; albeit as I have advertised the often, we must confess still, with S. Paul, that no human hart can conceive 
1. Cor. 2.  the least part thereof. For which cause also, it is not unlike that S. Paul himself 
2. Co. 12.  was forbidden to utter the things which he had seen and heard, in his most wonderful miraculous assumption unto the third heaven.  
Wherefore to conclude at length this whole chapter; thou hast to consider my 
The conclusion with th' application of all that hath been said.  dear and loving brother, that this great Game and Goal of heavenly bliss, which hitherto I have endeavoured to describe unto thee, is set up only for them that will run unto it, as S. Paul well noteth: and no man is crowned in this glory, but such only as will fight for it, according as the same. Apostle doth teach and forewarn 
1. Cor. 6. Phil. 3. 2. Tim. 2. 1. Ti. 6. Heb. 12. Mat. 7. 19 25.  us. It is not every one that saith to Christ, Lord Lord, shall enter into the kingdom of heaven: but they only which shall do the will of Christ's eternal father that is in heaven. Albeit this kingdom of Christ be set out to all men, yet every man shall not arrive to reign with Christ, but such only as shall be content 
Rom. 8. Mat. 11.  to suffer with Christ. Though the kingdom of heaven be subject to violence: 
Apo. 14. & 20.  (as hath been said,) yet no man can enter there by force, but he only whose good deeds shall follow him to make open the gates: that is; except he enter (as the prophet 
Psal. 14.  saith) without spot, and have wrought justice. My meaning them is, that as I have showed, the exceeding greatness and worthiness of this treasure (gentle reader:) so thou being a Christian shouldest also conceive the right way of gaining the same; which is no other by the testimony of Christ himself, but only by holy and virtuous life, in keeping his commandements. Thou art therefore to sit down & consider, (according 
Math. 7. & 19 joh. 14. Luc. 14.  to thy saviours counsel,) what thou wilt do and determine herein; whether thou have so much spiritual money, as is sufficient to build this tower, and to make this heavenly war, or no: that is; whether thou have so much good will and holy manhood in thee, as to bestow the pains of a virtuous life, (if it be rather to be called pains then pleasure,) required for the gaining of this eternal kingdom. This is the question, this is the principal 
The final end of all that hath been said.  point, this is the very whole issue of all the matter; and hitherto hath appertained whatsoever hath been spoken in this book before, either of thy Creator and creation, of thy particular end; or of the Majesty, bounty, and justice of thy God and savour: as also of the account he will demand of thee; and of the punishment or rewards laid up for the life to come. All this (I say) hath been meant by me to this only end and purpose, that thou (measuring the one part and the other,) shouldest finally resolve thy self what thou wouldst do, and not to pass over thy time in careless negligence, as many are accustomed to do, never espiing their own errors until it be to late to amend them.  
For the love of God then (dear Christian 
An exhortation.  brother) and for the love thou bearest to thy own soul & eternal welfare, shake of this most dangerous security, wherein flesh and blood is wont to lull the careless people of this world; make some earnest resolution, for looking to thy state in the life to come. Recalle to mind oftentimes that worthy sentence; Hoc momentum, unde pendet aeternitas: This life 
A saying to be remembered.  is the moment, whereof dependeth all eternity of weal or woe hereafter. If it be but a moment (dear brother) and yet a moment of so great consequence and importance: how is it passed over by earthly men with so little care, and cogitation? what reason may be alleged of this so dangerous a negligence? what cause may be assigned, of so extreme a folly? All the creatures of earth, heaven, and hell, even from the very first to the last, if thou examine them all, may be arguments and motives unto thee, to leave this perilous course wherein thou art: all are or may be books lessons and sermons unto thee, preaching and protesting, (some by their punishment, some by their glory, some by their beauty, and all by their creation,) that thou oughtest without delay, to make resolution of an other kind of life; and that all is vanity, all is folly, all is iniquity, all is misery, besides the only service of thy Lord and maker. And so with this, will I make here an end of this first part, reserving some other things to be spoken in the second; for removing of such impediments, as our spiritual adversary is wont to cast against this good work of Resolution, as against the first step and degree of our salvation.  
Our Lord God & Saviour jesus Christ, who was content to pay his own precious blood for the purchasing of this noble inheritance of his kingdom unto us; give us his holy grace, to esteem of it, as the great weight of the matter requireth, and not by negligence to lose our title and portion therein.  
The end of the first part, containing motives to resolution.    

THE SECOND part, WHICH TREATETH OF THE LETS and impediments that hinder resolution.  

THE PREFACE.  
IN the former part of this book (gentle reader) there have been laid down sundry reasons, and 
Th' effect of the first part.  considerations, whereby to stir up men to the firm resolution of serving God; which might be sufficient (no doubt) to that effect, (the nature of virtue being also considered, which of herself draweth reasonable men to love and admiration of her:) were not the subtlety of our spiritual enemy very great and dangerous in this behalf, and his endeavours most diligent against our purpose. For so it fareth, that when he seethe by the former reasons and demonstrations alleged, that the judgement of man is convinced in the points which are treated, and that it can no longer resist or deny, but that the only true wisdom were in deed, to break of from the vanities and sinful life of this world, and to betake ourselves to the gainful 〈◊〉 mighty God: then this infernal foe, 〈◊〉 able further to delude our judgement 〈◊〉 blind our understandings; employeth himself 
The subtility of the devil.  by all means possible, (for retaining of his prey) to stay our will from yielding consent unto our judgement; all eaging for his dissuation, either the difficulty of obtaining pardon, or the pains and hardness of virtuous life, or the loss of worldly honour and earthly commodities, or some other such like fraud or trifle, whereby to let and hinder our resolution, or at least wise to prolong it so far forth, as he may be in hope, that we shall never make it afterwards to our gain or comfort.  
For preventing of which malicious and most perilous endeavour of our ghostelie adversary, this second part is adjoined, containing the 
The effect of this second part.  chief and principal impediments, that usually do rise against resolution; the remooval and confutation of which lets and impediments, shall bring no small light unto the studious reader, for the true understanding both of his own estate, and of the deceptes and illusions used towards him by his enemy. Read then this part also (dear Christian brother) with no less diligence than the former; for that the profit thereof shall be equal, and thy contentment perhaps far greater; in respect of the variety of matters handled therein, and of the manifold comforts which thy soul in perufing shall receive thereby.   

OF THE FIRST IMPEDIMENT THAT IS WANT TO LET SINNERS from resolution. Which is, the mistrust and diffidence in God's mercy, through the multitude and grievousness of their offences. CHAPT. I.  
AMONG all other gricuous and most perilous cogitations, which in this world are accustomed to offer themselves to a mind entangled and load with great sins; this usually is the first, (through the nature of sin itself 
Despair an ordinary temptations to the greatest sinners.  and crafty suggestion of our ghostly enemy;) to fall into distrust and despair of God's mercy. Such was the cogitation of most unhappy Cain, one of the first inhabitants of mankind upon earth; who after the murder of his own only brother, and other sins by him committed; burst forth into that horrible and desperate 
Caini.  speech, so greatly offensive to his Lord and Maker, mine iniquity is greater, then 
Gen. 4.  that I may hope for pardon. Such was in like manner, the desperate conceit of wicked judas, one of the first of them that were 
judas.  chosen to the peculiar service of our Redeemer; who feeling his conscience oppressed with manifold enormous iniquities, and most of all with the prodition of his own Lord & master: took no other ware of amendment or redress, but to destroy himself both in body and soul; adjoining only those words full of miserable distrust and desperation; I have sinned in 
Mat. 27.  betraying the innocent and just blood. By which words and most wretched end, he more grievously offended and injuried his most loving & merciful savour, then by all his former iniquities committed against him.  
This then (most loving brother,) is the first and greatest rock, whereat a sinful 
The ship wrak of souls overloaded with sins.  soul overburdened with the charge of her own iniquities, and tossed in the waves of dreadful cogitations by the blasts and storms of God's threats against sinners, doth commonly make her shipwreck. This is that most horrible depth and dungeon, where of the holy Scripture saith, The impious man, when he is come into 
Prou. 18.  the bottom and prosonditie of his sins, contemneth al. This is that remediless sore and incurable wound wherewith God himself charged jerusalem when he said; Insanabilis fractura tua; Thy rapture is irremediable. 
jere. 3.  And the Prophet Michaeas considering the same people, through the multitude of their wickedness to eneline now to despair of God's goodness towards them; broke forth into this most pitiful complaint; for this will I weep and lament extremely; I will strip of my clothes, and wander 
Mich. 〈◊〉.  naked; I will roar like unto Dragons, and sound out my sorrow as Strutbious in the desert, for that the wound and malady of my people is desperate.  
This is that great and main impediment that stoppeth the conduits of Gods 
The misery of desperation.  holy grace, from flowing into the soul of a sinful man. This is the knife that cutteth in sunder all those heavily blessed cords, wherewith our sweet Lord and Saneour endeavoureth to draw unto repentance the hearts of sinners, saying by his prophet, I will pull them unto me with the chains of love and charity. For by this means 
Osee 11.  every sinful conscience cometh to answer almighty God, as did jerusalem, when being admonished of her sins, & exhorted by his prophet to amendment of life; she said: Desperavi, nequaquam faciam; I am become desperate; I will never 
jere. 2.  think of any such thing. To which lamentable estate, when a sinful man is once arrived; the next step he maketh, is, (for avoiding all remorse and trouble of conscience;) to engulf himself into the depth of all detestable enormities, and to abandon his soul to the very sink of all filth and abominations; according as S. Paul said of the Gentiles in like case; that by despair they delivered themselves over to does 
Ephe. 4.  solute life, thereby to commit all manner of uncleanness.  
Which wicked resolution of the impious, is the thing (as I have noted before) that most of all other offences upon earth, doth exasperate the ire of Almighty God, depriving his divine Majesty of 
The thing wherein God most delighteth, is mercy.  that most excellent property, wherein he chiefly delighteth and glorieth, which is, his infinite and unspeacable mercy. This might be declared by divers and sundry examples of holy writ; how be it, two only shall suffice for this present. The first is of the people of Israel not long before their banishment to Babylon; who being threatened from God by the Prophet jeremy, that manifold punishments were imminent over their heads, for their grievous sins committed against his Majesty: began (in stead of repentance) to fall to desperation, and consequently, resolved to take that impious course of all dissolute life, alleged before out of S. Paul; for thus they answered God exhorting them by his threats to reform their wicked lives. We are now grown desperate; & therefore we will hereafter follow our own 
A desperate resolution.  cogitations, and every one fulfil the wickedness of his own conceit. Whereat God stormed infinitely, and broke forth into this vehement 
Pere. 18.  interrogation: Interrogate Gentes; quit audivit talia horribilia? Ask and inquire of the very Gentiles, whether ever among them were heard any such horrible blasphemies. And after this, for more declaration of this intolerable injury herein offerred to his Majesty: he commanded the Prophet jeremy to go forth of his own house; and to get him to a potters shaped, which in the village was framing his vessels upon the wheel. Which jeremy having done; he saw before his face a pot crushed and broken by the potter all in pieces upon the wheel; and thinking thereby that the vessel had been utterly unprofitable and to be cast away: he saw the same clay ptesently framed again by 
A marvelous example of God's cleinencie.  the potter, into a new vessel more excellent than before. Whereat he marveling; God said unto him: Dost not thou think (jeremy) that I can do with the house of Israel, as this potter hath done with his vessel? Or is not the house of Israel in my hands, as the clay is in the hands of this craftsman? I will denounce upon the sudden against a Nation and kingdom, that I will root it up and destroy it; and if that nation or kingdom do repent from their wickedness, I also will repent me of the punishment which I intended to lay upon them. And then he proceedeth forward, declaring unto jeremy the exceeding grief and indignation which he conceiveth, that any sinner what soever, should despair of mercy & pardon at his hands.  
The second example is of the same people of Israel during the time of their banishment in Babylon, at what time being afflicted with many miseries for their sins, 
another example of Gods wonderful mercy.  and threatened with many more to come, for that they changed not the course of their former wicked conversation: they began to despair of God's mercy, and to say to the Prophet Ezechiel that lived banished among them, & exhorted them to amendment upon assured hope of God's favour towards them; Our iniquities and sins do lie grievously upon us, and we languish in them, and what hope of 
Eze. 33.  life than may we have? At which cogitation and speech God being greatly moved; appeared presently to Ezechiel & said unto him; Tell this people; I do live saith the Lord God of hosts, I wish not the death of the impious, but rather that he should turn from his wicked ways and live. Why will the house of Israel die in their sins, rather than turn unto me? And then he maketh a large and vehement protestation, that how grievously soever any person shall offend him, & how great punishments soever he shall denounce against him; yea, if he had given express sentence of death and damnation upon him: yet, Si egerit paenitentiam a peccato suo, seceritque judicium & justitiam; that is; if he repent himself of his sin, and exercise 
* judgement and justice to be used in true repentance; that is, judgement upon ourselves, and justice towards others.  judgement and justice for the time to come; all his sins that he hath committed shallbe forgiven him (saith almighty God) for that he hath done judgement and justice.  
And this now might be sufficient, (albeit nothing else were spoken) for removing this first obstacle and impediment of true resolution, which is the despair of God's infinite goodness and mercy. Nevertheless, for more evident clearing and demonstration of this matter; and for the greater comfort of such as feel them selves burdened with the heavy weight of their iniquities committed against his divine Majesty: I have thought expedient in this place to declare more at large, this abundant subject of God's endless mercy, towards all such as will truly turn unto him; in what time, state, condition or age 
four parts of this chapter.  soever in this life: which shallbe showed and set down by thes four points and parts that do ensue.  
FIRST OF ALL, by the infinite and 
THE. 1. part. TOUCHING. the love that God: beareth towards man.  incomprehensible love that almighty God beareth unto man; which love is always the mother of favour, grace, and mercy. If you demand of me in what sort I do prove that the love of God is so exceeding great towards man: I answer as the Cosmographer is wont to do, who by the greatness and multitude of the streams and rivers, doth frame a conjecture of the fountain from which they flow. The proper rivers which are derived and do run forth of love, are good turns and benefits; which seeing they are infinite endless and inestimable, bestowed by God upon man, (as in place before hath been declared, and the whole universal frame of this world doth abundantly bear witness;) it followeth most evidently, that the origine, fountain, & wellspring of all thes favours, graces, and good turns; must needs be infinite, immeasurable, and far surpassing all compass of man's understanding.  
If you require of me the cause and reason, why almighty God should so wonderfully be affected towards man; I can directly yield you none at all, but rather marvel thereat with holy job, why so sovereign a Majesty should set his hart 
job. 7.  upon so base a subject. Notwithstanding, the holy Scripture seemeth to allege one principal reason of this love, when it saith; Nihil odistieorum quae secisti, & parcis omnibus, 
Sap. 11.  quia tua sunt, Domine, quidiligis animas. That is; Thou (O Lord) which lovest souls, canst not hate those things which thou hast made, but dost use mercy towards all, for that they are thine. And the like manner of reasoning useth God 
1. The first cause why God loveth us, for that he is our Creator & we are his own works. Ezec. 18.  himself when he saith by his Prophet Ezechiel; behold, all souls are mine: and hereupon he inferreth a little after; Numquid voluntatis meae est mors impij: Can I have the will to damn a wicked man, seeing that his soul is mine, created and redeemed by me? as who would say, this were a case against all order and equity. And the reason of this manner of speech and argument is, for that every man naturally is inclined to love the things that be of his own making. So we see that if a man have an orchard wherein be great variety of trees and plants, yet if there be but one of his own peculiar grafting that flourisheth and prospereth well; he taketh more delight therein, then in any of the rest, for that it is his own workmanship. So in 
Every man given to love his own.  like manner if a man have a vineyard of his own planting and trimming. For which respect, the holy prophet David, finding himself and the whole kingdom of jury in great affliction & calamity: thought no other means so forcible to draw God to compassion and commiseration of their case, as to cry out to him in this manner; Thou which governest Israel, look towards us 
Psal. 〈◊〉  and be attended: Thou hast brought forth a vineyard out of Egypt, thou hast purged the same from Gentiles, and hast planted it. Thou o God of all power, turn towards us, look upon us from heaven, and visit this thy vineyard which thy own right hand hath planted. The like manner of persuasion used the holy prophet isaiah to move God when he said; look upon 
Esa.  us I beseech the (o Lord) which are the work of thine own hands.  
But above all other, the blessed man job standeth, as it were, in argument and disputation 
job. 1.  with God about this matter, saying; have not thy hands made me? have they 
The confidence of job in that God had made him.  not framed me of clay and earth? hast not thou compacted me as cheese is made of milk? hast not thou knit my bones and sinews together, and covered my flesh with skin? hast not thou given me life, and conserved my spirit with thy continual protection? how soever thou seem to dissemble thes matters and hide them in thy hart; yet I know that thou remember'st them all, and are not unmindful of them. By which words this holy man signified, that albeit God suffered him greatly to be tempted and afflicted in this life, so far forth, as he might seem to have forgotten him: yet was he well assured that his divine Majesty could not of his goodness forsake or despise him, for that he was his creature and the proper workmanship of his own hands. In which very name of workmanship, holy David took such great comfort, considering that the workman can not choose but be loving and favourable towards his own work, (especially so excellent and bountiful a workman as is almighty God, towards a work made as man is, to his own shape and likeness:) that in all his necessities, yea even in his greatest infirmities of flesh, and most grievous offences committed against his Majesty, he conceiveth most assured 
Th' assured hope David had in that he was God's work manship.  hope of mercy and pardon, upon this consideration, that he was his workmanship; and consequently, well known to his divine wisdom, of how bricle & infirm a metal he was made. For thus at one time among other, he reasoneth of this matter. Look how far distant the east is from 
Psal. 102.  the west; so far of hath God removed our iniquities from us. Even as a father doth take compassion of his own children; so doth our Lord take mercy upon us: for that he well knoweth the mould whereof we are made, and doth remember that we are nothing else but dust.  
In which discourse the holy Prophet maketh mention of two things, that did assure him of Gods mercy; th' one, that God was his Creator and maker, and thereby privy to the frailty of his constitution & nature: th' other that he was his father, whose property is to have compassion on his children; and this is a second reason, more strong and forcible perhaps then the former, why every man 
The second reason of assurance of God's love, for that he is our Father.  may be most assured of pardon that heartily turneth unto almighty God; considering that it hath pleased his divine Majesty, not only to be unto man a creator (as he is to all other things;) but also a father, which is the title of the greatest love and conjunction, that nature hath left to things in this world. Whereof a certain philosopher said well; that no man could conceive the love of a parents hart, but he only that had a child of his own. For which respect, our Saviour JESUS to put us in mind of this most fervent love; and thereby as it were, by one fire to enkindle an other within our hearts; did use often times and ordinarily, to repeat this 
Mat. 5. 6. 8. etc.  sweet name of Father in his speeches to his followers, and thereupon founded divers most excellent and comfortable dissourses; as at one time, when he dehorted them from over much care and worldly solicitude: he addeth this reason; Your father 
Math. 6.  in heaven knoweth that you have need of thes things: as who would say, he knowing your wants and being your father; you shall not need to trouble yourselves with too great anxiety in thes matters, for that a father's hart can not but be provident and careful for his children. The like deduction maketh he in the same place, to the same effect, by comparison of the birds of the air and other- irreasonable creatures; for which, if God do make (saith he) so abundant provision, as all the whole world may witness that he doth: much more careful will he be to provide for men that are his own children, which are more dear unto him then any other terrestrial thing created.  
All which speeches and reasons of our Saviour, are derived from the nature and property of a parent, which can not but affect and love his children; especially such a father whom Christ calleth celestial, who in this perfection of true father lie 
What a father God is.  love, so far exceedeth all earthly parents put together; as in power, clemency and goodness, almighty God surpasseth the infirmity of his feeble creatures. Such a father, as hath not only given life and being unto his children; but also (as S. Paul 
Gal. 4.  saith) hath powered into their hearts the divine spirit of his only eternal son, stirring them up to most assured confidence and invincible hope, in his fatherly goodness and protection. And upon assurance of this hope have aswell sinners as Saints from the beginning, fled unto him confidently under this title of paternity, and never were deceived. So the prophet isaiah aswell in his own name, as in the name of the sinful people of Israel, doubted not to cry. Thou art our father; Abraham 
Esa. 63.  hath not known us, and Israel is ignorant of us: Thou, o Lord, art our father, thou art our redeemer. And to confirm this assurance unto us, Christ sent that most sweet and comfortable 
Christ's comfortable they bassage. joan. 20.  embassage unto his disciples, presently upon his resurrection; Go and tell my brethren, that I do ascend unto my father and unto your father; unto my God, and unto your God. By which two words of Father and God, the one of love, and th' other of power; the one of will, the other of ability: he took away all doubt of not speeding, from each man that should make recourse to this merciful Lord and Father.  
God himself also after many threats used by the prophet jeremy against the people of Israel for their sins, in the end, lest they should despair, turneth about his talk, and changeth his stile, assuring them of many graces and favours, 
How greatly the respect of a father moveth God. jere. 31.  if they would return unto him; telling the house of Israel, that he had loved her from the beginning, and had sought to draw her unto him by threats, to the end he might take mercy upon her: and that now he intended to build her up again, to adorn her with joy and exultation, to gather her children from all corners of the earth; to refresh them with the waters and rivers of life, & all this (saith he,) quia factus sum Israeli pater; for that I am become now a Father to Israel. And in the same place to wicked Ephraim (the head city of the rebellious kingdom of Samaria) he saith; Ephraim is become my honourable son, my delicate and dearly beloved child; 
jere. 31.  therefore my bowels are moved with compassion upon him, and in abundance of mercy will I take pity of him. So much attributed God to this respect of being a father unto Israel and Ephraim, and of their being his children; that for this cause only (notwithstanding their infinite enormous sins) his bowels of endless mercy were moved with love and compassion towards them.  
And thes are those tender merciful bowels, which holy Zacharie father to 
Luc. 1.  S. john Baptist, protesteth to be in almighty God towards mankind that had offended him. Thes are those which were 
vo. 16.  in that good old father mentioned in the Gospel, who being not only offended but 
〈◊〉 〈◊〉 〈◊〉 the preal son.  also abandoned by his younger son, yet after he saw him return home again, notwithstanding he had wasted all his thirst and substance, and had wearied out his body with wicked life: he was so far of from disdaining to receive him; as he came forth to meet with him, sell upon his neck, and kissed him for joy; adorned him with new apparel and rich jewels; provided a solemn banquet for him; invited his friends to be merry with him; and showed more exultation and triumph for his return, then if he had never departed from him.  
By which parable our savour JESUS endeavoured to set forth unto us, the incomprehensible mercy of his heavenly Father towards sinners: in which respect he is truly called by his Apostle pater misericordiarum, the father of mercies. For 
2. Cor. 1.  that (as S. Bernard well noteth) this sea & Ocean of mercies, doth flow peculiarly from the hart of a father, which can not be said 
Ber. ser. 5. de natal.  so properly of the gulf and depth of his judgements. For which cause he is called 
Psal. 35.  in Scripture the God of justice and revenge, and not the Father. And finally this blessed 
What the name of Fa there doth import.  name of father in God, doth import unto us by Gods own testimony, all sweetness, all love, all friendship, all comfort; all satherly providence, care, and protection; all certainty of favour, all assurance of grace, all security of mercy, pardon, and remission of our sins, whensoever unfeignedly we turn unto him. And in this point his divine Majesty is so forward and vehement, to give us assurance; that being not content to set forth his love unto us by the love of a father's hart; he goeth further, and protesteth unto us that his hart is more tender towards us in this behalf, than the hart of any mother can be to the only child and infant of her own womb. For thus he saith to Zion, which for her sins, begun to doubt lest he had forsaken her: Can the mother 
Esa. 49.  forget her owainfant, or can she not be merciful to the child of her own womb? if she could, yet can I not forget or reject thee: behold, I have written thee in the flesh of my own hands. And this, for so much as God is called our Father.  
There remaineth yet a third consideration, which more setteth forth God's inestimable 
The. 3. argument of God's love, the giving in's son for us.  love, than any of the other demonstrations before handled. And this is, that he gave the life and blood of his only begotten and eternal son for purchasing and redeeming us when we were lost; a price so infinite and inexplicable, as (no doubt) his divine wisdom would never have given, but for a thing which he had loved above all measure. Which our Saviour himself that was to make the payment, doth plainly signify; and therefore also seemeth, as it were, to wonder at such a bargain, when he saith in the Ghosple; So dearly hath God (my father) loved the 
joh. 3.  world, that he hath given for it his only begotten son. In which words he ascribeth this most wondered dealing of his father; unto the vehemency and exceeding abundance of love; as doth also his dearest disciple and Apostle S. Sohn, saying; In this appeareth 
1. joa. 4.  the great love and charity of God towards us, that he hath sent his only begotten son into the world to purchase life for us. In this (I say) is made evident his exceeding charity, that we not loving him, he loved us first; and gave his own son to be a ransom for our sins. 
Christ was given for love.  Whereunto also the holy Apostle S. Paul agreeth, admiring in like manner the excessive love of God in thes words; God 
Rom. 5.  doth marvellously commend and set forth, his great love unto us, in that we being yet sinners, he gave his son to the death for our redemption. And in an other place framing out, as at were, a measure of God's mercy by this abundance of his love; 
Ephe. 2.  faith thus. God who is rich in mercy, through the exceeding love which he bore unto us, we being dead in sin, he revived us in Christ, and raised us up even unto heaven, making us to sit down there with him, to the end he might declare to all ages and worlds ensuing, the most abundant riches of his grace and goodness towards us.  
This was the opinion of that noble Apostle S. Paul, and of all his coequals, Apostles Evangelists Disciples & Saints; that this work of our redemption proceeded only from the inflamed furnace of God's immeasurable love. And therefore to 
The conclusion of this point made by S. Paul. Tit. 3.  make no other conclusion her of then that which S. Paul himself doth make: If God have not spared his own proper & only begotten soon, but hath given him up to death for gaining us unto him: how can it be, that with him he hath not given unto us all other things? If when we were his enemies and thought not upon him, he 
Rom. 5.  sent to seek us so diligently; by such a messenger as he loved so dearly; allowing him to lay down a price for us which he so infinitely esteemed: what shall we think that he will do unto us now; (we being made his own by our redemption,) if we return willingly unto him; when our receiving shall cost him nothing else, but only a merciful look upon us; which is not so much from the infinite bowels of his bottomless mercy, as is one drop of water from the most huge gulf of the main Ocean sea. And this shall suffice for this first point of God's love, declared unro us, by the three most sweet and comfortable names & respects, of Creator, Father, and Redeemer.  
NEXT AFTER WHICH we are to consider in what manner God is accustomed 
THE. 2. part.  to express and declare this love of 
How God expresseth his love towards sinners.  his, in his dealings & proceed towards sinners. And first of all the wise man (having had long experience of this matter,) beginneth to describe and set it forth in this sort, saying unto God himself: Thou (O 
Cap. 11.  Lord) dost dissemble the sins of men to give unto them time of repentance. And then when they will not use this benefit of his forbearing, but will needs enforce him to punish and correct them; he saith further of this correction: Such as wilfully do run astray 
Cap. 12.  (O Lord) and will not turn unto the; thou dost correct them sweetly by little & little, admonishing and exhorting them to leave their sins and to believe in thee. Thes two points then of exceeding clemency, by the testimony of the wise man, are found in almighty God: 
Two rare points of 〈◊〉 in God.  first, to wink at the wicked life of men, and to expect their conversion with unspeakable patience and longanimity, according as also the Prophet Esay beareth witness, adjoining the cause thereof in thes words, Your Lord doth attend your conversion, to the end he may take mercy on you, and thereby be 
Esa. 30.  exalted. And secondly, for the same respect when he is enforced by reason of his justice, to chastise them; yet doth he the same with such moderation and mildness, as always in this life he reserveth place of pardon.  
And to thes two we may adjoin yet a third property of his mercy, more admirable (perhaps) then the former; which 
Tertul. in Apol. ca 2.  is, (as Tertulian excellently noteth,) that he being the party offended, yet first and principally desireth reconsiliation; he having received the wrong and injury, yet doth he most busily entreat for amity & atonement. And whereas in all right and 
God that is offended, seeketh atonement with us.  equity he might deny us pardon, and for his power take revenge of us at his pleasure: yet doth he not only offer us peace of his own accord; but also sueth unto us by all means possible to accept thereof, humbling (in a certain manner) his divine Majesty to our baseness and vility; and behaving himself in this respect, as a prince that were enamoured of his bondslave and abject servant.  
This might be declared by many of his own speeches and doings in holy Scripture; but one place out of the Prophet isaiah shall serve for all: where almighty God so earnestly wooeth the conversion of jerusalem, as no lover in the world could utter more signs and testimonies of a hart inflamed and set on fire with love, than he doth towards that city which so highly had offended him. For first after 
God's wooing of Jerusalem.  many threats poured out against her, if she did not return; lest she might perhaps fall into despair; he maketh this protestation in the beginning of his speech: Indignatio non est mihi etc. Angry I am not (ò Jerusalem,) but what soever I have 
〈◊〉. 27.  spoken, I have spoken of good will and love. secondly, he entereth into this dispute 
His protestation.  and doubt with himself about punishing her for her sins; what shall I do? Shall I tread her under my feet and put her to the fire? or else will she stay my puissant hand and 
His cunctation.  make peace with me, will she (I say) make atonement with me? After which doubt and cunctation; he resolveth himself to change his manner of stile, and to fall a little to chide with her, and then saith: hearken O ye deaf inhabitants of jerusalem; look about you, ye blind 
His chiding  folk that will not see: who is blind and deaf but my servant, that will not regard or listen to the messengers which I send? O thou which hast open ears, wilt thou not hear? And then a little after, he beginneth to smooth and speak fair again, saying: Ever since thou hast been 
His fair speech.  gracious & glorious in mine eyes, I have loved the; and for thy soul will I give whole nations. Fear not, for that I am with the. Wherewith she being little or nothing moved, he returneth to a sweet manner of complaint, saying: Thou hast enthralled me by thy sins, and with 
His complaint.  thine iniquities thou hast greatly afflicted me. Which being said, and she somewhat won thereby to love him, as it seemeth: he turneth unto her with this most comfortable and kind speech; I am he, I am he, which cancelleth thine iniquities for mine own 
His kind speech.  sake, and will never think any more upon thy sins.  
All which being done, and they now reconciled, and made fast friends together: his divine Majesty beginneth a very loving conference (as it were) and sweet expostulation with her, saying in thes words: Caiazzo thou to memory the things that are 
His conference.  past, and let us judge ourselves here together. Tell me if thou have any thing whereby thou mayest be justified. Thy first parent was a sinner etc. Whereat she being ashamed, and having nothing in the world to answer for herself: almighty God comforteth her, and knitteth up the whole matter in this most 
His sweet conclusion.  kind and amiable sort. Fear not, for I will power out my spirit upon the and upon thy seed, and my benediction shall be upon thine offspring; thy children shall bud up and flourish as willoes planted by the water side; Thus saith the Lord and king of Israel, the Lord of hosts that is thy redeemer; I am the first and the last, and besides me there is no other God. Be mindful of this thou house of jacob, I have dissolved and dissipated thy sins, as a cloud is dissolved in the air; be mindful of this and have an assured confidence. Thus far continueth the treaty between God and his city of jerusalem.  
And now tell me (dear Christian brother) whether it be possible for any hart 
A consideration upon the former treaty of God with Jerusalem.  or tongue in the world, to conceive or express more ways or significations of most vehement good will and burning affection, then of God's part in this treaty hath been declared? What lover or enamoured person upon earth, what passionate hart could woo more earnestly, sue more diligently, solicit more artificially, complain more pitifully, expostulate more amiably, confer more intrinsically, remit offences more readily, offer benefits more abundantly, conclude more sweetly, and give more pregnant testimonies of unfeigned love, or more assured certainty of eternal league & amity, them doth almighty God unto this nation that so grievously had offended him? who will not confess now with the prophet David, that sweet and merciful is our Lord, and his miserations above all the rest of his mast wonderful 
Psal. 144.  works. Who will marvel, if the same prophet made a vow, that his everlasting 
Psal. 16.  song should be of the mercies of this his Lord and maker?  
But yet this thing is made much more 
God's tender love to Hicrusalem when he was to destroy it.  apparent, by that which his divine Majesty did afterwards to the same people in the days of jeremy the prophet (above an hundredth years after this treaty in the time of isaiah;) at what time God being resolved to destroy them and their city, for their obduration in their sins; when the hour of execution drew near, his bowels of mercy were so touched with commiseration towards them, as he called to jeremy, and commanded him once again to go up to the temple gate where all the people did pass in and out, and there with a loud voice to cry as followeth. Hear ye the word of God, ò 
jere. 7.  all you of juda, that do pass in and out by thes gates; thus sayeth the Lord of hosts, the God of Israel: yet do you amend your ways, and I will dwell in this place with you. etc. And when this exhortation, and blessed endeavour of almighty God could not move or profit them any thing at all: then his unspeakable goodness began with sharp threats in this manner; My fury and indignation is gathered 
jere. 7.  together upon this city; and upon the inhabitants, and upon the very beasts and cattle thereof, as also upon the fruit and trees of this region. The carcases of this people, shallbe food to the birds of the air, and to the beasts of the filled; their enemies shall come & cast forth 
jere. 8.  of their sepulchres, the bones of the kings and princes of juda; the bones of their priests prophets and inhabitants; and shall dry them at the sun, and cast them out unto the dunghill. After all which long and dreadful commination, he altereth his speech presently again, and saith with a very lamentable and pitiful voice. And 
A pitiful complaint.  will not he that is fallen (notwithstanding all this) rise up again? Will not be that is departed from me, return unto me again? O, why doth my people run from me so obstinately?  
By which loving complaint, and infinite other means of mercy that God 
The wonderful proceeding of God with Jerusalem.  used to that people, when no amendment at all could be procured: his divine Majesty was enforced to call Nabuchodonosor king of Babylon before the walls of Jerusalem, to destroy it. But even now also consider the bowels of his unspeakable mercy. For hoping that by this terror they might perchance be stirred up to conversion; he sent jeremy the prophet to them again, with this embassage: tell the inhabitants of Jerusalem; will ye not yet receive discipline and obey my words? 
jere. 35.  Whereat those graceless people were so little moved, as they took jeremy and cast him into prison for his message, and thereby exasperated most grievoulie Gods further indignation against them. Notwithstanding all which, his incomprehensible clemency would not thus abandon them; but commanded holy jeremy to 
jere. 36.  write out all his threats and promises in a book together, and to send the same unto them, forth of the prison where he lay, by his servant Baruch, to be read in their hearing; and so he did. Whereof when joacim the king had understanding; he commanded Baruch to be brought into his presence, and there to read the book by the fire side, as the Scripture noteth. And when he had heard but three or four pages thereof, he cut them out with a pen knife, 
The obstinacy of the jewish nation.  and threw the whole book into the fire, and so consumed it. At which obstinate and impious dealing, albeit almighty God were extremely offended; yet commanded he this same book to be indicted and written again, in much more ample manner then before, thereby (if it had been possible) to have stirred up & gained that people unto him. But when this by no means in the world could be brought to pass; then permitted his divine Majesty, the whole city to be destroyed, according to his former threat, and that rebellious people to be lead away captive in bondage to Babylon. In which place and misery (notwithstanding their demerits) his infinite mercy could not for sake them, but sent his prophet Ezechiel, as also Baruch unto them, with extreme complaint of 
Eze. 23.  their obduration; and yet offering unto them mercy and pardon even them, if they would repent.  
And what more wonderful clemency than this, can possibly be imagined dear Christian brother? May in reason any man ever now enter into doubt or despair of God's mercy, how great and grievous soever the burden of his sins 
Ezec. 2. Epithetons' given by God to the people of Israel.  be, when he considereth this proceeding of his eternal Majesty with the people of Israel, for so many years and ages together; whom himself calleth notwithstanding, Gentem Apostatricem dura fancy & indomabili cord; an apostatical nation of a shameless countenance and incorrigible disposition? Can God devise any more effectual and forcible means, to erect & animate a sinner confidently to return unto him, then are thes? And yet (gentle reader) for thy further comfort and encouragement in this behalf, I will adjoin one thing more, which doth exceed and pass all reason and reach of human imagination; and this is, that God promiseth to a 
A wonderful point.  sinner that faithfully will return unto him, not only to forget and utterly extinguish all memory of his former iniquities; but also to make more joy and triumph at his conversion, and to love and cherish him more tenderly at his return; then if he had never fallen or departed from his service.  
This God himself signifieth by the Prophet Esay when he saith: call unto Jerusalem; 
Esa. 40.  speak unto her hart; (that is, comfortably:) for that her iniquity is for given; she hath 
What joy theris made at a summers conversion. Esa. 30.  received double at God's hands for all her sins committed. And more plainly in an other place by the same Prophet; the light of the moon shallbe as the light of the sun; and the light of the son shall be as the light of seven days, seven times put together, when God shall bind up the wounds of his people & heal their fores. And to this purpose do appertain directly those most wonderful parables of our savour in the gospel, concerning th' extraordinary joy and feasting that 
Luc. 15.  the careful woman made when she had found again her groat that was lost; & the good Shepherd, when he brought back the sheep that was astray; and the merciful father when he received home his son that before had abandoned him. And to the same purpose doth it also appertain, that in the Prophet David God 
Psal. 57  glorieth especially in the service of those people, that before had not known him. And this shall suffice for this second point, to show, what wonderful means almighty God doth use, in setting forth his mercy for allurement of sinners unto repentance.  
AND SO HAVING declared what 
THE. 3. part. WHAT assurance God giveth to them that repent.  exceeding great love and mercy God beareth towards man, and how effectually he expresseth the same by his sueing unto sinners for their conversion: it followeth that we should in this third place examine some what more in particular, what certain assurance his divine Majesty giveth, of undoubted pardon and full remission of their sins, to all such as unfeignedly shall resolve themselves to make their refuge unto him. Which thing, albeit every man by that which before hath been treated, may sufficiently conceive: yet for th' importance of the matter, it shall not be amiss in this place also to add a word or two, for more plain and evident demonstration thereof. And this shall be done by setting down both the words and deeds, that is, both the promises and performance which almighty God hath used and exercised in this behalf, to all such as have offended him whatsoever.  
And for the first, which are his promises; most apparent it is, as well by the things which before have been discussed, 
The promises of God to sinners that repent.  as also by the whole course, body, & drift of holy scripture; that the promises of mercy and pardon which his divine Majesty hath made to sinners, and whereunto by his sacred word, he hath (in a certain manner) obliged himself; are both manifold, vehement, absolute, resolute & universal. Who so ever shall departed from his 
Ezec. 18. 33. 34. 37.  wicked ways, and turn unto me, (saith almighty God) I will receive him. Behold the universality of all people and persons, without excluding any. And then further; At what day soever an impious man shall return unto me from his impiety; his wickedness shall not hurt him; saith the same L. God, of hosts: see the universality of all times & seasons without exception. But yet hearken what God addeth besides. Leave of to do perversely, (saith he to the jews etc.) and then do you come and find fault with me, if you 
Esa. 1.  can. For if your sins where as red as scarlet, they shall be made as white as snow. etc. Consider the universality of all kind of sins, be they never so grievous, so horrible or heinous. And finally, God talking to a soul that hath oftentimes fallen & most infinitely offended him; he saith thus: it is 
jere. 3.  a common received speech that if a woman departed from her husband, and do join herself to an other man; she may not return to her first husband again, for that she is defiled, and made contaminate. And yet whereas thou hast departed from me, and hast committed fornication with many other lovers; do thou return unto me again, and I will receive the, saith almighty God.  
By which words is expressed the fowerth universality, containing all states, qualities, and conditions of men; how many ways, or how oftentimes, or how contemptuously soever, they have committed sins against his divine Majesty. And what may be added now more unto this? was there ever prince that made so large an offer unto his subjects? or was there ever father that gave so ample and universal promise of pardon unto his children? Who can now mistrust himself to 
four universalities in God's promises to sinners.  be excluded from this assurance of mercy, wherein all sorts of people, all kinds of sins, all times and seasons, all states and qualities of sinners are comprehended? O most miserable and infortunate man that excludeth himself, whom God excludeth not. What is there in this general and universal promises, whereof any man in the world should have pretence, to make any least doubt or question? Of the meaning (perhaps) and intent of him that promiseth? O dear brother, it is only love and tharitie; and consequently, can not deceive us. Of the truth and surety of his promises? It is infallible; and more certain than heaven and earth put together. Of the power that he hath to perform 
Three points of great comfort.  his promiss? It is infinite, and not restrained by any bounds or limitation: whereof then may we doubt? or in which of thes three points may we not conceive most singular consolation? hear the comfortable meditation, that blessed S. Bernard made upon thes three particulars which we have now mentioned. Tria considero (saith he) in quibus tota spes mea consistit; charitatem 
Bern. ser. in verb. Psalm. misericordia Domini in aeter. cantab.  vocationis, veritatem promissionis, potestatem redditionis. etc. That is, I do consider three things (saith this holy man) wherein all my hope consists, & whereby it is made invincible. First, the exceeding love and charity of him, that calleth me to him by repentance; secondly, the infallible truth and certainty of his promise which he maketh to me of pardon and mercy; thirdly, the endless power and ability he hath to perform whatsoever he promiseth. This is that triple or threefold rope and chain, which holy scripture saith is 
Eccle. 4.  hardly broken: for that by this rope, let done unto us from heaven which is our country, into this world, that is our prison; we may ascend and mount up (if we will) even unto the sight and possession of God's eternal kingdom and heavenly glory. Thus far that blessed father.  
But now to the second point; if we consider how faithfully almighty God 
How God hath persourmed his promises, to sinners that have repent.  hath put in execution those promises of his from time to time, & how no one man upon earth, (so many ages as the world hath continued) was ever yet frustrate of his hope, in making his conversion unto his Majesty, if he made it from his hart: we shall find further cause for us to confide. For so much as it is not probable, or in reason to be imagined; that he which never failed in times past, will break his promise for the time to come; especially seeing now in Christianity, when we have this advantage above other former times (as S. john doth also note,) that he who was 
1. joa. 2.  and is our judge, is become also our advovocat to plead our cause.  
Cast back thine eyes then my loving dear brother, and take a view of all ages times and seasons past and gone. Begin from the first creation of the world, and come donneward even unto this day; & examine indifferently whether in all this wide compass of times, persons, places & 
Never sinner repented that was not pardoned.  most grievous offences committed against his divine Majesty, there were ever yet any one sinner upon earth, that returned unsay nedlie and was not received. The sin of our first parents, was presently forgiven 
Gen. 3.  unto them, upon their first signification of grief and sorrow for the same. And not only this, but our savour also 
Adam & Eue.  jesus Christ was promised to be sent, for restoring them and their posterity to the glory and felicity, which by their fall they had lost. After this, until the time of Abraham and of the people of Israel, as some works of God's justice are recorded in holy writ, that were exercised upon irrepentant offenders: so are there many more celebrated of his mercy; and only two persons in particular are mentioned, who notwithstanding some sorrow which they seemed to have of their offences, were yet rejected; the first 
The reicetion of Cain and Esau.  whereof was the murderer Cain, who at the beginning denied his wickedness unto God; and then being convicted, despaired of remission. The second was Esau, whom S. Paul calleth a profane fornicator; who found no place of repentance, albeit 
Heb. 12.  with tears he sought the same. Whereof S. Chrisostome giveth the reason in 
Chris. hom. 80. de paenit. ad pop. Antio.  thes words: For this cause Esau obtained not pardon, for that he did not repent as he should have done; his tears proceeding rather of anger and temptation, then of true sorrow.  
When the people of Israel came to be a distinct nation, and to be governed at God's appointment: how grievously (trow you) did they offend day lie, and almost howerlie his divine Majesty? And how graciously did his unspeakable clemency remit and pardon their manifold and innumerable sins & trespasses done against him? The whole scripture (in truth) 
The infinite sins of the jewish people & their infinite pardons received from God.  seemeth nothing else, but a perpetual narration of God's incredible patience and infinite mercies towards them. And if I would speak of particular persons among them, which he received to his favour after great and manifold offences committed; there would be no end of that recital. Let Manasses that most impious and wicked king, be an example for all; of whose 
Th' example of Manasses  enormous life and most detestable acts, whole pages are replenished, both in the 
4. Reg. 21 2. Par. 33.  books of kings and Chronicles; and yet afterwards notwithstanding, the same man falling into misery and calamity among the Babylonians, (a fortunate school oftentimes for Princes, who in their prosperity are wont to contemn God,) he begun to be sorrowful for his former life and actions; and to do great penance (as the scripture saith) in the sight of God, for the same. Whereat his divine and incomprehensible mercy was so much moved presently, as he received him to favour, and brought him back from his prison and fetters, to his kingdom and imperial throne of Majesty.  
The example also of the Ninivites is very notable & singular in this behalf: against 
The example of the Ninivites.  whom almighty God having decreed a sentence of death, to be executed within a certain time; he commanded jonas the 
jon. 1. 2. 3. 4.  prophet to go and denounce that sentence unto them. But jonas well knowing the nature and disposition of God towards mercy; foresaw (as afterwards he signifieth) that if he should go and bear that embassage unto them, and they thereupon make change of their lives; his Majesty would presently pardon them, and so he should be taken for a false and lying prophet. For avoiding which inconvenience, he chose rather to flee away by sea to the city of Tharsis, and there to hide himself. But almighty God raised a tempest in that journey, and disposed in such sort, as jonas was cast into the sea, and there received and devoured by a whale; from whose belly he was commanded afterwards to repair to Ninive, and to do his former message; which he performed. And the tenor of his message was, that within forty days that huge city of Niniveh should be destroyed. Which he having denounced unto them: the sequel fell out, as jonas before had suspected. For the Ninivites believing the message, and betaking themselves to repentance, God forgave them presently; whereat jonas was exceedingly grieved & offended, & complained sweetly to God of his strange dealing herein, demanding why he had enforced him to come and preach destruction unto them, knowing well before hand, that he would pardon them. But his merciful Lord answered him fully to this point, by a certain accident that fell out, whereto jonas was not able to reply one word.  
For so it chanced, that jonas sitting without the walls of Niniveh, under an ivy bush, that in one night by God's appointment was sprung up to cover him from the sun: the same ivy by God's ordinance perished upon the sudden, and was consumed by a worm, leaving the poor prophet destitute of that consolation of shadow which he received by it. Wherewith he being not a little disquieted and afflicted; 
Consider this speech of almighty God. jon 23. 4.  God said unto him; thou (jonas) art sorrowful, and much grieved for loss of thine ivy tree, which not withstanding thou didst not plant nor make to grow, nor tookest any labour at all about it. But the same grew up in one night, and in one night it perished again. And shall not I then, be careful to pardon my great city of Niniveh, wherein there be above an hundred and twenty thousand innocent people, which can not distinguish between their right hand and their left? This was the answer of almighty God to jonas, for defence of his singular inclination to mercy, in respect that the Ninivites were his own creatures, his own workmanship, and the labours of his own hands, as all other people also are. Of which kind of reason, and consideration, there have been divers things said and declared 
* In the first part of this chapter.  before, for manifestation of God's infinite mercy. And all this that hitherto hath been spoken, is of things only done in time of the old testament, before the appearance of Christ our savour in flesh.  
But now if we look into the time of grace, when God incarnate came himself 
Examples of mercy in the new testament.  in person, to show the riches of his endless mercy unto mortal men upon earth: we shall see more examples without comparison, of this exceeding clemency. For that now, our Creator and shepherd overcome (as it were) with extreme compassion came down into the vale of our misery, with resolution not only to offer pardon and forgiveness to all his sheep that were a stray and would return; but 
Luc. 15.  also to follow & seek them out; & being found, to lay them on his own shoulders, and so to bear them back unto the fold again, and there to give his life and blood for their defence against the wolf. O sweet Lord, what greater love can be imagined 
joan. 10. & 11.  then this? what more pregnant signification of inflamed charity, can man's cogitation conceive or apprehend? is it marvel now if he which descended unto us with this hart, and with thes bowels of burning affection, did set open the gates of all his treasures, favours, & graces unto us? Is it marvel if the holy apostle S. Paul do say of this time, Superabundavit gratia, that grace did over abound: and yet 
Rom. 5.  further in an other place; that Christ being very God, did in a certain sort impoverish and empty himself, with the 
Phil. 2.  most wonderful effusion of mercies and havoc of heaven, which at this time and ever since he hath made?  
here-hence it proceeded that all his delight and pleasure upon earth, was to converse 
The wonderful clemency of jesus our Saviour.  with sinners, and to give them comfort, courage, and confidence in him. Which he did so manifestly, in the sight of all the world; as he was very scandalous and offensive thereby to the Scribes and Pharisees, and other principal rulers among the 
Math. 9 & 11. Marc. 2. Luc. 5.  jewish nation. here-hence also did proceed those his most marvelous speeches and strange invitations of wicked men unto him; as for example at one time among other, when he cried out in public; Come unto me all ye that do labour and be heavy laden, and I well refresh you. And at an other 
Math. 11.  time, going into the temple of jerusalem upon a high festival day, when all the people were gathered together: he stood up in the midst of them all, and broke forth into this vehement invitation, with a loud voice, as S. john Evangelist recordeth; if any man among you, be thirsty; let him 
joan. 7.  come unto me, & he shall drink. Hereby it came to pass, that his divine Majesty was termed commonly, Publicanorum & peccatorum 
Mat. 11.  am cus; The friend and familiar of wicked Publicans and sinners. And hereof finally it did proceed, that he received all, embraced all, and forgave all that repaired unto him; were they Scribes, Pharisees, Soldiers, Publicans, Usurers, Harlots, thieves, Persecutors, or whatsoever most grievous offenders besides; (whereof particular examples in each kind might be alleged:) assuring us furthermore, that after his resurrection and blessed ascension to the right hand of his father, he would be more bountiful yet in this manner of proceeding, and draw all unto himself: being 
joan. 12.  at one time both our judge and Advocate, our king and Mediator, our God and Redeemer, our Father and brother, our Priest and Sacrifice, and he that both pleadeth and determineth our cause together.  
What then should not we hope at this time (dear Christian brother) at the hands 
Great and many causes of assured hope in JESUS.  of this our Lord and Master, which hath left unto us such words, such deeds, such assured evidencies of his infallible love and abundant mercies towards us? why should not his dealings with other men before us, give us hart and courage to confide assuredlio in him, for the time present and to come? why should not his former most infinite mercies, be unto us odoriferous alluring savours and ointments, to make us as the spouse did in the Canticles, follow and run after 
Cant. 1.  him? Hear what devout S. Bernard doth meditate upon this passage of Christ's 
Bern. ser. 5. in Cant.  fragrant ointmentes. O sweet jesus (saith he) the fresh and odoriferous smell of thy wonderful clemency doth allure us to run after the, when we hear say, that thou despisest not beggars, nor abhorrest sinners. We know right well (o Lord) that thou diddest not reject the thief that confessed thee, nor the sinful woman that wept upon thee, nor the Chananaean that humbled herself before thee, not the wicked adulteress brought unto thee, nor the toullar or tribute gatherer that followed thee, nor the publican that repaired unto thee, nor the disciple that denied thee, nor Saul that did persecute thee, nor thy tormentors that did nail thy sacred body upon the cross. O Lord, all thes are fragrant smells and savours of thy most sweet mercy; and at the sent of thes thy ointmentes, we do follow and run after thee. Thus far S. Bernard.  
AND SO WITH THIS to come 
THE. 4. part. Th' application of all that hath been said.  to the fourth and last part of this chapter, and to apply all that hath been said of Gods mercy, to our present purpose; What man is there living in the world, that reading and believing thes things, can doubt or mistrust to receive pardon for his sins? If God be he that justifieth; who is able to condemn us, saith the holy Apostle 
Rom. 8.  S. Paul? If God be minded to deliver us, who can take us out of his hands? If God protest that he will pardon us, why should 
joa. 10.  we make any doubt or question thereof at all? Why should not we join rather with that confident and faithful servant of his S. Paul, who saith unto us and to all other sinners living, in his masters name; let us repair unto him with a true hart in fullness of faith, having 
Heb. 10.  purged our hearts from an evil conscience; let 
S. Paul's exhortation to confidence.  us hold fast an immovable confession of our hope, seeing he is faithful which hath given unto us his promise, and let us consider how one of us may provoke an other to charity and good works. By which words the holy Apostle signifieth, that what sinner soever shall resolve with himself to purge his conscience from wickedness for the time to come, and to employ the rest of life in charetie & good works: he may confidently and boldly repair unto almighty God, with most certain assurance to receive pardon and remission. And alas (dear brother) why then should any man despair? wherefore should any man cast away his own soul, that God so much desireth to save? what a pitiful and lamentable case is it, to behold so many Christians in the world to go languishing in their sins, and to give themselves over to all kind of careless and dissolute sensuality (which by God himself is called desperation,) upon this conceit & wicked cogitation, that now they are gone so far, and so deeply rooted and habituated in this kind of life, as either it is impossible or in vain for them now, to think of change or amendments O dear Brother, let thes men hearken to this excellent discourse of holy Chrisostome, which ensueth.  
If thou be a wicked man (saith he,) think upon the Publican. If thou be unclean of life, consider the harlot. If 
An excellent discourse and exhortation of S. Chrysost. liom. 2. in Psal. 50.  thou be a murderer, remember the thief. If thou be a swearer, call to mind the Blasphemer. Cast thine eyes upon Saul and Paul, first a persecutor, and then a preacher; first a violent robber, afterward a good steward and Dispenser: First chaff, afterward corn: first a wolf, afterward a shepherd; first lead, after gold: first a pirate, afterwards a good pilot: first a dispersour, afterward a gatherer; first a breaker down of God's vineyard, afterward a planter: first a destroyer, afterward a builder. Thou hast seen manifold wickedness; but now behold unspeakable mercy. Thou hast heard the pride of the servant; consider now the love and clemency of the Master. I will not thou say to me, I am a blasphemer, I have been a persecutor, I have lead an unclean and abominable life, and therefore I doubt lest I shall not have pardon; Say not so unto me, for here thou hast examples to the contrary, in every of thes & many other sins. Thou mayest safely fly to what port thou list, and that either in the old or new Testament. For in the old thou hast David, in the new thou hast Paul. I will not have the therefore allege excuses unto me, for covering thine own cowardness. Hast thou sinned, do penance: hast thou sinned a thousand times, repent a thousand times unfeignedly. This is the only ointment that may be poured in to an afflicted conscience, the torment whereof I do well know. For the Devil standeth by, whetting his 
The speech of the devil. to a sonle laden with sum.  sword of desperation and saying unto the; Thou hast lived wickedly all thy youth, & thy former years thou hast misspent; thou hast haunted plays and spectacles with thy companions, and haste followed after louse and lascivious women; thou hast taken other men's goods from them wrongfully; thou hast been covetous, dissolute, and effeminate: thou hast foresworn thyself; thou hast blasphemed & committed many other heinous and enormous crimes, and therefore what hope canst thou have of salvation? Truly none at al. Thou art a mere castawie, and canst not now go back; and therefore my counsel is, that now thou use the pleasures and commodities of this world, and pass over thy time in mirth of hart, without cogitation of other affairs.  
Thes are the words of the Devil (loving brother:) Thes are the counsels & persuasions of our enemy. But mine are contrary. If thou have fallen, thou mayest 
S. Chrysostoms' counsel against the devils temptation.  rise again: If thou have been a lost companion, yet thou mayest be saved. If thou have committed fornication and adultery in time past; thou mayest be continent for the time to come. If thou have haunted plays & games; thou mayest draw back thy foot from hence forth. If thou have delighted in lewd and evil company; thou mayest hereafter acquaint thyself with good. Thou hast free will to choose either part. This only is necessary; that thou begin thy conversion out of hand, & that thou repent and take in hand to reform thyself, though it be at the first but a little. Let thine eyes begin but to shed forth one tear; enter into thy conscience; consider thyself but indifferently; examine thine actions and what they deserve; lay before thy face the day of judgement with the torments of hell on the one side, and the joys of heaven on the other. Repent, confess, amend thy life, seek a medicine for thy wound, out of hand while thou art in this life, in what state or condition soever thou be. Yea if thou be upon thy deathbed, & ready to breath out thy soul 
No time to late to repent.  and spirit; fear not to repent, for that God's mercy is not restrained by the shortness of time. Which I speak unto you (my dear brethren) not to make you hereby the more negligent, but only to stir you up to the confidence of God's mercy, and thereby to avoid the most dangerous gulf of desperation. Hitherto are the words of this holy and learned Father.  
In which long and large discourse of his, we are to note, that (together with most excellent encouragement which he giveth to all sinners of what state and condition soever they be, in all times and seasons to confide in God's mercy, and never to despair;) he giveth also an wholesome admonishment, that we should not by this confidence become more negligent in reforming our lives, but rather do it out of hand, without all delay or procrastination. Whereunto in like manner the holy father S. Augustine in a like exhortation against despair, doth endeavour most vehemently 
An exhoritation and ad monition of S. Augustine. Ser. 58. de temp.  to stir us up in these words: Let no man after a hundred sins, nor after a thousand, despair of God's mercy; but yet so let him not despair, as he seek presently without all stay, to reconcile himself to God by amendment of life; lest perhaps after that by custom he hath gotten a habit of sin, he be not able to deliver himself from the snares of the Devil, albeit he would.  
And in the very same sermon he discourseth yet further of the same matter, in manner following. Not every man that hath sinned, but he that persevereth in sin, is hateful and abominable in the sight of God. For that no man must distrust of God's mercy towards him that will amend and leave his sins. For that God himself as a most sweet comforter hath said by his Prophet, that the impiety of a 
Eze. 11. 33  wicked man shall not hurt him, at what day soever he shall turn from the same. But yet this great mercy of our Lord, is then only profitable unto us; if we delay not our conversion, nor do multiply sins upon sins. Which I will declare unto you by th' example of wounds and ruptures of our body, by which th' infirmities also of our mind and soul may be conceived.  
Thus than we see, if a man's foot, leg, or arm be broken; with how great pain 
A similitude of the body, to express the misery of the soul, by multiplying sin.  the same is restored to his accustomed strength. But if any member of our body should be broken twice, or three times, or more often in one and the self same place: your charity can imagine, how hard a thing it were for that part to recover her perfect health again. So fareth it (dear brethren) in the wounds and ruptures of our soul. If a man do commit sin once or twice, and do unsainedly without dissimulation make his refuge to the medicine of perance; he doth out of hand obtain health again, and that sometimes without any scar or blemish of the disease past. But if he begin to add sins upon sins in such sort, that the wounds of his soul do rather putrify within him by covering and defending them, then heal by repentance and confession: it is to be feared, lest that heavy speech of th' Apostle be fulfilled in him, to whom he saith; dost thou 
Rom. 2.  not know, that the benignity of God is used to bring thee to repentance? but thou by the obdurate and irrepentant hart, dost heap to thyself wrath, in the day of vengeance and of the revelation of God's just judgement. Thus far S. Augustine.  
But now (dear Christian brother) what can be spoken more effectually, either to 〈◊〉 us to hope and confidence in God's mercy, 〈◊〉 〈◊〉 〈◊〉 presumption in delaying our amendment, them here hath been uttered by these noble pillars, and fathers of Christ's Church, and most excellent instruments and temples of his holy Spirit? The divine wisdom 
Codlie man words ought to move us greatly. Eccle. 12.  of almighty God i a certain place saith, that the words of wise men, aught to be spurs unto us, and as it were nails, driven into the depth of our hearts: meaning thereby, that we should be stirred up and most vehemently moved, when we hear such wise men as the holy Ghost there meaneth (which in deed are only they that have the knowledge and true fear of God,) make such exhortations unto us, and we us such wholesome admonishments, as thes godly fathers in this great affair have done. And how is it then (dear brother) that we are nothing stirred up thereby, nothing quickened, nothing awaked? Well; I will conclude this whole chapter and treatise with an other exhortation and admonition of S. Augustine; for that besides the grave authority of the man (which ought to move us much) I think nothing can be spoken more excellently, or more agreeing to our peculiar purpose. Thus than he saith.  Almighty God doth never despise the repentance of any man, if it be offered unto him sincerely & simply: nay, he accepteth 
A notable discourse of S. Augustine touching our conversion. Ser. 181. de temp.  the same most willingly, embraceth the penitent, and endeavoureth 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 done in never so short a space. Neither doth he suffer the reward to perish of any little conversion. And this doth the prophet isaiah seem to me to signify, when 
Esa. 54.  he faith in God's person to the people of Israel: I have contristed thee a little for thy sin; I have stricken thee and have turned my face from thee: thou hast been sad and hast walked in sorrow, and I have comforted thee again. These examples then of penance (dear brethren) we having before our eyes; let us not persever in our wickedness, nor despair of reconciliation, but rather let us say with a confident hart: we will turn home to our father, & present ourselves unto our God; for truly (my brethren) he will never turn away from the man, that turneth unto him. Himself hath said that he is a God that draweth 
Esa. 19  near unto us, were it not that our sins do make a separation betwixt him and us. Let us take away then the separation and obstacle, and so nothing shall let our conjunction with him, which he greatly desireth. For to this end did he create us, that he might bestow upon us eternal bliss in his kingdom of heaven. He did not make us for hell, but he made 
Hell not made for man. Mat. 25.  his kingdom for us, and hell for the devil. So he saith in the Gospel; Come ye blessed of my father, enjoy the kingdom prepared for you from the beginning of the world. And to the damned; Depart from me ye accursed into everlasting fire which is prepared for the devil & his angels. 
If then hell fire was prepared for the Devil and the kingdom of heaven for man, from the beginning of the world; it remaineth only that we provide; not to lose our inheritance by persisting in sin. So long as we are in this life, how 
In this life all penance is available but not after.  many or great soever our sins may be, it is possible to wash them away by penance: but when we shall be once departed from this world, albeit then we do repent, (as no doubt but we shall from the bottom of our hearts,) yet shall it avail us nothing. And albeit our teeth do gnash, our mouth, cry out, our eyes gush forth in tears, and our hearts lament with innumerable complaints and supplications: yet shall no man hear us, no man assist us, nor so much as with the tip of his fingar, give unto us a drop of water to cool our tongue amidst her torments; but we shall receive that lamentable answer which the rich glutton received at the mouth of Abraham: There is between us and you a great distance, so that none may pass from us to you, nor from you to us. Hitherto lasteth S. Augustins exhortation.   

THE SECOND LET OF RESOLUTION, WHICH IS, THE SUPPOSED hardness and asperity of virtuous life. The fallacy whereof is discovered, and the manisoid helps declared, that do make the same most easy, sweet, and pleasaent. CHAPT. II.  
The everlasting and irreconcilable enemy of our heavenly bliss and salvation, having received by the former reasons and considerations of Gods infinit goodness, a very strong encounter and contradiction against his first and greatest assault of desperation; (him self also being enforced to confess, though with endless grief and envy, that 
Two assaults of our ghostly enemy.  the mercy of almighty God is without measure towards man:) he retireth himself back many times from the pursuit thereof, (i such especially as have yet some time to live in this world, & seem not to be near unto their ending days,) and taketh in hand a more calm and easy enterprise, (as it may appear,) persuading such sinners as he can not bring to despair, that at least wise they stand aloof and hold themselves of from all resolution, to put in ure and excercise the precepts of Christian life, for that they are hard, unsavoury, painful, and troublesome; full of melancholy and sadness; void of comfort, good felooship, and dilection; opposite to all mirth contentation and joy; subject to continual affliction and vexation of mind; and finally not supportable to such bodies, such minds, such education, such custom, such course of life as theirs are.  
This is an ordinary sleight and practice of our adversary; which he maketh to seem so sweet and plaucible, by certain ointmentes that he adjoineth of flattery, to our sensuality: that most men of the world do receive this persuasion for sound council and perfect wisdom, esteeming all other either simple or sottish, or at least wise far inferior in judgement & discretion to themselves, that do embrace or persuade the contrary. By which means it cometh to pass, that this second point of hardness and difficulty in virtuous life, is a very great, strong, ordinary, and universal impediment, that letteth infinite souls, from embracing the means of their salvation; and consequently, not to be passed over in this place without full examination and perfect answer.  
First then albeit we should suppose, that the way of virtue were so hard in 
1. If virtuous life were hard, yet worthy the labour.  deed, as the enemy would make it seem; yet might I well say with S. john Chrisostom, that seeing the reward is so great & infinite as before we have declared: no labour should seem great for gaining of the same. Again, I might say with holy S. Augustine; 
Lib. de compunct. cordis. Hom. 16. ex 50.  That seeing we take daily so great pain in this world, for avoiding of lesser inconveniences, as of sickness, imprisonementes, loss of goods & life, and other the like: what pains should we refuse for avoiding the eternity of hell fire, the torment whereof is insupportable? The first of thes considerations S. Paul used when he said; the sufferings of this 
Rom. 8. 2. Pet. 2.  life are not worthy of the glory which shall be revealed in the next. The second, S. Peter used, when he wrote; that seeing the heavens must be dissolved, and Christ come in judgement to restore to every man according to his works: what manner of men ought we to be in all holy conversation? As who would say; No labour, no pains, no travail, no penance, aught to seem hard or great unto us, to the end we might avoid the terror of that dreadful day. S. Augustin demandeth this question; what we think the rich glutton 
Lue. 16.  in hell would do now for avoiding his torments, if he were in this life again; would he take pains or no? would he bestir himself, rather than turn into that place of calamity again? I might adjoin to this, the infinite pains that Christ took for us; the infinite benefits he hath bestowed upon us; the infinite sins we have committed against him; the infinite examples of Saints, that have trodden this path before us, being notwithstanding of more delicate constitution of body than we are: in respect of all which, we ought to make no bones at a little pains and labour, if it were true that God's service were so troublesome as many do esteem it.  
But now in very truth the matter is nothing so; and this is but a subtle deceit 
2. The ways of virtue is not hard in deed. Mat. 12.  of the enemy for our discouragement. The testimome of Christ himself is clear in this point, saying: jugum meum suave est, & enus meum leave: My yoke is sweet, and my burden light. And his dearly beloved disciple S. john, who had best cause to know his masters secret herein, sayeth plainly; Mandata eius gravia non sunt; his commandments 
1. joh. 5.  are not grievous. What is the cause then why so many men do conceive such an insuperable difficulty in this affair? Surely, one cause is, (besides the fallacy of the devil which is the 
The cause of pretendean difficulties.  chiefest,) for that men feel the disease of concupiscence in their bodies, but do not consider the strength of the medicine given unto us against the same; they cry with S. Paul, that they find a la in their members repugning to the la of their mind, (which is, the rebellion of concupiscence left in our flesh by original sin;) but they confess not, or consider not with the same apostle; that the grace of God, by jesus Christ, shall deliver 
Ibidem.  them from the same. They remember not the comfortable saying of our savour unto S. Paul, in the midst of his greatest temptations; Sufficie tibi gratia mea; My grace is 
2. Co. 12.  sufficient to strengthen thee against them al. Thes men (I say) do as Helizeus his disciple did, who casting his eyes only upon 
4. Re. 6.  the number of his enemies; that is, upon the huge army of Syrians ready to assault him; thought himself lost & utterly unable to stand in their sight, until by the prayers of his master the holy Prophet, he was permitted by God to see the Angels, that stood there present to fight on his side; and then he well perceived that his part was the stronger.  
So fareth it with the weak and distrustful people, who feeling and considering only the miseries and infirmities of their own nature, whereby day lie strong 
The singular assistance of God, for over coming difficulties.  temptations do rise against them; do account the battle painful, and the victory unpossible; having not tasted in deed, nor ever proved (through their own default and negligence) the manifold helps of heavenly and spiritual succours, which almighty God never faileth to send unto such, as are content for his sake to take this conflict in hand. S. Paul had well tasted that aid, who having reckoned up all the hardest encounters and impediments that might be; he adjoineth notwithstanding; Said in his omnibus superamus propter cum qui dilexit 
Rom. 8.  nos: But we overcome in all these combats, by his assistance, that loveth us. And then falleth he to that most wonderful protestation, whereof both heaven earth and hell may stand in admiration; that nether death, nor life, nor Angels, nor other thing, should be able to separate him from Christ, or to make him abandon his service; and all this upon the confidence of spiritual aid from his said savour, whereby 
Philip. 4.  he sticked not to avouch, that he could do all things. The Prophet David also had proved the force of this assistance, when he said; I did run the way of thy commandments (o 
Psal. 118.  Lord,) when thoudiddest enlarge my hart. This enlargement of hart, was by spiritual consolation of internal unction, whereby a man's hart drawn together by anguish and sorrow, is opened and enlarged (at what time Gods holy grace is powered ito it) no otherwise then a dry purse is softened and enlarged by anointing it with oil. Of which divine oil, and heavenly comfort, when this blessed servant of God had received his part; he confessed presently, that he did not only walk the ways of God's commandements with ease; but also did run them over with exceeding pleasure. Even as a cart wheel 
A similitude.  which creketh and complaineth, under a small burden when it is dry; doth run on merrily and without all noise, when a little oil is put unto it. Which thing aptly expresseth our state and condition; who without God's assistance are able to do nothing; but with the aid thereof, are able to conquer and overcome all things.  
And surely, I would gladly ask these men that imagine the way of God's holy 
A question to be demanded of pretenders of difficulties. Psal. 118.  law to be so hard and full of difficulty; how the prophet could say (who was a man as we are) I have taken pleasure (o Lord) in the way of thy commandments, even as in all the riches of the world? And in an other place; That the same commandements were more pleasant and more to be desired, than any gold or precious stone; and more sweeter than honey 
Psal. 18.  or the honey comb; By which words he yieldeth to virtuous life, not only due estimation of honour and value above all treasures in the world; but also of pleasure, delight, and sweetness; thereby to confound all those that abandon & forsake the same, upon idle pretenced and feigned difficulties. And if king David could say thus much in the old testament, and of the old law, (which notwithstanding was infinitely more hard than is the new:) with how much more reason may we speak it now, in the time of grace, when not only the service of God in itself, is 
joan. 5. Rom. 5. Heb. 6.  without all comparison more sweet and easy: but also the peculiar helps and assistances of almighty God, much more effectual and abundant.  
For further declaration whereof, I would demand of thee, thou poor infortunate Christian, that deceivest thy self with 
The end of Christ's coming to make the way easy.  thes bugs and fancies of imagined difficulties, why Christ our savour came into this world? why took he our flesh upon him? why laboured he and took so much pains among us? why shed he his blood? why prayed he to his father so often for us? why appointed he the Sacraments as conduits to derive his most holy grace unto us? why sent he the Holy Ghost into the world? what signifieth gospel or good tidings? what meaneth the words, Grace & Mercy brought with him? what importeth the comfortable name of JESUS? Is not all this to deliver us from sin? from sin past, (I say) by 
Mat. 1.  his only death; from sin present and to come, by the same death and by the assistance of his holy grace, bestowed on us more abundantly than before? Was not this one of the principal effects of Christ his coming as the prophet noted; that craggy paths should be made straight, and hard 
Esa. 40. Esa. 11. Et vide jer. ibid. Amb. lib. 1. de sp. 5 c. 20. S. Aug ser. 209. de temp.  ways plain? was not this the cause why he endued his church with the seven blessed gifts of the Holy Ghost, and with the virtues infused; to make the yoke of his service sweet, the exercise of good life easy, the walking in his commandements pleasant: in such sort, as men might now sing in tribulations, have confidence in 
Mat. 5. Luc. 6. Act. 4. 2. Cor. 4.  perils, security in afflictions, and assurance of victory in all temptations? is not this the beginning, middle, and end of the gospel? were not thes the promises of the Prophets, the tidings of the Evangelists, the preachings of the Apostles, the doctrine, belief, and practise of all saints? and finally is not this, verbum abbreviatum, The word of God abbreviated 
Esa. 10.  and made short, wherein do consist all the riches and treasures of our Christian profession?  
But for that this matter is of exceeding great weight, to the strengthening of Christians in their vocation, against the 
The sum of this chapter with the two ge neral parts thereof.  temptations of pusilanimity and dejection, which are very ordinary & dangerous to most men in the world; it shall not be amiss (perhaps) to treat & discuss the same more at large in this place, laying down the particular means and helps which every man hath or may have in this business, if he want not will to use and apply the same to his assistance and commodity. And for that the field is large, & the matters are many, which do appertain unto this point: I have thought convenient for more plainness and perspicuity of the reader, to reduce the whole sum, unto two general heads & parts; In the first whereof, shallbe showed the manifold & sundry helps, that almighty God doth lend to man, for the faciliting of the way of his holy commandements; and in the second shallbe laid down certain instructions, admonishments, and examples, how to make our avail of those helps that are lent unto us.  

The first part. Of the helps that are given to Christians for making virtuous life easy.  
IT were a very hard and difficil matter for any man to take upon him, to set forth all and every the particular ways 
 and means, whereby our most merciful Lord and savour, doth comfort, strengthen, and cherish the soul, that resolveth to live faithfully in his service. Theridamas are infinite secrets that do pass between them, infinite privy tokens and significations of love, that none else can express or conceive: whereof the Prophet Esay having had a taste, cried out; Secretum meum mibi, Secretum meum mihi: My secret is to my 
Esa. 24.  self, my secret is to myself. But yet of those public and ordinary ways, whereby it is evident in holy write, that almighty God is accustomed to work this effect of making sweet and easy his commandements; I shall here recount the chief and principal for our common consolation & encouragement.  
AND FIRST OF ALL other, we must reckon in this number, the infusion of 
THE. help. GOD'S grace and the force thereof.  Gods most holy & precious grace into our minds and souls, whereby they are beautified and strengthened against all difficulties and temptations, as S. * Paul was in particular against the tribulations and temptations of the flesh. And this grace 
2. Cor. 12.  is of such efficacy and force in the soul where it once entereth; that it altereth 
This grace given to S. Paul, Bun. striketh out; for fear, least by S. Paul's example, any man should think himself aid (with the holp of God's grace) to resist such temptations.  the whole state thereof, making those things clear, which were obscure before; those things pleasant, which were bitter before; those things easy, which were hard and difficult before. And for this cause also it is said in scripture, that it maketh a new spirit & a new hart where it is bestowed by almighty God; which his divine Majesty signifieth by the Prophet Ezechiel in thes words, when he treateth of the graces that should be given at the coming of Christ in flesh; I will give unto them a new hart, and will put a new 
Exo. ca 31. & 36.  spirit in their bowels; to the end they may walk in my precepts, and keep my commandements. What can be spoken more effectually of the power of God's holy grace, to the performance of good works.  
In like manner of the force and efficacy of the same grace to resist, mortify, & 
The force of grace in resisting temptations.  conquer the passions of our flesh and sensuality, which by their rebellion against virtue do make the way of God's commandements unpleasant, S. Paul testifieth clearly, when he writeth thus to the Romans: This we know, that our old man is crucified, 
Rom. 6.  to the end that the body of sin may be destroyed, & we be in bondage no more thereunto. In which words, by the old man, and the body of sin, S. Paul understandeth our rebellious appetite and concupiscence, which is so crucified and destroyed by the most noble sacrifice of Christ our savour: as we may by the grace purchased unto us in that holy sacrifice, 
* So proveth S. Aug. l. 2. de pecca. mer. cap. 6.  resist and conquer this appetite, and so keep ourselves from the servitude of sin: that is; from any consent and guilt of mortal sin, if we will ourselves. And this is that noble & entire victory, which God promised so long ago to every Christian soul by the means of Christ, when he 
Esa. 41.  said. Be not a feared for I am with thee: step not aside, for I thy God have strengthened thee, and have assisted thee; and the right hand of my just (MAN,) hath taken thy defence. Behold, all that fight against thee, shallbe confonded and put to shame; thou shalt seek thy rebels, and shalt not find them: they shallbe as though they were not, for that I am thy Lord and God.  
Lo here a full victory promised upon our rebels, by the help of the right hand of God's just man; that is, a full cóquest upon our disordinate passions and temptations, by the aid of grace from JESUS Christ. And albeit thes rebels are not here promised to be taken clean away; but only to be conquered and confonded: yet is it said, that they shallbe as though they were not. Whereby is signified, that they shall not hinder us in the way of our salvation, 
A similitude showing, how passions when theyare more derated may be profitable.  but rather advance and further the same, if we wil For as wild beasts which of their own nature are fierce, & would rather hurt than profit mankind; being mastered and made tame, become very commodious & necessary for our uses: so thes rebellious passions of ours, which of them selves would utterly overthrow us, being once subdued and mortified by God's grace and our own diligence, do stand us in singular stead to the practice and exercise of all kind of virtues. As for example: 
* .  choler or anger, to the inkendling of zeal; hatred, to the pursuing of sin; a haughty mind, to the reiectig of the world; love, to the embracing of algreat and heroical attempts, in consideration of the benefits received from God. Besides this the very conflict and combat itself in subduing thes passions, is left unto us for our great good; that is, for our patience, humility, merit, and victory in this life: and for our glory and crown in the life to come: as S. Paul affirmed of himself, and coufirmed to all others, by his example.  
Now then let the slothful Christian go put this hands under his girdlie, and say: There is a lion in the way, and a lioness in the parthredie to devour him, for which he dare not 〈◊〉 forth of doors. Let him cry; It is cold, and therefore he dareth not go to plough. Let him excuse himself that it is uneasy 
Prou. 26. Excuses of slothful Christians. Pro. 20. Pro. 24.  to labour, and therefore he can not purge his vinyeard of nettles and thistles, nor build any wall about the same; That is; let him say, that his passions are strong, and therefore he can not conquer them: his body is delicate, and therefore he dare not put it to travail: the way of virtuous life is hard and uneasy, and therefore he can not apply himself thereunto. Let him say all this and much more, which idle and slothful Christians are accustomed to bring for their excuse: let him allege the same as much and as often times as he will; it is but an excuse, and a false excuse, and an excuse most dishonourable and detractorie to the force of Christ holy grace, purchased unto us by his bitter passion: that now his yoke should be unpleasant, seeing 
Mat. 11.  he hath made it sweet; that now his burden should be heavy, seeing he hath made 
1. joh. 5. joh. 8. Rom. 7.  it light; that now his commandments should be grievous, seeing his most divine Maiestre affirmeth the contrary: that now we should be in servitude of our passions, seeing he hath by his grace delivered 
Rom. 8. Psal. 26. 27.  us, and made us truly free. If God be with us, who will be against us, sayeth the Apostle? God is my helper and defender (saith holy David,) for whom shall I quake, or tremble? If whole armies should rise against me: yet will I always hope to have the victoric. 
Psal. 22.  And what is the reason? for that thou art with me (o Lords) thou fightest on my side; thou assistest me with thy grace; by help and assistance whereof, I shall have the victory, though all the squadrons of my enemies, that is, of the flesh, the world, and the devil, should at once rise against me. Nay, I shall not only have the victory, but I shall have it also most easily, and 
1 joh. 5.  with all pleasure comfort & delight. For thus much signifieth S. john; in that, (having said that the commandments of Christ are not grievous;) he inferreth presently, as the cause there of; Quoniam omne quod natum est ex Deo, vincit mundum. For that all which is borne of God, overcometh & conquereth the world: that is; the grace and heavenly assistance which is derived and sent us from God above, doth both conquer the world, with all the difficulties and temptations thereof; as also make the commandments of almighty God, most easy unto us, and all virtuous life veric sweet and pleasant.  
But here perhaps you will say unto 
How Christ's for nice is a yoke and burden and yet not heavy nor troublesome.  me: Christ himself confesseth it to be a yoke and burden; and how then can it be so pleasant & easy as you make it? whereto I answer; that Christ addeth also, that it is a sweet yoke & a light burden; whereby your objection is taken away. Again it is further signified, that there is a burden which grieveth not the bearer, but rather helpeth and refresheth the same; like as the burden of feathers upon a birds back, beareth up the bird, and is nothing at all grievous unto her. So in like manner though it be a yoke, yet is it a sweet yoke, a comfortable yoke, a yoke more pleasant than honey or honey comb, as sayeth the Prophet. 
Psal. 118.  And why so? because we draw therein, with a sweet yokefelow; we draw with Christ himself; that is to say, Christ's holy grace draweth at the one end of the yoke, and our endeavour at the other. And because when a great ox and a little do draw together in one yoke, the weight lieth all upon the greater ox his neck, for that he beareth up the yoke from the other: thereof it cometh, that we drawing in this yoke together with Christ, which is infinitely stronger and greater than we are; he lighteneth unto us the whole burden, and only requireth, that we should go on comfortably with him, and not refuse to join and persever under this sweet yoke in his company; for that the pains shallbe his, and the pleasure and profit ours. And this himself. 
Mat. 11.  signifieth very expressly in the gospel, when he inviteth all men that are hevelie 
The yoke of Christ delivereth us from many yokes.  laden, to come unto his yoke and he will refresh them. Whereby he declareth plainly that his calling us to the bearing of his sweet yoke, is only thereby to disburden and ease us, and not any way to laden or agreeve us: to disburden us (I say) of the heavy loadinges packs and yokes of this world; as from the burden (for example) of a guilty conscience, the burden of melancholy, the burden of envy, hatred, and malice; the burden of pride, the burden of ambition, the burden of covetousness, the burden of wrath, the burden of fear, the burden of all wickedness, and of hell fire itself. From all these burdens, lodinges, and miserable yokes, our most loving Saucour desireth to deliver us, by covering our necks only with his yoke and burden, so lightened and sweetened by his holy grace; as the bearing thereof is not travailsome, but most easy, pleasant, jocund, and comfortable. And thus much of the first and principal help that maketh the path of virtuous life easy; I mean of God's holy grace, inherent in man's soul, which is the offspring and fountain of all other helps that do ensue.  
THE SECOND thing that maketh this yoke so sweet, this burden so light, & 
THE. 2. help. Vehemency of love.  this way of God's commandments so pleasant to resolved men, is vehemency of love; love (I mean) towards God, whose commandments they are which we take in hand. For that every man can easily tell, & hath experienced in himself, what an irresistible force the passion of love containeth, and how it maketh most facile the very greatest pains that are in this world. What maketh (for examples sake,) the mother to take such incessant pain in the bringing up of her child, & to endure with comfort so many travails as she doth, but only love? what causeth the wife to fit so attentive at the bed's side of her husband when he is sick, but only love? what moveth the beasts and birds of the air, to spare from their own food, and to endanger their own lives, for the feeding and defending of their little ones, but only the great force and puissance of love? 
* See S. Aug. of this matter, ser. 9 de verb. dom.  S. Austen doth prosecute this point at large by many other examples, as of Merchants that refuse no adventure of sea, for love of gain; of huntars, that refuse no season of evil weather, for love of game; of soldiers, that refuse no danger of spoil. And he addeth in the end: that if the love of man can be so great towards creatures here, as to make great labours easy, and in deed to seem no labours but rather pleasures: how much more shall the love of good men towards God make all their pains and travails comfortable, which they take in his service.  
This extreme love was the cause and reason, why all the intolerable pains & 
The great force of love between Christ and his servants.  afflictions which our save our Christ suffered for our sake, did seem nothing unto him. And this love also was the reciprocal cause why so infinite travails and tribulations as zealous Christians from the beginning have suffered for their Lord and Master, seemed nothing unto them. Imprisonmentes, torments, loss of honour, goods, and life; have seemed very trifles to innumerable servants of God, in respect of this fervent and burning love. This love drove infinite virgins, and tender children to offer themselves in time of persecution, for zealous affection toward him, which in the cause was persecuted. This love caused holy Apollonia of Alexandria, being brought to the fire, to slip 
Euseb. li. 6. c. 34.  out of the hands of such as led her, and joyfully to run into the same, of herself. This love enforced blessed Ignatius, 
jerom. in catalogo.  the ancient Martyr to say (being condemned to beasts, and fearing lest they would refuse his body, as they had done the bodies of divers Martyrs before him;) that he would not permit that; but would rather provoke them to pull and tear his body in pieces.  
Thes are the effects (dear brother) of fervent love; which do make even the 
The love of God's commandements.  things that in this world are most difficult and dreadful of themselves, to appear very facile sweet and pleasant; and much more the laws and commandments of almighty God; which in themselves are most just, reasonable, holy and easy. Da amantem (sayeth S. Austen speaking of this 
Psal. 6. & 18. Mat. 11. 1. joh. 5. Tra. 26. in johan.  matter,) & sentit quod dico: Si autem frigido loquor, nescit quid loquar: give me a man that is in love with God: and he feeleth this to be true, which I say: but if I talk to a cold Christian; he understandeth not what I say. And this is the reason why our blessed savour talking of the keeping of his commandements; repeateth many times this word, LOVE; as the only sure ground whereon their whole regard, reverence, & observation dependeth; for want of which love among men in this life; the most part of the world neither respecteth nor keepeth them. And here-hence it is, that in the same our savour useth thes and other like speeches; If you do love me; then keep my 
joh. 14.  commandements: And again, he that hath my commandements, and keepeth them, he is he that loveth me. And yet further: He which loveth me, will keep my commandment; and he that loveth me not; keepeth not my commandements. In which last words, some do note, that to him that loveth he sayeth his commandment 
An observation.  in the singular number; for that to such a one, all his commandmentes are but one commandment, according to the saying of S. Paul; That love alone is the fulfilling 
Rom. 13.  of all the la, for that it comprehendeth all in al. But to him that loveth not, Christ saith his commandmentes, in the plural number; signifying thereby, that they are both many and heavy to him; for that he wanteth love, which should make them few and easy. The effect of which point, S. john also expresseth, when he sayeth; this is the love of God, when we keep his commandements, 
1. Io. 5.  and his commandements are not heavy. That is to say, they are notthing heavy to him, which hath love; otherwise no marvel though they be most heavy; for that every thing appeareth burdenous and intolerable, which we do against our liking: and so by this also (dear Christian brother) thou mayest make a conjecture, whether the true love of thy Lord and savour be in thee, or not.  
AND THESE ARE two means, 
THE. 3. help. PECULIER light of understanding.  whereby the life of virtuous men is made easy in this world. There follow divers other, to the end that thes negligent excusers may see, how unjust & untrue their excuse is, concerning the pretended hardness of living in God's service. Which in very deed is endued with infinite privileges of comfort, above the life of most prosperous sinners; even in this world. Whereof the next that I will name, for example sake, is a certain special and peculiar light of understanding, pertaining to the just; and called in scripture prudentia sanctorum, the 
Prou. 9  wisdom of Saints; which is nothing else, but a certain sparkle of heavenly wisdom, bestowed by singular privilege upon the virtuous, for their direction in this life; whereby they receive most comfortable light and understanding in spiritual affairs, touching their own and other men's salvation, and in things necessary thereunto. Of which knowledge the prophet David meant, when he said; not as mihi 
Psal. 16.  fecisti vias vitae; thou hast made the ways of life known unto me: as also when he said of himself; Super senes intellexi; I have understood 
Psal. 118.  more than old men. And again in an other place: Incerta & occulta sapientiae tuae 
Psal. 50.  manisestasti mihi; thou hast opened to me the unknown and hidden secrets of thy wisdom. This is that most excellent light wherewith S. john saith that Christ our 
joh. 1.  Save our lighteneth his true servants; as also that unction of the Holy Ghost, which the same Apostle teacheth to be 
1. Io. 2.  given to the godly, thereby to instruct them in all things behooveful for their salvation. This is in like manner that writing of God's law in men's hearts, which he promised 
jero. 31. Esa. 54.  by the prophet jeremy, so long ago, to be performed in the time of grace; as also the instruction of men immediately from God himself, foretold by the prophet Isaiah. And finally, this is that sovereign understanding in the law, commandements, and justifications of almighty God, which holy David so much desired, and so often demamnded in that most divine Psalm, which beginneth with this vehement protestation; Blessed are the unsputted in the way; (that is, in this life;) and 
Psal. 118.  blessed are all sucb as do walk in Gods la.  
By this heavenly light of understanding, & by this supernal illumination imparted 
The great comfort of internal light.  to the good, for their direction; the way of virtue is made very easy and passing comfortable. For as in bodily sight and in viages of this world, it falleth out, that he which hath good eyes and seethe perfectly, goeth on his way with far greater alacrity, joy, & security, then doth an other that either lacketh that sense, or hath it very dim: So in the course of our soul in this life, it is of no less importance and comfort but rather of much more, for a man to have this celestial understamnding for governing himself to his salvation; that is, to know what he doth, see where he walketh, discern whither he goeth, conceive what he expecteth; and to be in that happy state whereof S. Paul saith, that a spiritual ma is able 
1. Cor. 2.  to judge of all things. Whereas in the mean space the carnal and sensual man (as the same Apostle testifieth) is so blind, as he can neither see nor conceive the things that are of God's spirit. Of which sort of men, the Prophet Esay saith in their own person, expressing their misery; we have groped like as 
Esa. 65.  blind men do for the wall, and we have stumbled at midday, even as if it bade been in darkness. By which words is set forth unto us the exceeding great calamity of wicked men, who see not where they go) what state they are in; how far of, or how near they are to perdition; but do live in continual darkness, and most uncomfortable blindness; which they confess also in an other place of holy scripture saying; the light of justice hath not shined unto us; and the son of understanding hath not appeared 
Sap. 5.  to our eyes; we are wearied in the way of iniquities. The lack then of this heavenly light is wearisome & miserable unto the wicked, and consequently the enjoying thereof, most comfortable to the virtuous.  
NOW THAN to proceed; an other principal matter which maketh the way 
THE. 4. help. INTERNAL consolation.  of virtue easy and pleasant to them that walk therein, is a certain hidden and secret consolation, which God-poureth into the hearts of them that trull serve him. I call it secret and hidden; for that it is known to none but to such only as have felt and received part thereof. For which cause, Christ himself calleth it, 
Apoc. 2.  hidden manna, known to them alone that do enjoy it. To which effect also the Prophet David said to almighty God; Great is the multitude of thy sweetness (o Lord) which thou 
Psal. 30.  haste laid up and hidden for them that fear thce. And again in an other place, thou wilt 
Psal. 67.  lay aside (o Lord) a special chosen rain or dew for thine inheritance. And almighty God himself promiseth to a denout soul by the Prophet Osee; I will lead her a side into a 
Osee 2.  wilderness, and there will I talk unto her hart; that is, I will comfort her. By all which words, of wilderness, separating, choice. and hidden, is signified unto us, that this consolation is a secret privilege bestowed only upon the virtuous; and that the carnal hearts of wicked men, have no part or portion therein.  
But now, how exceeding great and inestimable 
The force & sweetness of this consolation. Psal. 35. & 64.  the sweetness of this heavenly wine is to them that taste it; no tongue of man or angels can express. A certain conjecture only may be made, by the words of holy David, who attributeth unto it sufficient force, to make all men drunk, that taste thereof: that is to say, to take from them, all sense and delectation in terrestrial pleasures, according as Peter when he received but a drop or two thereof upon the mount Thabor at his masters 
Mat. 17. Marc. 9 Luc. 9 Psal. 35.  transfiguration, forgot himself presently, and talked as a man distracted touching the building of tabernacles there, and resting in that place for ever. This is, torrens voluptatis, that sweet stream of pleasure, according 
Esa. 29.  as the Prophet calleth it, which coming from the mountains of heaven, watereth (by secret ways and passages) the hearts and spirits of the godly, and maketh them drunken with the unspeakable joy which it deriveth unto them. This is a kind of taste of the very joys of heaven in this life, bestowed upon good men, to comfort and encourage them in their way, and to keep them from fainting. For as merchants desirous to sell their wares, are content often times to let you see & handle, and some times also to taste 
A similitude expressing the cause why God giveth this consolation. Apoc 3.  the same if the nature thereof so require, thereby the sooner to induce you to buy: even so almighty God being very careful and willing to sell unto us the joys of heaven, is content to impart a certain taste before hand to such as he seethe are willing to buy, thereby to make them come of more roundly with the price, & not to stick to pay so much, yea more labour than he requireth. This is that exceeding joy and jubilee in the hearts of just men, which the Prophet meaneth, when he saith: The voice of exultation and salvation 
Psal. 117.  is in the tabernacles of the just. And again, Blessed is that poople that knoweth jubilation. That is; that people which hath experienced this extreme joy and pleasure of internal consolation. S. Paul had tasted it 
2. Cor. 7.  when he wrote these words, amidst all his labours for jesus Christ: I am filled with consolation, I overflow and supper abound in all joy amidst our tribulations. What can be spoken (dear brother) more effectually than this, to show the divine force of this spiritual consolation.  
But thou wilt here ask me perhaps: if this be so, why thou being a Christian 
The way to come to spiritual consolation.  as well as other, hast never yet tasted of this sweet consolation? whereunto I answer, that (as hath been showed before) this is not meat for every mouth; but a chosen moisture provided for God's inheritance 
Psa. 67.  only. This is wine of Gods own seller, laid up for his spouse alone: That is, for the devout 
Can. 1.  soul dedicated unto God's service. This is a teat of comfort, only for the child to suck, as the prophet Isaiah testifieth. The 
Esa. 66.  soul that is drowned in sinful pleasures and delights of this world, can not be partaker of this rare benefit, neither the heart that is replenished with carnal cares and cogitations. For as God's ark and 
1. Reg. 5. Io. 8. 14. 15. 16. 1. Io. 2. Exo. 16.  the idol Dagon could not stand together upon one Altar: so can not Christ and the world stand together in one heart. God sent not the pleasant Manna unto the people of Israel so long as their flower and chibols of Egypt lasted: neither will he send this heavenly consolation unto thee, (dear brother) until thou have rid thyself of the cogitations of vanity. He is a wise merchant, though a liberal. He will not give a taste of his treasure, 
Worldly consolations & heavenly stand not well together.  where he knoweth there is no will to buy. Resolve thyself once in deed to serve him, and thou shalt then feel thy heavenly joy whereof I talk, as many thousands before thee have done, and never yet any man was herein deceived. Moses' first ran out of Egypt, to the 
Exod. 2.  hills of Madian, before God appeared unto him: and so must thy soul do out of worldly vanity, before she can look for these consolations.  
But if thou wouldst resolve thy self effectually, & once offer thy self thoroughly to his divine service: then (no doubt) but thou shouldest find most sweet and merciful entertainment above all expectation, notwithstanding thy former evil life and 
Beginners chiefly cherished by God.  sins whatsoever. For that such is the abundant goodness of his divine Majesty, for encoraging of all men to repair unto him; that he always showeth more particular and tender love towards them that come newly unto his service, then unto others 
Luc. 15.  which have served him of longer time. Which is most evidently signified, by the parable of the prodigal son, whom the good father cherished with much more tenderness and solicitude, than he did the elder brother, which had served him continually. And the causes hereof are two; the one, for the joy of the new gotten servant, as is expressed by S. Luc in the gospel; the other, lest he finding no consolation at the beginning, should turn back to Egypt again; as God by a figure in the children of Israel declareth most manifestly in these words: When Pharaoh 
Exo. 13.  had permitted the people of Israel to departed out of Egypt: God brought them not by the country of the Philistines, (which was the nearest way,) thinking with himself, lest perhaps it might repent them, if they should see wars straight way rise against them, & so should return into Egypt again. Behold here the cause why almighty God would not presently permit war and desolation to fall upon his people, after they were departed out of Egypt, lest they should repent them, and so turn back again. What fatherly hart 
Mat. 11.  can express more tender & inflamed love then this?  
YET TO GO forward; after this 
THE. 5. help. THE peace of comlcience. 2. Cor. 1.  privilege of internal consolation, ensueth another, making the service of God also pleasant, and this is the testimony of a good conscience; whereof blessed S. Paul made so great account, as he called it his glory. And the Holy Ghost saith of it further, by the mouth of the wise man; Secura mens quasi iuge conuivium; a secure mind 
Pro. 15.  and good conscience is as a perpetual feast. Of which we may infer, that the virtuous man having always this secure mind and peace of conscience, liveth always in festival joy and joyful feasting. And how then is this life hard or unpleasant, as you imagine? On the contrary side, the wicked man, having his conscience vexed with the privity & guilt of many sins, the same 
Gen. 4. 1. Mac. 6. Mat. 27. Act. 1. Marc. 〈◊〉.  is always tormented with in itself; as we read that the conscience of wicked Cain was, after he had slain his own brother; and of Antiochus for his wickedness done to jerusalem; and of Ludas for his treason against his master; as our savour also doth signify generally of all naughty men, when he saith that they have a worm that gnaweth their consciences both day and night. The reason whereof, the holy scripture openeth in an other place, when it saith, all wickedness is sul of 
Sap. 7.  fear, giving testimony of damnation against itself; and therefore a troubled conscience always presumeth cruel matters: That is to say; it presumeth cruel things to be imminent over itself, as it maketh account to have de-ser-ved . But yet further, above all other, holy job most lively setteth forth this miserable state of wicked men's consciences in thes words: A wicked man is proved all the days of his life, though the time be uncertain how long he shall play the tyrant. The sound of 
job. 15. The trouble of an evil conscience.  terror is always in his ears; and although it be in time of peace, yet he always suspecteth some treason against him. He believeth not that he can rise again from darkness to light, expecting on every side the sword to come upon him. When he sitteth down to eat, he remembreth that the day of darkness is ready at hand for him: tribulation terrefieth him, and anguish of mind environeth him, even as a king is environed with soldiers, when he goeth to war.  
Can any thing be expressed more effectually (loving brother) than this matter is here let down by holy writ itself? what creature may be imagined more miserable 
The saying of S. Chrisostom of a wicked conscience. Hom. 8. ad pop. of't.  and pitiful than this man, which hath such a butchery and slaughter house within his own breast and heart? what fears, what anguishs, what desperations are here declared? S. Chrisostome discourseth most excellently upon this point. Such is the custom of sinners, (sayeth he) that they suspect all things, in so much as they doubt their own shadows; they are afeard at every little noise, and they think every man that cometh towards them, to come against them. If men talk together, they think they speak of their sins. Such a thing is sin, as it bewrayeth itself, though no man accuse it: It holdeth always the sinner in extreme fear, albeit there be no appearance of any danger to wards hi. Hear how notably holy writ describeth this fear of sianers & the just man's liberty. The wicked man flieth 
Pro. 28.  though no man pursue him. And why doth he fly if no man pursue him? for that he hath within his own conscience an accuser that doth pursue him, the which accuser he always carrieth about with him. And as he can not fly from himself: so can he not fly from this accuser that resteth within his conscience; but where soever he goeth, he is pursued beaten and whipped by the same, and his wound is incurable. But the just man is nothing so: The just man (saveth Solomon) is as confident as a 
Pro. 28.  lion. Hitherto are the words of S. Chrisostome.  
WHEREBY, AS also by the scriptures 
THE. 6. help. CONFIdent hope.  before alleged, we take notice yet of an other prerogative of virtuous life, which is a most lively hope or confidence of eternal salvation, this being one of the greatest treasures and richest jewels that Christian men have left them in this life. For by this we pass through all afflictions, all tribulations and adversities, most joyfully. By this we say with S. Paul; We do 
jac. 5. Rom. 5.  glory in our tribulations, knowing that tribulation worketh patience, and patience proof, & proof hope which consoundeth us not. This is our most strong and mighty comfort; this is our sure anchor in all our most tempestuous times and storms, according as the same holy Apostle avoucheth, when he saith; 
Heb. 6.  that it is a most strong solace and comfort unto us, when we make our refuge to the hope that is proposed by God that can not lie, which hope we hold as the sure & infallible anchor of our soul. This is that 
Ephe. 6. 1. The. 5.  noble helmet of salvation, as the same Apostle calleth it, which beareth of all the blows that this world can lay upon us. And finally, this is the only rest set up in the heart of a virtuous man; that, come life, or come death; come health, or come sickness; come wealth, or come poverty; come prosperity, or come adversity; come never so violent seas and waves of persecution; he fitteth down quietly, and sayeth calmelie with the Prophet; my trust 
Psal. 55.  is in God, and therefore I fear not what flesh can do unto me. Nay further with holy job, amidst all his miseries, he singeth this most confident ditty; si occiderit me, in ipso sperabo; if God should kill me, yet would I 
job. 13.  put my trust in him. And this is (as the scripture said before) to be as confident as a Lion; whose property is, to show most courage, when he is in greatest peril, and near unto most troubles.  
But now, as the holy Ghost sayeth, non sic impij, non sic. The wicked can not say 
Psal. 1.  thus, they have no part in this confidence, no interest in this consolation: Quia spes 
Pro. 10.  impiorum peribit, sayeth the scripture: the hope of wicked men is vain, and shall perish. And again, praestolatio impiorum furor, 
Pro. 11.  the expectation of wicked men is fury. And yet further, spes impiorum abhominatio animae: The hope of wicked men is abomination, 
job 11.  and not a comfort unto their soul. And the reason hereof is double. First, for that in very deed (though they 
The vain hope of wicked men,  say the contrary in words) wicked men do not put their hope and confidence in God, but in the world, in their riches, in their strength, friends, and authority; & finally in the deceiving arm of man: even as the prophet expresseth in their person, 
jere. 17.  when he sayeth: We have put a lie for our hope: That is, we have put our hope in 
Esa. 28.  things transitory, which have deceived us. And this is yet more expressed by the scripture, saying: the hope of wicked men is as 
Sap. 5.  chasse, which the wind bloweth away: and as a bubble of water which a storm disperseth: and as the smoke which the wind bloweth abroad: and as the remembrance of a guest that stayeth but one day in his inn. By all which metaphors, the Holy Ghost expresseth unto us, both the vanity of the things wherein in deed the wicked do put their trust; and how the same faileth them, after a little time, upon every small occasion of adversity that falleth out.  
This is that also which God meaneth, when he so stormeth & thundereth against those which go into Egypt for help, & 
Esa. 30. & 36.  do put their confidence in the strength of Pharaoh, accurfing them for the same, & promising, that it shall turn to their own confusion: which is properly to be understood 
jere. 17. 48.  of all those, which put their chief confidence in worldly helps; as all wicked men do, whatsoever they say or dissemble to the contrary. For which cause also of dissimulation, they are called hypocrites by job: for where as the wiseman saith, the hope of wicked men shall perish: job saith, the hope of hypocrites 
Pro. 10. job. 8.  shall perish, calling wicked men hypocrites: for that they say, they put their hope in God, where as in deed they put it in the world. Which thing, not only Scripture, but also experience teacheth. 
The wicked man's hope is not in God.  For with whom doth the wicked man consult in his affairs and doubts? with God principally, or with the world? to whom doth he seek in his afflictions? whom doth he call upon in his sickness? from whom hopeth he to receive comfort in his adversities? to whom yieldeth he thanks in his prosperities? When a worldly man taketh in hand any work of importance, doth he first consult with God, about the event thereof? doth he fall down on his knees, and ask his aid? doth he refer it wholly or principally unto his honour? if he do not; how can he hope for aid therein at his hands? how can he repair to him for assistance in the dangers and lets that fall out about the same? how can he have any confidence in him, which hath no part at all in that work? It is hypocrisy then (as job truly saith) for this man to affirm that his confidence is in God: whereas in deed it is in the world, it is in Pharaoh, it is in Egypt, it is in the arm of man, it is in a lie. He buildeth not his house with the wise man, upon a rock: but with the fool, upon the sands: and therefore (as Christ well assureth him) when the rain 
Mat. 7.  shall come and studs descend, & winds blow, & all together shall rush upon that house (which shallbe at the hour of his death:) then shall this house sal, & the sal of it shallbe great. Great, 
The sal of a wicked man's house.  for the great change which he shall see: great, for the great horror which he shall conceive: great, for the great misery which he shall suffer: great, for the unspeakable joys of heaven lost: great, for the eternal pains of hell incurred: great every way assure thyself (dear brother) or else the mouth of God would never have used this word, Great. And this is sufficient for the first reason, why the hope of wicked men is vain; for that in deed they put it not in God, but in the world.  
The second reason is; for that, albeit they should put their hope in God, yet 
Wicked men can not kept in God.  (living wickedly) it is vain and rather to be called presumption, than hope. For understanding whereof, it is to be noted, that as there are two kinds of faiths recounted in holy scripture, the one a 
jacob. 2. Mat. 7. 1. Co. 13. & 15.  dead faith without good works; that is, which believeth all you say of Christ, but yet observeth not his commandments: the other a lively, & justifying faith, which believeth not only, but 
Rom. 1. Gal 3. Ephe. 2.  also worketh by charity, as S. Paul's words are: So are there two hopes following these two faiths: the one of the good, proceeding of a good conscience, where of I have spoken before: the other of the wicked, resting in a guilty conscience, which is in deed no true hope, but rather presumption. This S. john proveth 
〈◊〉. 3.  plainly, when he saith: Brethren if our hart reprehend us not, then have we confidence with God: That is, if our heart be not guilty of wicked life. And the words immediately following do more plainly express the same, which are these: What so ever we ask, we shall receive of him, for that we keep his commandments, and do those things which are pleasing in his sight. The same 
1. Ti. 1.  confirmeth S. Paul, when he saith, that the end of God's commandments is charity, from a pure heart and a good conscience. Which words S. Austen expounding in divers places of his works, proveth at large, that without a good conscience, there can no true hope be conceived. S. Paul (saith he) addeth (from a good conscience) because of 
2. Austin's saying of hope. lib. 1. de doct. chri. cap. 37.  hope: for he which hath the scruple of an evil conscience, dispareth to attain that which he believeth. And again. Every man's hope is in his own conscience, according as he feeleth himself to love God. And again in an other book, the Aposlle putteth a good conscience for hope: for he only hopeth which hath a good conscience: 
In prafat. Psal. 31.  and he whom the guilt of anevil conscience doth prick, retireth back from hope, and hopeth nothing but his own damnation. I might here repeat a great many more privileges, & prerogatives of a virtuous life, which make the same easy, pleasant, and comfortable, but that this chapter groweth to be long: and therefore I will only touch (as it were in passing buy) two or three other points of the most principal: which notwithstanding would require large discourses to declare the same, according to their dignities.  
THE FIRST where of is, the inestimable privilege of liberty & freedom, which 
THE. 7. help. FREEDOM; of mind. joh. 8.  the virtuous do enjoy above the wicked, according as Christ, pmiseth i thes words: If you abide i my commadements, you shallbe my scholars in deed, & you shall know the truth, and the truth shall set you free: Which words S. Paul as it were expounding, saith; where the 
2. Co. 3.  spirit of our Lord is, there is freedom. And this freedom is meant, from the tyranny and thraldom of our corrupt sensuality and concupiscence, called by divines the inferior part of our mind: whereunto the wicked are so in thraldom, as never was any bondslave more to a most merciless cruel and bloody tyrant. This in part may be conceived by this one example.  
If a man had married a rich, beautiful, and noble gentlewoman, adorned with 
An example expressing the bondage of wicked men given to sensuality.  all induments which might be devised or desired in that sex: and yet notwithstanding should be so sotted & entangled with the love of some foul and dishonest beggar, or servile maid of his house, as for her sake to abandon the company & friendship of his said wife, to spend his time in dalliance and service of this base housewife: to run, to go, to stand still at her appointment: to put all his living and revenues into her hands, for her to consume and spoil at her pleasure: to deny her nothing, but to wait and serve her at a beck: yea and to compel his said wife to do the same: would you not think this man's life miserable and most servile? And yet surely the manner of servitude whereof we talk, is far greater and more intolerable than this. For no woman or other creature in this world, is, or can be of that beauty or nobility that lady Reason is, to whom man by his creation was espoused: which notwithstanding we see abandoned, contemned and rejected by him, for the love of Sensuality, her handmaid, & a most deformed creature in respect of reason: in whose love notwithstanding or rather servitude, we see wicked men so drowned, as they serve her day and night with all pains, perils, and expenses; and do constrain also reason herself, to be subject to all the becks and commandments of this new tyrannical and vile mistress. For, wherefore do they labour? wherefore do they watch? wherefore do they heap riches together, but only to serve their sensuality, & her desires? wherefore do they beat their brains, but only to satisfy this cruel tyrant and her passions?  
And if you will see in deed how cruel and pitiful this servitude is: consider only some particular examples of the same. Take a man whom she overruleth in any 
The misery of a man ruled by sensuality.  passion: as for example, in the lust of the flesh: what pains taketh he for her? how doth he labour, how doth he drudge in this servitude? how potent and strong doth he feel her tyranny? Remember the strength of Samson, the wisdom of Solomon, 
2. Re. 11. jud. 14.  the sanctity of David overthrown by this tyranny. jupiter, Mars, and Hercules, 
3. Re. 11.  who for their valiant acts otherwise, were accounted gods of the Panimes: were they not overcome, and made slaves by the enchantement of this tyrant? And if you will yet further see of what strength she is, and how cruelly she executeth the same upon those, that Christ hath not delivered from her bondage: consider (for examples sake in this kind) the pitiful case of some disloyal wife, who though she know that by committing adultery, she runneth into a thousand dangers and inconveniences; as the loss of God's favour, the hatred of her husband, the danger of punishment, the offence of her friends, the utter dishonour of her person (if it be known;) and finally, the ruin and peril of body and soul: yet to satisfy this tyrant, she will venture to commit the sin, notwithstanding any dangers or perils whatsoever.  
Nether is it only in this one point of carnal lust, wherein sensuality hath such 
An ambitious man.  tyrannical domination over them that enthrall théselues unto her, but also in every other passion. Look upon an ambitious or vainglorious man: see how he serveth this mistress, with what care & diligence he attendeth her commandments; which is no other, but to follow after a little wind of men's mouths, to pursue a little feather flying before him in the air. You shall see that he omitteth no one thing, no one time, no one circumstance for gaining thereof. He riseth early, goeth late to bed, trotteth by day, studieth by night; here he flattereth, there he dissembleth, here he stoopeth there he looketh big; here he maketh friends, there he preventeth enemies; and to this only end he referreth all his actions, and apply all his other matters, all his order of life, his company keeping, his suits of apparel, his house, his table, his horses, his servants, his talk, his behaviour, his jests, his looks, & his very going in the street.  
In like wise he that serveth this Beldame in the passion of covetousness; what 
A covetous man.  a miserable slavery doth he abide: his heart being so mured in prison with money, as he must only think thereof, talk thereof, dream thereof, and imagine only new ways to get the same, and nothing else. If you should see a Christian man in slavery under the great Turk, tied in a galley by the leg with chains, there to serve by rowing for ever: you could not but take compassion of his case. And what then shall we do of the misery of this man, who standeth in captivity to a more base creature, than is a Turk, or any other reasonable creature; that is, to a piece of metal, in whose prison he lieth bound, not only by the feet, in such sort, as he may not go anie where, against the commodity and commandment of the same; but also by the hands, by the mouth, by the eyes, by the ears, and by the heart: so as he may neither do, speak, see, hear, or think any thing, but in service of the same? Was there ever servitude so great as this? doth not Christ say 
joh. 8. Rom. 6. 2. Pet. 2.  truly now, qui facit peecatum servus est peccati; He that committeth sin is a slave unto sin? doth not S. Peter say well, A quo quis superatus est, huius & servus est; A man is a flave to that, whereby he is conquered?  
From this slavery then are the virtuous delivered, by the power of Christ, and by 
The liberty a man hath by serning God.  his assistance; in so much, as they rule over their passions and sensuality, and are not ruled thereby. This God promised by the prophet Ezechiel, saying. And they sbal know, that I am their Lord, when I shall break 
Eze. 34.  the chains of their yoke, and shall deliver them from the power of those, that overruled them before. And this benefit holy David ackowleged in himself, when he used these most affectuous words to almighty God. O Lord I am thy servant, I am thy servant; 
Psal. 90.  & the child of thy handmaid; thou hast broken my bands, and I will sacrifice to the, a sacrifice of praise. This benefit also acknowledged S. Paul, when he said, that our old man was crucified, to the end the body of sin 
Rom. 6.  might be destroyed, & we be no more in servitude to sin; understanding by the old man, and the body of sin, our concupiscence, mortified by the grace of Christ in the virtuous.  

THE. 8. help. PEACH of mind.  AFTER THIS privilege of freedom, followeth an other, of no less importance than this; and that is, a certain heavenly peace, serenity and tranquility of mind, according to the saying of the 
Psa. 75. Psa. 118.  prophet: Factus est in pace locus eius, his place is made in peace. And in an other place: Pax multa diligentibus legem tuam, there is great peace to them that love thy law. And on the contrary side, the prophet Esay repeateth this sentence oftètimes from the mouth of almighty God himself, Non est 
Esa. 48. 57  pax impijs dicit dominus; Our Lord God avoucheth, that there is no peace unto the wicked. And an other prophet saith of the 
Psal. 13.  same men, Contrition and infelicity is in their ways, and they have not known the way of peace. The reason of this difference hath been declared heretofore; whereas I set down the diversity of good and evil men, touching their passions. For the virtuous having now (by the aid of Christ's holy grace) subdued their said passions, do pass on their life most sweetly and calmly under the guide of reason, without any perturbatiòs that endanger them in the greatest occurrents of this miserable life. But the wicked not having mortified 
Rom. 11.  any part of the said passions, are tossed and tumbled with the same, as with vehement and contrary winds. And therefore their state is compared by Esay to a 
Esa. 57  tempestuous sea, that never is quiet; and by S. james, to a city or country, where the 
jac. 3. Two causes of disquietness in wicked men.  inhabitants are at war and sedition among themselves. And the causes here of are two: first, for that thes passions of concupiscence being many and almost infinite in number, do lust after infinite things, and are never satisfied, but are like those bloodsuckers which the wise man speaketh 
Pro. 30.  of, that cry always give give, and never say, Ho. As for example, tell me, when is the ambitious man satisfied with honour? or the incontinent man with carnality? or the covetous man with money? never truly; and therefore as that mother can not but be greatly afflicted which should have many children crying to her at once for meat, she having no bread at 
A similitude.  all or not sufficient to break unto them; so the wicked man being greedily called upon without ceasing, by almost infinite passions, to yield unto their desires; must needs be vexed and pitifully tormented, especially being not able to satisfy any one of the least of their petitions.  
another cause of vexation in thes men 
The. 2. cause.  is, for that thes passions of disordinate concupiscence, be oftentimes contrary the one to the other, and do demand most opposite and contrary things, representing unto us most lively the confusion of Babel; where one tongue spoke against an 
Gen. 11.  other, and that in diverse and contrary languages. So we see oftentimes that the desire of honour saith to his master, spend here: but the passion of avarice saith, hold thy hands: Lechery saith, venture here: But pride saith; No, it may turn thee to dishonour. Anger saith, revenge thyself here: but ambition saith, it is better to dissemble. And finally, here is fulfilled that which the 
Psal. 54.  prophet saith; vidi iniquitatem & contradictionem in civitate; I have seen iniquity and contradiction in the self same city; Iniquity, for that all the demands of thes passions are most unjust, for so much as they are against reason herself: Contradiction; for that one contradicteth the other in their demands. From all which miseries God hath delivered the just by giving 
Phil. 4.  them his peace, which passeth all understanding, 
joh. 14. 〈◊〉.  as the Apostle saith; and which the world can neither give nor taste of, as 
Mat. 10.  Christ himself affirmeth.  
And thus many causes may be alleged now (besides many other which I pass over) to justify the verity of our Save ours words, affirming that his yoke is sweet and easy; to wit, the assistance of grace, the love of God, the light of understanding, the internal consolation, the quiet of conscience, the confidence thereof proceeding, the liberty of soul and body, with the sweet rest and peace of our spirits, both towards God, our neighbours, and ourselves. By all which means, helps, privileges and singular benefits, the virtuous are assisted above the wicked, as hath been showed; and their way made easy, light and pleasant.  
TO ALL WHICH yet we may adjoin 
THE. 9 Reason. EXPEctation of reward.  one other great privilege as the last but not the least comfort to them that walk under the yoke of Christ's service; and this is, the promise and most assured expectation of reward; to wit, of eternal glory and felicity to the good; and of everlasting damnation and torments unto the wicked. O good God, what a matter is this, to comfort the one, if their life were painful; and to afflict the other, amidst their greatest. pleasures and sweetest delectations? The labourer when he thinketh of his good pay at night, is encouraged to go thorough with the heat of the day though it be painful unto him. Two that 
An example.  should pass together towards their country, the one to receive honour for good service done abroad, th' other as prisoner to be arraigned of treasons, committed in foreign dominions, against his Sovereign; could not be alike merry in their inn upon the way. For albeit he that stood in danger should sing, or make show of courage and comfort, and set a good face upon the matter, yet th' other might well think that his hart had many a cold pull within him; as no doubt but all wicked men have, when they think with themselves, of the life to come. If joseph and pharao's baker had known both their distinct lots in prison; to wit, that on such a day, one should be called forth to 
Gen. 40. 41. 43.  be made Lord of Egypt, and th' other to be hanged upon a pair of new gallows: they could hardly have been alike merry whiles they lived together in the time of their imprisonment. The like may be said, and much more truly, of virtuous and wicked men in this world. For when the one sort do but think upon the day of death, which to them is to be the day of their deliverance from this prison; their hearts can not but leap for very joy, considering what is her after to ensue unto them. But th' other are afflicted and do fall into melancholy and extreme desolation, as often as mention or remembrance of death is offered; for that they are sure, that it bringeth with it their eternal bane, according as holy scripture saith; The wicked man being dead, there remaineth no more hope unto him. 
Pro. 11.   
Well then (dear Christian brother) if all thes things be so; what should stay thee now at length to make this resolution, whereunto I exhort thee? wilt thou yet say (notwithstanding all this) that the matter is hard, and the way unpleasant? or wilt thou believe others that tell the so, albeit they know less of the matter then thyself? Believe rather the word and promiss of thy Saviour Christ, which assureth 
Mat. 11.  thee the contrary. Believe the reasons before alleged, which do prove it most evidently. Believe the testimonies of them which have experienced the matter in themselves, as king David, S. Paul, S. john Evangelist, and others whose testimonies I have alleged before, concerning their own proof. Believe many hundreds, which by the holy grace of God, are converted day lie in Christendom from vicious life, to the perfect service of their Lord; all which do protest that them selves have found much more facility and comfort, than either I have said in this place, or can say in the matter.  
And for that perhaps thou mayest reply, 
The testimony of such as have had experience in them selves.  that such men as have experienced this in themselves, are not now living in the place where thou art, to give this testimony of their own experience: I can and do assure thee upon my conscience before almighty God, that I have had conference with no small number of such persons myself, and that to my singular comfort, in beholding the strong hand and exceeding bountifulness of God's sweetness towards them in this case. Oh dear brother; no tongue can express what I have seen herein; and yet saw I not the least part of that which they inwardly felt. But yet this may I say, that they that attend in the Catholic Church 
* Here Bun, is enforced to mangle extremely.  to deal with souls in the holy sacrament of Confession, are in deed those, of whom the prophet saith, that they work in multitudes of waters, and do see the marvels of God in the 
Psa. 106.  depth; In the depth (I say) of men's conscieuces uttered with infinite multitudes of tears, when God toucheth the same with his holy grace. Believe me (good reader,) for I speak in truth before our Lord JESUS, I have seen so great and exceeding consolations in divers great sinners after their conversion, as no hart can almost conceive; and the hearts which received them, were hardly able to-containe the same: so abundantly distilled down that heavenly dew from the most liberal and bountiful hand of God. And that this may not seem strange unto thee; thou must know, that it is recorded of one holy man called Effrem, that he had so marvelous great 
Vide pratam spirituale SS. Patrum.  consolations after his conversion, as he was often constrained to cry out to God: O Lord retire thy hand from me a little, for that my hart is not able to receive so extreme joy. And the like is written of S. Bernard; who for a 
Gosr. invita Bern.  certain time after his conversion from the world, remained as is it were deprived of his senses, by the excessive consolations he had from God.  
Houbeit, if all this can not move thee, but that thou wilt still remain in thy distrust: hear the testimony of one, whom I am sure thou wilt not for shame discredit, especially speaking of his own experience; And this is the holy martyr and doctor S. Cyprian, who writing of the 
Li. cp. 1.  very same matter to a secret friend of his called Donatus, confesseth that he was before his conversion, of the same opinion that thou art now; to wit, that it was impossible for him, to change his manners, & to find such comfort in a virtuous life, as after he did, being accustomed before to all kind of lose behaviour. Therefore he beginneth his narration to his friend in this sort; Accipe quod sentitur antequant discitur, etc. Take that which is first felt before it be learned; and so he followeth on with a large discourse; showing, that he proved now by experience, which he could never believe before his conversion, albert almighty God had promised the same. The like writeth S. Augustine of himself in his books of confession, showing 
Li. 6. confess. c. 12.  that his own passions & the devil would needs persuade him, before his conversion, that he should never be able to abide the austerity of a virtuous life: especially touching continency in the sins of the flesh (wherein he had lived wantonly, until that time;) it seemed to him unpossible that he could ever abandon the said sin, and live chaste; which notwithstanding he afterwards found both easy, pleasant, and without all difficulty. For which he breaketh into these words, 
Li. 8. confess. ca 1. Psa. 34.  directed unto almighty God himself; O my Lord let me remember & confess thy mercies towards me; let my very bones rejoice and say unto thee, O lord who is like unto thee? thou hast broken my chains, and 
Psa. 115.  I will sacrifice to thee a sacrifice of thanks giving. Thes chains which the blessed man mentioneth; were the chains of concupiscence, whereby he stood bounden in captivity before his conversion, as he there confesseth; but presently thereupon, he was delivered of the same, by the blessed help of Gods most holy grace.  
My counsel should be therefore unto thee (gentle reader) that seeing thou hast 
The conclusion of this first part.  so many testimonies, examples, reasons, and promises of this matter; thou shouldest at least, prove once, by thine own experience, whether this thing be true or no; especially seeing it is a matter of so great importance, and so worthy thy trial: that is to say, a matter concerning so near thy eternal salvation as it doth. If a mean fellow should come unto thee, and offer for hazarding of one crown of gold, to make thee a thousand by Alchemy; albeit 
A similitude.  thou shouldest suspect him for a cousiner, yet the hope of gain being so great, and the adventure of loss so small: thou wouldst go nigh for once, to venture and see the trial. And how much more shouldest thou do it then in this case, where by proof thou canst lose nothing; and if thou speed well, thou art sure to gain as much as God's kingdom and the everlasting joy of heaven is worth. And thus much for this first part.   

The. 2. part. of this chapter. Containing certain instructions and examples for overcoming of difficulties.  
ANd now, albeit this great affair be such as I have declared before, and nothing so as the world and Satan do bear men in hand: yet may not I let pass in this place (dear Christian brother) to admonish thee of one thing, which the ancient Fathers and saints of God that have passed over this river before 
Resistance at the beginning.  thee (I mean the river dividing between God's service and the world) do affirm of their own experience; and that is, that as soon as thou takest this work or resolution in hand, thou must expect many great encounters, strong impediments, sharp contradictions, and fierce temptations: thou must expect assaults, combats, and open war within thyself. This S. Cyprian, S. Augustine, S. Gregory, 
Cyp. li. 1. cp. 1. Aug. li. 1. doct. c. 23. Greg. li. Mor. ●. c. 24. li. 32. cap. 1●. ●. Bern. in psa. 90. Cyr. li. de orat. Orig. ●●. 32. in Exo. & 9 in levit. ●. & 11 in joshua. 〈◊〉 in psa. 118. Eccle. 2.  and S. Bernard do affirm upon their own proves. This do Cyril and Origen show in divers places at large. This doth Saint Hilary prove both by reasons and examples. This doth the scripture itself forewarn thee when it saith, My son, when thou art to come to the service of God, stand fast in justice and in fear, and prepare thy mind unto temptation. And the reason of this is; for that the devil possessing quietly thy soul before, lay still, and sought only means to content the same, by daily suggesting new delights of carnal and worldly pleasures. But when he seethe that thou offerest to go from him; he beginneth straight ways to rage, and to move sedition within thee, and to toss up and down both heaven and earth, before he will lose his kingdom in thy soul. This is evident by the example of him whom our Saviour Christ, coming down from the hill after his transfiguration, delivered from a deaf and 
Marc. ●●.  dumb spirit. For albeit this devil would seem nether to hear nor speak, while he possessed that body quietly: yet when Christ commanded him to go out; he both heard and cried out, and did so tear and rend that poor body, before he departed, as all the standers by thought in deed that he had been dead. This also in figure was showed, by the story of Laban, who never persecuted his son in law jacob, until he would needs departed 
Gen. 31.  from him. And yet was this more plainly expressed in the doings of Pharaoh, who after once he perceived that the people of Israel meant to depart his kingdom, never ceased grievously to afflict them (as Moses testifieth) until God had utterly delivered them out of his hands, with 
Exod. 5.  the ruin and destruction of all their enemies. Which event all holy doctors and saints in God's church, have expounded to be a plain figure of the delivery of souls from the tyranny of the devil.  
And now if thou wouldst have a lively example of all this that I have said before, I could allege thee many; but for 
The conversion of S. August.  brevities sake, one only of S. Augustine's conversion shall suffice, testified by himself in his books of confession. It is a marvelous example, and containeth many most notable and 
* Here Bun. maketh an impious note upon this conversion.  comfortable points. And surely whosoever shall but read the whole at large, especially in his sixth, seventh and eight books of his confessions, shall greatly be moved & instructed thereby. And I beseech the reader that understandeth the latin tongue, to view over at least but certain chapters of the eight book, where this Saints final conversion (after infinite combats) is recounted. It were to long to repeat all here, though in deed it be such matter, as no man could ever be weary to hear it. There he showeth, how he was tossed and tumbled in this conflict between the flesh & the spirit; betwne God drawing on one side; and the world, the flesh, and the devil holding back on the other part. He went to Simplicianus a learned old man 
Li. 8. confess. c. 1. & 2.  & a devout Christian: he went to S. Ambrose bishop of Milan; and after his conference with them, he was more troubled than before. He consulted with his companions Nebridius and Alipius; but all would not ease him. One day after dinner there came into his house, 2 Christian 
Cap. 6.  courtier and captain named Potinian, 
* All this story Bun. cutteth out, saving certain rags of his own making.  and finding by chance S. Paul's epistles upon the board, where Augustine and his fellows were at play; by occasion thereof fell into talk of spiritual matters: and among other things, to recite unto them the life of Saint Anthony, the monk of Egypt, and the infinite virtues and miracles of the same, which he had sound in a book among Christians a little before, & thereby was himself converted to Christianity. Which story after Augustin had heard; as also, that there was a monastery 
A Monastery of monks as Milan before S. August. time.  of those monks, without the walls of Milan, (in which City this happened) & that they were nourished by S. Ambrose 
Cap. 7.  the bishope (whereof Augustine before this, knew nothing;) he was much more afflicted then before: and after Potinian was departed, withdrawing himself a side, had a most terrible combat with himself, whereof he writeth thus. What did I not say against myself in this conflict? how did I beat and whip my own soul, to make her follow thee (o lord?) But she held back, she refused, & excused herself; and when all her arguments were convicted, she remained in horror and fear as of death, to be restrained from her lose custom of sin, whereby she had now consumed herself even unto death. After this he went into a garden with Alipius, his companion, 
Cap. 8.  and there cried out unto him. Quid hoc est? quid patimur? surgunt indocti & caelum rapiunt; & nos cum doctrinis nostris, sine cord, ecce ubi volutamur in carne & saaguine. What is this? (Alipius) what suffer we under the tyranny of sin? unlearned men (such as Anthony and others) do take heaven by violence; and we with all our learning, without hearts, behold, how we lie groveling in flesh and blood? And he goeth forward in that place, showing the wonderful and almost incredible tribulations that he had in this fight, that day. After this, he went further into an orchard, and there he had 
Mark this gentle reader.  yet a greater conflict. For there, all his pleasures passed represented themselves together before his eyes, saying unto him? Demittes ne nos, & a momento isto nonerimus tecum ultra in 〈◊〉? etc. What, wilt thou abandon us? & shall not we be with thee any more for ever, after this moment? shall it not be lawful for the to do this & that, any more hereafter? And then (saith S. Augustin) O Lord, turn from the mind of thy servant, to think of that filth which they objected to my soul. What filth, what shameful pleasures did they lay before mine eyes? At length he saith that after long and tedious combats a marvelous tempest 
Cap. 12.  of weeping came upon him; & being not able to resist any longer, he ran away from Alipius, and cast himself upon the ground under a fig tree, and gave full scope unto his eyes, which brought forth presently whole floods of tears. Which after they were a little past over; he began to speak to God in this sort: Et tu domine, 
Li. 8. c. 12.  usquequo? quam diu? quam diu, cras, & cras? quare non modo? quare non hac hora finis est turpitudinis meae? O Lord, how long wilt thou suffer me thus? how long, how long shall I say to morrow, to morrow? why should I not do it now? why should there not be an end of my filthy life, even at this instant? And after this followeth his final & miraculous conversion, together with the conversion of Alipius, his companion; which because it is set down briefly by himself, I will recite his own words, which are, as followeth immediately upon those that went before.  
I did talk (saith he) in this sort to almighty God, and did weep most bitterly, 
S. August. final conversion by a voice from heaven.  with a deep contrition of my hart; and behold, I heard a voice, as if it had been of some child singing from some house near unto me, and oftentimes it repeated thes words, take up and read; take up and read. And straight ways, I changing my countenance, began to think most earnestly with myself, whether children were wont to sing any such thing, in any kind of game that they used; but I could never remember, that I had heard any such thing before. Wherefore repressing the force of my tears; I rose up, interpreting no other thing, but that this voice came from heaven, to bid me open the book that I had with me, (which was S. Paul's epistles) and to read the first chapter that I should find. For I had heard before of S. Anthony, how he was admonished to 
S. Anthony's conversion. Athanasius in vita Antonij.  his conversion, by hearing a sentence of the Gospel, which was read, when he by chance came into the Church: & the sentence was; Go and sell all thou hast, and give to the poor, and thou shalt have a treasure in heaven, 
Mat. 19  and come and follow me. Which saying S. Anthony taking as spoken to him in particular; was presently converted to thee (o Lord.) Wherefore I went in haste to the place where Alipius sat, for that I lad left my book there when I departed. I snatched it up, and opened it, and read in silence the first chapter that offered itself unto mine eyes; and therein were these words; Not in banquetings, or in drunkenness; 
Rom. 13.  not in wantonness, and chamber works; not in contention and emulation; but do you put on our Lord jesus Christ, and do you not perform the providence of flesh, in concupiscences.  
Further than this sentence I would not read, neither was it needful. For presently with the end of this sentence, as if the light of security had been poured into my hart, all the darkness of my doubtfulness fled away. Wherepon putting in my finger, or some other sign, (which now I remember not,) upon the place; I closed the book, and with a quiet countenance opened the whole matter to Alipius. And he by this means, uttered also that vocation which now wrought in him, (which I before knew not. He desired that he might see what I had read, and I showed the place unto him. He considered the whole, and went further also than I had read. For it followed in Saint Paul, 
Rom. 14.  which I knew not,) take unto you him that is yet weak in faith. Which saying, Alipius applied unto himself, and opened his whole state of doubtfulness unto me. But by this admonition of S. Paul, he was established, and was joined to me in my good purpose; but yet calmelie, & without any troublesome cunctation, according to his nature and manners, whereby he differed always greatly from me, in the better part.  
After this we went in together, to my 
* Her name was Monica, a verjs.  mother; we tell her the whole matter; she rejoiceth: we recite unto her the whole order of the thing; she exulteth & 
holy woman. in as he shewth.  triumpheth, and blesseth thee (o Lord,) which art more strong and liberal than 
Li 9 c. 9 10 11. 12. 13.  we can ask or understand; for that she saw now, much more granted to her from thee, touching me, than she was wont to ask with her pitiful & lamentable sighs. For thou hadst so converted me now to thee, that I neither sought for wife, nor any other hope at all of this world, living and abiding in that 
* This was the religions rule of Asonostical life which S. Austen after professed Possid. in vita Augu.  rule of faith, in which thou didst reveal me unto her, so many years before. And thus thou didst turn her sorrow now, into more abundant solace, than she could wish; and into much more dear & chaste joy, than she could require, by my children, her nephews, if I had taken wife. O Lord, I am thy servant, I am now thy servant, and child of thy handmaid; thou hast broken my chains, and I will sacrifice to thee therefore, a sacrifice of praise. Let my heart and tongue praise the: and let my bones say to thee. O Lord, who is like unto thee? Let them say it (o Lord;) and do thou answer, (I beseech thee,) and say to my soul; I am thy salvation. Hitherto are S. Augustine's own words.  
Now then (dear Christian brother) in the miraculous example of this famous 
Annotations upon this conversion.  man's conversion, there be divers things to be noted, both for our comfort, and also for our instruction. First is to be marked; the great conflict he had with his ghostly enemy, before he could get out of his possession and dominion; which was so much the more (no doubt) for that he was to be so great a pillar afterward in God's Church. And we see that his fellow Alipius found not so great resistance, for that the enemy saw there was much less in him, to hurt his kingdom, than in S. Augustine: which ought greatly to animate and comfort them, that feel great resistance, and strong temptations against their vocation; assuring 
The best men, have greatest conflict in their conversion.  themselves, that this is a sign of more grace and favour, if they manfully go through. So was S. Paul called (as we read) most violently, being stricken down to the ground, & made blind by Christ, before his conversion, for that he was a 
Act. 9  chosen vessel, to bear Christ's name unto the Gentiles.  
Secondly is to be noted in the same example, that although this man had most strong passions before his conversion, & that in the greatest and most incurable diseases, which commonly afflict worldly men; as in ambition, covetousness, and sins of the flesh, (according as himself before confesseth,) which maladies possessed 
Li. 6. c. 6. & 15.  him so strongly in deed, as he thought it unpossible (before his conversion,) ever to subdue and conquer the same: yet afterward, he proved the contrary, by the help of God's omnipotent grace. thirdly also is to be considered, that he had not only the victory over these his passions afterward, but also found great sweetness in the way of virtuous life. For a little after his conversion, he writeth thus: I 
LL 9 c. 6.  could not be satisfied (o Lord) in those days, with the marvelous sweetness which thougavest me. O, how much did I weep in thy hymns & canticles, being vehemently stirred up with the voices of thy Church, singing most sweetly! Those voices did run into my ears, & thy truth did melt into my hart, & thence did boil out an affection of piety, and made tears to run from me, and I was in most happy state with them.  
fourthly is to be remembered for our 
4. The diligence of S. Aug. in arying and following Gods vocation.  instruction and imitation, the behaviour of this holy man about his vocation. First in searching & trying out the same, by his repair to S. Ambrose, to Simplicianus, & others; by reading of good books, frequenting of good company, and the like; which thou oughtest also (good reader) to do when thou feelest thyself inwardly moved; and not to lie dead, as many are wont, resisting openly the holy Ghost with all his good motions, & not so much as once to give ear to the knocking of Christ at the door of their consciences. 
Apoc. 3.  Moreover, S. Austen (as we see) refused not the means to know his vocation, but prayed, wept, and often retired himself alone from company to talk with God, in that matter. Which many of us will never do, but rather do detest and fly all means that may bring us into those cogitations of our conversion. Finally, S. Austen, after he had once seen clearly the will and pleasure of God, made no more stay of the matter, but brack of strongly from all the world and vanities thereof; gave over his rhetoric lecture at Milan; left all hope of promotion in the 
Li. 9 c. 2.  court, and betook himself to serve almighty God through lie; and therefore, no marvel if he received so great consolation and advancement from God afterward, as to be so worthy a member in his holy Church. Which example is to be followed of all them that desire perfection, so farforth as each man's condition & state of life permitteth.  
And here by this occasion I may not let pass to advertise thee (good reader) 
Violence to be used at the beginning of our conversion.  & also by S. Austin's example to forewarn thee, that who soever meaneth to make this resolution throughly, must use some violence to himself at the beginning. For as a fire, if you rush in upon it with force, is easily put-out, but if you deal softly, putting in one hand after an other, you may rather hurt yourself then extinguish the same: so is it with our passions, who require manhood and courage for a time, at the beginning. Which who soever shall use (together with the other means set down in the second book of this treatise:) he shall most certainly find that thing to be easy, which now he thinketh heavy; and that most sweet, which now he esteemeth so unsavoury. For proof whereof, as also for conclusion of this chapter, I will allege a short discourse out of S. Barnard; who after his fashion, proveth the same most fitly by an authority alleged out of the holy scriptures. His words are thes.  
Christ sayeth unto us; take my yoke upon you, and you shall find rest. This is a marvelous 
Bernard. in verba evangelii: Ecce nos relicuimus omnia.  novelty, but that it cometh from him which maketh all things new. He that taketh up a yoke, findeth rest; he that leaveth all, findeth a hundred times so much. He knew well this (I mean that man according to the hart of God) which said in his psalm; Doth the seat of iniquity cleave to thee (o 
Psal. 93.  Lord) which feignest a labour in thy commandment? is not this a feigned labour (dear brethren) in a commandment; I mean a light burden, a sweet yoke, an anointed cross? So in old time he said to Abraham, 
Gen. 22.  take thy son Isaac, whom thou lovest, and offer him to me in sacrifice. This was a feigned labour in a commandment. For Isaac being offered, he was not killed, but sanctified thereby. Thou therefore, if thou hear the 
Christsyoke a feigned labour.  voice of God within thy hart, willing thee to offer up Isaac (which signifieth joy or laughter;) fear not to obey it faith fuilie and constantly. What soever thy corrupt affection judgeth of the matter, be thousecure. Not Isaac, but the Ram shall die for it; thy joy shall not perish, but thy stubborns only, whose horns are entangled with thorns, and can not be in thee, without the prickings of anxiety. Thy Lord doth but tempt the, as he did Abraham, to see what thou wilt do. Isaac (that is, thy joy in this life) shall not die, as thou imaginest, but shall live; only he must be lifted up upon the wood, to the end, thy joy may be on high, and that thou mayest glory, not in thine own flesh, but only in the cross of thy Lord, by whom thyself also art crucified: crucified, (I say) but crucified to the world: for unto 
Gall. 3.  God thou livest still, and that much more, than thou didst before.    

THE THIRD IMPEDIMENT THAT STAYETH DIVERS MEN FROM REsolution in God's service. Which is, the fear they conceive of persecutution, affliction, loss, danger or tribulation. CHAPT. III.  
THERE want not many persons in the world, who, (either moved by the reasons and considerations before recited, or convicted by their own experience, for that they behold daily no small numbers of godly persons to live as contentedly as themselves) do yield thus much unto virtuous life, that in very deed they esteem the same to be easy and pleasant enough, to such as are once entered in thereunto. And that in good sooth, for their own parts, they could be content to embrace and follow the same, if they might do it with quiet and peace of all hands. But yet to request them unto it in such time or place, or with such order and circumstances, as tribulation, affliction, or 
New snifies to avoid resolution.  persecution may fall upon them for the same: they think it a matter unreasonable to be demanded, and themselves very excusable, both before God and man, for refusing it. But this excuse (dear brother) is no better than the other going before of the pretended difficulty; for that it standeth upon a false ground, as also upon an unjust illation or consequent enforced upon that ground. The ground is this; that a man may live virtuously, and serve God truly, with all worldly ease; & without any affliction, tribulation, or persecution; which is false. For that, albeit external contradictions and persecutions, be more in one time then in an other; more in this place, then in that: yet can there not be any time or place without some, both external and internal. Which although (as I have showed before) in respect of the manifold helps and consolations sent from God in conterpoise of the same, they seem not heavy nor unpleasant unto the godly: yet are they in themselves both great and weighty, as would appear if they fell upon the wicked and impatient. secondly, the illation and consequence made upon this ground, is unjust; for that it allegeth tribulation, as a sufficient reason to abandon God's service, which God himself hath ordained for a mean to the contrary effect; that is, to draw men thereby 
four points to be handled in this chapter.  unto his service and from the service of the world. For better declaration whereof (the matter being of very great importance) I will handle in this chapter, thes four points ensuing.  
First, whether it be ordinary for all that must be saved, to suffer some kind of persecution tribulation or affliction; that is, whether this be appointed an ordinary or usual mean of man's salvation in this life.  
secondly, what are the causes why God (loving us as he doth) would choose & appoint thes sharp means of our salvation.  
thirdly, what principal reasons of comfort a man may have in his tribulations and afflictions.  
fourthly, what is required at his hands in hat state. which four points being declared, I doubt not but great light shall appear in this whole matter, which seemeth to flesh and blood to be so full of darkness and improbabilities.  

The first part.  
AND TOUCHING the first, there needeth little proof, for that Christ himself hath affirmed to his Disciples, & 
1. whither all good men must suffer tribulation or no.  by them to all other his servants; In mundo pressuram sustinebitis; In the world you shall sustain affliction. And in an other place; In your patience shall you possess your souls: that is to say, by suffering patiently the adversities, that shall be laid upon you: 
joh. 26. Loc. 11. 2. Ti. 3.  which S. Paul yet uttereth more plainly when he sayeth; All they that will live godly in jesus Christ, shall suffer persecution. If all, than none can be excepted. And to signify yet further the necessity of this matter, both S. Paul and Barnabas also did teach (as S. Luke reporteth) that we of necessity must enter into the kingdom of God, by many 
Act. 14.  tribulations: using the word oportet, which signifieth a certain necessity. And Christ himself yet more plainly revealeth this secret, when he sayeth to S. john th' Evangelist, 
Apo. 3.  that he chastiseth all those whom he loveth. Which words S. Paul as it were expounding to the hebrews sayeth, flagellat 
Heb. 12.  omnem filium quem recipit; he whippeth every child whom he receiveth. And S. Paul urgeth this matter so far in that place, as he affirmeth plainly all those to be bastards, and no children of God, who 
Ver. 8.  are not afflicted by him in this life. The same position he holdeth to Timothy: Si sustinemus & conregnabimus; if we suffer 
2. Ti. 2.  with Christ, we shall reign with Christ, & not otherwise. Wherein also concurreth holy David, when he sayeth, Multe tribulationes 
Psa. 33.  justorum; The just are appointed to many tribulations.  
The same might be proved by many 
1. Testimony of scripture.  other means, as by that our Saviour sayeth. He came not to bring peace, but the sword into the world. Also by that S. Paul 
Mat. 10.  sayeth. That no man can be crowned except he 
2. Tim. 2.  fight lawfully. But how can we fight, if we have no enemy to oppugn us? The same signifieth Christ in the apocalypse, when 
C. 2. & 3.  he repeateth so often that heaven is only for him that conquereth. The very same is signified by the ship, wherinto Christ 
Matt. 8.  entered with his disciples, which was tossed and tumbled, as if it would have been drowned; this (I say) by all the ancient Father's exposition, was a figure of the troubles and afflictions, that all they should suffer, which do sail in the same ship with Christ our saviour. The same also is proved, in that the life of man is 
job. 7.  called a warfare upon earth; and by that, he is appointed to labour and travail, 
job. 5.  while he is here; also in that, his life is replenished with many miseries, even by 
job. 13.  the appointment of almighty God after man's fall. The same also is showed, in that that God hath appointed every man to pass through the pains of death, before he come to joy. In like manner, by the infinite contradictions and tribulations, both within and without, left unto man in this life. As for example, within, are the rebellions of his concupiscence & other miseries of his mind, wherewith he hath continually to make war, if he will save his soul. Without, are the world, and the devil, which do never cease to assault him, now by fair means, and now by foul; now by flattery, & now by threats; now alluring by pleasure and promotion, now terrefying by affliction and persecution; Against all which the good Christian hath to resist manfully, or else he loseth the crown of his eternal salvation.  
The very same thing also may be showed by the examples of all the most renowned 
2. The example of saints in the old testament.  saints, from the beginning; who were not only assaulted internally with the rebellion of their own flesh; but also persecuted & afflicted outwardly, by diverse adversities, thereby to confirm more manifestly this purpose of almighty God unto us. This we see in Abel, persecuted and slain by his own brother, as soon as 
Gene. 4.  ever he began to serve God sincerely. The same we see in Abraham, afflicted diversly after he was once chosen by almighty God. Of the same cup drank all his 
Gen. 22.  children and posterity that succeeded him, in God's favour; as Isaac, jacob, joseph, 
judit. 8.  Moses, and all the prophets; of whom Christ himself giveth testimony, how their blood was shed most cruelly by the 
Ma. 5. 23.  world. The affliction also of job is 
Luc. 13.  wonderful, seeing the scripture affirmeth it to have come upon him by God's special 
job. 1.  appointment, he being a most just man. But yet more wonderful was the affliction of holy Tobias, who among other calamities, was stricken blind by the falling 
job. 2.  down of swallows dung into his eyes; of which the Angel Raphael told him afterward: Because thou were a man grateful 
Tob. 12.  to God, therefore it was of necessity that this tentation should prove thee. Behold the necessity of afflictions to good men. I might add to this, the example of David and others; but that S. Paul giveth a general testimony of all the saints of the old testament, saying: That some were racked; 
Heb. 11.  some reproached, some whiped, some chained, some imprisoned: other were stoned, cut in pieces, tempted, and slain with the sword: some went about in hear cloth, in skins of goats, in great need, pressed and afflicted, wandering and hiding themselves in wildernesses, in hills, in caves, and holes under ground, the world not being worthy of them. Of all which he prononceth this comfortable sentence, to be noted of all men: Non suscipientes redemptionem, ut meliorem invenirent resurrectionem: That is, God would not deliver them from these afflictions in this life, to the end their resurrection and reward in the life to come might be more glorious. And this of the saints of the old testament.  
But now in the new testament, founded 
3. Saints of the new testament. Luc. 24.  expressly upon the cross, the matter standeth much more plain, and that with great reason. For, if Christ could not go into his glory but by suffering, as holy scripture affirmeth: then by the most reasonable rule of Christ, affirming, that the servant hath not privilege above his master, it 
Mat. 10. Luc. 6. Mat. 10.  must needs in reason follow, that all have to drink of Christ's cup, which are appointed to be partakers of his glory. And for proof hereof, look upon the dearest friends that ever our Saviour had in this life, & see whether they had part thereof or no? Of his mother, old Simeon prophesied 
Luc. 2.  and told her at the beginning, that the sword of tribulations should pierce her heart; signifying thereby, the extreme afflictions that she felt afterward in the death of her son, and other miseries heaped upon her. Of the Apostles it is evident, that besides all their labours, travails, needs, sufferings, persecutions and calamities, which were infinite, and in man's sight intolerable, (if we believe S. Paul recounting the same:) besides all this 
1. Cor. 4. 2. Cor. 4. 6. 11. 12. Act. 20. Rom. 8. joh. 21.  (I say) God would not be satisfied, except he had their blood also, spent in his service: and so we see that he suffered none of them all to die naturally or in his bed, but only S. john by a special privilege particularly granted to him from Christ; albeit if we consider what S. john also suffered in so long a life as he lived, being banished by Domitian to Pathmos; & at 
Ter. lib. de prescrip. hereti. jerom. lib. cont. jovin.  an other time, thrust into a ton of hot boiling oil at Rome (as Tertulian and S. Jerome do report;) we shall see that his part also was no less than others in this cup of his master. I might reckon up here infinite other examples, but it needeth not; for it may suffice, that Christ hath given this general rule in the new testament; He that taketh not up his cross and 
Math. 10.  followeth me, is not worthy of me. By which, is resolved plainly, that there is no salvation now to be had, but only for them that take up (that is, do bear willingly) their proper crosses, and therewith do follow their captain, walking on with his cross upon his shoulders before them.  
But here perhaps some man may say; if this be so, that no man can be saved 
An objection answered.  without a cross: that is, without affliction and tribulation; how do all those that live in peaceable times and places, where no persecution is, no trouble, no affliction or tribulation? To which I answer; first, that if there were any such time or place, the man living therein should be in very great danger, according to the saying of the prophet, they are not in the labours of other 
Psal. 72.  men, nor yet whipped & punished as others are, and therefore pride possessed them, and they were covered with iniquity and impiety: and their iniquity proceeded of their fatness, or abundance. Besides this, albeit men suffered nothing in this life, yet (as S. Austen largely proveth:) 
In psa. 73. & de vera & falsa penitentia. c. 18 1. Cor 3.  if they died out of the state of mortal sin; they might be saved by suffering the purging fire in the next, according to the saying of S. Paul; that such as build not gold or silver upon the true foundation, but wood, straw, or stubble: shall receive damage thereof at the day of our Lord, to be revealed in fire; but yet by that fire they shall be saved.  
secondly I answer, that there is no time and place so void of tribulation, but that there is always a cross to be found, for them that will take it up. For ever is there either poverty, sickness, slander, enmity, injury, contradiction, or some like affliction offered continually. For that, those men never want in the world, whereof the prophet said; They that do render evil for 
Psal. 37.  good, did detract me, for that I followed goodness. At the least wise, there never want those domestical enemies, of which our Saviour Christ for warneth us; I mean either 
Mat. 7.  our kindred and carnal friends, who commonly resist us, if we begin once thoroughly to serve almighty God; or else our own disordinate affections, which are the most perilous enemies of all other, for that they make us war upon our own ground. Again, there never want the temptations of the world and devil, the resisting whereof is much more difficult in 
Time of peace more dangerous then of persecution.  time of peace and wealth, then in time of external affliction and persecution; for that thes enemies are stronger in flattery, then in force; which a godly father expresseth by this parable. The sun and wind (saith he) agreed one day to prove their several strengths in taking a cloak from a waiefaring man. And in the forenoon, 
A parable.  the wind used all violence that he could to blow of the said clock. But the more he blew, the more fast held the travailer his clock, and gathered it more closely about him. At after noon the sun sent forth her pleasant beams, & by little and little so entered into this man, as he caused him to yield & to put of, not only his cloak, but also his cote. Whereby is proved (saith this father) that the allurements of pleasure are more strong and harder to be resisted, than the violence of persecution.  
The like is showed by the example of 
2. Re. 11.  king David, who resisted easily many assaults of adversity; but yet fell dangerously in time of prosperity. Whereby appeareth that virtuous men have no less war in time of peace, then in time of persecution. Nor ever wanteth there occasion of bearing the cross, and suffering affliction, to him that will accept of the same. And this may susfice for this first point, to prove that every man must enter into heaven by tribulation as S. Paul saith.   

The second part.  
TOUCHING THE second, why God would have this matter so; it were sufficient 
2. THE cause why God sendeth affliction to the godly.  to answer, that it pleased him best so, without seeking any further reason of his meaning herein: even as it pleased his divine Majesty, without all reason in our sight, to abase his son so much, as to send him hither into this world to suffer and die for us. Or if we will needs have a reason hereof, this one might be sufficient for all; that seeing we look for so great a glory as we do; we should labour a little first for the same, and so show ourselves worthy of God's favour and exaltation. But yet, for that it hath pleased his divine Majesty, not only to open unto us his will and determination for our suffering in this life; but also divers reasons of his most holy purpose and pleasure therein, for our further encouragement and consolation that do suffer: I will in this place repeat some of the same, for declaration of his exceeding great love and fatherly care towards us.  
THE FIRST cause then, and the most 
1. Increase of glory.  principal, is, to increase thereby our merit and glory in the life to come. For having appointed by his eternal wisdom and justice, that none shall be crowned there, but according to the measure of his fight in 
2. Tim. 2. Apoc. 2.  this world; the more and greater combats that he giveth (together with sufficient grace to overcome them:) the greater crown of glory prepareth he for us at our resurrection. This cause toucheth S. Paul in the words before alleged of 
Heb. 11.  the saints of the old testament; to wit, that they received no redemption from their miseries in this world, to the end they might find a better resurrection in the world to come. This also meant Christ expressly when he said: Happy are they 
Mat. 5.  which suff: persecution, for theirs is the kingdom of heaven: happy are you when men speak evil, and persecute you, etc. rejoice & be glad (I say,) for that your reward is great in heaven. Hereunto also appertain all those promises, of gaining life by losing life; of, receiving a hundred for one, and the like. here-hence do proceed 
Mat. 10. Mat. 19 Esa. 56. Mat. 19 1. Cor. 7. Psal 67. Mat. 19 Luc. 12. Pro. 21. Luc. 9 2. Cor. 4.  all those large promises to virginity, and chastity: and to such as geld themselves for the kingdom of heaven: to voluntary poverty, and to the renouncing of our own will by obedience. All which are great conflicts against the flesh, world, and our own sensuality, and can not be performed but by sufferings and affliction. Finally S. Paul declareth this matter fully, when he sayeth: that a little and short tribulation in this life, worketh a beape of glory above all measure in the height of heaven.  
THE SECOND cause why God appointed this, is to draw us thereby from 
2. HATRED of the world.  the love of the world, his professed enemy; as in the next chapter shallbe showed at large. This cause S. Paul uttereth in these words; We are punished of God (in this 
1. Co. 11.  life) to the end we should not be damned with this world. In like manner as a Nurse, that to wean her child from the love and liking of her milk, doth anoint her teat with Aloes, or some other such bitter thing: so our merciful Father, that would retire us. 
A similitude.  from the love of wordly delights (whereby infinite men do perish daily) useth to send tribulation, which of all other things hath most force to work that effect; as we see in the example of the prodigal son, who could by no means be stayed from his pleasures and retired home to his old Father, but only by 
Luc. 15.  affliction.  
thirdly, God useth tribulation as a most present and sovereign medicine 
3. A Medicine to cure our diseases.  to heal us of many diseases, otherwise almost incurable. As first, of a certain blindness and careless negligence in our estate, contracted by wealth and prosperity. In which sense, holy scripture saith, that affliction giveth understanding. And the wise man affirmeth, that the rod bringeth 
Eccl. 28. Pro. 29.  wisdom. This was showed in figure, when the sight of Toby was restored by the 
Tob. 12.  bitter gall of a fish. And we have clear examples in Nabuchodonasor, Saul, Antiochus, and Manasses; all which came to 
Dan. 4. 2. Mac. 9 2. Para. 33  see their own faults by tribulation, which they would never have done in time of prosperity. The like we read of the brethren of joseph, who falling into some affliction in Egypt, presently entered into their own conscience, and said; We suffer those things worthily, for that we 
Gen. 42.  sinned against our brother. And as tribulation bringeth this light, whereby we see our own defects: so helpeth it greatly to remove and cure the same; wherein it may be well likened unto the rod of Moses. For as that rod striking the hard rocks, brought forth water, as the scripture 
Ero. 17. Deut. 8. Psal. 77.  saith: so, this rod of affliction falling upon stony hearted sinners, mollifieth them to contrition, and often times bringeth forth the floods of tears to repentance. 
Tob. 3.  In respect whereof, holy Toby saith to almighty God; In time of tribulation thou forgivest sins. And for like 〈◊〉 it is compared also to a file of iron which 
job. 23. Prou. 17. Eccle. 2. Esa. 1. jer. 9  taketh away the rust of the soul. In like manner, to a purgation that driveth out corrupt humours. And finally to a goldsmiths forge which consumeth away the refuse metals, and fineth the gold to his perfection, I will try thee by fire to the quick, (saith God to a sinner by Esay the prophet) and I will take away all thy tin, and refuse metal. And again by jeremy, I will melt them and try them by fire. This he meant of the fire of tribulation, whose property is (according as the scripture saith) to purge and fine the soul, as fire purgeth & 
Sap. 3. Zach. 13.  fineth gold in the furnace. For besides the purging and removing of greater sins, by consideration and contrition, (which tribulation worketh, as hath been showed;) it purgeth also the rust of infinite evil passions, appetites, and humours in man; as the humour of pride, of vain glory, of sloth, of choler, of delicate niceness, and a thousand more, which prosperity engendereth in us.  
This God declareth by the prophet 
Ezec. 24.  Ezechiel, saying, of a rusty soul; put her naked upon the hot coals, and let her heat there, until her brass be melted from her, and until her corruption be burned out, and her rust consumed. There hath been much labour and sweat taken about her, and yet her over much rust is not gone out of her. This also signifieth holy job, when having said, that God 
job. 33.  instructeth a man by discipline (or correction) to the end he may turn him from the things that he hath done, and deliver him from pride: (which is understood of his sinful acts,) he addeth a little after, the manner of this purgation, saying; his flesh being consumed by punismentes, let him return again to the days of 
Ver. 25.  his youth; That is, all his fleshly humours & palsions being now consumed by punishments and tribulations, let him begin to live again in such purity of soul, as he did at the beginning of his youth, before he had contracted these evil humours and diseases by prosperity.  
NETHER ONLY is tribulation a strong medicine to heal sin: and to 
4. A preservative.  purge away the refuse metals in us, of brass, tin, iron, lead, and dross, as almighty God by Ezechiel sayeth: but also a most excellent preservative against sin for the time to come. According as good king David said, thy discipline (o Lord) hath 
Psal. 17.  corrected me for evermore; That is to say, it it hath made me wary, and watchful, not to commit sin again, according as the scripture sayeth in an other place; Agrenous infirmity or affliction maketh the soul sober. 
Eccl. 31.  For which cause the prophet jeremy calleth tribulation, virgam vigilantem? A watchful rod; that is, (as S. Jerome expoundeth 
jere. 1.  it,) a rod that maketh a man watchful. The same signified God, when he said by Ose the prophet; I will hedge 
Ose. 2.  in thy way with thorns; That is, I will so close thy life on every side with the remembrance and fear of affliction, that thou shalt not dare to tread awry, lest thou tread upon a thorn. All which, good David expresseth of himself in these 
Psal. 18.  words: before I was humbled & brought low by affliction, I did sin and offend the (o Lord:) but after that time, I have kept thy commandements.  
OF THIS ALSO appeareth yet an 
5. A prevention of the punishment in purgatory.  other cause, why God afflicteth his elect in this life; and that is, to prevent his justice upon them, in the world to come: I mean that justice, which otherwise remaineth to be executed upon every one after their departure hence in that most grievous purging fire, whereof I spoke before. Touching which S. Barnard sayeth thus; Oh would to God some man would now 
Ser. 55. in cantic.  before hand, provide for my head abundance of waters, and to mine eyes a fountain of tears; for so happily the burning fire should take no hold, where running tears had cleansed before. And the reason of this is, (as that holy man himself noteth after) for that God hath said by Naum the prophet, I have afflicted the once, and I will not afflict thee again: 
Naum. 1.  there shall not come from me a double tribulation.  
SIXTHLIE, God sendeth tribulation 
6. TO Prove us.  upon his servants, to examine & prove them thereby, whether they be fatheful & constant or no: that is, to make themselves and other men see and confess, how faithful or unfaithful they are. This in figure was signified, when Isaac would 
Gen. 27.  grope and touch his son jacob, before he would bless him. And this the scripture expresseth plainly, when talking of the tribulations laid upon Abraham, it addeth, tentavit Deus Abraham, God tempted 
〈◊〉. 22.  Abraham, by these means to prove him. And Moses said to the people of Israel; Thou shalt remember how thy God led thee 
Deut. 8.  forty years about the desert to afflict thee, and tempt thee; to the end it might appear wyatt was in thy hart, whether thou wouldest kept bis commandements or nam. And again, a few chapters after: Your God and Lord doth tempt 
Deu. 13.  you, to the end it may be manifest whether you love him or no, with all your hart and with all your soul. In which sense also, the scripture sayeth of Ezechras, after many praises given unto him, that God left him for a time to be tempted, that the thoughts of his hart might thereby be made manifest. 
2. Par. 32.   
And that this is God's fashion towards all good men, king David showeth in the person of all, when he sayeth, Thou hast proved us (ò Lord) thou hast examined us by fire; thou hast laid tribulation upon our backs, and 
Psal. 63.  hast brought men upon our heads. And yet how well he liked of this matter, he signifieth, when he calleth for more thereof in an other place: saying, Try me (ò Lord) and tempt me; burn my reins and hart within me. 
Psa. 25.  That is, try me by the way of tribulation and persecution; search out the secrets of my hart and reins; let the world see whether I will stick to the in adversity or no. Thus said that holy prophet, well knowing 
Tribulation trieth.  that which in an other place the holy Ghost uttereth; that as the furnace trieth the potter's vessels, so tribulation trieth men. For as the sound vessels onelic, do 
Eccl. 27.  hold when they come to the furnace, and those which are crazed do break in pieces: so in time of tribulation and persecution, the virtuous only stand to it, and the counterfeit bewray themselves: according to the saying of Christ: In tempore tentationis recedunt: They depart from me 
Luc. 8.  in time of temptation.  
THE SEVENTH reason, why God layeth tribulation upon the virtuous, is, 
7. TO MAKE men run to God.  thereby to make them run unto him for aid & help: even as the mother, to make her child to love her more, and to run unto her, procureth the same to be made afeard and terrified by others. This, God expresseth plainly by the prophet Ole, saying of them that he loved; I will draw 
Ose. 11.  them unto me, in the ropes of Adam, in the chains of love, and will seem unto them as though I raised a yoke upon their jaw bones. By the ropes of Adam, he meaneth affliction, whereby he drew Adam to know himself; as also appeareth by that he addeth of the heavy yoke of tribulation, which he will lay upon the heads and faces of his servants, as chains of love, thereby to draw them unto him. This chain had drawn David unto him when he said, O 
Psal. 31.  Lord thou art my refuge from the tribulation of sinners. As also those whereof Elay saith, 
Esa. 26.  they sought the out (ò Lord) in their affliction. Also those of whom David said, Infirmities 
Psal. 19  were multiplied upon them, and after that, they made haste to come. And God saith generally of all good men; They will rise betimes 
Ose. 6.  in the morning, and come to me in their tribulation. Wherefore holy king David desiring 
Psal. 82.  the weal of certain men, and to win them to God, saith in one of his psalms; Fill their faces (o Lord) with shame and confusion, and then will they seek unto thy name. And this is true (as I said) in the elect and chosen servants of God. But in the 
Tribulation. helpeth not the reprobate.  reprobate, this rope draweth not, this yoke holdeth not, nor doth this chain of love win them unto God; whereof God himself complaineth, saying: In vain have 
jere. 2.  I stricken your children, for they have not received my discipline. And again the prophet jeremy saith of them to God; thou hast crushed them, and they have refused to receive 
jere. 5.  thy discipline; they have hardened their faces even as a rock, and will not return to thee. Behold, they have rend the yoke, and broken the chains.  
OF THIS NOW ensueth an eight reason, why God bringeth his servants 
8. To MAnifest God's power and love in delivering.  into affliction: to wit, thereby to show his power and love in delivering them. For as in this world a princely mind desireth nothing more, than to have occasion whereby to show his ability & good will unto his dear friend: so God almighty which hath all occasions in his own hands, and passeth all his creatures together in greatness of love and nobility of mind; worketh purposely divers occasions and opportunities, whereby to show and exercise she same. So he brought the three children into the burning furnace, thereby to show his power and love in delivering them. So he brought Daniel, into the lion's den; 
Dan. 3. 6. 13.  Susanna, unto the point of death; job, into extreme misery; joseph, into prison; Toby 
job. 1. 2. Gen. 31. Tob. 2. 12.  unto blindness: thereby to show his power and love in their deliverance. For this cause also did Christ suffer the ship to be almost drowned, before he would 
Mat. 8.  awake; & S. Peter to be almost under water; 
Mar. 14.  before he would take him by the hand.  
AND OF THIS one reason, many other reasons and most comfortable causes 
9 THE JOY of deliverance.  do appear of God's dealing herein. As first, that we being delivered from our afflictions, might take more joy and delight thereof, then if we had never suffered the same. For as water is more grateful to the waiefaring man, after a long drought; & a 
A sunilitude.  calm more pleasant unto passengers after a troublesome tempest: so is our delivery more sweet after persecution or tribulation, according as the scripture saith; Speciosa misericordia Dei in tempore tribulationis; 
Eccl. 35.  the mercy of God is beautiful and pleasant in time of tribulation. This signified also our Saviour, when he said, your sorrow shallbe turned into joy; that is, you shall rejoice 
joh. 16.  that ever you were sorrowful. This had David proved when he said, thy ready (o 
Psal. 22.  Lord) and thy staff have comforted me that is, I take great comfort that ever I was chastised with them. And again, according to the multitude of my sorrows, thy consolations 
Psal. 53.  have made joyful my mind: That is, for every sorrow that I received in time of affliction, I receive now a consolation after my deliverance. And again in an other place, I will exult and rejoice in thy mercy o Lord. And wherefore (good king) wilt thou so rejoice? 
Psal. 30.  it followeth immediately: For that thou hast respected my abasement, and hast delivered my soul from the necessity wherein she was, and hast not left me in the hands of mine enemy.  
This then, is one most gracious meaning of our loving and merciful father in afflicting us for a time; to the end our joy may be the greater after our deliverance; as no doubt but it was, in all those whom I have named before, delivered by God's mercy: I mean, Abraham, joseph, Daniel, Sidrach, Misach, and Abdenago, Susanna, job, Thobias, Peter and the rest; who took much more joy after their deliverance, then if they had never been in affliction at al. When judith had delivered Bethulia, and returned thither with Holofernes head; 
judith. 6. 14. 15.  there was more hearty joy in that city, than ever there would have been, if it had not been in distress. When S. Peter was 
Act. 12.  delivered out of prison by the Angel; there was more joy for his deliverance in the Church, then could have been, if he had never been in prison at al.  
OUT of this great joy resulteth an other 
10. THANKS giving for our deliverance.  effect of our tribulation, much pleasant to God, and comfortable to ourselves; and that is, a most hearty and earnest thanksgiving to our Lord for our deliverance; such as the prophet used when he said, after his deliverance: I for my part will sing 
Psal. 58.  of thy strength, and will exalt thy mercy betimes in the morning, for that thou hast been my aider and refuge, in the daey of my tribulation. Such hearty thanks and praise did the children of Israel yield to God for their deliverance, when they were passed over the read sea, in that notable song of theirs, which beginneth, Cantemus domino; and is 
Exo. 15. 1. Re. 2. judie 5. judi. 12.  registered by Moses in Exodus. From like hearty affect came also those songs of Anna, Deborah, and judith, moved thereunto by the remembrance of their afilictions past. And finally, this is one of the chiefest things that God esteemeth and desireth at our hands; as he testifieth by the prophet, saying, call upon me in the day of tribulation; & 
Psal 49.  I will deliver thee, and thou shall honour me.  
BESIDES ALL thes effects, God hath yet further reasons of laying persecution 
11. EMROLDning us 〈◊〉 God's service.  upon us; as for example, to the end that by suffering, & perceiving in deed God's certain assistance and consolation therein, we may come to be so hardy, bold, and constant in his service, as nothing afterward can dismay us. Even as Moses, albeit he were first afeard of the serpent that 
Exo. 4.  was made of his rod, and so fled away from it: yet afterwards, when he by God's commandment had once taken it up by the tail, he feared it no more. This the 
Psal. 45.  prophet David expresseth notably, when he saith: God hath been our refuge, and strength, and helper in our great tribulations, and therefore we will not fear if the whole earth should be troubled, and the mountains cast into the midst of the sea. What greater confidence can be imagined then this?  
AGAIN, by persecution & affliction 
12. THE exercise of all the virtues.  God bringeth his children to the exercise and perfect possession of all the holy virtues belonging to a Christian man. As for example, faith is exercised in time of tribulation, by considering the causes of 
Faith.  God's permission, and believing most assuredly the promises he hath made for our deliverance. Hope is exercised in conceiving 
Hope.  & assuring ourselves of the rewards promised to them that suffer patiently. Charity 
Charity.  is exercised, in considering the love of Christ suffering for us, and thereby proveketh the afflicted to suffer again for him. Obediece is exercised, in conforming 
Obedience. Patience. 〈◊〉.  our wills to the will of Christ. Patience, in bearing quietly. Humility, in abasing ourselves in the sight of God. And so likewise all other virtues, belonging to a good Christian, are stirred up, exercised, confirmed, strengthened, and established in man by tribulation, according to the saying of S. Peter: God shall make perfect, confirm, and 
1. Pet. 5.  establish them, which have suffered a little for his name.  
FINALLY, God's meaning is by laying 
13. To MAKE us like unto Christ.  persecution and affliction upon us, to make us perfect Christians, that is to say, like unto Christ our captain, whom the prophet calleth Virum dolorum, & scientem infirmitatem; a man of sorrows, and one 
Esa. 53.  that had tasted of all manner of infirmities, thereby to receive the more glory at his return to heaven, and to make more glorious all those, that will take his part therein. To speak in one word; God would make us by tribulation to become crucified 
Crucified Christians.  Christians, which is the most honourable title that can be given unto a creature in heaven or earth. Crucified (I say) and mortified to the vanities of this world; to the flesh and to our own concupiscence and carnal desires; but quick and full of all live lie spirit, to virtue, godliness, and devotion. This is the heavenly meaning of our Sovereign Lord and God, in sending us persecution, tribulation, and affliction; in respect whereof holy job doubteth not to say: Blessed is the man that is afflicted by God. 
job. 5. Mat. 5.  And Christ himself yet more expressly; Happy are they which suffer persecution. If they be happy and blessed thereby, then is the world (no doubt) greatly a wry, which so much abhorreth the sufficiance thereof; then is almighty God but unthankfully dealt with all by many of his children, who repine at this happiness bestowed upon them, where as indeed they should accept it with joy and thanksgiving. For proof and better declaration whereof, I will enter now into the third point of this chapter, to examine what reasons and causes there be, to induce us to this joyfulness & contentation in tribulation.   

The third part.  
AND FIRST of all for proof and declaration of this third part, the reasons 
WHY tribulations should be perceived joyfully.  and causes before alleged of almighty Gods merciful and fatherly meaning in sending us affliction, might be sufficient to comfort and content any Christian man or woman, who taketh delight in Gods holy providence towards them. For if God do send affliction unto us, for the increase of our glory in the life to come, for drawing us from infection of the world, for opening our eyes, and curing our diseases; and for preserving our souls from sin hereafter, as hath been showed in the former part: who can be justly displeased therewith, but such as are enemies unto their own eternal welfare? We see, that for the obtaining of bodily health, we are content, not only to admit many bitter and unpleasant medicines, but also (if need require) to yield willingly some part of our blood to be taken from us. And how much more should we do this, for the eternal health and salvation of our souls? But now further; if this medicine have so many more commodities besides, as have been declared: if it serve here for the punishment of our sins, due otherwise in an other place, in far greater quantity and rigour of justice: if it make 
The benefits of suffering.  a trial of our estate, and do draw us to God: if it procure Gods love towards us; yield matter of joy by our deliverance; provoke us to thankfulness; embolden and strengthen us in his service; and finally, if it furnish us with all virtues, and do make us like to Christ himself crucified: then is there singular great cause, why we should take comfort and consolation therein: for that to come near and to be like unto our master and Saviour, is the greatest dignity and pre-eminence that can be imagined. Lastly, if God's eternal wisdom have so ordained and appointed, that this shallbe the meres of his servants salvation; the badge and livery of his son; the high way to heaven under the standard of his Cross: then ought we not to abhor thes means, not to refuse this livery, not to fly this way, but rather with good S. Peter 
Act. 5.  and john, to esteem it a great dignity to be made worthy of the most blessed participation thereof. We see that to wear 
A comparison.  the colours of the prince, is thought aprerogative among courtiers in this world; but to wear the rob or crown itself, were to great a dignity for any inferior subject to receive. Yet Christ our Lord and king is content to impart both the one & th' other of his, unto us. And how then ought we (I pray you) to accept thereof?  
And now (as I have said) these reasons might be sufficient to comfort and 
Special considerations, of comfort in affliction.  make joyful all those that are so happy as to be called to suffer affliction and tribulation for Christ's cause. But yet there want not some more particular considerations besides. Whereof the first and most principal is, that this matter of persecution and affliction cometh not by chance or 
1. God's providence and his love.  casualty, or by any certain general direction of stars and planets unto Christians, but by the special providence and peculiar disposition of God, as our Saviour Christ showeth at large in S. Matthews 
Mat. 10.  gospel; that is to say, this heavenly medicine or potion, is made for us by the very hand of almighty God. Which Christ signifieth expressly when he said to his disciples, at it were in anger, shall I not drink the cup which my Father hath given to 
joh. 18.  me? That is, for as much as mine ownfather hath tempered a potion for me, shall I not drink it? as who would say, it were too much ingratitude. secondly is to be noted, that the very same hand of God, which tempered the cup for Christ, who was his own natural son, hath done the same also for us, according to Christ's saying; You shall drink of my cup; to wit, of the same cup which my Father hath 
Mat. 10.  tempered for me. Hereof it followeth, that, with what hart and love, almighty God tempered this cup unto his own most dearly beloved son; with the same he hath tempered it also to us: that is, altogether for our good & for his glory. thirdly is to be considered, that this cup is tempered with such special care (as Christ sayeth) that, what trouble or danger soever it may seem to work: (as all purgations for a time do) yet shall not one hear of our head perish by the same. Nay 
Luc. 21. Mat. 10. Psal. 79.  further, is to be noted, that which the prophet sayeth, O Lord thou shalt give us to drink in tears, in measure. That is, the cup of tears and tribulation shall be so tempered in measure by our heavenly physician, as no man shall have above his strength. The dose of Aloes and other bitter ingredients shallbe qualified with manna and sufficient sweetness of heavenly consolation. God is faithful (saith S. Paul) 
1. Co. 10.  and will not suffer you to be tempted above your ability. This is a singular point of comfort, and aught always to be in our remembrance.  
Besides this, we must consider, that the appointing and tempering of this cup, 
2. All tribulations measured unto us by Christ Mat. 28. Heb. 5.  being now in the hands of Christ our Saviour, by the full commission granted him from his Father, & he having learned by his own sufferings (as S. Paul notifieth) what it is to suffer in flesh and blood; we may be sure that he will not lay upon us more, than we can bear. For, as 
A comfortable comparison.  if a man had a Father or brother that were a most skilful physician, and should receive a purgation from them, tempered with their own hands; he might be sure it would never hurt him, what rambling soever it made in his belly for the time: so and much more may we be assured of this potion of tribulation ministered unto us by the hand of Christ, howsoever (as S. Paul saith) it seem unto us unpleasant 
Heb. 12.  in the operation.  
BUT ABOVE all other comfortable 
3. GODS measure of tribulation goeth according to the measure of his jeve. Apoc. 3. Heb. 12.  cogitations, this is the greatest and most full of consolation, to consider, that he divideth this cup only of love, as himself protesteth, and as S. Paul proveth; that is, he geneth out portions of his cross (the richest jewel that he maketh account of) as worldly princes do their treasine: unto none, but unto his chosen and picked friends; and among them also, not equally to 〈◊〉, but to every one a measure, according to the measure of good will and special affection wherewith he loveth them. This is evident by the examples before set down of his dearest friends most of all afflicted in this life; that is to say, they received greatest portions of this treasure, for that his good will was greatest towards them. This also may be seen manisestly in the exaple of S. Paul, of whom after that Christ had said to Ananias, vas electionis est mihi, he is a chosen vessel unto me: he giveth immediately 
Act. 9  the reason thereof: For I will show unto him, what great things he must suffer for my name. Lo here, for that he was a chosen vessel, therefore he must suffer great matters for Christ. Doth not the measure of suffering go then according to the measure of God's love unto us? Surely S. Peter knew well how the matter went, and therefore he writeth thus: If you living well, do suffer with patience; this 
1. Pet. 2.  is a grace (or privilege) before God. And again alitle after: If you suffer reproach in the name of Christ, you are happy; for that the honour and 
1. Pet. 4.  glerie, and power of God, and of his holy spirit, final rest upon you.  
Can there possibly be any greater reward promised to man or any more 
The great dignity of suffering.  excellent dignity, than to be made partaker of the honour, glory, and power of jesus Christ? Is it marvel now if Christ said, Happy are you when men revile and persecute 
Mat. 5.  you? Is it marvel though he said, gaudete in illa die, & exultate, rejoice and triumph 
Luc. 6.  ye in that day? Is it marvel, though S. Paul said, I take great pleasure, and do glory in my infirmities or afflictions, in 
2. Co. 12.  my reproaches, in my necessities, in my persecutions, in my distresses for Christ? Is it marvel if S. Peter and S. john being 
Act. 5.  reproached and beaten at the judgement seat of the jews, went away rejoicing that they were esteemed worthy to suffer contumely for the name of JESUS? Is it marvel though S. Paul accounted this such a high privilege given to the Philippiens when he said, It is given unto you, 
Philip. 1.  not only to believe in JESUS Christ, but also to suffer for him, and to have the same combat which you have seen in me, and now hear of me? All this is no marvel (I save,) seeing that suffering with Christ, and bearing the cross with Christ, is as great a preferment in the court of heaven, as it should be in an earthly court for the prince to take of his own garment, & to lay it on the back of one of his servants.  
Of this now followeth an other consequent 
4. Tribulation a sign of predestination.  of singular consolation in time of affliction; and that is, that tribulation (especially when grace is also given to bear it patiently) is a great conjecture of our predestination to eternal life. For, so much do all those arguments before touched, insinuate. As also on the contrary part, to live in continual prosperity, is a dreadful sign of everlasting reprobation. This point is marvellously proved by S. Paul unto the hebrews, and greatly 
Heb. 12.  urged. And Christ giveth a plain signification in S. Luke, when he saith; Happy 
Luc. 6.  are you that weep now, for you shall laugh. And on th' other side; Woe be unto you that laugh now, for you shall weep: woe be unto you rich men, which have your consolation here in this life. And yet more vehemently than all this, doth the saying of Abraham to the rich man in hell, (or rather Christ's words parabolicallie attributed unto Abraham) confirm this matter. For he saith to the rich man complaining of his torment: Remember child, that thou receivedst 
Luc. 16.  good things in thy life time. He doth not say (as S. Barnard well noteth) rapuisti, thou tookest them by violence, but recepisti, thou receivedst them. And yet, this now is objected against him for a sufficient cause of his damnation as we see. Holy David handleth this matter in divers places, but purposely in two of his psalms, 
Psal. 27. & 143.  and that at large. And after long search, and much admiration, his conclusion of wicked men prospering above other in the world, is this: Veruntamen propter dolos posuisti 
Psal. 37. Ver. 18.  eyes, deiecisti eos dum allevarentur. Thou hast given them prosperity (o Lord) to deceive them withal; and thou hast indeed thrown them down, by exalting them: That is; thou hast thrown them down to the sentence of damnation in thy secret and inscrutable determination.  
Here then the comparison of S. Gregory 
Com. in job.  taketh place; that as the oxen appointed to the slaughter, are let run to feed at their pleasure, and the other 
A comparison of S. Gregory.  kept under daily labour of the yoke: so fareth it with evil and good men. In like manner, the tree that beareth no fruit, is never beaten (as we see) but only the fruitful; & yet th' other (as Christ saith) is reserved for the fire. The sick man that 
Ma. 3. 7. Ep. jud.  is past all hope of life, is suffered by the physician to have whatsoever he lusteth after; but he whose health is not despaired, can not have that liberty granted. To conclude, the stones that must serve for 
3. Re. 6.  the glorious temple of Solomon, were hewed, beaten, and polished without the Church, at the quarry side, for that no stroke of hammer might be heard within the temple. S. Peter saith, that the virtuous 
1. Pet. 2.  are chosen stones, to be placed in the spiritual building of God in heaven, where there is no beating, no sorrow, no tribulation. Here then in this life must we 
Apo. 21.  be polished, hewed, and made fit for that glorious temple; here (I say) in the quarry of this world; here must we be fined, here must we feel the blow of the hammer, and be most glad when we hear or feel the same; for that it is a sign of our election, to that most glorious house of Gods eternal mansion.  
BESIDES THIS matter of predestination 
5. Trirvlation bringeth the company of God himself. Psal. 90.  and election, there is yet an other thing of no small comfort to the godly afflicted, founded on these words of almighty God, cum ipso sum in tribulatione; I am with him in tribulation. Whereby is promised the company of God himself in affliction and persecution. This is a singular motive (saith S. Barnard) to stir men up to embrace tribulation, seeing that even in this world for good company, men adventure to do many hard and difficult things. joseph was carried captive into Egypt, and God went down with 
Gen. 37 Sap. 10  him (as the scripture saith:) yea more than that, he went into the dungeon, and was in chains with him. Sidrach Misach and Abdenago were cast into a burning furnace, and presently there was a fourth seen, that did bear them company; of whom Nabuchodonasor saith thus: did 
Dan. 3  we not put three men only bound into the fire? And his servants answered, yea verily Sir. But behold (sayeth he) I see four men unbound walking in the midst of the fire; and the shape of the fourth is like the son of God. Christ restored, as he passed by, a certain beggar unto his sight, which had been blind from his nativity. For which thing, the man being soon after called in question, and speaking somewhat in the praise of 
joh. 9  Christ, for the benefit received; he was cast out of the synagogue by the pharasies. 
Note this example.  Whereof Christ hearing, sought him out presently, and comforting his hart, bestowed upon him the light of mind, much more of importance then that of the body given unto him before. By this and like examples it appeareth, that a man is no sooner in affliction and tribulation for justice sake, but straight way Christ is at hand to bear him company: and if his eyes might be opened, as the eyes of Elizeus his disciple was, to see his companions, the troops of Angels (I mean) 
4. Re. 16  which attend upon their Lord in this his visitation: no doubt but his hart would greatly be comforted therewith.  
BUT THAT which the eye can not see, the soul feeleth; that is, she feeleth 
6. THE assistance of God's grace in tribulation.  the assistance of God's grace amidst the depth of all tribulations. This he hath promised again and again; this he hath sworn; and this he performeth most faithfully to all those that suffer meekly for his name. This S. Paul most certainly assured himself of, when he said, that he did glory in all his infirmities and tribulations, to the end that Christ his virtue might dwell in him; that is to say, to the end that Christ should assist him more abundantly with his grace. Cunenim infirmor, tunc potens sum; for when I am in most infirmity, then am I most strong, saith he. That is, the more tribulations and afflictions are laid upon me, the more potent is the aid of jesus Christ his grace unto me. And therefore the same Apostle writeth thus of himself and of all th' other Apostles together; We suffer tribulation in all things, but yet we are not distressed; we are 
2. Co. 4  brought into perplexities, but yet we are not forsaken; we suffer persecution, but yet we are not abandoned; we are thrown down to the ground, but yet we perish not. This then ought to be a most sure and secure staff in the hand of all Christians afflicted, that whatsoever befall unto them, death or life, yet the grace of almighty God will never fail to hold them up, & bear them out therein. for most true and certain is that saying of S. Austen, so often repeated by him in 
Ser. 88 de temp. & de nat. & gr. ca 26.  his works; that God never forsaketh any man, except he be rejected and forsaken by man first.  
FOR THE LAST reason of comfort in affliction, I will join two things 
7. 8. SHORT time of suffering, and great reward. 2. Co. 4  together, of great source and efficacy in this matter. The first whereof, is the expectation of reward: th' other is the shortness of time wherein we have to suffer: both are touched by S. Paul in one sentence, when he saith, that a little, and momentany tribulation in this world, worketh an eternal poise of glory in the height of neaven. By momentany, he showeth them little time we have to suffer: and by eternal poise of glory, he expresseth the incomprenensible greatness of the reward prepared in heaven for recompense of that suffering. Christ also joineth both thes comforts together, when he saith: Behold I come quickly, 
Apo. 22.  and my reward is with me. In that he promiseth to come quickly, he signifieth that our tribulation shall not enduie long; and by that he bringeth his reward with him, he assureth us that he will not come empty handed, but ready furnished, to recompense our labour thoroughly. And what greater means of encouragement, dear brother, could he use then this? If a man did bear a very heavy burden, yet if he were sure to be well paid for his labour, and that he had but a little way to 〈◊〉 
〈◊〉 comparison.  the same, he would strain himself greatly, to go through to his ways end, rather than for sparing so short a labour, to lose so large and so present a reward. This is our Lords most mercirul dealing with us, to comfort us in our affliction, and to animate us to hold out manfully for a time, though for the present the poise seem heavy on our shoulders. The coming of 
jac. 5. Mat. 11. Apoc. 7. 21. Gal. 6.  our Lord is even at hand, and the judge is before the gates, who shall refresh us, and wipe away all our tears, and place us in his kingdom to reap joy without fainting. And then shall we prove the saying of holy S. Paul to be true; That the sufferings of this world are not worthy of that glory 
Rom. 8  which shallbe revealed in us. And this may be sufficient for the reasons left us of comfort in tribulation and affliction.   

The fourth part.  
AND THUS now having performed 
How WE 〈◊〉 behave ourselves in tune of tribulation.  the first three parts before promised; there remaineth only to say a word or two of the fourth; which is, what we have to do for our parts in time of persecution tribulation and affliction. And this might be dispatched in saying only that we have to conform ourselves to the will and meaning of almighty God, uttered before in the causes of tribulation. But yet for more ease and better remembrance of the same, I will briefly run over the principal points, that are to be borne in memory.  
AND FIRST of all, we should endeavour 
1. To Rejoice.  to aspire unto that perfection, whereof our Saviour speaketh, & whereunto he exhorteth us when he saith, gaudete & exultate. rejoice and triumph in your adversities. Or else if our corrupt and lumpish nature 
Luc. 6.  will not permit us to arrive unto this so singular a perfection; yet ought we at least wise to perform that which the Apostle so expressly commandeth when he saith, 
jacob. 1  omne gaudium existimate cum in varias tentatianes incideritis, esteem it a matter worthy of all joy, when ye fall into divers temptations; that is, if we can not rejoice at it in deed, yet ought we to think it a matter in itself worthy of rejoicing; reprehending ourselves, for that we can not reach unto it. And if we can not mount thus high nether, (as in deed we ought to do) yet in any case to remember, what in an other place he saith: patientia vobis 
Heb. 10  necessaria est, ut reportetis promissionem: You must of necessity have patience, if you will receive God's promiss of everlasting life.  
secondly, we ought to do as 
2. To COME to God by servant prayer. Mat. 8.  the Apostles did, when they were in the most terrible tempest of the sea (Christ being with them, but a sleep;) that is, we must go and awake him; we must cry unto him with the prophet: Exurge, quare obdormis domine? O Lord arise, why dost 
Psal. 43  thou sleep in our misery? This wakening of Christ doth please him wonderfully, as before hath been showed; but especially if it be done, with that assured confidence of true affectioned children, wherewith S. Mark describeth the Apostles to have awakened Christ. For their words were 
Marc. 4  these; Master, doth it not appertain unto the, that we perish here? As who would say, are not we thy Disciples and servants? art not thou our Lord and Master? is not the cause thine? is not all our trust and hope in the? how chanceth it then, that thou sleepest and sufferest us to be thus tossed & tumbled, as if we appertained nothing unto the? With this zeal and affection prayed holy Isaiah, when he said; attend 
Esa. 63.  (o Lord) from heaven; look hither from the holy habitation of thy glory; where is thy zeal? where is thy fortitude? where is the multitude of thy merciful bowels? Have they shut themselves up now towards us? thou art our father, Abraham hath not known us, & Israel hath been ignorant of us; thou art our Father (o Lord) turn thyself about for thy seruamres' sake, for love of the tribe of thine inheritance. Thus I say we must call upon God; thus we must awake him, when he seemeth to sleep in our miseries; with earnest, with devout, with continual prayer; always having in our mind that most comfortable parable of Christ, wherein he saith, 
Luc. 11  that if we should come to our neighbour's door, and knock at midnight to borrow some bread, when he were in bed with his children, and most loath to rise: yet if we persever in ask and beating at his door still, though he were not our friend, yet would he rise at length, and give us our demand, thereby at least to be rid of our crying. And how much more will God do this (saith Christ) who both loveth us, and tendereth our case most mercifully?  
But yet here is one thing to be noted in this matter: and that is, that Christ suffered 
An important note. Mat. 8.  the ship almost to be covered with waves (as th' Evangelist saith) before he would awake; thereby to signify, that the measure of temptations is to be left only unto himself. It is sufficient for us to rest upon the Apostles wordess He is faithful, and therefore he will not suffer us 
1. Co. 10  to be tempted above our strength. We may not examine or mistrust his doings; we may not inquire why he doth this; or why he suffereth that; or how long will he permit the evils to reign. God is a great God in all his doings; and when he sendeth tribulation, he sendeth a great deal together, to the end he may show his 
God permitteth temptations to grow great before he remedy.  great power in delivering us, and recompense it after, with great measure of comfort. His temptations often times do go very deep, thereby to try the very hearts and reins of men. He went far with Elias, when he caused him to fly into a mountain, and there most desirous of death, to say; They have killed all thy prophets (o Lord) and I am left alone, and now they seek 
3. Re. 19  to kill me also. He went far with David, when he made him cry out: why dost thou forget my poverty and tribulation? And 
Psal. 30.  in an other place again: I said with myself in the excess of my mind; I am cast out from the face of thy eyes, o Lord. God went far with the Apostles, when he 
2. Cor. 1.  enforced one of them to writ, we will not have you ignorant (brethren) of our tribulation in Asia, wherein we were oppressed above all measure, and above all strength; in so much as it loathed us to live any longer. But yet above all others, he went furthest with his own dear son, when he constrained him to utter those pitiful and most lamentable words upon the cross; My God, my God, why hast thou 
Mat. 27 Psal. 21  forsaken me? Who can now complain of any proof or temptation what soever laid upon him, seeing God would go so far with his own dear and only son?  
HEREOF then ensueth the third 
3. Magnanimity with a strong faith.  thing necessary unto us in tribulation: which is magnanimity; grounded upon a strong and invincible faith of God's assistance, and of our final deliverance, how long soever he delay the matter, and how terrible soever the storm do seem for the time. This God require that our hands, as may be seen by the example of the disciples, who cried not, we perish; before 
Mat. 8. Luc. 8.  the waves had covered the ship, as Saint Matthew writeth: and yet Christ said unto them, abi est sides vestra, where is your faith? S. Peter also was not a feared until he was almost under water, as the same Evangelist recordeth; and yet Christ reprehended 
Mat. 14  him saying, thou man of little saith, why didst thou doubt? What then must we do in this case, dear brother? surely we must put on that magnanimous faith of valiant king David, who upon the most assured trust he had of God's assistance, said, In deo meo transgrediar murum; In the help of my God I will go through a wall. 
Psal. 17  Of which invincible saith S. Paul was also, when he said: Omnia possumineo qui me 
Phil. 4.  consortat; I can do all things in him that comforteth and strengtheneth me. Nothing is unpossible, nothing is to hard for me, by his assistance. We must be (as 
Prou. 28  the scripture saith) quasi leo considens absque terrore. Like a bold and confident lion, which is without terror; that is, we must not be astonished at any tempest, atanie tribulation, at any adversity; we must say with the prophet Davic, experienced 
Psal. 3.  in thes matters; I will not fear many thousands of people that should enuironne or 
Psal. 21 Psal. 26  besiege me together. If I should walk amidst the shadow of death, I will not fear. If whole armies should stand against me, yet my hart should not tremble. My hope is in God, & therefore I will not fear what man can do unto me. God is my helper, and I will not fear what stesh can do unto me. God is my he per, and protector, and 
Psal. 55  therefore I will despise and contemn mine enemies. And an other prophet in like sense: 
Psa. 117 isaiah 〈◊〉.  Behold, God is my Saviour, and therefore will I deal considentlie, and will not fear. Thes were the speeches of holy prophets; of men that knew well what they said, and had often tasted of affliction, themselves; and therefore could say of their own experience, how infallible God's assistance is therein.  
To this supreme courage, magnanimity, and Christian fortitude, the scripture 
4. Christian fortitude. Eccl. 10 Eccl. 4.  exhorteth us, when it saith; If the spirit of one that is an authority, do rise against thee; see thou yield not from thy place unto him. And again, an other scripture saith: strive for justice, even to the loss of thy life; and stand for equity unto death itself, & God shall overthrow thine enemies for thee. And Christ himself yet more effectually 
Luc. 12.  recom nendeth this matter in thes words; I say unto you my friends, be not a feared of them which kill the body, and afterwards have nothing else to do against you. And S. Peter addeth 
1. Pet. 3.  further, 〈◊〉 conturbemini; That is, do not only not fear them, but (which is less) do not so much as be troubled for all that flesh and blood can do against you.  
Christ goeth further in the apocalypse, 
Christ's exhortation to magnammitte. Apoc. 2.  and vieth marvelous speeches to entice us to this forticude. For thes are his words; he that hath an ear to hear, let him hear what the spirit saith unto the churches. To him that shall conquer, I will give to eat of the tree of life, which is in the paradise of my God. This saith the first and the last, he that was dead, and now is a live: I know thy tribulation, and thy poverty: but thou art rich in deed, and art blasphemed by those that say they are true Israelites, and are not, but are rather the Synagogue of Satan. Fear nothing of that which you are to suffer; behold, the devil will cause some of you to be thrust into prison, to the end you may be tempted: & you shall have tribulation for 
* Thos ten days some think to have been the ten general persecutions, within the first 300. years, after Christ. Cap. 3.  ten days. But be faithful unto death, and I will give the a crown of life. He that hath an ear to hear, let him hear what the spirit saith unto the churches. He that shall overcome, shall not be hurt by the second death. And he that shall overcome, and shall keep my works unto the end, I will give unto him authority over nations, even as I have received it from my father; and I will give him besides, the morning star. He that shall overcome, shallbe apparelled in white garments; and I will not blot his name out of the book of life, but will confess his name before my father, and before his Angels. Behold, I come quickly; hold fast that thou hast, lest an other man receive thy crown. He that shall conquer, I will make him a pillar in the temple of my God, & he shall never go forth more; and I will write upon him the name of my God, and the name of the city of my God, which is new jerusalem. He that shall conquer, I will give unto him to sit with me in my throne; even as I have conquered, and do sit with my father in his throne.  
Hitherto are the words of Christ to S. john. And in the end of the same book, after he had described the joys and glory of heaven at large, he concludeth thus; And he that fate on the throne said to me. Writ thes words, for that they are most faithful and true, Qui vicerit possidebit haec, & ero illi Deus, & ille erit mihi 〈◊〉: timidis autem 
Cap. 21  & incredulis etc. pars illorum erit in stagna ardenti, igne & sulphur, quod est mors secunda. He that shall conquer, shall possess all the joys that I have here spoken of; and I will be his God, and he shall be my son. But 
A terrible 〈◊〉 〈◊〉 〈◊〉 fear 〈◊〉.  they which shallbe fearful to sight, or incredulous of thes things that I have said; their portion shall be in the lake burning with fire and brimstone, which is the second death.  
Here now we see both allurements & threats; both good and evil: life & death: 
Eccl. 18.  the joys of heaven, and the burning lake of hell proposed unto us. We may stretch out our hands unto which we wil If we fight and conquer (as by God's grace we may) then are we to enjoy the promises laid down before. If we show ourselves either unbelieving in thes promises, or fearful to take the sight in hand, being offered unto us, then fall we into the danger of the contrary threats; even as S. john affirmeth in an other place, that certain noble men did, among the jews; who believed 
joh. 12.  in Christ, but yet durst not confess him, for fear of persecution.  
HERE THAN must ensue an other 
5. A FIRM resolution.  virtue in us, most necessary to all tribulation and affliction; and that is, a strong & firm resolution, to stand and go through, what opposition or contradiction soever we find in the world, either of fawning flattery, or of persecuting cruelty. This the scripture teacheth crying unto us, esto 
Excl. 9  firmus in via domini; Be firm and immovable in the way of our Lord. And again, State 
1. Co. 16  in side, 〈◊〉 agite: Stand to your faith, & play the men. And yet further, conside in 
Eccl. 11.  Deo, & mane in loco 〈◊〉 Trust in God, and abide firm in thy place. And finally, 〈◊〉 
2. Par. 15  & non dissoluantur 〈◊〉 vestrae. Take courage unto you, and let not your hands be dissolved from the work you have begun.  
This resolution had the three children 
The constancy & firm resolutian of 〈◊〉.  Sydrach, Misach, & Abdenago, when having heard the flattering speech, and infinite threats of cruel Nabuchodonasor, they answered with a quiet spirit; O king 
Dan. 3.  we may not answer you, to this long speech of yours. For behold our God is able (if he will) to deliver us from this furnace of fire which you threaten, and from all that you can do otherwise against us. But yet if it should not please him so to do; you must know (Sir king) that we do not worship your gods, nor yet adore your, golden: Idol, which you have set up.  
This resolution had Peter and john, who being so often brought before the council, and both commanded, threatened, and beaten, to the end they should talk no more of Christ, they answered still; Obedire 
Act. 4. 5.  oportet Deo magis quam hominibus, we must obey God, rather than men. The same had S. Paul also, when being requested with 
S. Paul.  tears of the Christians in Caesarea, that he would forbear to go to jerusalem, for 
Act. 21.  that the holy Ghost had revealed to many, the troubles which expected him there: he answered; what mean you to weep thus, and to afflict my hart? I am not only ready to be in bonds for Christ's name in jerusalem, but also to suffer death for the same. And in his epistle to the Romans, 
Rom. 〈◊〉.  he yet further expresseth this resolution of his, when he sayeth: what then shall we say to these things? if God be with us, who will be against us? who shall separate us from the love of Christ? shall tribulation? shall distress? shall hunger? shall nakedness? shall peril? shall persecution? shall the sword? I am certain that nether death, nor life, nor Angels, nor principalities, nor powers, nor things present, nor things to come, nor strength, nor height, nor depth, nor any creature else, shallbe able to separate us from the love of God, which is in jesus Christ, our Lord.  
Finally, this was the resolution of all the holy Martyrs and Confessors, and 
Of Martyrs.  other servants of God: whereby they have withstood the temptations of the devil, the allurements of flesh and blood, and all the persecutions of tyrants, exacting things unlawful at their hands. I will allege one example more out of holy scripture, and that before the coming of Christ, but yet nigh unto the same; and therefore no manuaile (as the holy fathers do note) though it took some heat of Christian fervour and constancy towards martyrdom. The example is wonderful, for that in man's sight it was but for a small matter required at their hands, by the tyrants commandment; that is, only to eat a piece of swine's flesh: for thus it is recorded in the scripture.  
It happened seven brethren to be apprehended together in those days, and to be brought (with their mother) to the tyrannous 
2. Mac. 7 A marvelous constancy of the seven Maccabees and their mother.  king, Antiochus; and there to be compelled with torments of whipping, and other instruments, to the eating of swine's flesh against the law. At what time one of them, (which was the eldest) said; what dost thou seek? or what wilt thou learn out of us, o king? we are ready here rather to die, then to break the ancient laws of our God. Whereat the king being greatly offended, commanded the frying pans and pots of brass to be made burning hot; which being ready, he caused this first man's tongue to be cut of, together with the tops of his fingers and toes, as also with the skin of his head, the mother and other brethren looking on; & after this he caused him to be fried until he was dead. Which being done, the second brother was brought to torment, & after his hear plucked of from his head together with the skin, they asked him whether he would yet eat swinnes flesh or no, before he was put to the rest of his torments? whereto he answered, no: & thereupon was (after many torments) slain with the other. Who being dead the third was taken in hand, and being willed to put forth his tongue, he held it forth quickly together with both his hands, to be cut of, saying confidently: 
A worthy saying.  I received both tongue and hands from heaven, and now I despise them both for the law of God, for that I hope to receive them all of him again.  
And after they had in this fort tormented and put to death six of the brethren, every one most constantly protesting his faith, and the joy he had to die for God's cause; there remained only the youngest, whom Antiochus (being ashamed that he could pervert never a one of the former) endeavoured by all means possible to draw from his purpose, by promising and swearing, that he should be a rich and happy man, and one of his checi friends, if he would yield. But when the youth was nothing moved there with, Antiochus called to him the mother, and exhorted her to save her sons life, by persuading him to yield; which she feigning to do, thereby to have liberty to speak to her son; she made a most vehement exhortation to him in the hebrew tongue, to sland 
A noble example of a mother.  to it, and to die for his conscience; which speech being ended, the youth cried out with a loud voice, and uttered this noble sentence worthy to be remembered. Qucon suslinetis? non obtempero praecepto regis, sed praecepto legis: Whom do you stay for? I do not obey the commandment of the king, but the commandment of the law of God. Where upon both he and his mother were presently (after many and sundry torments) put to death.  
This then is the constant and immovable resolution which a Christian man should have in all adversity of this life. Where of S. Ambrose saith thus. Gratia praeparandus est animus, exercenda mens, & stabilienda 
〈◊〉. 1. ossi. c. 38.  ad constantiam: ut nullis perturbari 〈◊〉 possit terroribus, vullis frangi mole sliis, nullis suppliciis cedere. Our mind is to be prepared with grace, to be exercised, and to be so established in constancy, as it may, not be troubled with any terrors, broken with any adversities, yield to any punishments or torments whatsoever.  
IF YOU ask me here how a man 
6. How a man may come to an invincible resolution.  may come to this former resolution; I answer, that S. Ambrose in the same place, putteth two ways how to attain the same: the one is, to remember the endless & intolerable pains of hell, if we have it not, or do yield against our own conscience for fear: the other is, to think of the unspeakable glory of heaven, if we persever constant. Whereto I will add the third, which with a noble hart, may perhaps prevail as much as either of them both: and that is, to consider what others have suffered before us, especially Christ himself, and that only of mere jove and affection towards us. We see that in this world, loving subiectos do glory of nothing more, then of their dangers or hurts taken in battle for their prince, though he never took blow for them again. What then would they do, if their prince had been afflicted voluntarily for them, as Christ hath been for us? But if this great example of Christ seem unto the to high to imitate: look upon some of thy brethren before thee, made of flesh and blood as thou art; see what they have suffered before they could enter into heaven; and think not thyself hardly dealt withal, if thou be called to suffer a little also.  
Saint Paul writeth of all the Apostles 
2. Cor. 4 The sufferings of the Apostles.  together; Even unto this hour we suffer hunger and thirst, & lack of apparel; we are beaten with men's fists; we are'vagabondes, not having where to stay: we labour and work with our own hands: we are cursed, and we do bless: we are persecuted, and we take it patiently: we are blasphemed, and we pray for them that blaspheme us: we are made as it were the very outcasts and purgings of this world even unto this day: That is, though we be Apostles, though we have wrought so many miracles, and converted so many millions of people: yet even unto this day are we thus used. And a little after, describing 
2. Cor. 6  yet further their lives, he saith: we show ourselves as the ministers of God, in much patience, in tribulations, in necessities, in distresses, in beatings, in imprisonmentes, 
1. Co. two The particular sufferings of S. Paul.  in seditions, in labours, in watches, in fastings, in chastity, in longanimity, in sweetness of behaviour. And of himself in particular he saith, In laboribus plurimis, etc. I am the minister of God in many labours, in imprisonments more than the rest in beatings above measure, and oftentimes in death itself. Five times have I been beaten of the jews, and at every time had forty lashes lacking one: three times have I been whipped with rods: once I was stoned: three times have I suffered ship wreck: A day and a night was I in the bottom of the sea: oftentimes in journeys, in dangers of floods: in dangers of thieves: in dangers of jews: in dangers of Gentiles: in dangers of the city: in dangers of wilderness: in dangers of sea: in dangers of false brethren: in labour and travail: in much watching: in hunger and thirst: in much fasting: in cold and lack of clothes and besides all thes external things, the matters that daily do depend upon me, for my universal care of all Churches.  
By this we may see now, whether Christ's holy Apostles taught us more by 
How Christ suffered the Apostles to want.  words, than they showed by their own examples, about the necessity of suffering in this life. Christ might have provided for them if he would, at leastwise things necessary to their bodies, and not have suffered them to come into thes great extremities of lacking clothes to their backs, meat to their mouths, and houses to pat their heads in. He that gave them authority to do so many other miracles, might have suffered them also to have procured sufficient maintenance for their bodies, which should be the first miracle that worldly men would work, if they had such authority. Christ might have said to Peter when he sent him to take his tribute from out of the fishes mouth; take so much more, as will suffice for your 
Mat. 17.  necessary expenses, when you travail over foreign countries. But he would not, nor yet diminish the great afflictions which I have showed before, though he loved them as dearly, as ever he loved his own soul. All which was done, (as S. Peter interpreteth) to give us example, 
1. Pet. 2.  what to follow, what to look for, what to desire, what to comfort ourselves in, amidst the greatest of all our tribulations.  
Saint Paul useth this, as a principal consideration, 
Heb. 12.  when he writeth thus to the Hebrews, upon the recital of the sufferings 
A notable exhortation of S. Paul.  of other saints before them. Wherefore we also (brethren saith he) having so great a multitude of witnesses (that have suffered before us,) let us lay of all burdens of sin hanging upon us; and let us run by patience unto the battle offered us, fixing our eyes upon the author of our saith, and fulfiller of the same, JESUS; who putting the joys of heaven before his eyes, sustained patiently the Cross, contemning the shame and confusion thereof, and therefore now sitteth at the right hand of the seat of God. Think upon him (I say) which sustained such a contradiction against himself, at the hands of sinners: & be not weary, nether faint ye in courage. For you have not yet resisted against sin unto blood; and you have for gotten (perhaps) that comfortable saying, which speaketh unto you as unto children: My son; do not contemn the discipline of our Lord, and be not weary whee thou art chastised of him. For whom God 
Prou. 3. job. 5. Apoc. 3.  loveth he chastiseth, and he whippeth every son whom he receiveth. Persever therefore in the correction laid upon you. God offereth himself to you as to his children. For what child is there whom the father correcteth not? if you be out of correction, whereof all his children are made partakers; then are you bastards, & not children. All correction, for the present time when it is suffered, seemeth unpleasant and sorrowful; but yet after, it bringeth forth most quiet fruit of justice, unto them that are exercised by it. Wherefore, strengthen up your weary hands, and loosed knees; make way to your feet. etc. That is, take courage unto you, and go forward valiantly under the Cross laid upon you. This was the exhortation of this holy captain unto his country man (soldiers of JESUS Christ) the jews.  
Saint james the brother of our Lord useth an other exhortation in his Catholic 
jac. 5. The exhartation of S. James.  epistle to all Catholics, not much different from this. Be you therefore patiented my brethren (saith he) until the coming of our Lord. Behold, the husbandman expecteth for a time, the fruit of the earth, so precious unto him, bearing patiently until he may receive the same in his season; be you therefore patiented, and comfort your hearts, for that the coming of our Lord will shortly draw near. Be not sad, and complain not one of an other. Behold the judge is even at the gate. Take the prophets for an example of labour and patience, who spoke unto us in the name of God. Behold, we account them blessed which have suffered. You have heard of the sufferance of job, and you have seen (Isa, e) that our Lord is merciful and full of compassion.  
I might here allege many things more out of the scripture to this purpose, for 
The conclusion.  that the scripture is most copious herein: and in very deed, if it should all be melted and poured out, it would yield us nothing else almost, but touching the cross, and patiented bearing of tribulation in this life. But I must end, for that this chapter groweth to long, as the other did before. And therefore I will only, for my conclusion, set down the confession and most excellent exhortation of old Mathathias, in the time of the cruel persecution of Antiochus against the jews. The story is thus reported in the scripture.  
At that time the officers of Antiochus said unto Mathathias; thou art a prince, 
1. Mac. 2 The confession & exhortation of Mathathias.  & of greatest estate in this city, adorned with children and brethren; come thou therefore first, and do the kings commandment, as other men have done in juda and jerusalem, and thou and thy children shallbe the kings friends, and enriched with gold and silver, and many gifts from him. Whereto Mathathias answered with a loud voice: if all nations should obey Antiochus, to departed from the obedience of the laws of their ancestors; yet I, & my children and brethren will follow the laws of our fathers; Let God be merciful unto us at his pleasure, etc. And the days came of Mathathias his death, and then he said unto his children. Now is the time that pride is in her strength. Now is the time of chastisement towards us, the time 
Note.  of eversion & indignation is come. Now therefore (o Children) be you zealous in the law of God: yield up your lives for the testament of your fathers; remember the works of your ancestors, what they have done in their generations, and so shall you receive great glory, and eternal name. Was not Abraham found faithful 
Gen. 12. Gen. 41. Num. 25  in time of temptation, and it was reputed unto him for justice? joseph in time of his distress kept God's commandements, and was made Lord over all Egypt. Phinees our Father, for his zeal towards the law of God, received the testament 
joshua. 1. jud. 14. 2. Re. 2. 4. Re. 2.  of an everlasting priesthood. joshua for that he fulfilled God's word, was made a captain over all Israel. Caleb for that he testified in the Church, received an inheritance. David for his mercy, obtained 
Dan. 3.  the seat of an eternal kingdom. Elias for that he was zealous in zeal of the law, was taken up to heaven. Ananias Azarias 
Dan. 9  and Misael through their belief, were delivered from the flame of the fire. Daniel for his simplicity, was delivered from the mouth of lions. And so do you run over, by cogitation, all generations, and you shall see that all those that hope in God shall not be vanquished. And do you not sear the words of a sinful man; for his glory is nothing 
A worthy saying.  else but dung and worms; to day he is great and exalted, and to morrow he shall not be found; for he shall return unto his earth again, and all his fond cogitations shall perish. Wherefore take courage unto you (my children) and play the men in the law of God. For there in shall be your honour & glory. Hitherto are the words of scripture, which shall suffice for the end of this chapter.    

THE FOURTH AND GREATEST IMPEDIMENT THAT HINdereth resolution, to wit: The love and respect which men bear to the pleasures and vanities of this world. CHAPT. four  
AS the former impediments which now by God's grace we have removed, be in very deed great stays to many men, from the resolution we talk of: so this that presently we take in hand, is not only of itself a strong impediment and let; but also a general cause & (as it were) a common ground to all other impediments that be or may be. For if a man could touch the hidden pulse of all such as refuse, or neglect, or do differre to make this resolution: he should find the 
The world the ground of all other impediments.  true cause & origine thereof, to be the love and respect which they bear unto this world, what soever other excuses they pretend besides. The noble men of jewrie, pretended fear to be the cause, why they could not resolve to coniesse Christ openly: but S. john that felt their-pulses, and knew their disease, uttereth the true cause to have been, for that they loved the glory 
joh. 12.  of men, more than the glory of God. Demas that for sook S. Paul in his bands, even a little before his death, pretended an other cause of his departure to Thellalonica, but S. Paul saith it was, quia diligebat hoc seculum; 
2. Ti. 4.  for that he loved this world. So that this world is a general and universal impediment, and more largely dispersed in men's hearts than outwardly appeareth; for that it bringeth forth divers other excuses, thereby to cover itself in the people where it abideth.  
This may be confirmed by that most excellent 
Mat. 13. Marc. 4. Luc. 8.  parable of our Saviour Christ, recorded by three Evangelists, concerning the three sorts of men which are to be damned, and the three causes of their damnation; where of the third, and last, & most general (including as it were both the two former) is, the love of this world. For the first sort of men there mentioned, are compared to a high way, wherein all seed of life that is sown, either withereth presently, or else is eaten up by the birds of the air; which is, (as Christ expoundeth 
The exposuion of the parable of she seed.  it) by the devils, in such careless men, as contemn whatsoever is said unto them; such are insidels, heretics, and other like obstinate and contemptuous people. The second sort of damnable people are compared to rocky grounds, in which, for lack of deep root, the seed that falleth continueth not; and by this are signified, light and unconstant persons, that now chop in, and now run out; now are servant, and by and by keie-colde again; & so in time of temptation, they are gone; saith Christ. The third sort are compared to a field, wherein the seed of life groweth up, but yet there are so many thorns about the same (which one father expoundeth to be the cares, troubles, miseries, and deceinable vanities of this life) as the good corn is choked up, and bringeth soorth no fruit. By which last words lie signifieth, that wheresoever the doctrine of Christ groweth up, & yet bringeth not forth due fruit: that is to say, wheresoever his faith is planted received and professed, (as among Christians it is,) and yet bringeth not forth virtuous life, holy conversation, good works, and due service of God corespondent to this seed; there the principal cause is, for that it is choked with the love and care of this present world.  
This is a parable of marvelous great 
The importance of this varable.  importance, as may appear; both for that Christ after the recital thereof, cried out with a loud voice: He that hath ears to 
Mat. 13.  hear, let him hear: As also, for that he expounded it himself in secret only to his Disciples: And principally, for that before the exposition thereof, he used such a solemn preface; saying; to you it is given to know the mysteries if the kingdom of heaven, but to others not: for that they seeing do not see, and hearing do not hear nor under stand. Whereby Christ signifieth, that the understanding of this parable, among others, is of singular importance, for conceiving the true mysteries of the kingdom of heaven; and that many are blind, which seem to see; and many deaf and ignorant, that seem to hear and know: for that they understand not well the mysteries of this parable. For which cause also his divine wisdom maketh this conclusion, before he begin to expound the parable: Happy are your eyes that see, and biessed are your ears that hear. After which words, he beginneth his exposition, with this admonition; Vos ergo audite parabolam, Do you therefore hear and understand this parable.  
And for that this parable doth contain and touch so much in deed, as may or is needful to be said, for removing of this great and dangerous impediment of worldly love: I mean to stay myself only upon the explication the ros in this place, and will declare the force and truth of certain words here uttered by Christ of the world and worldly pleasures. And forsome order and methods sake, I will drawal to these six points following. 
Six parts of this chap.   
First; how and in what sense all this whole world and commodities thereof are mere vanities in themselves and of no value, as Christ here signifieth; and consequently, ought not to be an impediment, to let us from so great a matter, as the kingdom of heaven and serving of God is.  
secondly; how they are not only vanities and trifles, but also Deceptions, as the words of Christ are; that is to say, deceit, and fallaces, not performing to us in deed, those little trifles which they do promise.  
thirdly; how they are spinae, that is, pricking thorns, as our savour affirmeth; albeit they seem to worldly men to be most sweet and pleasant things.  
fourthly; how they are arumnae, that is to say miseries and afflictions.  
fiftly; quomodo suffocant, how they strangle or choke their possessors, according as the son of God in this parable avoucheth.  
Sixthlie; how we may use them notwithstanding, without these dangers & evils, and to our great comfort, gain, and preferment.  

The first point of the parable.  
AND NOW for the first, albeit I 
1. THE first part: how all the world is vanity,  might stand upon many reasons and demonstrations; yet do I not see how briefly & pithelie it may be better declared, that all the pleasures and goodly shows of this world are mere vanities, as Christ here signifieth, then to allege the testimony & proof of some, which hath tasted and proved them all; that is to say, of such an one, as speaketh not only by speculation, but also of his own experience and practise. And this is the wise and mighty king Solomon; of whom the 
2. Par. 9  scripture reporteth wonderful matters, touching his peace, prosperity, riches, & 
The world lie prosperity of king Solomon.  glory in this world; as for example, that all the kings of the earth desired to see his face, for his wisdom and renowned felicity; that all the princes living besides, were not like him in wealth; that he had six hundred sixty and six talents of gold (which is an infinite some) brought him in yearly, besides all other that he had from the kings of Arabia, & other princes; that silver was as plentiful with him as heaps of stones, and not esteemed, for the great store & abundance he had thereof; that his plate and jewels had no end; that his seat of majesty, with stools, lions to bear it up, and other furniture, were of gold, passing all other kingly seats in the world; that his precious apparel and armour was infinite; that he had all the kings, from the river of the Philistians unto Egypt, as his servants; that he had forty thousand horses in his stables to ride, and twelve thousand chariots, with horses and other furniture ready to them for his use; that he had two hundred spears of gold borne before him, and six hundred crowns of gold bestowed upon every spear; as also three hundred bucklers, and three hundred crowns of gold, bestowed in the guilding of every buckler; that he spent every day in his house, a thousand nine hundred thirty and seven quarters of meal & flower; thirty oxen, with an hundred wethers, beside all other 
3. Re. 4. 30. cori similae. & 60. cori farinae, & every corus is 21. quarters & 〈◊〉. 3. Re. 11.  flesh; that he had seven hundred wives as Queens, & three hundred other as concubines. All this, and much more doth holy scripture report of salomon's worldly wealth, wisdom, riches, ꝓsperitie: which he having tasted, and used to his fill; pronounced yet at the last this sentence of it all: Vanitas vanitatum, & omnia vanitas; Vanity 
Eccl. 1.  of vanities, and all is vanity: by vanity of vanities meaning, (as S. Jerome interpreteth) the greatness of this vanity, 
In cap. 1. ecclesia.  above all other vanities that may be devised.  
Nether only doth K. Solomon affirm 
salomon's saying of himself. Eccl. 1.  this thing in word, but doth prove it also by examples of himself. I have been king of Israel in jerusalem (saith he,) and I purposed with myself, to seek out by wisdom all things. And I have seen, that all under the sun, are mere vanities and affliction of spirit. I said in my hart, I will go and abound in all delights, and in every pleasure that may be had: and I saw that 
Cap. 2.  this was also vanity. I took great works in hand, builded houses to myself, planted vineyards, made orchards and gardens, & beset them with all kind of trees: I made my fishpondes to water my trees: I possessed servants and handmaides, & had a great family, great herds of cattle, above any that ever were before me in jerusalem: I gathered together gold & silver, the riches of kings and provinces: I appointed to myself musicans and singers, both men and women, which are the delights of the children of men: fine cups also to drink wine, and what soever my eyes did desire, I denied it not unto them: nether did I let my heart from using any pleasure, to delight itself in these things which I had prepared. And when I turned myself to all that my hands had made, & to all the labours wherein I had taken such pains and sweat; I saw in them all, vanity and affliction of the mind.  
This is the testimony of Solomon, 
The testimony of S. john.  upon his own proof, in these affairs; & if he had spoken it upon his wisdom only (being such as it was;) we ought to believe him; but much more, seeing he affirmeth it of his own experience. But yet, if any man be not moved with this: let us bring yet an other witness out of the new testament, & such a one, as was privy to the opinion of our Saviour Christ herein; and this is, the holy Evangelist & apostle 
1. joan. 2.  S. john, who maketh an earnest exhortation to all wise men, never to entangle themselves with the love of worldly affairs, using this reason for the same; mundus transit & concupiscentia eius, the world is transitory & all that is to be desired therein; that is to say, it is vain, fleeting, uncertain, and not permanent; and then coming to show the substance of this transitorie-vanitie, he reduceth them all to three general heads or branches, saying; what so ever is in this world, is either concupiscence of 
The general branches of worldly vanities.  the flesh, or concupisceuse of the eyes, or pride of life; By the first he comprehendeth all sensual pleasures used in cherishing and pampering the flesh; by the second all beauty and bravery of riches; by the third, he signified the vanity of ambition in worldly honour and estimation.  
Thes than are the three general and 
Three principal vanities.  most principal vanities of this life, wherein wordly men do weary out their brains; to wit, ambition, covetousness, and carnal pleasures; whereunto all other lesser vanities are addressed, as to their superiors. And thersore it shall not be amiss to consider of thes three in this place together with their dependants; for that everic one of thes three have divers branches depending of them; especially the first, which here I will handle, called by S. john, Ambition and pride of life, whereunto belong thes six members that ensue.  
FIRST vainglory, which is a certain disordinate desire to be well thought of, 
1. Vainglory.  well spoken of, praised and glorified of men: and this is as great a vanity, (though it be common to many) as if a man should run up and down the streets, after a feather flying in the air, tossed hither and thither with the blasts of infinite men's mouthés. For, as this man might weary out himself before he gate the thing which he followed, and yet when he had it, he had gotten but a feather: so a vainglorious man may labour a good while, before he attain to the praise which he desireth: and when he hath it, it is not worthy three chips; being but the breath of a few men's mouths, that doth alter upon every light occ sion, and now maketh him great, now little, now nothing at al. Christ himself may be an example of this; who was tossed to and from in the speech of men: some said he was a Samaritan and had a devil; other said he was a prophet; other said he could 
Mat. 27. joh. 8.  not be a prophet, or of God, for that he kept not the Sabbath day: others asked, if he were not of God, how he could do so many miracles? So that there was a schism or division among them about this matter, 
joh. 9  as S. john affirmeth. Finally, upon Palm sunday, they received him into jerusalem, with triumph of Hosanna, casting 
Mat. 21. Mar. 11. Mat. 27.  their apparel under his feet. But the thursday and friday next ensuing, they cried, Crucifige against him; and preferred the life of Barrabas, a wicked murderer before 
Luc. 23.  his.  
Now my friend, if they dealt thus with 
The miseroy of depending on other men's mouths.  the savour of the world which was a better man, than ever thou wilt be; and did more glorious miracles, than ever thou wilt do, to purchase name and honour with the people: why dost thou so labour and beat thyself about this vanity of vainglory? why dost thou cast thy travails into the wind of men's mouths? why dost thou put thy riches in the lips of mutable men, where every flatterer may rob the of them? hast thou no better a chest to lock them up in? S. Paul was of an other mind, when he said: I esteem 
1. Cor. 4.  little to be judged of you, er of the day of man. And he had reason surely. For what careth he that runneth at the tilt, if the ignorant people that stand by do give sentence against him, so the judges give it with him? If the blind man, in the way to jericho, had depended of the liking and approbation 
Luc. 18.  of the goers buy, he had never received the benefit of his sight: for that, they disuaded him from running and crying so vehemently after Christ. It is a miserable thing for a man to be a windemil, which grindeth not nor maketh meal, but according as the blast endureth. If the gale be strong, he sourgeth about lustily; but if the wind slake, he relenteth presently. So, do you praise the vainglorious man, and ye make him run; if he feel not the gale blow, he is out of hart. He is like the babylonians, who with a little sweet music, were made to adore any 
Dan. 3.  thing what soever.  
The scripture saith most truly, as silver is tried in the fire by blowing to it: so is a man 
Pro. 27.  tried in the mouth of him that praiseth. For as silver, if it be good, taketh no hurt thereby, but if it be evil, it goeth all into sum: so 
A fit similitude.  doth a vain man, by praise and commendation. How many have we seen puffed up with men's praises, and almost put besides themselves for joy thereof and yet afterward brought down, with a contrary wind, and driven full near to desperation by contempt? How many do we see daily (as the prophet did in his days) 
Psal. 9  commended in their sins, and blessed in their wickedness? How many palpable & intolerable flatteries do we hear both used, and accepted daily, and no man crieth with good king David, away with this oil, and ointment of sinners, let it not come upon 
Psa. 140.  my head? Is not all this vanity? Is it not 
Psal. 39  madness, as the scripture calleth it? The glorious Angels in heaven seek no honour unto themselves, but all unto God: and thou poor worm of the earth desirest to be glorified? The four and twenty elders in the apocalypse took of their crowns, and cast them at the feet of the 
Apoc. 〈◊〉.  lamb: and thou wouldst pluck forty from the lamb to thyself, is thou couldst. O fond creature: how truly saith the prophet, 
Psa. 143.  homo vanitati similis factus est: a man is made like unto vanity: that is, like unto his own vanity: as light as the very vanities themselves, which he followeth. And yet the wise man more expressly, In vanitate sua appenditur peccator, the sinner is 
Eccl. 23.  weighed in his vanity: that is, by the vanity which he followeth, is seen how light and vain a sinful man is.  
THE SECOND vanity that belongeth 
2. WORLDly honour and promotion.  to Ambition, is desire of worldly honour, dignity and promotion. And this is a great matter in the sight of a worldly man: this is a jewel of rare price, & worthy to be bought, with any labour, travail, or peril whatsoever. The love of 
joh. 11.  〈◊〉 letted the great men, that were Christians 
joh. 19  in jewrie, from confessing Christ openly. The love of this, letted Pilate from delivering JESUS, according as in conscience he saw he was bound. The love of this, letted Agrippa and Festus, from making 
Act. 26.  themselves Christians, albeit they esteemed Paul's doctrine to be true. The love of this, letteth infinite men daily from embracing the means of their salvation. But (alas) thes men do not see the vanity hereof. S. Paul saith not without just 
1. Co. 14.  cause, Nolite esse pueri sensibus, be you not Children in understanding. It is the fashion of Children, to esteem more of a painted babble, then of a rich jewel. And such is the painted dignity of this world; gotten with much labour, maintained with great expenses, and lost with intolerable grief and sorrow. For better conceiving whereof, ponder a little with thyself (gentle reader) any state of dignity that thou wouldest desire; and think how many have had that before the. Remember how many mounted up, and how they descended down again: & imagine with thyself, which was greater, either the joy in getting, or the sorrow in losing it. Where are now all those emperors, those kings, those princes & prelates, which rejoiced so much once, at their own advancement? where are they now, I say? who talketh, or thinketh of them? are they not forgotten, and cast into their graves long ago? And do not men boldly walk over their heads now, whose faces might not be looked on, without fear, in their life? what then have their dignities done them good?  
It is a wonderful thing to consider the vanity of this worldly honour. It is like 
The vanity of worldly honour.  a man's own shadow, which the more a man runneth after, the more it flieth: and when he flieth from it, it followeth him again: and the only way to catch it, is to fall down to the ground upon it. So we see, that those men which desired honour in this world, are now forgotten; & those which most fled from it, and cast them selves lowest of all men by humility; are now most of all honoured: honoured (I say) most, even by the world itself whose enemies they were, while they lived. For who is honoured more now, who is more commended and remembered, then S. Paul 
Philip. 3.  and his like, which so much despised worldly honour in this life, as he made less account thereof then of common dung. Most vain then is the pursuit of this worldly honour, which nether contenteth the mind, nor easeth the pained body, nor continueth with the possessor, nor leaveth behind it any benefit or contentation.  
THE THIRD vanity that belongeth 
3. THE vanity of worldly nobility.  to ambition or pride of life, is nobility of flesh & blood; a great pearl in the eye of the world, but in deed in itself, and in the sight of God, a mere trifle and vanity. Which holy job well understood, when he wrote thes words; I said unto 
job. 17.  rottenness, thou art my father; and unto worms, you are my mother and sisters. He that will behold the gentry of his ancestors, let him look into their graves, and see whether job saith truly or no. True nobility was never begun but by virtue; and therefore, as it is a testimony of virtues in the predecessors, so ought it to be a spur to the same in the successors. And he which holdeth the name thereof by descent only without virtue, is a mere monster, in respect of his ancestors; for that he breaketh the limits and nature of nobility. Of which sort of men, God saith by one prophet: They are made abominable, even 
Cic. 9  as the things which they love; their glory is from their nativity, from the belly, and from their conception.  
It is a miserable vanity, to beg credit of dead men, where as we deserve none ourselves; to seek up old titles of honour from our ancestors, we being utterly uncapable thereof, by our own base manners and behaviour. Christ clearly confounded this vanity, when being descended himself of the greatest nobility and race of kings that ever was in this world; and besides that, being also the son of God; yet called he himself ordinarily, the 
Math. 8. 20. 24. 26.  son of man; That is to say, the son of the poor virgin MARIE (for otherwise he was no son of man;) and further than this also, called high self a shepherd, which 
joh. 10.  in the world is a name of contempt. He sought not up this & that old title of honour, to furnish his stile withal, as our men do: Nether, when he was to make a king first in Israel, did he seek out the ancientest blood, but took Saul, of the 
1. Re. 9  basest tribe of jews: and after him, David the poorest shepherd of all his brethren. 
1. Re. 16.  And when he came into the world, 
Mat. 4. Psal. 44. 1. Cor. 1.  he sought not out the noblest men to make princes of the earth: that is, to make Apostles: but took of the poorest, & simplest, thereby to confounded (as one of them saith) the foolish vanity of this world, in making so great account of the pre-eminence of a little flesh and blood in this life.  
THE FOURTH vanity that belongeth to ambition or pride of life, is 
4. THE vani tie of worldly wisdom. 1. Cor. 3.  worldly wisdom; whereof the Apostle saith: The wisdom of this world is folly with God. If it be folly, then great vanity (no dowbt) to delight and boast so much in it, as men do. It is a strange thing to see, how contrary the judgements of God are to the judgements of men. The people of Israel would needs have a king (as before I have said) and they thought, God would have given them presently some great mighty prince to rule over them, but he chose out a poor man, that followed 
1. Re. 9  asses up & down the country. After that, when God would displace this man again for his sins; he sent Samuel to anoint one of isaiah his sons; and being come to 
2. Re. 16.  the house, I say brought forth his eldest son, Eliab, a lusty taule fellow, thinking him in deed most fit to govern; but God answered, Respect not his countenance, nor his taulnes of parsonage, for I have rejected him: nor do I judge according to the countenance of man. After that, I say brought in his second son, Abinadab, and after him, Samma, and so the rest, until he had showed him seven of his sons; All which being refused by Samuel; they marveled much and said, there was no more left but only a little read headed boy, that kept the sheep, called David; which Samuel caused to be sent for. And as soon as he came in sight, God said to Samuel, this is the man that I have chosen.  
When the Messiah was promised unto the jews to be a king, they imagined presently according to their worldly wisdom, that he should be some great prince: and therefore they refused Christ, that came in poverty. james and john being yet but carnal, seeing the Samaritans contemptuously 
joan. 12.  to refuse Christ's disciples sent to them, and knowing what Christ was; thought straight way, that he must in revenge, have called down fire from heaven to consume them: But Christ rebuked them, saying; you know not of what spirit you 
Luc. 9  are. The Apostles preaching the cross & necessity of suffering, to the wise Gentiles and Philosophers, were thought presently 
1. Cor. 1.  fools for their labours. Festus, the emperors lieutenant, hearing Paul to speak so much of abandoning the world, 
Act. 26.  and following Christ, said he was mad. Finally, this is the fashion of all worldly wise men: to condemn the wisdom of Christ, and of his Saints. For so the holy scripture reporteth, of their own confession, being now in place of torment; nos insensati vitam illorum aestimabanins insaniam; 
Sap. 5.  we fond men, esteemed the lives of Saints as madness. Wherefore, this is also great vanity (as I have said) to make such account of worldly wisdom; which is not only called folly, but also madness, by holy scripture itself.  
Who would not think, but that the wise men of this world, were the fittest to be chosen to do Christ service in his Church? Yet S. Paul saith, non multi sapientes, 
1. Cor. 1.  secundum carnem, God hath not chosen many wise men according to the flesh. Who would not think, but that a worldly wise man might easily also make a wise Christian? yet S. Paul saith no; except first he become a fool, stultus fiat, ut sit sapiens: 
1. Cor. 3.  If any man seem wise amongst you, let him become a fool, to the end he may be made wise. Vain then & of no account, is the wisdom of this world, except it be subject to the wisdom of God.  
THE FIFTH vanity belonging to pride of life, is corporal beauty; whereof 
5. THE vanity of beauty. Pro. 31. Psa. 118.  the wise man saith, vain is beauty, and deceivable is the grace of a fair countenance. Whereof also, king David understood properly, when he said, Turn away my eyes (ō Lord,) that they behold not vanity. This is a singular great vanity, dangerous and deceitful; but yet greatly esteemed of the 
Psal. 4.  children of men, whose property is, to love vanity, as the prophet affirmeth and experience teacheth. Beauty is compared by holiemen, to a painted snake, which is fair without, and full of deadly poison within. If a man did consider what infinite ruins and destructions have come by over light giving credit thereunto, he would beware of it. And if he remembered what foul dross lieth under a fair skin; he would little be in love therewith, saith one holy father. God hath imparted certain sparkles of beauty unto his creatures, thereby to draw us to the consideration and love of his own beauty, whereof the other is but a shadow; even as a man finding a little issue of water, may seek out the fountane thereby; or happening upon a small vain of gold, may thereby come to the whole mine itself. But we like babes, delight ourselves only with the fair 
A lesson to be read in the beauty of all creatures.  cover of the book, and never do consider what is written therein. In all fair creatures that man doth behold, he ought to read this lesson, saith one father; that if God could make a piece of earth so fair and lovely, with imparting unto it some little spark of his beauty: how infinite fair is he himself, and how worthy of all love and admiration? And how happy shall we be, when we shall come to enjoy his beautiful presence, whereof now all creatures do take their beauty?  
If we would exercise ourselves in these manner of cogitations, we might easily keep our hearts pure and unspotted before God, in beholding the beauty of his creatures. But for that we use not this passage from the creature to the creator, but do rest only in the external appearance of a deceitful face, letting go the bridle to our foul cogitations, and setting wilfully on fire our own concupiscences: hence it is, that infinite men do perish day lie by occasion of this fond vanity. I call it fond, for that every child may descry the deceit and vanity thereof. For take the fairest face in the world, wherewith infinite foolish men fall in love upon the sight thereof, and raze it over but with a little scratch, and all the matter of 
How quickly beauty is destroyed.  love is gone; let there come but an Ague for four days and all this goodly beauty is destroyed; let the soul depart but one half hour from the body, and this loving face is ugly to look on; let it lie but two days in the grave, and those who were so hot in love with it before, will scarce abide to behold it, or come near it. And if none of those things happen unto it: yet quickly cometh on old age, which riveleth the skin, draweth in the eyes, setteth-owt the teeth, and so disfigureth the whole visage, as it becometh more contemptible and horrible now, then ever it was beautiful and alluring before. And what then can be more vanity than this? What more madness, than either to take a pride thereof, if we have it ourselves, or to endanger our souls for the same, if we behold it in others?  
THE sixth vanity belonging 
6. THE vanity of apparel. Eccl. 11.  to pride of life, is the glory of fine apparel; against which the scripture saith, In vestitu ne gloriaris unquam; See thou never take glory in apparel. Of all vanities this is the greatest, which yet we see so common among men of this world. If Adam had never fallen we had never used apparel. For that, apparel was devised to cover our shame of nakedness, and other infirmities contracted by that fall. Wherefore, we that take pride and glory in apparel, do as much as if beggar should glory & take pride of the old clouts that do cover his sores. S. Paul said unto a bishop, If we have wherewithal to cover ourselves, let 
1. Ti. 6.  us be content. And Christ touched deeply the danger of nice apparel, when he commended so much S. john Baptist for his austere attire, adding for the contradictory, Qui moliibus vestiuntur in domibus regum sunt; They which are clothed in soft and 
Ma. 3. 11. Luc. 7.  delicate apparel, are in kings courts; that is, in kings courts of this world, but not in the kings court of heaven. For which cause in the description of the rich man damned, this is not omitted by our Saviour: That he was appareled in purple and 
Luc. 16.  silk.  
It is a wonderful thing to consider the different proceeding of God and the 
Gen. 3.  world herein. God himself was the first tailor that evermade apparel i this world, and he made it for the most noble of all our auncestous, in paradise: & yet he made it but of beasts skins. And S. Paul testifieth 
Heb. 12.  of the noblest saints of the old testament, that they were covered only with goats skins, and with the hears of camels. What vanity is it then for us, to be so curious in apparel, and to take such pride therein, as we do? we rob & spoil all creatures in the world, to cover our backs, and adorn our bodies. From one, we take his wool; from an other his 
The extreme vanity and poverty of man.  skin; from an other his fur: and from some other their very excrements; as the silk, which is nothing else, but the excrements of worms. Nor yet content with this, we come to fishes, and do beg of them certain pearls to hang about us. We go down into the ground for gold and silver; and turn up the sands of the sea, for precious stones; and having borrowed all this of other creatnres, we jest up & down, provoking men to look upon us, as if all this now were our own. When the stone shineth upon our fingar, we will seem (forsooth) thereby to shine. When the silver and silks do glister on our backs; we look big, as if all that beautic came from us. And so (as the prophet saith,) we pass over our days in 
Psal. 77.  vanity, and do not perceive our own extreme folly.  
AND THUS much now may suffice, 
THE 2. head of worldiy vanities. Concupiscence of the eyes.  for declaration of the first general head of worldly vanities, termed by S. johu, Pride of life. There followeth the second which he calleth, Concupiscence of the eyes; whereunto the ancient fathers have referred all vanities of riches, and wealth of this world. Of this S. Paul writeth to Timothy; give commandment to rich men of 
1. Ti. 6.  this world, not to be high minded, nor to put confidence in the uncertainty of their riches. The reason of which speech is uttered by the scripture, in an other place when it saith; Riches shall not profit a man in the day of revenge; 
Prou. 11.  That is; at the day of death and judgement. Which thing the rich men of this world do confess themselves, though to late, now being in torments; divitiarum iactantia quid nobis contulit? what hath the 
Sap. 5.  bravery of our riches profited us? All which doth evidently declare the great vanity of worldly riches, which can do the possessor no good at all, when he hath most need of their help. rich men have slept, their sleep (saith the prophet) and have found 
Psal. 75.  nothing in their hands; that is, rich men have passed over this life, as men do pass over a sleep, imagining themselves to have golden mountains and treasures where with to help themselves in all needs that shall occur, & when they a wake (at the day of their death) they find themselves to have nothing in their hands that can do them good. In respect whereof, the prophet Baruch asketh this question; Where are they now, which heaped together gold & silver, 
Cap. 3.  & which made no end of their scraping together? And he answereth himself immediately: Exterminati sunt, & ad inferos descenderunt; They are now rooted out, and are gone down unto hell. To like effect saith S. james. Nowye rich mco do ye weep and wail and howl in your miseries that come upon you; 
jac. 5.  your riches are rotten and your gold and silver is rusty; and the rust thereof shall be in testimony against you: it shall seed upon your one flash as if it were fire, you have hoarded up wrath to your own selves in the last day.  
If wealth of this world be not only so vain, but also so perilous as here is affirmed: 
Wealth not only rain but also perilous. Phil. 3.  what vanity then is it foremen to set their minds so upon it, as they do? S. Paul saith of himself, that he esteemed all but as dung of the earth. And he had great reason surely to say so, seeing in deed riches are no better than the very excrements of the earth, and found only in the 
job. 28.  most barren places thereof, as they can tell which have seen their mines. What a base matter is this then for a man to tie his love unto? God commanded in the ólde 
Levi. 11.  law, that what soever did go with his breast upon the ground, should be unto us in abomination. How much more then, a reasonable man, that hath glued his hart and soul unto a piece of earth? We came naked into this world, and naked we 
Cap. 1.  must go soorth again, saith job. The mill wheel stirreth much about, and beateth itself from day to day, and yet at the years end, it is in the same place that it was in the beginning: so rich men, let them toil & labour what they can, yet at their death must they be as poor, as at the first day wherein they were borne. When the rich man dieth (saith job) he shall take nothing 
job. 27.  with him; but shall close up his eyes, and find nothing. poverty shall lay hands upon him, and a tempest shall oppress him in the night; a burning wind shall take him away, and an hurl wind shall rush upon him, and shall not spare him; it shall bind his hands upon him, and shall hiss over him, for that it seethe his place weather he must go.  
The prophet David in like wise forewarneth us of the same, in these words: Be not afraid when then seest a man made rich, and the glory of his house multiplied. For when he dieth, he shall take nothing with him, nor shall his glory desiend to the place whether he goeth; he shall pass into the progenies of his aunceslours, (that is, he shall go to the place where they are, who have lived as he hath done) & world without end he shall see no more light.  
All this and much more is spoken by the Holy ghost, to signify the dangerous vanity of worldly wealth, and the folly of those men, who labour so much to procure the same, with the eternal peril of their souls. If so many physicians, as I have here alleged scriptures, should agree together, 
A comparison.  that such or such meats were poisonned and perilous: I think few men would give the adventure to eat thereof, though otherwise in taste they appeared sweet and pleasant. How then cometh it to pass, that so many earnest admonitions of God himself, can not stay us from the love of this dangerous vanity? Nolite cor apponere, 
Psal. 61.  saith God by the prophet; that is, set not your hearts upon the love of riches. Qui 
Eccl. 31.  diligit aurum non iustificabitur, saith the wise man: he that loveth gold shall never be justified. I am angry greatly upon rich nations. 
Cap. 1. Mat. 19  saith God by Zacharie. Christ saith; Amen dico vobis, quia dives difficilè intrabit in regnum calorum: Truly I say unto you, that a rich man shall hardly get into the kingdom of heaven. And again, woe be to you rich 
Luc. 6.  men, for that you have received your consolation in this life. Finally, S. Paul saith generally 
1. Ti. 6.  of all, and to all: They which will be rich, do fall into temptations, and into the snares of Satan, and into many unprofitable and hurtful desires, which do drown them in everlasting destruction and perdition.  
Can any thing in the world be spoken more effectually, to dissuade from the love of riches than this? must not here now all covetous men of the world either deny God, or condemn themselves in their 
The pretence of wife and children refuted.  own consciences? Let them go now and excuse themselves, by the pretence of wife & children & kinsfolk as they are want: saying; they mean nothing else, but to provide for their sufficiency. Doth Christ, or S. Paul admit this excuse, where God's service and their own salvation cometh in question? aught we so much to love wife, or children, or other kindred as to endanger our souls for the same? Tell me (dear Christian brother) what comfort may it be to an afflicted father in hell, to remember that by his means, his wife and children do live wealthelie in earth, & that for his eternal woe, they enjoy some few years' pleasures? No, no, dear brother, this is vanity, & a mere deceit of our spiritual enemy. For within one moment after we are dead, we shall care no more for wife, children, father, mother, or brother in this matter, than we shall for a mere stranger; and one penny given in alms while we lived, for God's sake, shall comfort us more at that day, than thousands of pounds bestowed upon our kindred, for the natural love we bear unto our own flesh & blood. The which one point would Christ all worldly men could consider, and then (no doubt) they would never take such care for kindred, as they do: especially upon their death beds, whence presently they are to departed to that place, where flesh and blood holdeth no more privilege, nor riches have any power to deliver; but only such, as were well bestowed in the service of God, or given to the poor for his name's sake. And this shallbe sufficient for this point of riches.  
THE THIRD branch of worldly vanities is called by S. john concupiscence 
THE 3. head of worldly vanities.  of the flesh; which containeth all pleasures and carnal recreations of this life, as are banqueting, laughing, playing, and such other delights, wherewith our flesh is much comforted in this world. And albeit in this kind, there is a certain measure to be allowed unto the godly, for the convenient maintenance of their health, (as also in riches it is not to be reprehended;) yet, that all thes worldly solaces, are not only vain, but also dangerous, in that excess and abundance, as worldly wealthy men seek and use them, appeareth plainly by thes words of Christ. Woe be 
joh. 16.  unto you who now do laugh, for you shall weep. Woe be unto you that now live in fill & satiety, for the time shall come, when you shall suffer bungar. And again, in S. john's gospel 
joh. 16.  speaking to his Apostles, and by them to all other, he saith; you shal' weep & morn, but the world shall rejoice; making it a sign distinctive between the good and the bad, that the one shall mourn in this life, and th' other rejoice and make themselves merry.  
The very same doth job confirm both 
job. 21.  of the one & th' other sort: for of worldlings he saith; that they solace them selves with all kind of music, and do pass over their days in pleasure, and in a very moment do go down into hell. But of the godly he saith in his own person; 
job. 3.  that they sigh before they eat their bread. And in an other place, that they 
job. 9  fear all their works, knowing that God spareth not him which offendeth. The reason whereof the wise man yet further 
Eccl. 9  expresseth, saying: That the works of good men are in the hands of God, and no ma knoweth whether he be worthy of love or hatred, at God's hands: but all is kept uncertain for the time to come. And old Tobias insinuateth yet an 
Tob. 5.  other cause, when he saith: What joy can I have or receive, seeing I sit here in darkness, speaking literally of his corporal blindness, but yet leaving it also to be understood of spiritual and internal darkness.  
Thes are then the causes (beside external affliction which God often sendeth) 
Why good me are sad in this life. 1. Co. 2. 2. Co. 7. Philip. 2. job. 3. joh. 16.  why the godly do live more grave sad and fearful in this life, then wicked men do, according to the counsel of S. Paul; and why also they sigh often and weep, as job and Christ do affirm; to wit, for that they remember oftentimes the severe justice of almighty God; their own frailty in sinning; the secret judgement of his predestination uncertain to us; the vale of misery and desolation, wherein they live here; which made even the very Apostles themselves to groan, as S. Paul affirmeth; albeit they had much less cause 
Rom. 8.  than we have. In respect whereof we are willed to pass over this life in carefulness, 
Ephe. 4. Mac. 24. 2. Cor. 5. & 7. Eccl. 7.  watchfulness, fear, and trembling. In regard whereof also, the wiseman saith; It is better to go to the house of sorrow, then to the house of feasting. And again. Where sadness is, there is the hart of wisomen; but where mirth is, there is the hart of fools. Finally, inconsideration of thes things the scripture saiths Beatus homo qui semper est pavidus, Happy 
Tro. 28.  is the man which always is fearful. Which is nothing else, but that which the holy Ghost commandeth every man, by Micheas the Prophet, solicitum ambulare cum Deo; To walk carefully and diligently 
Mich. 6.  with God, thinking upon his commandments; how we keep and observe the same; how we resist & mortify our members upon earth; how we bestow our time, talents, and riches lent unto us; how we labour in good works for the gaining of heaven; what account we could yield if presently we were to die. etc. which cogitations, if they might have place with us; would cut of a great many of those worldly pastimes, wherewith the careless sort of sinners are overwhelmed: I mean, of those good feloushippes, in eating, drinking, laughing, singing, disputing, and other such vanities that distract us most.  
Hereof Christ gave us a most notable advertisement, in that he wept often times; as for example, at his nativity, at the resuscitation of Lazarus, upon jerusalem, & 
joh. 10. Luc. 19  upon the Crosse. But he is never red to have laughed in all his life. Her of also is cch man's own nativity and death a signification and figure; which two extremities, (I mean our beginning & ending) being reserved by God in his own hands to dispose; are appointed unto us in sorrow grief and weeping as we see and feel. But the middle part thereof, (which is our life) being left by God in our own hands, we pass it over with vain delights, never thinking whence we came, nor whether we go.  
A wise travailer passing by his Inn, albeit he see pleasant meats set before him 
A similitude.  to banquet at his pleasure; yet he for beareth and restraineth his appetite upon consideration of the price, and of the journey he hath to make; and taketh nothing, but so much, as he knoweth well how to discharge the next mornig at his departure. But a fool layeth hands on every delicate bait that is presented to his sight: and playeth the prince for a night or two. But the next morning when it cometh to the reckoning, he wisheth that he had lived only with bread & drink, rather than to be so troubled as he is, for the payment. The custom of God's Church is, to fast the even of every feast, and then to make merry the next day following, which is the festival itself. And this representeth the abstinent life of goodmen in this world, thereby to be merry in the world to come. But the fashion of the world is contrary, that is, to eat and drink merrily first at the tavern, and after to let the host bring in his reckoning. They eat, drink, and laugh: and the host, he skoreth up all in the mean space; And when the time cometh that they must pay; many a hart is sad, that was pleasant before.  
This very self thing holy scripture affirmeth also, of the pleasures of this world: Risus dolore miscebitur & extrema 
Pro. 14.  gaudij luctus occupat; Laughter shall be mingled with sorrow, & mourning shall ensue at the hinder end of mirth. The devil, that playeth the host in this world, and will serve you at an inch with what delight or pleasure you desire, writeth up all in his book; and at the day of your departure, (which is, at your death) he will bring in the whole reckoning, & charge you with it all; and then shall follow that, which God promiseth to worldlings by the prophet Amos, Your mirth shallbe turned 
Amos. 2. Tob. 2.  into morning and lamentation. Yea, and more than this, if you be not able to discharge the reckoning, you may chance to hear that other dreadful sentence of Christ in the apocalypse, quantum in delitiis fuit, tantum 
Apo. 18.  date illi tormentum; Look how much he hath taken of his delights, so much torment do you lay upon him.  
Wherefore, to conclude this point and therewithal this first part of the parable 
The conclusion of the 1. point.  touching vanities: truly may we say with the prophet David, of a worldly minded man; universa vanitas omnis homo 
Psal. 38.  vivens, The life of such men containeth all kind of vanity. That is to say, both vanity in ambition, vanity in riches, vanity in pleasures, vanity in all things which they most esteem. And therefore, I may well end with the words of almighty God by the prophet Esay; vaevobis, qui trahitis iniquitatem in funiculis vanitatis; Woe be unto you, which do draw wickedness in 
Esa. 59  the ropes of vanity. These ropes are those vanities of vainglory, promotion, dignity, nobility, beauty, riches, delights, and 
The ropes of vanity.  other such like before touched, which always draw with them some iniquity & sin. For which cause holy David saith unto his Lord, Thowhatest (o Lord) observers of supper fluous vanities. And the scripture 
Psal. 3.  reporting the cause why God destroyed 
4. Re. 17.  utterly the family and lineage of Baasa king of Israel, saith, it was, For that they had provoked God in their vanities. And lastly, for this cause the holy Ghostpronounceth generally of all men: Beatus vir qui non respexit in vanitates, & insanias falsas; Blessed is 
Psal. 39  that man which hath not respected vanities, and the false madness of this world.   

The second point of the parable.  
NOW COME I to the second part proposed in this chapter, (which was also 
How worldly vanities are also deceits. Mat. 13.  the second point contained in Christ's parable,) to show how this world with the commodities thereof, are not only vanities, but also deceits; for that in deed, they perform not unto their followers, those idle vanities & trifles which they do promise. Wherein, the world may be compared to that wretched and ungrateful deceiver Laban, who made poor 
Gen. 29.  jacob to serve him seven years for fair Rachel, and in the end deceived him with 
False promises of the world.  foul Lia. What false promises doth the world make daily? To one it pmiseth long life and health, and cutteth him of in the midst of his days. To an other it promiseth great wealth and promotion, and after long service, performeth no part thereof. To an other it promiseth great honour by large expenses, but underhand it casteth him into contempt by beggary. To an other it assureth great advancement by marriage; but yet never geneth him ability to come to his desire. Go you over the whole world, behold countries, view provinces, look into cities, harken at the doors and windows of private houses, of prince's palaces, of secret chambers, and you shall see and hear nothing else. but lamentable complaints; one, for that he hath lost; an other, for that he hath not won; a third, for that he is not satisfied; ten thousand, for that they are deceived.  
Can there be a greater decrit (for examples fake) then to promis renown and 
The false promises of renown.  memory, as the world doth to her followers, and yet to forget them as soon as they are dead? Who doth remember now one, of forty thousand jolly fellows in this world, captains, soldiers, counsaillers. Dukes, Earls, Princes, Prelates, and Emperors, Kings and Queens, Lords and ladies? who remembreth them, I say? who once thinketh or speaketh of them now? hath not their memory perished with their sound, as the prophet foretold? Did not job promise truly, that their remembrance 
Psal. 9 job. 13. Psal. 1.  should be as ashes trodden under soot? And David: That they should be as dust blown abroad with the wound? The first holy eremite named 
* This example Bunnie thrusteth out in despite of hermits.  S. Paul, did hide himself (as S. Jerome in his life reporteth) fowers kore and ten years in a wilderness, without knowing or speaking with any man, or once showing or revealing himself to the world. And yet now, the world both remembreth and honoureth his memory. But many a king and Emperor, have strived and laboured all their life to be known in the world, and yet are now forgotten. So that the world is 
A comparison.  like in this point, (as one saith) unto a covetous and forgetful host; who, if he see his old guest come by his inn in beggarly estate, all his money being spent, he maketh semblance not to know him. And if the guest marvel thereat, and say, that he hath come often that way, and spent much money in the house: th' other answereth, it may be so my friend, for there pass this way so many, as we use not to keep account of all men. But what is the way to make this host to remebre you, saith this author? the way is (saith he) to use him evil as you pass by: beat him well, or do some other notable injury unto him (as Paul, and his like did unto the world;) and he will remember you as long as he liveth, and many times will talk of you, when you are far of from him.  
Infinite are the deceits, and dissimulations of the world. It seemeth goodly, 
What the deceits of the world are.  fair & gorgeous in utter show; but when it cometh to handling, it is nothing but a feather; when it cometh to sight, it is nothing but a shadow; when it cometh to weight, it is nothing but smoke; when it cometh to opening, it is nothing but an image of plaster work, ful-of old rags and patches within. O miserable and most deceitful world, saith S. Augustine; whose 
Aug. in medit.  grief is true, and delight false; whose sorrows are certain, and pleasures uncertain; whose pains are permanent, and repose transitory; whose toils are intolerable, & rewards most contemptible; whose promises are princely, and payments begarly; whose miseries are void of all consolation, and whose happiness is mingled with all kind of misery.  
To know the miseries of the world, 
A fimilitude.  you must go a little out from it, saith one. For, as they which walk in a mist, do not see it so well, as they which stand upon a hill from it: so fareth it in discerning the world; whose property is, to blind them that come to it, to the end they may not see their own estate; even as a Raven, first of all, striketh out the poor sheeps eyes, to the end she may not see the way, to escape from his tyranny.  
So them after the world hath once bereft 
The practice of the world.  the worldling of his spiritual sight, in such sort as he can judge no longer between good and evil, vanity and verity: than it rocketh him also a sleep, at his ease and pleasure. It bindeth him sweetly, it deceiveth him pleasantly, it tormenteth him in great peace and rest: it hath ready presently a proud spirit which shall place 
Math. 4.  him in the pinnacle of greedy ambition, and therhence show him all the dignities and preferments of the world; it hath twenty false merchants, which in the dark shall show unto him, the first & former ends of fair and precious clothes, but in no case may he look into the whole pieces, nor carry them to the light thereby to discern them. It hath four hundred false prophets to flatter him, as Achab had, which must keep him from 
3. Re. 22.  the hearing of Micheas counsel; that is, from the remorse of his own conscience, which telleth him the truth. It hath a thousand cunning fishers, to lay before him pleasant baits, but all furnished with most sharp & dangerous hooks within. It hath infinite strumpetes of Babylon, to offer him drink in golden cups; but all 
Apo. 17.  mingled with most deadly poison. It hath in every door an alluring jahel, to entice 
judic. 4.  him unto the milk of pleasures and delights; but all have their hammers and nails in their hands, to murder him in the brain, when he falleth a sleep. It hath in every corner, a flattering joab, to embrace 
〈◊〉. 20.  with one arm, and kill with th' other; a false judas, to give a kiss, and therewith to betray. 
Luc. 22.   
Finally, it hath all the deceits, all the dissimulations, all the flatteries, all the treasons, that possibly may be devised. It hateth them, that love it: deceiveth them, 
The true figure of the world.  that trust it: it afflicteth them, that serve it: it reproacheth them, that honour it: it damneth them, that follow it: and most of all forgetteth them, that labour and travail most of all for it. And to be brief in this matter, do you what you can for this world, and love it and adore it as much as you will; yet in the end, you shall find it a right Nabal: who after many benefits received from David, yet when David came to have need of him, he answered, who is 
1. Re. 25.  David, or who is the son of isaiah, that I should know him? Upon 〈◊〉 〈◊〉 than said the prophet David, 〈◊〉 〈◊〉 〈◊〉 of men, how 
Psal. 4.  long will you be so 〈◊〉 〈◊〉 Why do you love vanity, and seek after a 〈◊〉? He 〈◊〉 the world, not a liar, but a lie it 〈◊〉, for the exceeding great fraud and deceit which it useth.   

The third point of the parable.  
HAVING DECLARED how the 
How pleasures of the world are thorns.  commodities of this world that let men from resolution, are vanities and fallaces; it cometh next to be examined, in what sense our savour calleth them in like manner, thorns: of which S. Gregory writeth 
Mat. 13.  thus; who ever would have believed me (saith he) if I had called riches thorns 
Hom 15 in evang.  (as Christ here doth;) seeing thorns do prick, and riches are so pleasant? And yet truly are they called thorns, for that, with the pricks of their careful cogitations, they tear and make bloody the minds of worldly men. By which words this holy father signifieth, that even as a man's naked body, tossed & tumbled among many thorns, can not be but much rent and torn, and made bloody with the pricks thereof: so a worldly man's soul beaten with the cares and cogitations of this life, can not but be vexed with restless pricking of the same, and wounded also with many temptations of sin which do occur. This doth Solomon (in the places before alleged) signify, when he doth not only call the riches and pleasures of this world, vanity of vanities, that is, the greatest vanity of all other vanities; 
Eccle. 1. 2. 3. 4.  but also affliction of spirit; giving us thereby to understand, that where thes vanities are, and the love of them once entered; there is no more the peace of God which passeth all understanding; there is no longer rest or quiet of mind; but war of desires, 
Phil. 4.  vexation of thoughts, tribulation of fears, pricking of cares, unquietness of soul, which is in deed a most miserable & pitiful affliction of spirit.  
And the reason here of is, that as a clock can never stand still from running, so long 
A comparison.  as the peazes do hung thereat: so a worldly man, having infinite cares, cogitations, and anxieties hanging upon his mind, as peazes upon the clock, can never have rest or repose day or night, but is enforced to beat his brains when other men sleep, for the compassing of those trifles, wherewith he is encumbered. O how many rich men in the world do feel to be true, that I now say? how many ambitious men do prove it daily, and yet will not deliver themselves out of so miserable imbroilments?  
Of all the plagues sent unto Egypt, that 
Exod. 8.  of the flies was one of the most troublesome and fastidious. For, they never suffered men to rest, but the more they were beaten of, the more they came upon them. So, of all the miseries and vexations, that God layeth upon worldlings, this is not 
The terment of rich men in their riches.  the least, to be tormented with the cares of that thing, which they esteem their greatest felicity, and can not beat them of, by any means they can devise. They rush upon them in the morning as soon as they awake; they accompany them in the day; they forsake them not at night; they follow them to bed; they let them from their sleeps they afflict them in their dreams; and finally, they are those importune and unmerciful tyrants, which God threateneth 
jere. 16.  to wicked men by jeremy the prophet, qui nocte ac die non dabinet requiem, which shall give no rest either by day or by night. And the cause hereof, which God allegeth in the same chapter, is, quia abstuli pacem meam a populo isto 〈◊〉 dominus,) misericordiam, & miserationes. For that I have taken away my peace from this kind of people; (saith God) I have taken away my mercy, and my commiserations. A very heavy sentence to all them, that lie under the yoke and bondage of those miserable vanities.  
But yet the prophet Esay, hath a much more terrible description of these men's 
Esa. 59  estate: They put their trust in things of nothing (saith he) and do talk vanities; They conceive labour and bring forth iniquity; They break the eggs of serpents, and weave the webs of spiders. He that shall eat of their eggs, shall die; & that which is hatched thence shallbe a Cockatrice. Their webs shall not make cloth to cover them; for that their works are unprofitable; & the work of iniquity is in their bands. Thes are the words of the prophet Esay, declaring 
The explication of the words of Esay.  unto us by most significamnt similitudes, how dangerous thorns the riches and pleasures of this world are. And first he saith, they put their hope in things of nothing, and do talk vanities: to signify, that he meaneth of the vanities and vain men of this world, who commonly do talk of the things which they love best, & wherein they place their greatest affiance. secondly he saith, they conceive labour, and bring forth iniquity; alluding herein to the childbirth of women; who first, do conceive in their wombs, and then after a great deal of travail, do bring forth their infant: even so worldly men, after a great time of travail and labour in vanities, do bring forth no other fruit, than sin and iniquity. For that is the effect of these vanities, as he speaketh in the same chapter, crying out to such kind of men: Woe be unto you, which do draw iniquity in the ropes of vanity.  
But yet to express this matter more forcibly, he useth two other similitudes; 
Two significant similitudes.  saying, they break the eggs of serpents, & do weak the webs of spiders: Signifying by the one, they vanity of thes worldly cares, and by th' other, the danger thereof. The spider we see, taketh great pains and labour many days together, to weave unto herself a web; and in the end, when all is done, cometh a puff of wind or some other little chance, and breaketh all in pieces: Even as he in the gospel which had taken great travail and care, in heaping 
Luc. 12.  riches together, in plucking down his old barns, and building up of new; and when he was come to say to his soul, Now be merry; that night his soul was taken from him, and all his labour lost. Therefore isaiah saith in this place, that the webs of these wcavers shall not make them cloth to cover themselves with all, for that their works are unprofitable.  
Th' other comparison containeth matter of great danger and fear. For, as the bird that fitteth upon the eggs of serpents, by breaking and hatching them, bringeth forth aperilous brood to her own destruction: so those that sit (as it were) on brood upon thes vanities of the world, do hatch at last their own destruction. The reason whereof is, (as Esay saith,) for that the work of iniquity is in their hands: still harping upon this string, that a man can not love and follow thes vanities, or entangle himself with their ropes (as his former phrase is) but that he must in deed draw on much iniquity therewith; that is, he must mingle much sin and offence of God with the same. Which effect of sin, because it killeth the soul that consenteth unto it, therefore Esay compareth it unto the brood of serpents, that killeth the bird which bringeth them forth into the world. And finally, Moses useth the like similitudes, when he saith of vain and wicked men. Their vineyard is the vineyard of 
Deut. 32.  Sodomites, their grape is the grape of gall, and their clusters of grapes are most bitter; their wine is the gall of dragons, and the poison of cockatrices uncurable. By which dreadful and loathsome comparisons, he would give us to understand, that the sweet pleasures of this world, are in deed deceitful thorns; and will prove in the end most bitter and dangerous.   

The 4. point of the parable.  
THE FOURTH point that we have to 
How the world is misery.  consider, is, how this word, aerumna, that is, misery and calamity, may be verified of the world and of the felicity thereof: Which thing, albeit it may appear sufficiently, by that which hath been said before: yet will I (for promise sake) discuss it a little further in this place, by some particulars. And among many miseries 
1. Brevity.  which I might here recount, the first and one of the greatest, is, the brevity and uncertainty of all worldly prosperity. O how great a misery is this unto a worldly man, that would have his pleasures constant and perpetual? O death how bitter is thy remembrance (saith the scripture) unto a ma 
Eccl. 41.  that hath peace in his riches? we have seen many men advanced, & not endured two months in their prosperity; we have heard of divers married in great joy, and not to have lived six days in their felicity; we have read of strange matters happened out in thes kinds, and we see with our eyes no few examples daily. What a grief was it (think you) to Alexander 
1. Mac. 2.  the great, that having subdued, in twelve years, the most part of all the world, should be then enforced to die, when he was most desirous to live, and when he was to take most joy and comfort of his victories? What a sorrow was it to the rich man in the gospel, to hear upon the sudden, hac nocte: even this night thou must die? What a misery will this be to many worldlings 
Luc. 12.  when it cometh, who now build palaces, purchase lands, heap riches, procure dignities, make marriages, join kindreds, as though there were never any end of all thes matters? What a doleful day will this be to them (I say) when they must be turned of, no otherwise then princes mules are wont to be at the end of a journey; that is, their treasure taken from them, and their galled backs only left unto themselves? For, as we see thes mules of princes go all the day long, loaden with 
A comparison.  treasure, and covered with fair clothes, but at night shaken of into some sorry stable, much bruised and gauled, with the carriage of those treasures: so rich men that pass through this world, lodened with gold and silver, and do gaul greatly their soulesis carriage thereof; are despoiled of their burden at the day of death, and are turned of with their wounded consciences, to the loathsome stable of hell and damuation.  
another misery joined to the prosperity 
2. Discontentement.  of this world, is the grievous counterpeare of discontentementes, that every worldly pleasure hath with it. Run over every delight and solace in this life, and see what sauce it hath adjoined. Ask them that have had most proof thereof, whether they remain contented or no? The possession of riches, is accompanied with so many fears and cares, as hath been showed. The advancement of honours, is subject to all miserable servitude that may be devised. The pleasure of the flesh, though it be lawful and honest; yet is it accompanied (as S. Paul saith) with tribulation of the flesh: But, if it be with sin; 
1. Cor. 7.  ten thou and times more is it environed with all kind of miseries.  
Who can reckon up the calamities of 
3. Miseries of body.  our body? so many diseases, so many infirmities, so many mischances, so many dangers? who can tell the passions of our mind that do afflict us, now with sorrow, 
Of mind.  now with envy, now with fury? who can recount the adversities, and misfortunes that come by our goods? who 
Of goods.  can number the hurts and discontentations, that daily ensue upon us from our neighbours? one calleth us into law for 
Of neighbours.  our goods; an other pursueth us for our life; a third, by slander impugneth our good name. One afflicteth us by hatred, an other by envy, an other by flattery, an other by deceit, an other by revenge, an other by false witness, an other by open arms. There are not so many days, nor hours in our lives, as there are miseries and contrarieties in the same. And further than this, the evil hath this prerogative above the good, in our life; that one defect only, overwhelmeth and drowneth a great number of pleasures together. As if a man had all the felicities heaped together, which this world could yield, and yet had but one tooth out of tune: all th' other pleasures would not make him merry. Hereof you have a clear example in Aman, chief counsellor of king Assuerus: who, 
Hest. 5.  for that Mardochaeus the jew did not rise to him when he went by, nor did honour him, as other men did: he said to his wife & friends, that all his other felicities were nothing, in respect of this one affliction.  
Add now to this, the misery of darkness and blindness, wherein wordly men live, 
4. The misery of blindness.  (as in part I have touched before;) most fitly prefigured by the palpable darkness of egypt, wherein no man could see his 
Exo. 10.  neighbour, no man could see his work, no man could see his way: such is the darkness wherein woridlie men walk. They have eyes, but they see not, saith Christ: 
Mat. 13.  that is, though they have eyes to see the matters of this world, yet they are blind, for that they see not the things they should see in deed. The children of this world are wiser in their generation, than the children 
Luc. 16.  of light. But that is only, in matters of this world, in matters of darkness, not in matters of light, whereof they are no children, for that the carnal man understandeth not the things which are of God. Walk over the world, and you shall 
1. Cor. 2.  find men as sharp eyed as Eagles in things of earth, but the same men as blind as beetles in matters of heaven. Her of ensue those lamentable effects that we see daily, of man's laws so carefully respected, and Gods commaundemétes so contemptuously rejected: of earthly goods sought for, and heavenly goods not thought upon: of so much travail taken for the body, and so little care used for the soul. Finally, if you will see in what great blindness the world doth live; remember, that S. Paul coming from a worldling to be a good Christian, 
Act. 9  had scales taken from his eyes by Ananias, which covered his sight before, when he was in his pride and ruff of the world.  
Besides all thes miseries, there is yet an 
5. Temptations and dangers.  other misery, greater in some respect, than the former: and that is, the infinite number of temptations, of snares, of enticements in the world, whereby men are drawn to perdition daily. Athanasius writeth of S. Anthony the eremite, that God revealed 
Athan. in vita Antonii.  unto him one day the state of the world; and he saw it all hanged full of nets in every corner, and devils fitting by to watch the same. The prophet David, to signify the very same thing, that is, the infinite multitude of snares in this world, saith, God shall rain snares upon sinful 
Psal. 10.  men; that is, God shall permit wicked men to fall into snares, which are as plentiful in the world, as are the drops of rain which fall down from heaven. Every thing almost, is a deadly snare unto a carnal and lose hearted man. Every fight that he seethe, every word that he heareth, every thought that he conceiveth, his youth, his age, his friends, his enemies, his honour, his disgrace, his riches, his poverty, his compagnie keeping, his prosperity, his adversity, his meat that he eateth, his apparel that he weareth, all are snares to draw him to destruction that is not watchful.  
Of this then, and of the blindness declared before, doth follow the last and greatest 
6. Facility of sinners.  misery of all other which can be in this life. And that is, the facility whereby worldly men do run into sin. For truly saith the scripture, miseros facit populos peccatum, Sin is the thing that maketh 
Pro. 14.  people miserable. And yet, how easily men of the world do commit sin, and how little scruple they make of the matter, job signifieth, when talking of such a man, he saith, bibit quasi aquam iniquitatem: 
job. 15.  He suppeth up sin, as it were water; that is, with as great facility, custom & ease, adventureth he upon any kind of sin that is offered him, as a man drinketh water, when he is a thirst. He that will not believe the saying of job, let him prove a little by his own experience, whether the matter be so or no. Let him walk out into the streets, behold the doings of men, view their behaviour, consider what is done in shops, in halls, in consistories, in judgement seats, in palaces, and in common meeting places abroad: what lying, what slandering, what deceiving there is. He shall find, that of all things whereof men do make any account in the world, nothing is so little accounted of, as to commit a sin. He shall see 
The sinful state of the world.  justice sold, verity wrested, shame lost, and equity despised. He shall see the innocent condemned, the guilty delivered, the wicked advanced, the virtuous oppressed. He shall see many thieves flourish, many usurers bear great sway, many murderers and extorsioners reverenced and honoured, many fools put in authority: and divers which have nothing in them but the form of men, by reason of money, to be placed in great dignities for the government of others. He shall hear at every man's mouth almost; vanity, pride, detraction, envy, deceit, dissimulation, wantonness, dissolution, lying, swearing, perjury, and blaspheming. Finally, he shall see the most part of men, to govern them selves absolutely, even as beasts do, by the motion of there passions, not by law of justice, reason, celigion, or virtue.   

The. 5. point of the parable.  
OF THIS DOTH ensue the fift 
How the world strangleth.  point that Christ toucheth in his parable, and which I promised here to handle; to wit, that the love of this world choketh up and strangleth every man whom it possesseth, fromal celestial and spiritual life; for that it filleth him with a plain contrary spirit, to the spirit of God. The Apostle saith, Si quis spiritum Chrsti 
Rem. 8.  non habet, hic non est cius; If any man have not the spirit of Christ, this fellow belongeth not unto him. Now, how contrary the spirit of Christ, and the spirit of the world is, may appear by the twelve 
Gal. 5. The effects of the spirit of Christ.  fruits of Christ's spirit reckoned up by S. Paul unto the Galathians: to wit, Charity, which is the root and mother of all good works; joy, in serving God; peace, or tranquility of mind, in the storms of this world; Patience, in adversity; longanimity, in expecting our reward: Bogitic, in hurtig no man; Benignity, in sweet behaviour; Gentleness, in occasion given of anger; Faithfulness, in performig our promises; Modesty, without arrogancy; Continency, from alkind of wickedness; Chastity, in conserving a pure mind in a clean and unspotted body. Against thes men (saith S. Paul) there is no la. And in the very same chapter 
Gal. 5.  he expresseth the spirit of the world by the contrary effects; saying, the worcks 
The effects of the spirit of this world.  of flesh are manifest, which are, fornication, uncleanness, wantonness, lechery, idolatry, poysonninges, enmities, contentious, emulations, wrath, strife, dissension, sects, envy, murder, drunkenness, gluttony, and the like: of which I fortel you, as I have told you before, that those men which do such things shall never obtain the kingdom of heaven.  
Here now may every man judge of the spirit of the world, and of the spirit of Christ; and (applying it to himself) may conjecture, whether he holdeth of the one or of th' other. S. Paul giveth two pretty short rules in the very same place 
Two rules of S. Paul to knowour spirit. Gal. 5.  to try the same. The first is, They which are of Christ, have crucify ltheir flesh, with the vices, & concupisconces thereof. That is, they have so mortified their own bodies, as they commit none of the vices and sins repeated before, nor yield not willingly unto the concupiscences or temptations thereof. The second rule is, if we live in spirit, then let us walk in spirit: That is, our walking & behaviour is a sign whether we be alive or dead. For if our walking be spiritual, (such as I have declared before by the twelve fruits thereof:) then do we live and have life in spirit: but if our works be carnal, (such as S. Paul now hath described:) then are we carnal and dead in spirit, nor have we any thing to do with Christ, or portion in the kingdom of heaven. And for that all the world is full of those carnal works, and bringeth forth no fruits in deed of Christ's spirit, nor permitteth them to grow or 
Christ and the world enemies.  prosper within her: thence is it, that the scripture always putteth Christ and the world for opposite and open enemies.  
Christ himself saith, that the world can 
joh. 14. joh. 15. 17.  not receive the spirit of truth. And again in the same Evangelist he saith, that nether he, nor any of his, are of the world, though they live in the world. And yet further, in his most vehement prayer unto his father, Pater just, mundus te non cognovit: just father, the world hath not known 
joh. 17.  thee. For which cause S. john writeth, If any man love the world, the love of the Father 
joh. 2.  is not in him. And yet further, S. james; that wbs soever desireth only to be a sreend of this 
jac. 4.  world, is thereby made an enemy to God. What will worldly men say to this? S. Paul affirmeth 
1. Co. 11.  plainly, that this world is to be damned: And Christ insinuateth the same in S. john's gospel: but most of all, in that wonderful 
joh. 12.  fact of his, when praying to his Father for other matters, he excepteth the world by name. Non promun lo, saith he; I 
joh. 17.  do not ask mercy and pardon for the world, but for those which thou hast given me out of the world. Oh what a dreadful exception is this; made by the 
joh. 1. Luc. 13.  Saviour of the world; by the lamb that taketh away all sins, by him that asked pardon, even for his tormentors and crucifiers, to except (I say) now the world by name from his mercy? Oh that worldly men would consider but this one point only, they would not (I think) live so void of fear as they do.  
Can any man marvel now, why S. Paul crieth so carefully unto us, nolite conformari huic saeculo, conform not yourselves to this 
Rom. 12.  world? & again, that we should renounce utterly all secular desires? Can any man 
Tit. 2.  marvel why S. john, which was most privy above all others to Christ's holy meaning herein, saith to us in such earnest sort, Nolite diligere mundum nequè ea quae in mundo sunt, do not love the world, nor 
1. joh. 2.  any thing that is in the world. If we may neither love it, nor so much as conform ourselves unto it, under so great pains as are before rehearsed (of the enmity of God and of our eternal damnation:) what shall become of those men, that do not only conform themselves unto it and to the vanities thereof, but also do follow it, seek after it, rest in it, and do bestow all their labours, and travails upon it.  
If you ask me the cause why Christ 
Why Christ hateth the world. 1. Io. 5.  so hateth and abhorreth this world; Saint john telleth you, Quia mundus totus in maligno positus est, for that all the whole world is set on naughtiness: for that it hath a spirit contrary to the spirit of Christ, as hath been showed: for that it teacheth pride, vainglory, ambition, envy, revenge, malice, with pleasures of the flesh, and all kind of vanities. And Christ on the contrary side, preacheth all humility, meekness, perdoning of enemies, abstinence, chastity, sufferance, mortification, bearing the Cross, with contempt of all earthly pleasures for the kingdom of heaven. Christ hateth it, for that it persecuteth the good, & advanceth the evil; for that it rooteth out virtue, and planteth all vice; And finally, for that it shutteth the doors against Christ when he knocketh, and 
Apoc. 3.  strangleth the hart that once it possesseth.  
Wherefore to conclude this part, seeing 
A description of the world.  this world is such a thing as it is: so vain, so deceitful, so troublesome, so dangerous: seeing it is a professed enemy to Christ, excommmunicated and damned to the pit of hell: seeing it is (as one father saith) an ark of travail, a school of vanities, a market of deceit, a labyrinth of error; seeing it is nothing else but a barren wilderness, a stony field, a dirty sty, a tempestuous sea: seeing it is a grove full of thorns, a meadow full of scorpions, a flourishing garden without fruit, a cave full of poisoned and deadly basilisks: seeing it is finally (as I have showed) a fountain of miseries, a river of tears, a feigned fable, a delectable frenzy: seeing (as Saint 
Au. ep. 39  Austen saith) the joy of this world hath nothing else but false delight, true asperity, certain sorrow, uncertain pleasure, travailsome labour, fearful rest, grievous misery, vain hope of felicity: seeing it hath nothing in it (as S. Chrisostome saith) but tears, shame, repentance, reproach, sadness, 
Hom. 22. ad pop. Antiochenum.  negligences, labours, terrors, sickness, sin, and death itself: seeing the world's repose is full of anguish, his security without foundation; his fear without cause, his travails without fruit, his sorrow without profit, his desires without success, his hope without reward, his mirth without continuance, his miseries without remedies: seeing thes and a thousand evils more are in it, & no one good thing can be had from it, who will be deceived with this vizard, or alured with this vanity hereafter? who will be stayed from the noble service of God by the love of so fond a trifle as is this world? And this to a reasonable man may be sufficient, to declare the insufficiency of this third impediment.   

The. 6. point of this chapter.  
BUT YET NOW for satisfying my promiss in the beginuing of this chapter: 
How we may avoid the evil of the world.  I have to add a word or two in this place, how we may avoid the foresaid dangers of this world, as also use it unto our gain and commodity. And for the first, to avoid the dangers, seeing there are so many snares and traps, as hath been declared: there is no other way, but only to use the refuge of birds in avoiding the dangerous snares of fowlers: that is, to mount up into the air, and so to fly over them al. Frustra tacitur rete ante oculos pennatorum, saith the wise man: that 
Pro. 1.  is, the net is laid in vain before the eyes of such as have wings and can fly. The spies of Hierico, though many snares were laid for them by their enemies; yet they escaped all, for that they walked by hills, saith the scripture. Which place Origen expounding, saith, that there is no way 
He. 1. in joshua.  to avoid the dangers of this world, but to walk upon hills, and to imitate David, that said, Levaui oculos meos ad montes, unde ve 〈◊〉 auxilium mihi, I lifted up mine eyes 
Psa. 120.  unto the hills, from whence all mine aid and assistance came, for avoiding the snares of this world. And then shall we say with the same David, Anima nostra sieut passer erepta est de laqueo venantium: Our soul is delivered 
Psa. 123.  as a sparo we from the snare of the fowlers. We must say with S. Paul, Our conversation is in heaven; and then shall we 
Phil. 3.  little fear all thes deceits, and dangers upon earth. For as the fouler hath no hope to catch the bird, except he can allure her to pitch, and to come down, by some means: so hath the devil no way to entangle us, but to say as he did to Christ, mitte te deorsum, throw thyself down; that 
Mat. 4.  is, pitch down upon the baits which I have laid, eat and devour them, enamour thyself with them, tie thine appetite unto them and the like.  
Which gross and open temptation he that will avoid, by contemning the allurement of thes baits, by flying over them, by placing his love and cogitations in the mountains of heavenly joys & eternity: he shall easily escape all dangers and perils. King, David was past them all when he said to God: What is there for me in heaven, or what do I desire besides thee upon earth? 
Psal. 72.  my flesh and my heart have fainted for desire of thee. Thou art the God of my hart, and my portion (o Lord) for ever.  
Saint Paul also was passed over thes dangers, when he said, that now he was crucified 
Gal. 6.  to the world, and the world unto him: and that he esteemed all the wealth of 
Phil. 3.  this world as mere dung; and that albeit he lived in flesh, yet lived he not according 
2. Co. 10.  to the flesh. Which glorious example if we would follow, in contemning and despising the vanities of this world, and fixing our minds on the noble riches of Gods eternal kingdom to come: the snares of the devil would prevail nothing at all against us in this life.  
Touching the second point; how to use the riches and commodities of this world 
How to use worldly wealth to our advantage. Luc. 16.  to our advantage; Christ hath laid down plainly the means, Facite vobis amicos de Mammonainiquitatis: Make unto you friends of the riches of iniquity. The rich gloutton might have escaped his torments, & have made himself a happy man by help of worldly wealth, if he had listed. And so might many a thousand that now live 
Luc. 16.  in Christianity, and will go to hell for the same cause that the glutton did. Oh that men would take warning one by an other, and be wise whiles they have time. S. Paul saith, Deceive not yourselves; Look 
Gal. 4. 2. Cor. 9  what a man soweth, and that shall he reap. What a plentiful harvest than might rich men provide to themselves if they would, having such store of seed by them, and so much ground offered them daily to sow it in? Why do they not remember that sweet haruest-song, Come ye blessed of my father; enter into the kingdom prepared for you; for 
Mat. 25.  I was hungry, and you fed me; I was thirsty, and you gave me to drink; I was naked and you apparelled me? Or if they do not care for this; why do they not fear at least the black Sanctus that must be chanted to them for the contrary? Agite anne divites, plorate, ululantes in miserijs vistris quae advenient 
jac. 5.  vobis: go now you rich men; weep and howl in your miseries that shall come upon you?  
The holy father john Damaseen reporteth a goodly parable of Barlaam the eremite, 
Dam. in hist. Barlaan & josaphat cap. 14. A parable.  to our purpose. There was (saith he) a certain city, or common wealth, which used to choose to themselves a king from among the poorest sort of people, and to advance him to great honour, wealth, and pleasures for a time. But after a while, when they were weary of him, there fashion was to rise against him, and to despoil him of all his felicity, yea of the very clothes of his back, and so to banish him naked into an Island of a far country; where, bringing nothing with him, he should live in great misery, and be put to exceeding slavery for ever. Which practice one king at a certain time considering, by good advise (for all th' other, though they knew that fashion, yet through negligence & pleasures of their present felicity, cared not for it;) took resolute order with himself, how to prevent this misery: which was by this means. He saved every day great sums of money from his superfluities and idle expenses; and so, secretly made over before hand a great treasure unto that island, whereunto he was in danger daily to be sent. And when the time came, that in deed they deposed him from his kingdom, and turned him away naked, as they had done th' other before: he went to the island with joy and confidence, where his treasure lay; and was received there, with exceeding great triumph; and placed presently in greater glory, than ever he was before.  
This parable teacheth as much as possibly may be said in this point. For this city 
Th' application of this parable.  or common wealth, is this present world, which advanceth to authority, poor men: that is, such as come naked into this life; and upon the sudden when they look least for it, doth pull them down again, and turneth them of naked into their graves, and so into an other world; where bringing no treasure of good works with them, they are like to find little favour, but rather eternal misery. The wise king that prevented this calamity, is he, which in time of wealth in this life (according to the counsel of our savour Christ) doth seek to lay up treasure 
Luc. 12.  in heaven by alms deeds and other good works, against the day of his death, when he must be banished hence naked, as all the prices of that city were. At which time, if their good deeds do follow them, than (as God pmiseth,) they shall be happy 
Apo. 14. Mat. 25.  men, and placed in much more glory, than ever this world was able to give them. But if they come without oil in their lamps; then is there nothing for them to expect, but nescio vos; I know you not. And when they are known; Ite 
Mat. 25.  maledicti in ignem aeternum, go you accursed into fire everlasting.    

EXAMPLES OF TRUE RESOLUTION IN THE TWO FORMER POINTS; of suffering for Christ, and contemning the world. Adjoined for the better declaration and confirmation of the two chapters next going before. CHAPT. V  
FOR so much as the two precedent chapters of contemning the world and suffering for Christ, are by their own natures, and in man's natural sight and reason, very dreadful and loathsome to flesh and blood, and to whatsoever dependeth thereof; in such sort, as divers persons, (who otherwise esteem them selves 
The reason of this chapter.  no evil Christians,) do take horror and aversion even at the very name and mention of such things; persuading themselves that the necessity of Christian profession, requireth not any resolution to so high a perfection: I am moved in this place, to adjoin to the former treatises, a brief declaration of the practice and excercise of ancient Christians in thes two points, whereby their opinions and censures may better be seire than by their words; and wherein each other Christian that liveth at this day, may behold as in a table or glass, what behoveth him to do (when occasion is offered) if he profess to serve under the same banner, and do expect his pay at the hands of the same king and master, that they did.  
Many things have been said before, concerning thes two mysteries of worldly 
What hath been handled before.  contempt, and sufferance in tribulation. And among other matters it hath been declared, that the very foundation of Christian Religion (which is the holy cross and Crucifix) standeth builded principally upon thes two pillars. It hath been showed, how Christ our Saviour when he sent forth his Apostles and disciples, as the first spiritual fathers and masters of the world; instructed them especially in thes two doctrines, as most behooful and necessary to the end which he pretendeth. And for that his divine wisdom did easily foresee, that deeds have much more force to persuade then words: he did set forth this doctrine most exactly in the example of his own life, making the same a pattern of all worldly contempt and suffering for justice; as also did his said Apostles and disciples after him, to the true and perfect imitation of their master.  
Thus much then hath been treated before; and many particulars have been declared 
The firm resolution of th' apostles.  as well of the holy Apostles extreme suffering in all kinds and manners of affliction, as also of their utter despising whatsoever was precious or pleasant in this world, for the perfect serving of their Lord and master. No allurements of this world could entice them, no dignities delight them, no flattery deceive them, no pleasure pervert them, no labours weary them, no difficulty stay them, no terror or tyranny of mortal man could fear them from their course begun, as long as their souls remained within their bodies. Some of them ended their lives by the sword, some upon the cross, others were stoned and thrown down from high pinnacles, others were scorched & skinned alive: and all this for the perfect serving of their master, and to stir us up to follow their examples. Which thing the learned and devout Father S. john Chrysostom considering, when he treated of the deeds of S. Peter and S. Paul in particular, breaketh forth into this speech following.  
O holy and blessed Apostles of my Saviour, what thanks shall we yield unto 
The speech of S. Chrysostom. ser. 32. in mor. exhort.  you for all the labours and toils that you have taken for us? When I think of thee, O Peter, I fall into admiration; and when I remember thee O Paul, I fall besides myself, and am oppressed with tears. For what shall I say, or what shall I think, when I behold the afflictions that you have suffered? How many prisons have you two sanctified? how many chains have you adorned? how many torments have you sustained? how many reproaches have you received? O blessed be those tongues of yours, that have been such instruments of the holy Ghost, and blessed be your members inbrued with blood, for the love of Christ's Church. You have truly followed your master in all things, etc. Rejoice therefore thou Peter, to whom it was given to die upon the cross, thereby to imitate thy Saviour: and triumph thou Paul, whose head was cut of with the sword for the same cause. O this sword shall be to me in stead of a crown, and the nails wherewith S. Peter was crucified, shall be most precious stones in my Diadem. Thus much & many things more uttereth this holy father with great fervour, in admiration of the sufferings of thes blessed Apostles: whose labours how much he endeavoured to put in execution in his own life, and how far he was made partaker of like afflictions, it may appear to him that will read the 
* Vide hist. Secrat. li. 6.  Ecclesiastical history, which declareth how he both lived and died in continual tribulation.  
O dear christian brother, if we had so tender hearts in contemplation of thes affairs, as had this holy man of God, we would be of other judgement in many things than we are. We see that S. Chrysostom was thus moved, with the consideration only of thes two Apostles travails. But how much might be said of all the rest in like manner? Of S. james that 
Of S. james.  was called the brother of JESUS, and was left by him as the first bishop of Jerusalem, it is written by Egesippus that lived 
Egesip. lib. 5. hist. apud Euseb. li. 2. cap. 22.  immediately after his time, that he being in singular authority & credit for his holiness and wisdom, not only among all Christians, but also among the whole nation of jews (for which he was called by the name of james the Just as josephus the jew reporteth;) yet chose he a most austere and sharp life, never testing either wine or flesh, or anointig his body with oil, according to the fashion of the country. He was so diligent and painful in continual praying upon his knees, that the skin thereof was as hard as the brain of a camels knee. And being brought forth one day and placed upon a pinnacle of the temple of Jerusalem, in the presence of in inic people, (for it was on the high feast of Easter) and there entreated by all the nobles and Magistrates of jury to speak some word in derogation of Christian religion, with promiss of infinite honour for the same, if he would yield the runto: he made choice not only to lack that honour, but also to be reviled by the people, to be thrown down from the pinnacle where he stood, and to have his head cleft in sunder with a staff or instrument that dyer's of cloth do use, rather than to relent one jot in professing that thing which he knew to be true.  
This was the small account that those men made of worldly dignities and promotions, when they brought with them any let or hindrance to God's perfect service. And this was the ready desire they have to suffer, in every least occasion offered for their. Master's honour. O gentle reader, how worthily said our Samour jesus of thes men; you are they who have stood with me in my temptations, and therefore I prepare 
Luc. 22.  for you a kingdom; and how justly may it be verified of us, that which the same our Saviour in another place saith, in tempore tentationis accedunt, they abandon me in 
Luc. 8.  time of tentation.  
BUT LET US see now further, how thes which ensued and lived after the Apostles, behaved themselves in this behalf. For better conceiving whereof, thou 
THE manifold temptations of the primative church.  hast to remember (loving brother) that for the space of three hundred years together after Christ's departure out of this world; he sent almost continual temptations, that is to say, continual tribulations, afflictions & persecutions unto his Church upon earth, (except only certain short times or breathing,) wherein he meant to make evident proof of his servants patience, and of his own power against his enemies. And whereas a little before his departure, he forewarned his disciples of thes things to come, assuring them that they 
Mat. 10.  should have pressures, and that he sent them forth as lambs among wolves; he performed the same in such sort not long after, as it may seem that he broke open all the gates and bars of hell at once, (as else where I have noted) and turned forth all the legions of suries therein contained, as most ravenous bears and lions upon thes his lambs. For in ten general & most deadful persecutions, which in this time, by public authority & commandment were exercised; it is impossible for man to recount, either the tyranny and iniquity of the laws, or the barbarous cruelty of the executors, or the infinite multitude of the sufferers, or the strange inventions of the tormentors. And albeit in thes times of trial (as always it falleth out,) there wanted not divers Christians (as Eusebius 
Euseb. li. 8. hist. cap. 2.  well noteth that writeth the story) who for love of their own ease made shipwrak of their salvation: yet without number were those also that by contempt of the world, did bear out the storm, and persevered faithful. Of whom for our instruction & comfort in like occurrentes, some sew shallbe noted in this discourse following.  
After the death of S. james before mentioned, & the destruction of Jerusalem, 
Th' example of Simeon.  which was especially hastened by God for punishment of that murder (as josephus the jew was of opinion,) Ege sippus' 
joseph. apud Euse. lib. 1. c. 22.  and Eusebius do report, that so many of the Apostles and disciples of Christ as were then alive, gathered themselves together, 
Apud Euse. l. 3. c. 10. & 26.  and ordained bishop of Hieruialem in place of S. james, one Simeon the son of Cleophas; which Cleophas, S. Luke nameth for one of the two disciples that 
Luc. 24.  went to Emaus together, and talked with Christ upon the way, after his resurrection. S. Matthew also and S. john do 
Mat. 27. joh. 19  make mention of MARY the wife of Cleophas, which was continually in the company of the blessed Virgin-mother of our Save our, at his Passion: which MARY being mother to this Simeon; and her husband Cleophas, being brother to joseph (as Egesippus holdeth:) Simeon was accounted as cousin german to our Saviour JESUS, and by all probabilite, had both seen him and heard him in his life.  
This man then having lived very long in this his charge of bishopric, & being now a hundred and twenty years old, was in the time of trajan the Emperor (S. john the Evangelist being dead a little before.) accused by certain heretics: who then first (as Egisippus saith, who lived in the same time) began to show 
Egesip. apud Euse. li. 3. cap. 26.  themselves openly in the world, (having lived secretly in corners before,) for that all the holy Apostles and others which had heard our Saviour speak, were now dead, and therefore thes heretics devised now, what new expositions upon 
The public beginning of heretics.  scriptures liked them best. And for that this man was the only or chief pillar that stood against them for defence of the Catholic faith and apostolical tradition at that day, they caused him coningly to be apprehended and presented before Atticus then govern our of jury for the Emperor. Who after many allurements and threats used unto him, when by no me ans he could move him to relent from his constancy in Christ's service: he caused him to be beaten with whips and to be tormented many days together: which the old man endured with most wonderful courage, in so much that Atticus being 
The death of Simeon.  astonished (saith our author) that one of six score years of age, could bear so many torments, commanded him finally to be nailed on a cross as his master Christ was, and so he died.  
At the very same time lived therein Asia a man of singular name for his holiness, 
The story of S. Ignatius.  called Ignatius, disciple to the apostles, & by them or deined bishop of Antioch after that S. Peter had lest the same. This man being accused for his faith to the governor of Syria, and standing constant in the confession thereof, was condemned by him to be torn in pieces of wild beasts. But for that he was a person of great mark; he was sent prisoner to Rome under the custody of ten soldiers, to suffer ther. And albeit thes soldiers upon the way used him very discurteously and kept him strait; yet found he means either by speech or letters to comfort all Christians as he passed by them. But especially (as Eusebius noteth) he inculcated two 
Fusch li 3. cap 30.  points to be remembered of them, Primum, ut haereses, quae tum primò emergere caeperunt, maxim praecave: ent; deinde, ut apostolorum traditioni 〈◊〉 adhaerescerent; first, that they should above all other things take heed of new opinions and heresies which then first began to creep abroad: and secondly, that they should stick and clean most firmly to the tradition of th' Apostles, for the true understanding and interpretation of scriptures; that is to say, they should admit no other interpretation but that which all 
Ignatius his rule to discern truth.  churches by general and uniform consent had received from th' apostles; insinuating hereby, that this should be an infallible rule to guide men by, unto the world's end.  
Besides this the good man got time also and opportunity in his journey, to write divers epistles to sundry churches, which Eusebius in his story setteth down. And among other things either he being informed, or fearing of himself, that the Christians in Rome hearing of his coming, would make means to the Emperor to get pardon for his life, and so deprive him of martyrdom: he writ a most earnest letter unto them, beseeching them not to do so. Out of which letter, both Eusebius and S. Hieron do cite thes 
Easeb. li. 3. cap. 20. Hieron. in cattle.  most excellent words following. In this my journey (saith he) from Syria to Rome, I am enforced to fight day and night with ten leopards, that is, with ten soldiers sent to keep me. Who the more benefits I do bestow upon them, the worse 
The Zealous words of S. Ignatius at his death.  and the more cruel they are towards me. But their iniquity is my instruction, and yet hereby I am not justified. Would God I were once come to enjoy those beasts that are appointed to devour me. I desire greatly that it may be hortly, & that they may be stirred up to eat me quickly, lest perhaps they abstain to touch me, as they have done from the bodies of other martyrs. But if they should refuse to set upon me, I will entice them on myself. Pardon me (my children) for I know what is good for me. Now I begin to be Christ's true disciple, desiring nothing that is seen in this world with man's eyes, but only JESUS Christ my Saviour. Fire, cross, beasts, breaking of my bones, quartering of my members, tearing and renting of my body, and all th' other torments that the devil can invent, let them all come upon me, only that I may enjoy my JESUS.  
Thus far doth Eusebius cite the words of his own epistle, which yet is exstant. 
〈◊〉 〈◊〉. 5. 〈◊〉 〈◊〉 Hieron. in cattle.  And S. Irenaeus & S. jerom do 〈◊〉 yet further, that when he came to suffer, and heard the roringes of the lions ready to come forth upon him, he used thes words; I am God's corn, and the teeth of thes wild beasts must grind me, to the end I may be pure and good bread for Christ's table. He suffered (saith S. Jerome) in th' eleventh year of Traian's reign; and his relics were carried back again, by Christians from Rome to Antioch, and 
S. Ignatius relics.  there are kept without the gate called Daphnitica.  
Here we see the fervour of this servant of God; we see his constancy, his courage, his comfort in suffering. And how came he (dear brother) to this most happy and blessed estate? We hear him say of him 
How old Christians came to their constancy.  self, that now he began to be Christ's true disciple, when he desired nothing that man's eye can behold, but only his Lord and Saviour JESUS Christ. This burning love then of JESUS, did consume in him all other love and affection that stayeth worldly men from like resolution. He was no friend or lover of this world. Hear the saying of an other light and lantern of God's church, which lived at the very same time, and suffered so one after him, for the same cause, and spoke with him in his journey toward Rome; I mean S. Policarpus, who wrote 
S. Policarp. his speech of S. Ignatius.  thus of Ignatius, presently after his martyrdom, unto the Philippenses. I beseech you brethren to yield all obedience where it is due, and to use all patience in your afflictions, 
Euseb. li. 3. cap. 30.  according to the example which you have seen in Ignatius, and other martyrs; as also in S. Paul and the rest of the Apostles, assuring yourselves, that those men ran not in vain, but in faith and justice; and therefore are gone to the place which was due unto them, being now with their Lord, of whose afflictions they were made partakers in this life. They were no lovers of this world, but they loved their master, who suffered death for our love, and rose again for our glorification. Thus far Policarpus.  
And for that we are fallen into the mention of this rare and worthy man Policarp, 
The story of S. Polycarp.  who albeit he saw not Christ him self in flesh, yet did he live most familiarly with divers of the Apostles, & especially with S. john Evangelist; whose domestical disciple he was many years, and by him made bishope of the Church of Smyrna: and for that his fight and martyrdom for Christian religion, ensued not long after the death of Ignatius; it shall not be amiss to speak of him also in this place. The story is set down at large by Eusebius, 
Euseb. l. 4. c. 13. & 14.  and others out of an Epistle written by the Christians of the Church of Smyrna, which were all present at the whole tragedy of his death; the sum whereof is this: that whereas at a certain day by the commandment of the Emperor Antonius, incredible and innumerable torments were used against Christians, in the city of Smyrna: divers did bear the same out with invincible courage, to the singular comfort of their brethren, and to the great admiration of their enemies; albeit one Quintus that was newly come out of 
Dangerous for any man to offer himself to persecutors.  Phrygia, and had rashly offered himself to the tortures before he was sought for; fell shamefully the same day, & denied his profession.  
Polycarpus then while thes things were in doing remained secretly in a house thereby, with other christians; whether every thing was brought to him by the brethren as soon as they were done: and at length news came, that Polycarpus himself was sought for. Whereat he nothing moved, answered with a quiet mind and countenance, that he was ready; meaning in deed to expect the officers there until they came for him. But the christians that were present with him, enforced him whether he would or no, to retire himself unto a little village not far of, where he made his abode for certain days, whiles he was sought for in the city. During which time, he did nothing else (saith the story) but pray day and night, and that especially for the peace and unity of the Church, for that heresies now pubblicly 
Policarpus greatest care for the Church's unity.  begun to swarm. He had a vision also, (which he told unto those that were there present with him) signifying that he must go to Christ by fire. At length the pursuivants that had sought him all about the city, came by God's permission, unto the village where he was, and thereupon he stead by night unto another, whether they followed him also. And there finding two children in the street, enforced the one of them by beating, to discover the house wherein he lay.  
Coming therefore into the house, and understanding that he was in a chamber 
Policarpe apprehended.  above, sent for him to come down; and albeit the messenger favouring Polycarpus, showed him a way how to escape by an other house, yet he refused the same, saying; we have fled enough, let Gods will be done. And so coming down with a merry countenance, bid them heartily welcome, and commanded the meat left in the house to be set before them, beseeching them only to give him one hours space wherein to pray unto his Lord, before he departed: Which they willingly granted, being much moved with his grey hairs and fatherly countenance, as allo cast into admiration with the fervour of his prayers that he made there by himself, whiles they were eating. Which being ended, they took him forth, placing him upon an Ass, and so led him towards the city of Smyrna, very early in the morning upon the great saboth day, having advertised the Magistrates before of their coming, who for that cause were gathered together with all the people in the market place.  
And to make the matter more solemn, they sent forth one Herode, that was provost 
Policarpus his carriage to Smirna.  of the peace, to meet him and fetch him in. He therefore coming forth with great pomp in his coach, met with Polycarpus, & first saluted him with great honour and reverence, causing him to come down from the ass, and to sit with him in his coach, & there began to flatter him, saying; You are a grave and wise man, have 
The manner of persecutors speeches.  respect unto yourself. what great matter (man) is it to say, Lord Caesar; or to make a sacrifice. But Polycarpus held his peace; and when the other went forward to use many words to that purpose, Polycarpus answered: Sir, in fine I am not to follow your counsel. At which words he taking great disdain; thrust him headlong out of his coach, and that with such violence, as he wounded pitifully his leg in going forth. But the old man making no account thereof, followed merrily the soldiers that lead him.  
And when he came to the place where the judges were; he entered in with a merry 
Policarpus confession before the multitude.  countenance, and much the more, for that at the very instant when he entered, there was a clear and loud voice heard from heaven, saying; beos good courage Polycarpe, & bebave thyself valiantly. When he came before the high magistrate, named Proconsul; first, there was an infinite cry given out by the people against him. Which being appeased; the Proconsul asked him, whether he were Polycarpus; to which he answered, yea. Then said the Proconsul, have regard unto thy oldage, (Father) repent & desire that wicked men may be destroyed. Whereat Polycarpe turned himself unto the multitude, and lifting up his hands to heaven with a deep sigh, said; o Lord destroy or take away the wicked. Then said the Proconsul; swear also by Caesar's fortune, and defy Christ. Whereto Polycarp answered; I have served Christ now fourscore years and more, and he never yet did me any hurt but much good, and how then can I defy my Lord & king, that hitherto hath so mercifully dealt with me? Then urged the Proconsul again, that he should swear by Caesar's fortune. Whereto th' other replied, if thou name Caesar's good fortune so often, for oftentations sake; know thou, that I am a Christian, which hath 〈◊〉 to do with fortune; and if thou 〈◊〉 〈◊〉 what Christian 〈◊〉, appoint a day and I will teach the. 〈◊〉 this people (quoth the Proconsul) to be content with that. No said Policarpe, I 〈◊〉 them not worthy to be dealt withal in such a matter; but to the, as to a Magistrate, our profession teacheth us to have respect and reverence.  
After this there passed divers other speeches between them, the one threatening torments, beasts, fire and sword; and th' other showing all desire and readiness to sustain the same. The people cried out continually that he might be 
Unruly behaviour of a multitude.  torn with wild beasts. But that was denied, for that the beasts were wearied out upon other martyrs before. Then cried they that he might be burned aline, which Policarp hearing, and remembering the vision which he had seen in the village before his apprehension, fell down of his knees and prayed; and soon after rising again, turned him to the people and said; be ve content, for you shall have your desire, for it is determined that I shall be burned alive; and a little after, the Proconsul gave sentence for his burning.  
When he was brought unto the fire, he put of his own apparel, saith the story; 
The martyrdom of S. Policarp.  but when he came to his shows he had some difficulty therein, for lake of use, being never permitted by Christians to do that office to himself before, every one thinking it a felicity to be the first in doing of that service, wheresoever he came, thereby to touch his holy body. He prayed vehemently in the fire, and gave immortal thanks vuto almighty God that had made him worthy of that days combat; during which time, the fire divided itself in two parts, and would not touch him; in so much, that the magistrate was constrained to send one to run his body through with a sword, wherewith he died. Thus far repeateth Eusebius out of the epistle of thes men that were present at his martyrdom, & they do add further thes words in the same epistle; that 
Euseb. li. 4. ca 14. & Niceph. li. 3. ca 35.  the jews and Gentiles there present, did suggest to the Magistrate, to take heed lest we did steal away his body, and so begin to honour him in stead of our God crucified. Upon which suggestion, his body by commandment was burned there in our presence after it was dead, but yet we afterward gathered up his bones out of the ashes, and laid them up as things more precious than gold or precious stones, in 
S. Policarpus his relics.  a place convenient for such a treasure; hoping that one day God will permit us to come together in peace, and to celebrate the festival day of this his holy martyrdom.  
I have been the longer in setting down the combat and end of this glorious Saint, for that he was a most rare and singular man, and his example may serve us for our instruction to divers purposes; but especially, 
To be noted in S. Policarp.  how we ought to be firm and constant, in holding the general uniform doctrine, and interpretation of scriptures, delivered by tradition from th' apostles in the Catholic church, with detestation of all new opinions, as also S. Ignatius warned us before. The holy bishop and martyr 
Iren. lib. 3. cap. 3. apud Euseb. lib. 4. c. 13.  of God Irenaeus, that lived in his time, and went from Lions in France, unto Asia to see and hear him, reporteth certain things of this blessed man, which I can not in this place omit (notwithstanding I make haste) for that they may greatly profit such men in thes our days, as have grace to be moved or helped with any thing.  
Policarpe (saith he) was not only instructed by th' apostles themselves, but also made bishop, by them of Smirna. He 
Irenaeus his testimony of Policarpus doctrine.  lived familiarly with many that had seen and spoken with our savour in flesh, and we in our youth saw him in Asia, for he lived long, and ended his life by a most famous martyrdom. He taught always those things, which he had learned of the apostles, & which the Church delivereth, and which are only true. Which may be proved, by the consent of all the churches of Asia, and by the bishops which have succeeded after him. He was a more faithful witness of the truth, than Valentinus, or Martion, or all the body of other heretics together, which have brought pestilent new sects into the Church. He went to Rome, Anacetus being then bishop, and reduced to the church and true religion, divers that were perverted by the for said heretics: and protested openly, that he had received of th' apostles themselves, that only and sole truth which is delivered by the Catholic church. There are yet a live that have heard him tell, how that S. john th' apostle of our Save our, being once at Ephesus going into a common bath, and seeing Cerinthus the heretic to be within; ran out again in haste, saying 
S. john's hatred against heretics.  to them that were with him; let us flee from hence, lest the bath fall down and destroy us, in which the enemy of God Cerinthus remaineth. The same Policarpe, at the same time when he was at Rome, meeting by chance with Martion the heretic there, and being demanded of him whether he knew him or not; answered; vea, I know the for the chief child of Satan. So wary were the holy apostles and their scholars, not so much as to talk with such fellows, as endeavoured by their new commentaries and expositions of scriptures, to change the truth before received. And so S. Paul warneth us all to do, when he saith; Avoid an heretical man after one or two admonitions, assaring 
Tit. 3.  thyself, that such a one is perverse and sinneth, being condemned by his own proper judgement. Hitherto are the words of holy Irenaeus.  
The same Irenaeus, writing to one Florinus his old acquaintance in school of Polycarpus (& now beginning to be an heretic in Rome) as followeth. Thes opinions of thine (O Florinus) to speak 
Iren. ep. ad' stor. & Euseb. lib 5. cap. 19  friendly, are not true nor wholesome. Thes opinions are repugnant to the Church. Thes opinions thou receivedst not by tradition from the priests, that before us were scholars to the Apostles. I did see thee when I was but a child with Polycarpus in Asia, at what time thou living very gorgeously in the emperors court, didst endeavour to hold a good opinion with Polycarp. I remember those times well, & they stick in my mind more firmly, 
The doings and sayings of S. Polycarp.  than other things that passed since. In so much, that I can tell at this time, the very place wherein this blessed man did sit when he spoke unto us. I can tell the order and manner of his coming in; the form and fashion of his life; the shape of his body, the manner of his disputing & of his preaching to the multitude. I remember how he was wont to recount unto us, the familiar conversation that he had with S. john th' Evangelist, & with divers others who had seen our Saviour. I remember how he would tell unto us their speeches, & what he had heard them say of Christ; of his miracles, virtues and doctrine, which they had seen with their own eyes, and heard with their ears, which were all agreeing with the scriptures that now we have.  
Thes things through the great mercy of God towards me, I heard at that time, both diligently and attentively; not so much committing them to ink & papire, as to the inward cogitation of my mind. And while I live, I do and shall by God's holy grace most carfully renew the memory thereof. And now here before almighty 
Mark this protestation.  God, I may truly protest, that if this holy and Apostolical priest Polycarp, should have heard of such new opinions, as you defend; he would have stopped his ears, and cried out (according as his fashion was,) O good God, unto what miserable times, hast thou reserved me, to hear thes things! And presently would have risen and run away from the place, where he had been standing or sitting, when such doctrine should have been uttered. Hitherto Irenaeus.  
AND NOW (dear Christian brother) who would not be moved, with 
ANNOtations upon the premises touchig the danger of new opinions.  the grave and zealous speeches of thes reverend men, that lived so nigh to the times of the holy Apostles, and of our savour himself? How exceeding great was their care amidst all their other tribulations, and at the very last time when they were to departed out of this world, (for Irenaeus also soon after suffered martyrdom,) to forewarn Christian people to beware of heresy and schisine, and to detest all manner of new commentaries & expositions upon holy scriptures, other than the universal tradition of the Church did leave unto them from the Apostles time. They saw well and were so told by the Apostles themselves, that there was no other certain way to understand and hold the truth first planted, but to stick to this tradition (for understanding of scriptures) which should pass from hand to hand, from bishop to bishope, from doctor 
The nature and 〈◊〉 of tradition.  to doctor, from Council to Council, from Church to Church, from age to age until the worlds end; and without this, they saw by experience of those first heresies, that every heretic would make his part as good as the catholic Church from time to time, by interpreting the scriptures after his own devise. To the end them, that Christ's Catholic people might stand together firmly in unity of faith, and arm themselves jointly to the contempt of this world & suffering for their master; thes holy men did so carefully cry upon them, having heard at the Apostles own mouths (as it may be supposed; how detestable a thing heresy was in the sight of God: and wheresoever it entered, that there was no more hope of any virtue or other good thing to salvation. For which cause it is recorded in like manner, that divers of thes first martyrs, being brought forth 
Apollinar. hiera. apud Niceph. li. 4. c. 23.  to die in the company of certain heretics, that offered to die also for defence of Christian religion; they refused to go forth or die in their company, affirming them in truth to be enemies to JESUS Christ, howsoever otherwise they made profession to die for him.  
This be spoken by the way, concerning thes notable men's zeal in detestation of schism and heresy, and of new expositions of holy scripture against the tradition of antiquity: which no man can think to be from our purpose, if he consider the times wherein we live, and how little this tradition is now regarded by many, in respect of their own new devices and fresh inventions. But now it followeth in the foresaid story of Eusebius, that S. Irenaeus in process of small time, came also to make his combat for the confession of his master, in the city of Lions in France; where, after infinite torments and afflictions that he suffered, he ended his life the xxviij. day of 
The martyrdom of Irenaeus.  june under th' Emperor Severus. But before this, he was sent into Asia to the Christians there, from the Christians in France that lived in persecution, and in the way he had letters also to the bishop of Rome Eleutherius, in his own commendation. Which letters do well declare, what a reverend opinion the martyrs of God had of him. And th' other letters that he carried into Asia, do set forth the marvelous trial that our Saviour used at that time upon his servants. whereof for our instruction, as also for our comfort in adversities that fall unto us, I have thought good to recite some part also in this place.  
The letters begin thus. The servants of JESUS Christ, that dwell at Lions and 
The letters of Christians suffering persecution in France. Apud Euse. lib. 5. c. 1.  Vienna in France, send peace in our Lord JESUS, unto their brethren in Asia and Phrigia, who have the same faith and hope of redemption etc. The greatness of our afflictions which grow upon us, in this place, and the multitude of torments that we suffer, neither can we, nor any man else by writing express. And then they show first, how they were forbid by public edict to enter into any common house, both, or market place, or to come abroad out of their own doors. Secondly, from their own houses they were fetched out by officers, led to the market place, and in the way reviled and spit on by the people, beaten with stones and other weapons which each man had in his hand; their apparel pulled from their backs, and this before judgement was given against them, while yet they expected the coming of the Precedent to determine their cause. Who when he came, demanding no other question of them, but only whether they were christians or no; commanded all manner of torments to be exercised upon them. And for that a noble young gentleman named Vetius, began to speak a word or two in their behalf; he was also condemned among the rest, as advocate of the christians. Thirdly they show, that all their friends, acquaintance, and kindred among the Gentiles at that time, forsook them. Their own servants for fear of torments, came in and accused them most falsely of eating of 
* This was a commi accusation of Christians in those days, in respect of the B. Sacrament, which then was holden to be Christ's flesh.  man's flesh; and that which grieved them most of all, ten of their company upon the first sight of torments, abjured Christ openly.  
And yet all this notwithstanding they declare, that Christ their Saviour forsook them not in those extremities, but comforted them above all measure, by the noble confessions and combats of divers others, whereof they recite very strange examples; namely of one Sanctus a deacon, who for all the 
Wonderful constantie of divers martyrs.  torments the enemies could use upon him from morning unto night, could not be enforced to answer the Precedent to no one question that he demanded, but only by those two latin words (Christianus sum) I am a Christian. Thes two words (saith the story) served for answer to whatsoever he was asked, either touching himself or others. The like they writ of one Blandina a noble woman, which wearied out all her tormentors, and therefore in a rage towards the end of the day, they tied her to a great beam, and hanged her up in the air. Which beam for that it represented the form of a Cross as she hanged upon it: did comfort both her and all other Christians infinitely. They declare besides, that their holy old bishope named Pothenus (in whose place Irenaeus 
Pothenus.  succeeded after) being four score and ten years old, and not able so much as to stand on his feet, was carried to the place by the hands of soldiers, and there ended his life with incredible fortitude. And of the foresaid Blandina, they writ, that 
Blandina.  being put down from the beam again, she was beaten with whips, rend with iron hooks, set upon a burning frying pan, and after that, wrapped in a net and cast among wild bulls. In all which torments she kept a merry countenance, thanking God most heartily for this benefit, and for that she had seen her own children die constantly in the same place for the same cause before her.  
They report also of one Attalus a man of great name & authority in that city, 
The courage of Attalus the martyr.  who being drawn forth of his house, was first lead about the place of spectacle with a table borne before him, wherein was written in great latin letters, This is Attalus the Christian: and afterward he was abused by the people in all kind of most extreme villainous manner; but yet because of his calling, the precedent durst proceed no further against him, until he had written to Rome to the Emperor, and received answer, which soon after was had, (he in the mean space being kept in prison where he did singular much good,) & then upon the solemn day of the public fairs that were in Lions, he was brought forth again, and first put to fight with divers wild beasts, by which he was greatly torn and tormented, but not slain. And then after all this, he was placed naked in a chair of burning iron, and there examined 
Great cruelty.  of his faith. And when the smoke and loathsome stinch of his flesh that broiled, offended them that stood about him; he said unto the people; ò brethren, this is in deed to devour man's flesh, whereof falsely you accuse us. And finally, the story addeth, that after thes tormentors had ended their fury in the slaughter of so many Christians, as it was a very horror unto themselves to behold their bodies and bones; yet were they not so satisfied. But first caused the said bodies to be watched in that place for the space of six days together (until they were putrefied) to the end that Christians should not steal them away: and then also doubting lest some of their relics might be reserved, if 
Spite of Infidels against relics.  they should so abandon them; they burned all to ashes, & cast the same into the great river of Rhodanus that runneth through the city.  
Thes were the combats (gentle reader) whereby almighty God in those days would prove and try his trusty servants. Hear now an other brief description set down by Dionysius bishop of Alexandria of the things that he and other Christians suffered there in his city, not long after under Decius the Emperor. He writeth the history to the Bishop of Antioch, and the same is recorded by Eusebius. 
Euseb. li. 6. c. 32. & 33. & lib. 7. c. 10.  I speak before God (saith he;) & his divine Majesty knoweth that I speak the truth, etc. The persecution began here against us before the Emperor's edict came forth, as it were by a certain prophesy that shortly it would ensue. First they 
A most cruel persecution on Alexandria.  began with a certain godly woman named Quinta, whom they drew by the heels about the city upon the pavement, & whipped her naked, and finally murdered her with stones. After that, they came in fury unto all our houses, & drew us forth, that is, every man his neighbour according as either hatred moved him or covetousness to have his goods. For what so ever was precious in our houses, they took with them, and the rest they fling out into the streets. This endured for divers months, and many noble Martyrs died in this time; as Appollonia, Serapion, and others; albeit some that were not worthy of this conflict, made shipwreck of their salvation.  
At length was published the most horrible edict of Decius against us, and then might you see that dreadful sentence of our Saviour fulfilled, that the very elect if it were possible, should be driven to fall. For first 
Mat. 24.  of all, those that were rich among us, or of any great calling (whereof there were many,) some of them prevented the Magistrates 
The danger of riches in persecution.  and offered themselves voluntarily (as good subjects) to fulfil the emperors commandment. Others permitted themselves as unwilling, to be drawn by the Magistrates to adore their Gods; others went as alured, and constrained 
divers sorts of filling.  (as it were) by persuasions of their neighbours, friends and kinsfolks: others did it secretly in their own houses at home: others went with so evil a will and with so ill-favoured a countenance to sacrifice, as they were laughed at by the enemies themselves, for that they had neither courage to deny it, nor yet hart to do it. Others went openly and impudently unto it, affirming that they had never been Christians in their lives; all which to behold, made us remember that saing of our Saviour, how 
Mat. 19  hard it is for a rich man to be saved.  
Many of the poor sort followed the example of rich men: some fled, some were taken and carried to prison, and after 
Poor men follow easily th' example of the rich.  divers days were induced to forswear Christ. Others came out and began to suffer torments, but presently fainted and denied their faith. But afterward ensued the glorious spectacle of the chosen martyrs: whereof the first was, old julian that could not move by reason of the gout; yet being set upon a camel, and whipped 
Constant martyrs.  naked through out all the streets of Alexandria (which you know is very large,) was afterward burned alive. After him followed Cronion, Macar, Alexander, Heron, Dioscorus, Ammon, Zeno, Ptolomaeus, Ingenes, Mercuria, Dionysia and others. And the said Dioscorus for that he was but yet a child, after a certain time was let go by the precedent, hoping that he might be corrupted. But he is here with me very constant, and most ready to sustain a greater conflict when God shall call him to it.  
Thus wrote this blessed man of God; adjoining many things of his own examinations and sufferings, which for brevity sake I omit; only I may not let pass, that 
The Zele of Dionys. against Schism & Heresy.  rare zeal which he showed amidst all thes his afflictions, against Schismatics and Heretics; as may appear by those words of his, which he writeth in an epistle to Novatus, when he by new inventions began to trouble the Church of 
Euseb. li. 6. cap. 37.  Rome. The words are recorded by Eusebius & are thes which ensue. It should have been thy duty O N ovatus (saith he,) to have suffered all inconveniences in the world, rather than to have broken the concord of God's Church. And truly that martyrdom which is suffered for the defence of the consent and unity of Christ's 
Martyrdom at heretics hands more commendable then at Insidels.  Church, is no less, but rather much more commendable, in mine opinion, then that which is suffered for not sacrificing to Idols. For that in the later, a man suffereth martyrdom for saving his own soul; but in the former, he suffereth for saving the whole Church. And thus far of Dyonisius.  
At the very same time, with this holy man (though somewhat younger) lived the famous Prelate and martyr of God, S. Cyprian; 
Of S. Cyprian.  who, (as by his own writings appeareth and is recorded by Pontius his Deacon, that lived with him; and by S. Hierom, 
Pont. in vit. Cyp. Hier. in cattle. Aug. ser. de S. Cyp.  S. Augustine & others that ensued him) not only made many martyrs in his time by his exhortations, and by his example in suffering: but also concluded his own life with a most famous martyrdom, sustained with all ala critie for his master's sake. He wrote a whole work in exhortation to martyrdom, and an other of the good that cometh to Christians by suffering, and many epistles to the same effect & purpose, especially to such as were in prisons, mines, banishment, and persecution; in which writings of his, he doth most divinely set out the dignity of this thing. And in the end, when his own time drew near to suffer in like manner, for that th' emperors edict was determined against Christians; S. Cyprian being in banishment, and having received news thereof by some that he had sent for that purpose to Rome, advertised one Successus a Bishop, of the whole matter, and by him the rest of the brethren in Africa in thes words.  
Brother Successus, know you, that the men whom I sent to Rome, are returned, and do bring for certain, that Valerian 
S. Cyprians epistle wris ten a little before his death.  the Emperor hath written to the Senate, that all bishop's priests and deacons be executed presently, etc. The copy of which letters we hope will come hither 
Lib. 5. cp. 9  quickly, and so we stand resolved by God's grace to all sufferance; expecting at the mercy of our Lord, a crown of life everlasting. Know you also that 
* Sixtus died three days before S. Laurence.  Sixtus the Bishope of Rome, was put to death the eight day before the Ideses of August last. I beseech you that thes things may be signified by your means to all our fellow bishops in those Provinces, to the end that by their good exhortations, the whole brotherhood of Christians, may be strengthened and prepared to this spiritual combat that is imminent; and that no man in thes times think so much upon death, as of the immortality which hath to follow death. Let every man (I say) with full faith and all virtue dedicated to our Lord, rejoice rather than fear, in this confession which we must make; assuring ourselves, that the true soldiers of Christ our God, shall not be slain but crowned therein.  
After this not many days, he living in certain orchards or gardens in the country; was advertised by his friends, that two Pursivantes were sent to take him, & bring him to the city of Utica; whereupon he fled. And lest any man should think perhaps that it was of fear; he wrote an epistle (which was the last that is extant 
The last letter that ever S. Cyprian written.  of his writing) unto the priests, deacons, and people of his Church of Carthage where he was bishop; showing them the reason why he had retired himself from the hands of the pursuivants, in thes words. When it was brought unto us (dear brethren) that officers were sent to lead 
Li 5. ep. 1.  me unto Utica; by the counsel of our dear friends I was content, upon just cause, to retire myself from our orchards: for that it seemed to me, convenient for a Bishope, to make his last confession in that city, where he hath governed God's Church; to the end that by his confession, he may honour his flock & people. And it seemed to me that the honour of our glorious Church of Carthage, should be much diminished 
S. Cyprian would die in Carthage and not in Utica.  at this time, if I, the bishope thereof, should receive my sentence and death in Utica. For which cause, I have always desired & prayed almighty God, that I might make my confession & suffer in Carthage, and from thence departed unto my Lord. So then here we abide presently in a very secret place, expecting the return of the Proconsul from Rome to Carthage, who will bring with him (I doubt not) the determination of the Emperor, touching both bishops and jaimen, that are Christians; and will decree that which our Lord, for the present, will have to be done. And as concerning you (my dearest brethren) according to the discipline which always you have received from me out of our lords commandements; do you observe all tranquility among yourselves; let no man raise tumults touching the doings of his brethren; 
This also doth S. Augustin repeat out of the place.  let no man offer himself to the persecutions, but when he is apprehended, then let him speak; for in that instant, God will speak in us, who rather will have us CONRESSOURS than PROFESSORS in his cause. Touching 
Lib. 1. cont. ep. Gaudent.  other things that I would have you observe; I hope before my sentence be given, by our lords instruction to dispose in general. Christ's JEWS keep and preserve you all long in his Church.  
Soon after this was written, that is, upon the 13. of September as Pontius and 
Pont. in vita Cyp. de quo Hiero. in cattle. vit. illust.  other do write, came suddenly upon him, two pursuivants; and apprehending him, brought him to the new Proconsul called Galerius Maximus, at Carthage; where after a glorious confession made of his faith, (the particularities whereof were here to long to be set down,) his sentence was read, that he must be beheaded. Whereunto S. Cyprian answered, Deo gratias; and so the next day after, received his martyrdom, at a place called Sexti not far of from Carthage; shutting up his 
The martyrdom of S. Cyprian.  own eyes with all peace and comfort of mind, and commanding twenty crowns of gold to be given to him that cut of his head. And Pontius that was there present, addeth thes words. The brethren stood round about him weeping, and did cast their napkins and prayer books before him, that none of his blood might be drunk up of the ground. His body by reason of the curiosity of the Gentiles that pressed 
S. Cyprians solemn burial with tapers etc.  about him, was buried for the present in a place nigh bv, but the night following, it was taken thence again by the Christians, and carried solemnly with torches & wax tapers to the possession of one Macrobius Candidus, in the way called Apellensis, nigh to the fish ponds, etc.  
And the reverend opinion of this man's sanctity was so great among Christians even presently upon his death, that they builded Churches in his honour and memory, as may appear by the story of S. Victor bishop of Utica, who lived the next age after, and recordeth in his first book de persecutione Vandalica, how that the heretical Vandals that were Arians, overthrew two goodly Churches in Africa, dedicated to S. Cyprian, th' one in 
Churches erected to S. Cyprian, with solemn festival days.  the place where he was martyred called Sexti, th' other in the place where his body was buried called Mappalia. S. Augustine also in his confessions lib. 5. cap. 8. maketh mention of a Church in Africa dedicated to S. Cyprian, where Monaca his mother prayed for him at his departure towards Italy. And in 
* Vide cp. 120. ad Honour. cap. 5. & serm. 12. tem. 10.  divers places he mentioneth the solemnity which yearly was celebrated in the day of his martyrdom; which day (according to the Church's phrase,) he calleth his nativity. And in his tenth tome he hath a whole sermon made in the feast of S. Cyprians nativity, of which sermon not only venerable Bede maketh mention in his commentary upon the second epistle to the Ephesians, but also Possidius S. Austin's scholar, in Indiculo. And finally S. Augustine every where not only maketh most honourable mention of this blessed martyr; but also against the 
Lib. 5. de bapt. count Domt. c. 7.  Donatists desireth to be helped by his prayers now in heaven. Wherefore his example ought greatly to move us.  
I might here recount many other persecutions, and the singular combats of infinite particular men, which could never (I dare say) weary the Christian reader. But yet would they be to long for this place. 
The last general persecutions under Diocletian and others.  Eusebius affirmeth, that to set down only the fight sustained in his time, under Diocletian, Maximianus, Maximinus, and other tyrants, (which was the last general affliction, before the general peace restored by Constantine:) were a matter of infinite volume. For (saith he) the persaecution 
See Euseb. toto lib. 8. & 9  began in the month of March, when Christians were ready to celebrate the feast of Christ's holy passion. At what time Diocletians first edict was, that all christian Churches through out the world, should presently be overthrown, all Pastors thereof taken, and by all manner of torments that man's wit could devise, be enforced to sacrifice together with their people. Then (saith Eusebius) was it a time, when each man might easily see who loved the world, or loved God; who was a good 
A time of trial.  Christian, and who was a counterfeit; who was true corn, & who was chaff. Many lost their souls (saith he) in this combat, & many got them eternal crowns. The edict was executed with all rigour and fury throughout all Provinces at once: and divers were the issues of such as came into trial. But the infinite glory of such as conquered, surpassed far the infamy of such as fel.  
And the enemy in the end, being utterly confounded, would gladly have seemed to have brought that to pass, which 
The practice of God's enemies, for to seem to have won.  he neither did, nor could. For when by force he had drawn Christians unto the temples of the Idols, he would have had it seem, that they came voluntarily; & when men would not sacrifice, he was desirous at leastwise, that they should permit him to say & publish, that they had sacrificed; others being beaten down with clubs upon their knees, were reported to have kneeled of their own wills for adoring the Gods; whereof some cried openly notwithstanding, that they neither had nor ever would do so, for any torment that could be laid upon them. But the more resolute sort, they were dealt with in all most cruel and barbarous manner without measure, reason, or order. Whereof you may read both many and strange examples in the eight and ninth books of Eusebius, who wrote the things as he saw them pass; and when our Saviour permitted all 
A comfortable consideration.  thes extremities to fall upon his Church, than was the time nearest that he had determined to beautify her in earth, with greatest peace, rest, riches and glory: even as he did immediately after, by converting Constantine to be so zealous a Christian.  
AND HERE NOW doth end the story of Eusebius, which conteinenth the conflicts of the first three hundred years 
THE end of Eusebius story.  after Christ's departure. But the ecclesiastical writers that do ensue after him, each man in his age, do declare, that after the times of Constantine, the Catholic Church enjoyed not long her temporal peace, but had her exercise from time to time, albeit in an other sort then before: that is to say, not by Pagans, but by such as some times had been her own children; a far more loathsome, odious, cruel, and 
The persecution of heretics more cruel then of Pagans.  dangerous affliction than the former. For as soon as Constantine was dead, and had left the Roman Empire divided unto his sons; one of them which governed all the east 
* Constans.  being corrupted by his wife, became an Arrian. By whom and other Princes infected afterward with the same heresies, the Church of God sustained incredible distresses for many years together.  
And then again after all the children of Costantine were dead, one julian that 
The 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉  had been brought up in Christian religion, came to have the whole Empire to himself; and falling from Christ became an Apostata; of whom Ruffinus that lived at the same time, writeth thus. He was a 
 more cunning persecutor then the 〈◊〉 and consequently cruel; proceeding not so much by force and torments, a by rewards, honours, flatteries, 〈◊〉 and deceit. By which means, he overthrew more souls, than if he had proceeded altogether by violence.  
The worthy father S. Gregory Nazianzenus, writeth two large 〈◊〉 this man's doings, and showeth that in his 
The relation of S. Gregory touching julian.  youth, both he & S. Basile were acquainted with julian in the grammar school. At what time he saith, they well foresaw great signs of wickedness in him; notwithstánding at that time, he seemed very devout, and for devotions sake (though he were a great Prince) he would needs take upon him the office of lectorship in the Catholic Church, and besides that (saith S. Gregory) began to build Churches also to christian Martyrs. But when he came to be Emperor, he washed of his 
julian denout in his youth.  baptism with blood, and profaned his hands of purpose (saith S. Gregory) where with before he had touched the most pure 
Orat. prima in julia. pag. 556.  & unbloody sacrifice of the altar, by which we are made partakers of the passion and divinity of our savour.  
After this, he made an edict for the spoiling and profaning (saith this Saint) of all Church-stuff, money, sacred ornaments 
The wicked edicts of julian.  and holy vestments, that were to be had: for defiling of altars, for deshonoring priests, deacons, and Virgins; but principally, for breaking down of Martyr's sepulchers, and for the destroying their Churches. In respect whereof, this holy father writeth unto him thus. Thou persecutor after Herod; thou traitor after judas; thou murderer of Christ after Pilate; thou enemy of God after the jews: 
Orat. 2. in judic. pag. 559.  dost thou not reverence those holy sacricrifices slain for Christ? Dost thou not fear those noble champions, john, Peter, Paul, and others that passed through fire, sword, beasts, tyrants, and what other cruelties so ever might be denounced against them, with a merry hart? Dost thou not fear them, to whom now are assigned so great honours, and to whom festival days are ordained upon earth? by whom devils are driven away, and disseafes are 
The great honours done to martyrs in old time.  cured? and whose only bodies are able to do the same miracles now, which their holy souls did when they were upon earth. Their bodies (I say) when they are handled by us, & honoured; yea the only apparitions and predictions, the only drops of blood of thes bodies, do as great miracles as the bodies themselves. Thes bodies therefore dost thou not worship, & c? Thus far S. Gregory Nazianzene.  
But now after the death of wicked julian, albeit some times, good Emperors 
The Arrian persecution.  were sent by God; yet endured they not long, but the Arrian heretics came in government again, & so did bear the sway for divers ages after; afflicting & persecuting most extremely the catholics, as may appear by all the ecclesiastical writers that are extant of that time. And for a better conjecture what was done and suffered in the whole world abroad, I would wish thee (gentle reader) but to view that which remaineth writé of one part only, and that for the space of few years; I mean of the persecution of the Arrian Vandals in Africa, which began not long before S. Augustins death, and endured divers years after, and is recorded in three several books by the holy man, Victor bishop of Utica, that was one of the sufferers. The story is strange, and most worthy the reading, for that it hath very many things, which set forth the perfect form of times, that have ensued since, and yet do endure.  
Possidius that lived with S. Augustin, & after writ the story of his life, reporteth 
S. Augustine's grief & sorrow for the Vandal persecution.  in the same, that when the holy man saw but the beginnings of this persecution, he was wonderfully afflicted with compassion in his mind. For (saith he,) he saw now already Catholic Churches destitute of their priests; sacred Virgins and others that lived continent, to be dissipated and cast out; the Hymns and praises of God, to have ceased in most Churches; the buildings of Churches burned; the solemn service due unto almighty God, to be no more used in their proper places; the divine sacrifices and sacraments, either not to be sought for any longer, or else that there were not easily found priests to minister the same unto such as sought them. Hitherto are the words of Possidius.  
But S. Victor, coming to declare the said persecution more in particular; showeth, that albeit they were cruel against all Catholics in general: yet saith he, 
Vict. l. 1. de pers. Vand.  praecipuè in ecclesijs, basilicisque & caemiterijs, & monasterijs, sceleratijss saeviebant. They principally did excercise their wicked cruelty, upon Churches, oratory's, churchyards, and Monasteries. And then he goeth forward, showing their further cruelties and outrages in abusing priests and monks, and in spoiling altars: of which he saith in particular, de pallis altaris, (proh nesas) 
Note that things and confer them with our times.  camisias sibi & femoralia faciebant. Of the corporesses, and other clothes of the altar, (sie on the villainy) they made themselves shirts and briches. Further he addeth, that they gathering divers sacred Virgins together, against all shame, would behold and handle the privy parts of their bodies; whom afterward (for that they would not be lewd with them,) they tormented with fire, and threw into rivers with stones tied to their feet, saying unto them, tell us how do your bishops and clergy men use to lie with you? besides all this, he saith, that they prohibited Catholics, Missas agere vel tractare; to have Mass or to talk thereof; they forbid them also to bury Christians solemnly, with lights tapers and torches; and finally, they forbidden them all excercise of their Catholic Christian religion. And for that in thes things they were not obeyed as they desired, but were resisted openly and manfully, by them that had spirit & courage from God, to do it: therefore did they rage's and foam above all measure, and did excercise more extremity in all despiteful and villainous kind of cruelties, than did the Pagan persecutors, either before or after.  
NOW THAN to make here our stay, and to pass no further in this discourse: 
THE conclusion of this chapter.  thou seest (dear brother) in this descent of God's Church for five hundred years together after Christ's departure; how ordinary a thing it was to our Save our to send persecution unto his dearest servants for their trial and merit. In which matter notwithstanding is diligently to be considered; first, the greatness and sharpness of this trial, to the end we be not desmaied 
four things to be considered.  when the like, more or less, do fall unto our lot. Secondly, how pitiful and miserable the fall of divers were in this trial, to the loss of their souls and eternal desolation. Thirdly, how the causes of this their fall were, either pride and temerity, whereby they tempted God; or else the love of this present world, whereby they were alured to forsake their Lord and master. Fourthly, how glorious the victory was of those that were resolute, and how everlasting their reward both in this world & in the world to come.  
Besides this, it shall not be amiss for thee to consider and that for thy particular 
A comfortable consideration for a Catholic that suffereth.  comfort, if thou be a Catholic; how careful thes holy Martyrs were that suffered in the primative Church, to keep themselves within the unity of Catholic faith & doctrine, delivered universally by tradition, in all Churches from age to age; to the end their sufferings and labour; might reccave their merit. How diligent also they were in advertising others of this important point, assuring them that without this, their travails could be of no profit or avail. And as it is most evident and certain, that all thes blessed martyrs & Saints which before I have named, together with their brethren, did continued by succession for five hundred years together, in the common known faith of Christendom, called at that time, Catholic; and did defend the same both by words writing and suffering against all apostaces, heretics, schismatics, or other new-fangled enemies whatsoever: So is it as evident & apparent to the world, that the same universal & general church, faith, and doctrine, which thes men left, have continued ever since until this day, (and shall do to the world's end) fighting and striving against all new upstart enemies of the same tradition of Christian religion, which thes men so carefully commended unto us.  
By all which, as also by the manner of persecution that was then, and by the 
An illation upon the premises.  things themselves that were suffered at heretics hands in thes old times, every Catl. olique man that by God's special grace, is made worthy to suffer the like in thes our days, may take singular comfort and great instruction therein; considering, nubem illam testium propositam, as S. Paul calleth 
Heb. 12.  it; that is, the great multitude and cloud of examples and witnesses that have gone before us, to instruct and animate us in this battle. And the holy Apostle useth the word, cloud, to allude by a metaphor unto that cloud which out Saviour sent to the people of Israel, to 
Exod. 13.  direct their journey in the desert; insinuating hereby, that thes excellent examples of holy Martyrs and Confessors which I have named before to have suffered so valiantely in the primative church, aught to be unto us, a most certain direction both for courage, constancy, wisdom, alacretie, and resolution in this spiritual fight: assuring ourselves that we following their steps, in fight for the like cause, against the like enemies, with like fortitude and humility, and in like patience and longanimantie as they did: we shall not want the like grace, like comfort, like assistance, like merit and reward at our merciful saviours hand, as they received.   

THE FIFT IMPEDIMENT OF RESOLUTION, IN THE SERVICE OF Almighty God. Proceeding of over much presumption in the mercy of our Saviour, without remembrance of his justice. CHAPT. VI  
AS many men, for their excuse against the resolution which we persuade, do serve themselves with the reasons that before we have confuted: So is there an other fort of people that taketh a more short way to dispatch their hands of all that can be said to move them by sear, (quite contrary to them whom in the first chapter of this second part I answered:) & this way is, to lay the whole matter of their stay upon the back and shoulders of our Saviour Christ himself; and to answer what soever you can say against them, with this only sentence; God is merciful. Of thes men our Save our seemeth to complain grievously by the prophet, when he saith, Supra dor sum meum 
Psa. 128.  fabricaverunt peceatores, prolongaverunt iniquitatem; Sinners have built upon my back, they have prolonged their iniquity. By 
Building on Gods back.  which words he signifieth, that prolonging of our iniquities in hope of God's mercy, is to build our sins on his back and shoulders. But what followeth? will God bear this injury? no verily; for the next words ensuing are; Dominus justus concidet ceruices peccatorum; God is just, and he will cut in sunder the necks of sinners. Here (lo) are two cooling cards, for the two warm imaginations before recited. For mean you (Sir) to prolong your iniquity, for that God is merciful? remember then also, that he is just, saith the prophet. Are ye gotten up, upon the back of almighty God, to make your nest of sin there? take heed; for he will fetch you down again, and break your neck downwardly, except ye repent; for that in deed there is no one thing which may be more injurious to God's divine majesty, then to make him the foundation of our sinful life, who lost his own life for the extinguishing of sin.  
But you will say perhaps; And is not God then merciful? yes truly (dear brother,) 
How God is both mer ciful and just.  he is most merciful; & there is neither end nor measure of his mercy; he is even mercy itself; it is his nature and essence; and he can no more leave to be merciful, than he can leave to be God. But yet (as the prophet here saith) he is just also. We must not so remember his mercy, as we forget his justice. Duleis & rectus dominus, our Lord is sweet, but yet upright & just also, saith holy David. And in the same place, all the ways of our Lord are mercy and 
Psal. 24. Ser. 52. paruorum. The two feet of God.  truth. Which words S. Barnard expounding in a certain sermon of his, saith thus. There be two feet of our Lord, whereby he walketh his ways: That is, Mercy & Truth: and God fasteneth both thes feet upon the hearts of them which turn unto him. And every sinner that will truly convert himself, must lay handfast on both thes feet. For if he should lay hand on mercy only, letting pass truth & justice: he would perish by presumption. And on th' other side, if he should apprehend justice only, without mercy; he would perish by desperation. To the end therefore that he may be saved, he must humbly fall down and kiss both thes feet: that in respect of God's justice, he may retain fear; and in respect of his mercy, he may conceive hope. And in an 
Ser. 6. in cant.  other place; Happy is that soul, upon which our Lord JESUS Christ hath placed both his feet. I will not sing unto thee, judgement alone, nor yet mercy alone (my God,) but I will sing unto thee, with the prophet David, mercy and judgement 
Psa 110.  joined together. And I will never forget 
Psa. 148.  those two justifications of thine.  
S. Austen handleth this point most 
August.  excellently in diverse places of his works. Let them mark (saith he) which love so much mercy and gentleness in our Lord; 
Tract. 33. in joh.  let them mark (I say) and fear also his truth. For (as the prophet saith) God is both sweet and just. Dost thou love that 
Psal. 24.  he is sweet? fear also that he is just. As a sweet Lord he said, I have held my peace at your sins. But as a just. Lord he addeth, And think you that I will hold my peace still 
Psa. 102.  God is merciful, and full of mercies, say you: it is most certain; yea add unto this, that he beareth long. But yet fear that which cometh in the verses end; & verax; That is, he is also true and just. There be two things whereby sinners do stand in danger; 
Two dangers of sinners.  the one, in hoping to much, (which is presumption;) th' other, in hoping to little, which is desperation. Who is deceived by hoping to much? He which saith to himself, God is a good God, a merciful God, & therefore I will do what pleaseth me: and why so? because God is a merciful God, a good God, a gentle God. Thes men run into danger by hoping to much. Who are in danger by despair? they, which seeing their sins grievous, and thinkinng it now unpossible to be pardoned, say within themselves; well, we are once to be damned: why do we not then whatsoever pleaseth us best in this life? Thes men are murdered by desperation, th' other by hope. What therefore doth God for gaining of both thes men? To him which is in danger by hope, he saith; Do not say 
Eccl. 5.  with thyself, the mercy of God is great, he will be merciful to the multitude of my sins; for the face of his wrath is upon sinners. To him that is in danger by desperation, he saith: At what time soever a sinner shall turn himself to 
Ezec. 11.  me, I will forget his iniquities. Thus far S. Austen; besides much more which he addeth in the same place, touching the great peril and folly of those men, who upon vain hope of God's mercy, do persever in their evil life.  
It is truly (dear brother) a very evil consequent, and a most unjust kind of reasoning, 
An 〈◊〉 manner of reasoning.  to say; that for so much as almighty God is merciful & long suffering, therefore will I abuse his mercy, and continue in my wickedness. The scripture teacheth us not to reason so, but rather quite contrary. God is merciful, and expecteth my conversion, and the longer he expecteth, the more grievous will be his punishment when it cometh, if I neglect his patience: and therefore I ought presently to accept of his mercy. So reasoneth S. Paul, who saith, dost thou contemn the riches 
Rom. 2.  of his long suffering and gentleness? Dost thou not know that the patience of God towards thee, is used to bring the to repentance? But thou through the hardness of thy hart, and irrepentant mind, dost hoard and heap up to thyself wrath, in the day of vengeance, at the revelation of God's just judgement. In which words S. Paul signifieth, that the longer God suffereth us with patience in our wickedness, the greater heap of vengeance doth he gather against us, if we persist obstinate in the same. Whereunto S. Augustin addeth an other consideration of great 
Tract. 33. in loan.  dread and fear; and that is, if he offer thee grace (saith he) to day, thou knowest not whether he will do the same tomorrow. If he give thee life and memory this week; thou knowest little whether thou shalt enjoy that benefit the next.  
The holy prophet beginning his seventy and second Psalm, of the dangerous 
God's goodness nothing helpeth those that persever in sin.  prosperity of worldly men; useth these words of admiration; How good a God is the God of Israel, unto them that be of a right hart? And yet in all that Psalm, he doth nothing else but show the heavy justice of God towards 
Psa. 72.  the wicked, even when he giveth them most prosperities, & worldly wealth; and his conclusion is; Behold (o Lord) they shall perish which depart from thee; thou hast destroyed all those that have broken their faith of 〈◊〉 with the. By which is signified, that how good soever God be unto the just; yet that pertaineth nothing to the relief of the wicked, who are to receive just vengeance at his hands, amidst the greatest mercies bestowed upon the godly. The eyes of our Lord are upon the just, 
Psa. 33.  (saith the same prophet,) and his ears are bend to hear their prayers; but the face of our Lord is upon them that do evil, to destroy their memory, from out of the earth.  
It was an old practice of deceiving prophets, resisted strongly by the prophets of God, to cry, peace peace, unto wicked men; when in deed their was nothing towards them but danger, sword and 
jer. 6. 8.  destruction; according as the true prophets foretold, and as the event proved. Wherefore, the prophet David giveth us a notable & sure rule to govern our hope 
Ezec. 13.  and confidence withal, when he saith, sacrificate sacrificium justitiae, & sperate in domino; do you sacrifice unto God the sacrifice of righteousness, and then trust in him. Wherewith S. john agreeth when he saith, If our hart or conscience do not reprehend us [for 
1. Io. 3.  wicked life:] then have we confidence with God; As who would say; if our conscience be guilty of lewd and wicked life, & we resolved to dwell and continue therein; then in vain have we confidence in the mercies of God, unto whose just judgement we stand subject for our wickedness.  
It is most wonderful, and dreadful to consider, how almighty God hath used 
The severtie of God punishment upon same.  himself towards his best beloved in this world, upon offence given by occasion of fin; how easily he hath changed countenance; how soon he hath broken of friendship; how straitly he hath taken account; and how severely he hath punished. The Angels that he created with 
1. The Angels.  so great care and love, and to whom he imparted to singular privileges, of all kind of perfections, as he made them almost very Gods, (in a certain manner,) committed but only one sin of pride against 
Esa. 14.  his majesty, and that only in thought, as divines do hold; and yet presently, all that good will and favour was changed into justice; and that also so severe, as they were thrown down to eternal torments, without redemption; designed for ever, to abide the rigour of hell fire and intolerable 
2. Pet. 2. Ep. jud.  darkness.  
After this, almighty God made to himself an other new friend of flesh & blood, 
Adam & Eve.  which was our first father Adam in paradises where God conversed with him so friendly and familiarly, as is most wonderful to consider. He called him, he talked with him, he made all creatures in the world subject unto him; he brought them all before him, to the end that he, and not God, should give to them their names. He made a mate and companion for him; he blessed them both; and finally, showed all possible tokens of love, that might be. But what ensued? Adam committed but one sin; and that, at the enticement of an other; and that also a sin of small importance, (as it may seem to man's reason,) being but the eating of an apple forbidden: and yet the matter was no sooner done, but all friendship was broken between God and him; he was thrust out of paradise, condemned to perpetual misery, and all his prosperity to eternal damnation, together with himself, if he had not repent. And how severely this grievous sentence was executed afterward, may appear 
Great severity.  by the infinite millions that went to hell for this sin, for the space of four thousand years, that passed before it was ransommed; which finally could not be done, but by the coming down of Gods own son, the second person in Trinity, into this flesh; & by his intolerable sufferings, and death in the same.  
The two miracles of the world, Moses 
3. Moses & Aaron.  and Aaron, were of singular authority and favour with God; in so much as they could obtain any thing at his hands for other men. And yet, when they offended God once themselves at the waters 
Num. 20. 27. 33.  of contradiction in the desert of sin, for that they doubted somewhat of the miracle 
Den. 10. 33. 34.  promised to them by God, and thereby did dishonour his majesty before the people, as he saith: they were presently rebuked most sharply for the same. And albeit they repented heartily that offence; and so, obtained remission of the fault or guilt: yet was there laid upon them a grievous punishment for the same; & that was, that they should not enter themselves into the land of promise, but should die when they came within the sight thereof. And albeit they entreated God most earnestly for the release of this penance: yet could they never obtain the same at his hands, but always he answered them; seeing you have dishonoured me before the people, you shall die for it, and shall not enter into the land of promise.  
In what special great favour was 〈◊〉 
4. Saul.  with God, when he chose him to be the first king of his people? caused Samuel the prophet so much to honour him, and to 
1. Re. 10. & 11. Act. 13.  anoint him prince upon Gods own inheritance, as he calleth it? when he commended him so much, and took such tender care over him? And yet afterward, for that he broke God's commandment in reserving 
1. Re. 13. 15. 16.  certain spoils of war, which he should have destroyed, yea, though he reserved them to honour God withal, as he pretended: yet was he presently cast of by God, degraded of his dignity, given over to the hands of an evil spirit, brought to infinite miseries, (though he shifted out 
1. Re. 16.  for a time,) and finally so forsaken and abandoned by God, as he slew himself, 
1. Re. 31.  his sons were crucified on a cross by his enemies, and all his family and lineage 
1. Par. 10.  extinguished for ever.  
K. David was the chosen and dear friend of God, & honoured with the title 
5. David.  of one that was according to Gods own hart. But yet, as so one as he had sinned, the prophet Nathan was sent to denounce Gods 
2. Re. 12.  heavy displeasure and punishment upon him. And so it ensued, not with standing his great and voluntary penance that 
Psal. 34. 68 108. 101.  himself added for the pacifying of God's wrath, by fasting, prayer, weeping, wearing 
Psal. 29.  of sackcloth, eating of ashes, & the like. By which is evident, that how great God's mercy is to them that fear him, so great is his justice to them that offend him.  
The holy scripture hath infinite examples of this matter; as the rejection of Cain 
Gen. 4.  and his posterity straight upon his murder. The pitiful drowning of the whole 
Gene. 8.  world in the time of Noe. The dreadful 
Gen. 19  consuming of Sodom and Gomorra with the cities about it, by fire & brimstone. The sending down quick unto hell, of Chore 
Num. 16.  Dathan and Abiron, with the slaughter of two hundred and fifty their adherents, for rebellion against Moses and Aaron. The sudden kill of Nadab and Abiu, 
1. Le. 10.  sons of Aaron, and chosen priests, for once offering on the Altar other fire than was appointed them. The most terrible striking dead of Ananias and Saphira, 
Act. 5.  for retaining some part of their own goods, by deceit, from the Apostles: with many more such examples, which holy writ doth recount.  
And as for the grecuousnes of God's justice, and heaviness of his hand when it 
The heaviness of god's hand.  lighteth upon us, though it may appear sufficiently by all thes examples before alleged, (wherein the particular punishments, as you see, are most rigorous:) yet will I repeat one act of almighty God more, out of the scripture, which expresseth the same in wonderful sort and manner. It is well known that Benjamin among 
Gen. 42. 43.  all the twelve sons of jacob, was the dearest unto his father, as appeareth in the book of Genesis; (& therefore also greatly respected by God; and his tribe placed in the best part of all the land of promise, upon the division thereof, having 
josu. 18.  jerusalem, jericho, & other the best cities within it:) Yet notwithstanding for one only sin committed by certain private men in the city of Gabaa, upon the wife of a Levit; God punished the whole tribe, in this order, as holy scripture recounteth. He caused all the other eleven 
judi. 19 20.  tribes to rise against them; & first, to come to the house of God in Silo, to ask his advise, and to follow his direction in this war against their brethren. And thence having by Gods appointment joined battle twice with the tribe of Benjamin, the third day God gave them so great a victory, as they slew all the living creatures, within the compass of that tribe, except only six hundred men that escaped away into the desert: the rest were slain both man, woman, children, and infants, together with all the beasts, and cattle; & all the cities, villages, and houses burnt with fire. And all this, for one sin committed only at one time, with one woman.  
And who then (dear Christian brother) will not confess with Moses, that 
A consideration upon the premises.  God is a just God, a great God, and a terrible God? Who will not confess with S. Paul, that it is horrible to fall into the hands of the living God? Who will not say with holy David: 
Deu. 10. Heb. 10. Psa. 118.  A judicijs tuis timui; I have feared at the remembrance of thy judgements. If God would not spare the destroying of a whole tribe, for one sin only: if he would not pardon Chore, Dathan, and Abiron for once: the sons of Aaron for once: Ananias, & Saphira, for once: if he would not forgive Esau, though he demanded it with tears, as S. Paul saith: if he would 
Heb. 12.  not remit the punishment of one fault to Moses & Aaron, albeit they asked it with great instance: if he would not forgive one proud cogitation, unto the Angels: nor the eating of one apple unto Adam, without infinite punishment; nor would pass over the cup of affliction from his own dear son, though he required the same thrice, upon his very knees, with the sweat of blood and water in his presence: what reason hast thou (my brother) 
Mat. 26.  to thick, that he will let pass so many sins of thine unpunished? what cause hast thou to induce thy imagination, that he will deal extraordinarily with thee, & break the course of his justice for thy sake? Art thou better than those whom I have named? or hast thou any privilege from his Majesty above them?  
If thou wouldst consider the great and strange effects of his justice, which we 
Great and strange effects of gods justice.  see daily executed in the world: thou shouldest have little cause to persuade thyself so favourably, or rather to flatter thyself so dangerously, as thou dost. We see that, notwithstanding Gods mercy, yea after the death and passion of Christ our Saviour, for saving of the whole world: yet so many infinite millions be damned daily, by the justice of almighty God; so many insideles, heathens, jews and Turks, that remain in the darkness of their own ignorance; and among Christinans, so many heretics and misbelievers; and among Catholics, so many evil livers, as Christ truly said, that few were they 
Ma. 7. 20.  which should be saved; albeit his death was paid for all, if by their own wickedness they made themselves not unworthy thereof. And before the coming of our Saviour much more we see, that all the world went awry to damnatió, for many thousand years together, excepting a few jews, which were the people of God. And yet among them also, the greater part perhaps were not saved, as may be conjectured by the speeches of the prophets from time to time: and specially by the sayings of Christ to the harisees and other rulers thereof. Now then, if God for the satisfying of his justice, could let so many millions perish, through their own sins, as he doth also now daily permit, without any prejudice or impeachment to his infinite mercy; why may not he also damn thee forty sins, notwithstanding his mercy, seeing thou dost not only commit them without fear, but also dost confidently persist in the same?  

The 2. part of the chapter.  
BUT HERE now perhaps some man may say, if this be so, that God is so severe in punishment of every sin; and 
whither God's mercy be greater than his justice.  that he damneth so many thousands for one that he saveth: how is it true, that the mercies of God are above all his other works, (as holy scripture affirmeth,) and that it 
Psal. 14. lac. 2.  passeth and exalteth itself above his judgement? For if the number of the damned do exceed so much the number of those which are saved; it seemeth that the work of justice doth pass the work of mercy. To which I answer, that touching the small number of them that are saved, as also of th' infinite quantity of such as are damned, we may in no wise doubt; for that besides all other prophets, Christ our Saviour hath made the matter certain, and out of 
Mat. 7. & 20.  question. We have to see therefore, how, notwithstanding all this, the mercy of God doth exceed his other works.  
And first, his mercy may be said to exceed, for that, all our salvation is of his mercy, and our damnation from our selves 
The first way how God's mercy is above his justice. Ose. 13.  only, as from the first and principal causes thereof, according to the saying of God, by the prophet, Perditio tua Israel, tantummodò in me auxilium tuum. Thy perdition is only from thyself (o Israel) and thy assistance to do good, is only from me. So that, as we must acknowledge God's grace and mercy for th' author of every good thought and act that we do, and consequently, ascribe all our salvation unto him: so none of our evil acts (for which we are damned) do proceed from him, but only from ourselves, and so he is no cause at all of our damnation; and in this doth his mercy exceed his justice.  
secondly, his mercy doth exceed, in 
The 2. way.  that he desireth all men to be saved, as S. Paul teacheth, and himself protesteth, 
1. Tin. 2. Exe. 18.  when he saith, I will not the death of a sinner, but rather that he turn from his wikednes and live. And again by the prophet jeremy, he complaineth grievously that men will not accept of his mercy offered. Turn from your wicked ways (saith he,) why will ye die, a you house of Israel? By which 
jere. 3.  appeareth, that he offereth his mercy most willingly and freely to all, but useth his justice only upon necessity (as it were;) constrained thereunto by our obstinate behaviour. This, our Saviour Christ signifieth more plainly, when he saith to jerusalem; O jerusalem, which killest the prophets, and stonest them to death that 
Math. 23.  are sent unto thee; how often would I have gathered thy children together, as the hen clocketh her chickens underneath her wings, but thou wouldest not? behold thy house (for this cause) shall be made desert, and left without children. Here you see thee mercy of God often offered unto the jews: but, for that they refused it, he was enforced (in a certain manner) to pronounce this heavy sentence of destruction and desolation upon them; which he fulfilled within forty or fifty years after, by the hands of Titus and Vespasian, 
joseph de bello jud. L1. c. 1. 2. 3.  Emperors of Rome; who utterly overthrew the city of jerusalem, and the whole nation of jews, whom we see dispersed over all the world at this day, in bondage both of body & soul. Which work of God's justice, though it be most terrible; yet was his mercy greater to them, as appeareth by Christ's words, if they had not rejected the same.  
thirdly, his mercy exceedeth his justice, 
The 3. way.  even towards the damned themselves; in that he used many means to save them in this life, by giving them free-will and assisting the same with his grace to do good: by moving them inwardly with infinite good inspirations: by alluring them outwardly with exhortations, promises, examples of others; as also by sickness, adversities, and other gentle corrections. By giving them space to repent, with occasions, opportunities, and excitations unto the same. By threatening them eternal death, if they repented not. All which things being effects of mercy, and goodness towards them; they must needs confess amidst their greatest fury and torments, that his judgements are true, & justified in themselves, and no ways to be compared with the greatness of his mercies.  
By this than we see that to be true, which the prophet saith, Misericordiam & 
Psa. 53.  veritatem diligit dominus; God loveth mercy and truth. And again; Mercy and truth have met together; justice and peace have kissed 
Psa. 84.  on an other. We see the reason why the same 
Psa. 100  prophet protesteth of himself; I will sing unto thee mercy and judgement, (o Lord,) not mercy alone, nor judgement alone, but mercy and judgement together: that is, I will not so presume of thy mercy, as I will not fear thy judgement: nor yet will I so fear thy judgement, as I will ever 
Fear to be joined with hope.  despair of thy mercy. The fear of God's judgement, is always to be joined with our confidence in God's mercy; yea in very Saints themselves, as David saith. But what fear? that fear truly, which the 
Psa. 33.  scripture describeth, when it saith: the fear of our Lord expelleth sin: the fear of 
Eccle. 1. Prou. 1. Eccl. 7. Eccl. 15. Eccl. 7. Eccl. 2.  God hateth all evil. He that feareth God, neglecteth nothing; he that feareth God, will turn and look into his own hart: he that feareth God, will do good works. They which fear God, will not be incredulous to that which he saith; but will keep his ways, and seek out the things that are pleasant unto him. They will prepare their hearts, & sanctify their souls in his sight.  
This is the description of the true fear of God, set down by holy scripture. This 
The praise of true fear.  is the description of that fear, which is so much commended and commanded in every part and parcel of God's word. Of that fear (I say) which is called, Fons vitae, radix prudentiae, corona & plenitudo sapientiae, 
Pro. 14.  gloria & gloriatio, beatum donum: That is, the fountain of life, the root of prudence, the crown and fullness of wisdom, the 
Eccle. 1. 5.  glory and gloriation of a Christian man; a happy gift. Of him that hath this fear the scripture saith, happy is the man which feareth our Lord, for he will place his mind upon 
Psa. 111.  his common lementes. And again, the man that feareth God shallbe happy at the last end, and 
Eccle. 1.  shallbe blessed at the day of his death. Finally, of such as have this fear, the scripture saith, that God is their foundation; God hath 
Psal. 24. Psal 30. Psal. 60. Psal. 62. Psa. 144.  prepared great multitude of sweetness for them; God hath purchased them an inheritance; God is as merciful to them, as the father is merciful unto his children. And (to conclude) Voluntatem timentium se faciet; God will do the will of those that fear him with this fear.  
This holy fear had good job, when he said to God; I feared all my works. And he yieldeth the reason thereof; For that I 
job. 9  knew that tbow sparest not him that offendeth thee. This fear lacked the other, of whom the prophet saith: The sinner hath exasperated God, by saying, that God will not 
Psal. 9  take account of his doings, in the multitude of wrath. Thy judgements (ò Lord) are removed from his sight. And again; wherefore hath the wicked man stirred up God against himself, by saying God will not take account of my doings? It is a great exasperation of God against us, to take the one half of God's nature from him, which is, so make him merciful without justice; and to live so, as though God would take no account of our life; whereas he hath protested most earnestly the contrary; saying, that he is like a hard and covetous man, which will not be content to receive his own again, 
Mat. 25.  but also will have usury for the lone: that he will have a strait reckoning of all his. 
Luc. 16.  goods lent us: that he will have fruit for all his labours bestowed upon us: & finally; 
Mat. 7.  that he will have account for every 
Luc. 13.  word that we have spoken. 
Mat. 12.   
Our Saviour Christ, in the three score and eight psalm, which in sundry places 
Mat. 27. Marc. 15. joh. 2.  of the gospel he interpreteth to be written of himself, among other dreadful curses, which he setteth down against the reprobate, he hath these; let their eyes be dazzled in such sort as they may not see: power out thy wrath (my Father) upon them, let the fury of thy vengeance take hand fast on them. Add iniquity upon their miquitie, & let him not enter into thy justice. Let them be blotted out of the book of life; & let them not be enroled together with the just. Here (lo) we see, that the greatest curse which God can lay upon us, next before our blotting out of the book of life, is to suffer us to be so blinded, as to add iniquity upon iniquity, and not to enter into consideration of his justice. For which cause also, this confident kind of sinning 
D. Thomas, secunda. secundae. q. 14. art. 1. 2. 3.  upon hope of God's mercy, is accounted by divines for the first of the six grievous sins against the holy Ghost, which our Saviour in the gospel, signifieth to be so hardly pardoned unto men by his Father. 
Why presumption is a sin against the holy Ghost.  And the reason why they call this a sin against the holy Ghost, is, for that it rejecteth wilfully one of the principal means left by the holy Ghost, to retire us from sin; which is, the fear and respect of God's justice upon sinners.  
Wherefore, to conclude this matter of presumption: me thinks, we may use the 
The danger of not fearing.  same kind of argument touching the fear of God's justice, as S. Paul useth to the Romans 
Rom. 13.  of the fear of God's ministers; which are temporal princes. wouldst thou not fear the power of a temporal prince, saith he? do well then; and thou shalt not only not fear, but also receive laud and praise therefore. But if thou do evil, then fear; for he beareth not the sword without a cause. In like sort may we say to those good fellows, which make God so merciful, as no man ought to fear his justice. Would ye not fear (my brethren) the justice of God in punishment? live virtuously then, and you shall be as void of fear, as lions are, saith the wiseman: For that, perfect charity expelleth fear. 
Pro. 28.  But if you live wickedly, then have you 
1. joh. 4.  cause to fear, for God called not himself a just judge for nothing. 
2. Ti. 4.   
If the matter had been so secure, as many men by flattery do persuade themselves it is, S. Peter would never have said unto Christians now baptised; Walk you in scare, during the time of this your earthily 
1. Pet. 1.  babitation: Nor S. Paul to the same men, 
Phil. 2.  Work your own salvation in fear & trembling. But here perhaps, some men will ask me, how then docth the same Apostle 
An objection ansuered.  in an other place say: That God hath not given us the spirit of fear, but of virtue, love, 
2. Ti. 1.  and sobriety? to which I answer: that our spirit is not a spirit of servile fear: that is to live in fear only for dread of punishment, 
Servile fear, and the fear of children.  without love; but it is a spirit of love, joined with the fear of children, whereby they fear to offend their father, not only in respect of his punishment, but principally for his goodness towards them, and benefits bestowed upon them. This S. Paul declareth plainly to the Romans, 
Rom. 8.  putting the difference between servile fear, and the fear of children; you have not received again the spirit of servitude (saith he) in fear, but the spirit of adoption of children, whereby we cry to God, Abba father. He saith here to the Romans; you have not received again the spirit of servitude in fear; because their former spirit, (being 
How the fear of gentiles was servile.  gentiles,) was only in servile fear: for that they honoured and adored their Idols, not for any love they bore unto them, being so infinite as they were, and such not able lewdness reported of them (I mean of jupiter, Mars, Venus, and the like;) but only for fear of hurt from them, if they did not serve adore and honour them.  
S. Peter also in one sentence expoandeth 
1. Pet. 3.  all this matter. For having said, timorem corum ne timueritis, fear not their fear (meaning of the servile fear of wicked men:) he addeth presently, Dominum autem Christum sanctificate in cordibus vestris, etc. cum modestia, & timore, conscientiam habentes bona; That is, do you sanctify our Lord JESUS Christ in your hearts; having a good conscience, with modesty and fear. So that the spirit of servile fear, which is grounded only upon respect of punishment, is forbidden us: but the loving fear of children, is commanded. And yet also about this, are there two things to be noted.  
The first, that albeit the spirit of servile. 
1. Servile fear necessary to beginners.  fear be forbidden us, (especially when we are now entered into the service of God;) yet is it most profitable for sinners, and for such as yet do but begin to serve God; for that it moveth them to repentance, & to look about them: for which cause it is called by the wiseman, the beginning of wisdom. And therefore, both jonas 
Pro. 1. JOH. 13. Mat. 3.  to the Ninivites, and S. john Baptist to the jews, and all the prophets to sinners have used to stir up this fear, by threatening the dangers and punishments which were imminent to them, if they repented not. But yet afterward, when men are converted to God, and do go forward in his service; they change every day this servile fear into love, until they arrive at last, unto that state where of S. john saith, that perfecti love or charity expelleth fear. Whereupon S. Austen saith, that fear is 
1. joh. 4. Tract. 9 in cp. 1. joh.  the servant, sent before to prepare place in our hearts; for his mistress, which is charity. Who being once entered in, and perfectly placed: fear goeth out again, & giveth place unto the same. But where this fear never entereth at all, there is it impossible for charity ever to come and dwell, saith this holy father. 
2. Servile fear may well remain also afterwards.   
The second thing to be noted, is, that albeit this fear of punishment, be not in very perfect men; or at leastwise, is less in them, then in others, as S. john in the place before alleged teacheth: yet being joined with love & reverence, (as it ought to be,) it is most profitable and necessary for all common Christians, whose life is not so perfect, nor charity so great, as that they have that perfection, whereof S. john speaketh. This appeareth by that, that our Saviour Christ persuaded also this fear, even unto his Apostles, saying; Fear you him, which after he hath slain the body, hath power also to send both body and soul 
Luc. 12. Mat. 10.  unto hell fire: this I say unto you, fear him. The same doth S. Paul to the Corinthians, who were good Christians, laying down first the justice of God, & therupon persuading them tò fear. Al we (saith he) must be presented before the tribunal seat of Christ, 
2. Cor. 5.  to receive, each man his proper deserts, according as he hath done, good or evil in this life. And for that we know this; we do persuade: he fear of our Lord unto men. Nay (that which is more) S. Paul testifieth, that notwithstanding all his favours received from God; he retained yet himself this fear of God's justice, as appeareth by those words of his; I do chastise my body, and do bring it into 
1. Co. 9  servitude, lest perchance, when I have preached to others, I become a reprobate myself.  
Now then (my friend) if S. Paul stood 
The conclusion.  in awe of the justice of God, notwithstanding his Apostleshipp; and that he was 
1. Cor. 4.  guilty to himself of no one sin or offence, as he protesteth: what oughtest thou to be, whose conscience remaineth guilty of so many misdeeds and wickedness? This know you (saith S. Paul) that no 
Ephe. 5.  fornicator, unclean person, covetous man, or the like can have inheritance in the kingdom of Christ. And immediately after, as though this had not been sufficient, he addeth, for preventing the folly of-sinners, which flatter themselves; Let no man deceive you with vain words; for the wrath of God cometh for thes things, upon the children of unbelief. Be not you therefore partakers of them. As if he should say; They that flatter you & say, Tush, God is merciful, and will pardon easily all thes and like sins: thes men deceive you (saith S. Paul,) for that the wrath and vengeance of God lighteth upon the children of unbelief, for thes matters: that is, it lighteth upon those which will not believe God's justice, nor his threats against sin; but presuming of his mercy do persevere in the same, until upon the sudden, God's wrath do rush upon them, and then is it to late to amend. Wherefore (saith he) if you be wise; be not partakers of their folly; but amend your lives presently, while you have time. And this admonition of S. Paul shall be sufficient to end this chapter, against all those that refuse, or defer their resolution of amendment, upon vain hope of God's pardon or toleration.    

THE sixth THING THAT USETH TO STAY AND HINDER MEN FROM MAture resolution. Which is the deceitful hope and persuasion to do it better or with more ease afterwards. CHAPT. VII.  
THE reasons and authorities which hitherto have been alleged, might seem (I doubt not) sufficient in the judgement and censure of any reasonable man, to prove the necessity of the resolution whereof we treat, and to remove all impediments that offer themselves against the same. But yet, for that (as the wiseman saith) he which is 
〈◊〉. 18.  once minded to break with his friend, seeketh occasions how to do it with some colour and show: there be many in the world, who having no other excuse of 
A wain excuse.  their breaking & holding of from God; do seek to cover it with this pretence, that they mean, by his grace, to amend all in time. And this time is driven of from day to day, until almighty God (in whose hands only the moments of time are) do shut them out of all time, and do send them to pains eternal without time, for that they abused the singular benefit of time in this world.  
This is one of the greatest & most dangerous deceits, and yet the most ordinary and universal, that the enemy of mankind doth use towards the children of Adam. And I dare say boldly, that more do perish by this deceit among Christians, them by all his other guiles and subtleties that he useth besides. He well knoweth the 
The causes why the devil persuadeth us to delay.  force of this snare above all others, and therefore urgeth it so much unto every man. He considereth, better than we do, the importance of delay, in a matter so weighty, as is our conversion and salvation. He is not ignorant how one sin draweth on an other; how he that is not fit to day, will be less fit to morrow; how custom groweth into nature; how old diseases are hardly cured; how God withdraweth his grace; how his justice is ready to punish every sin; and how by delay we exasperated the same, and heap vengeance on our own heads, as S. Paul 
Rom. 2.  saith. He is privy to the uncertainty and perils of our life; to the dangerous chances we pass through; to the impediments that will come daily more and more, to let our conversion. All this he knoweth and well considereth, and for that cause persuadeth so many to delay as he doth. For being not able any longer to blind the understanding of many Christians, but that they must needs see clearly, the necessity and utility of this resolution; and that all impediments in the world, are but trifles, & mere deceits, which divert them from the same: he runneth to this only refuge, that is, to persuade men, that they defer a little, and that in time to come they shall have better occasion and opportunity to do it, then presently they have.  
This, S. Augustine proved in his conversion, as himself writeth. For that after 
Li. 8. confess. ca 7. 12.  he was persuaded, that no salvation could be unto him, but by change and amendment of his life: yet the enemy held him, for a time in delay, saying unto him; stay yet a little; yet deserre for a time. Thereby (as he saith) to bind him more fast in the custom of sin; until by the omnipotent power of God's grace and his own most earnest endeavour, he broke violently from him, crying to God; why shall I longer say to morrow, to morrow? why shall I not do it even at this instant? And so he did, even in his very youth, living afterward, a most holy and severe Christian life.  
But if we will discover yet further, the 
The causes which make our conversion harder by delay.  greatness and peril of this deceit: let us consider the causes that may let our resolution and conversion at this present; and we shall see them all increased, and strengthened by delay; and consequently, the matter made more hard and difficult, for the time to come, than now it is. For first (as I have said) the continuance of sin bringeth custom; which once having gotten prescription upon us, is so hard to remove, as by experience we prove daily in all habits that have taken root within us. Who can remove, (for examples sake) without great difficulty, a long custom of drunkenness, of swearing, or of any other evil habit, once settled upon us? secondly, the longer we persist in our sinful life, the more God plucketh his grace and assistance from us; which is the only means that maketh the way of virtue easy unto men, and their conversion possible. thirdly, the power and kingdom of the devil is more established, & confirmed in us by continuance; and so, the more hardly to be removed. fourthly, the liberty of our free will is more & more weakened, and daunted by frequentation of sin, though not extinguished. fiftly, the faculties of our mind, are more corrupted; as, the understanding is more darkened, the will more perverted, the appetite more disordered. sixtly and lastly, our inferior parts and passions are more stirred up and strengthened against the rule of reason, and harder to be repressed by continuance of time, than they were before.  
Well then, (dear Christian brother) put all this together, and consider indifferently 
Note.  with thyself, whether it be more likely, that thou shalt rather make this resolution hereafter, than now. Hereafter, (I say) when, by longer custom of sin, the habit shallbe more deeply rooted in thee; the devil in more firm possession of the; Gods help further of from thee; thy mind more infected; thy judgement more weakened; thy good desires extinguished; thy passions confirmed; thy body corrupted; thy strength diminished; and all thy whole common wealth more perverted?  
We see by experience, that a ship which 
The sam. showed by comparisons.  leaketh, is more easily emptied at the beginning, then afterward. We see, that a ruinous palace, the longer it is let run, the more charge and labour it will require in the repairing. We see, that if a man drive in a nail with a hammer, the more blows he giveth upon it, the more hard it is to pluck out again. How then thinkest thou to commit sin upon sin, and by perseverance therein, to find the redress more easy hereafter, then now? It is written among the lives of old hermits; 
An example. In prato spirituali sanctorum Patrum.  how that on a time, an Angel showed to one of them in the wilderness, a certain good fellow that hewed down wood; who having made to himself a great burden to carry thence, laid it on his back; and for that it was uneasy, and pressed him much, he cast it down again, and put a great deal more unto it, and then began to lift at it a new. But when he felt it more heavy than before; he fell into a great rage, and added twice as much more unto it, thereby to make it lighter. Whereat when this holy man mused much; the Angel told him, that this was a figure of them in the world; who finding it somewhat unpleasant to resist one or two vices at the beginning, do defer their conversion, and do add twenty or forty more unto them, thinking to find the matter more easy afterward.  
Saint Austen expounding the miracle of our Saviour, in raising Lazarus from 
Tract. 49. in joh.  death to life, which had been dead now four days, as th' Evangelist saith: examineth 
joh. 11. Mat. 9 Luc. 7.  the cause why Christ wept, cried out, and troubled himself in spirit, before the doing of this act, where as he raised others with greater facility. And he concludeth the mystery to have been, for that Lazarus was now dead four days, and also buried: which signifieth, the four degrees of a sinner; the first, in voluntary delectation of sin; the second, in consent; the third, in fulfilling it by work; the fowerth, in continuance or custom thereof; wherein whosoever is once buried (saith this holy father) he is hardly raised to life again, without a great miracle of God, and many tears of his own part.  
The reason hereof is, that which the wiseman saith, Languor prolixior gravat medicum; 
The reason of more difficulty by delay.  an old sickness doth trouble the physician; Brevem autem languorem, praecidit medicus. But the physician cutteth of quickly 
Eccl. 10.  a new or fresh disease, which hath endured but a little time, The very bones of an old wicked man shallbe replenished with the 
job. 20.  vices of his youth (saith job) and they shall sleep with him in the dust, when he goeth to his grauc. We read that Moses, in part of 
Exo. 32.  punishment to the people, that had sinned in adoring the golden calf, broke the same in pieces, and made them drink it. So, the vices wherein we delighted during our youth, are so dispersed by custom in our bodies and bones; that when old age doth come on, we can not rid them at our pleasure, without great difficulty and pain. What folly then is it, to defer our amendment unto our old age, when we shall have more impediments and difficulties by a great deal, than we have now?  
If it seem hard to thee to do penance now; to fast, to pray, and to take upon thee other afslictions, which the Church prescribed to sinners at their conversion: how wilt thou do it in thy old age, when thy body shall have more need of cherishing, then of punishment? If thou find it unpleasant to resist thy sins now, and to root them out, after the continuance of two, three, or four years: what will it be after twenty years more adjoined unto them? How mad a man wouldst thou 
A comparison.  esteem him, that travailing on the way, and having great choice of lusty strong horses, should let them all go empty and lay all his carriage upon some one poor and lean beast, that could scarce uphold himself, and much less sustain so great a burden cast upon him? And surely no less unreasonable is that man, who passing over idly the lusty days and times of his lise, reserveth all the labour & travail unto impotent and feeble age.  
But to let pass the folly of this deceit; tell me, (good Christian) what ingratitude 
Ingratitude towards God.  and injustice is this, towards almighty God, having received so many benefits from him already, and expecting so great a pay as the kingdom of heaven is, for thy service: to appoint out, notwithstanding, the least, and last, and worst part of thy life unto his service; & that, whereof thou art most uncertain, whether it shall ever be, or never; or whether God will accept it when it cometh or no? He is accursed by the prophet, which having whole and sound cattle, doth offer unto God the lame, or halting part thereof. How much 
Malac. 1.  more shalt thou be accursed, who having 
Comparisons.  so many days of youth, strength, and vigour; dost appoint unto God's service, only thy limping old age? In the law it 
Deu. 25.  was forbidden, under a most severe threat, for any man to have two measures in his house for his neighbour: one greater to his friend, and an other less for other men. And yet thou art not ashamed, to use two measures of thy life, most unequal, in prejudice of thy Lord and God; whereby thou allotest to him, a little, short, maimed, and uncertain time of old age; and unto his enemy, the world, thou assignest the greatest, the fairest, the surest part thereof.  
O dear brother, what reason is there, why God should thus be used at thy hands? what law, justice, or equity is this, 
Unjust dealing with God.  that after thou hast served the world, flesh, and devil all thy youth and best days: in the end to come and thrust thine old bones, defiled and worn out with sin, into the dish of thy Creator: his enemies to have the best, and he the leavings: his enemies the wine, and he the lies and dregs? Dost thou not remember, that 
Levi. 3. Num. 18. Mala. 1.  he will have the fat and best part offered to him? Dost thou not think of the punishment of those, who offered the worst part of their substance to God? Follow the counsel then of the holy Ghost, if thou be wise, which warneth thee, in thes words: Be mindful of thy Creator in the days of thy youth, before the time of affliction come on, 
Eccl. 5.  & before those years draw near, of which thou shalt say, they please me not.  
How many hast thou seen cut of before thine eyes, in the midst of their days, whiles they purposed in time to change their life? How many have come to old age itself, and yet then have felt less will of amendment then before? How many have driven of, even unto the very hour of death, and than least of all have remembered their own estate; but have died, as dum ne & senseless beasts, according to the saying of holy S. Gregory, The sinner hath also this affliction laid upon him, that when he cometh to die, he forgotteth 
Serm. 10. de sanctis.  himself, which in his life time did forget God? O, how many examples are there seen hereof daily? how many worldly men, that have lived in sensuality; how many great sinners, that have passed their life in wickedness; do end and die, as if they went into some place insensible, where no account, no reckoning should be demanded? They take such care in their testaments for flesh and blood, & the commodities of this world, as if they should live still, or should have their part of thes vanities when they are gone. In truth, to speak as the matter is, they die as is there were no immortality of the soul; and that, in very deed, is their inward persuasion.  
But suppose now, that all this were not so, and that a man might as easily, commodiously, 
The loss of merit.  yea and as surely also, convert himself in old age as in youth, and that the matter were also acceptable enough to God: yet tell me, what great time is their lost in this delay? what great treasure of merit is there omitted, which might have been gotten, by labour in God's service? If whiles the captain and other soldiers 
A comparison.  did enter into a rich city, to take the spoil, one soldier should say, I will stay & come in the next day after, when all the spoil is gone; would you not think him both a coward, and also most unwise? So it is, that Christ our Saviour and all his good soldiers, took the spoil of this life; enriched themselves with the merits of their labours; carried the same with them as bills of exchange, to the bank of heaven, & there receive pay of eternal glory for them. And is it not great folly and perverseness in us, to pass over this life without the gaining of any meritat all? Now is the time of fight, for gaining of our crown: now is the day of spoil, to seize on our booty; now is the market, to buy the kingdom of heaven; now is the time of running, to get the game & price; now is the day of sowing, to provide us corn for the harvest that cometh on. If we omit this time, there is no more crown, no more booty, no more kingdom, no more price, no more harvest to be looked for. For as the scripture assureth us; He that for sloth will not 
Pro. 20.  sow in the winter; shall beg in the summer, & no man shall give unto him.  
But if this consideration of gain can not move thee (gentle reader) as indeed it ought to do, being of such importance as it is, and irrevocable when it is once past: yet weigh with thyself, what obligation 
The obligation and charge by delay.  and charge thou drawest on thee, by every day that thou deferrest thy conversion, and livest in sin. Thou makest each day knots, which thou must once undo again: thou heapest that together, which thou must once disperse again: thou eatest and drinkest that hourly, which thou must once vomit up again: I mean, if the best fall out unto thee: that is, if thou do repent in time, and God do accept thereof: for otherwise, woe be unto thee, for that thou hoardest (as S. Paul saith) wrath, and vengeance on thine own 
Rom. 2.  head. But supposing that thou receive grace hereafter to repent, which refusest it now; yet (I say) thou must weep, for that thou laughest now; thou must be heartily sorry for that wherein thou delightest now; thou hast to curse the day wherein thou ever gavest consent to sin, or else thy repentance will do thee no good. This thou knowest now, and this thou believest now, or else thou art no Christian. How then art thou so mad, as to offend God now, both willingly, and deliberately; of whom thou knowest that thou must once ask pardon with tears? If thou think he will pardon the; what ingratitude is it to offend so good a Lord? If thou think he will not pardon thee; what folly can be more, then to offend a prince without hope of pardon?  
Make thine account now as thou wilt: if thou never do repent and change thy life, than every sin thou committest, and every day that thou livest therein, is increase of wrath and vengeance upon thee in hell, as S. Paul proveth. If thou do, by 
Rom. 2.  God's mercy, hereafter repent and turn (for this is not in thy hands:) then must 
Satisfaction for delay.  thou one day lament, and be wail, and do penance for this delay, which now thou makest. Then must thou make satisfaction to God's justice, either in this life, or in the life to come, for that which now thou passest over so pleasantly. And this satisfaction must be so sharp and rigorous (if we believe the ancient 
* All the authorities of S. Cyprian, Aug. & Hierom. following Bun. leaveth out and mangleth most impudently. Cyprian. li. de la. & li. 5. ep. 5. ad cor.  Fathers, and Counsels of Christ his Church) as it must be answerable to the weight & continuance of thy sins; as I shall have occasion to show in the second book, talking of satisfaction. So that, by how much the more thou prolongest, and increasest thy sin; so much greater must be thy pain and sorrow in satisfaction. Alto vulneri diligens & longa adhibenda est medicina: paenitentia crimine minor non sit (saith S. Cyprian.) A diligent and long medicine is to be used to a deep sore; and the penance may not be less than the fault. And then he showeth in what order it must be: with prayer, with tears, with watching, with lying on the ground, with wearing of hear cloth, and the like. It is not enough (saith S. Austen) to 
Hom. vlt. & 50. ho.  change our manners, and to leave to sin, except we make satisfaction also to God for our sins past, by sorrowful penance, humble sighs, contrition of hart, and giving of Alms. Our body that hath lived in many delights must be afflicted: (saith 
Ep. 27. ad Eustoch.  S. jerom:) our long laughing must be recompensed with long weeping: our soft linen, and fine silk apparel, must be changed into sharp hear cloth. Finally, S. Ambrose agreeing with the rest, saith, Grandi 
Ad virg. japsam. c. 5.  plagae alta & prolixa opus est medicina. grand scelus grandem necessariam habet satisfactionem. Unto a great wound, a deep and long medicine is needful. A great offence requireth of necessity a great satisfaction.  
Mark here (dear brother) that this satisfaction must be both great and long, and also of necessity. What madness is it then for the, now to enlarge the wound, knowing that the medicine must afterwards be so painful? What cruelty can be more against thyself, then to drive in thorns into thine own flesh, which thou must afterward pull out again with so many tears? wouldst thou drink that cup of poisoned liquor for a little pleasure in the taste, which would cast thee soon after into a burning fever, torment thy bowels within thee, and other dispatch thy life, or put the in great jeopardy?  

The 2. part of the chapter.  
BUT HERE I know thy refuge will be, as it is to all them, of whom the prophet saith, mentita est iniquitas sibi, iniquity hath 
Psal. 26.  flattered and lied unto herself; thy refuge (I say) willbe, to allege the example of 
THE example of the thief saved on the cross, discussed.  the good thief, saved even at the last hour, upon the Cross, and carried to paradise that same day with Christ, without any further penance or satisfaction. This example is greatly noted, and urged by all those who defer their conversion; as no doubt it is, and aught to be of very great comfort to every man, which findeth himself now at the last cast, and therefore commonly tempted by the enemy to despair of God's mercy, which in no case he ought to do. For the same God which saved that great sinner at that last hour, can also (and will) save all them that heartily turn unto him, even in that last hour. But (alas) many men do flatter and deceive themselves with mis-understandings, or rather misusing of this example.  
For we must understand (as S. Austen well noteth) that this was but one particular act of Christ, which maketh no general rule; even as we see, that a temporal 
Circumstances of the fact.  Prince pardoneth sometime a malefactor, when he is come to the very place of execution; yet wore it not for every malefactor to trust therupon. For that, this is but an extraordinary act of the prince his favour, and nether showed nor promised to all men. Besides this, this act was a special miracle reserved for the manifestation of Christ his power and glory, at that hour upon the Crosse. Again, this act was upon a most rare confession made by the thief, in that instant, when all the world forsook Christ, and even the 
* Here Butt. will needs tring in our lady also: affirming her to have broken three commandements at once, for that she defended not here son. God help the fond man.  Apostles themselves, either doubted, or lost their faith of his godhead. Besides all this, the confession of this thief was at such a time, as he could neither be baptised, nor have further time of penance. And we hold also, that at a man's first conversion, there is required no other penance, or satisfaction at all, but only to believe and to be baptized, for the gaining of heaven. But it shall not be amiss perhaps, to allege S. Austin's very words upon this matter. For thus he writeth.  
It is a remediless peril, when a man giveth himself over so much to vices, as he 
The discourse of S. Augustin upon the theeses conversion. Sermon. 110. de temp.  forgetteth that he must give account thereof to God. And the reason why I am of this opinion, is; for that it is a great punishment of sin, to have lost the fear and memory of the judgement to come, etc. But (dearly beloved) lest perhaps, the new felicity of the believing thief on the Cross, do make any of you too secure and remiss: lest peradventure some of you say in his hart, my guilty conscience shall not trouble nor torment me: my naughty life shall not make me very sad, for that I see even in a moment all sins forgiven unto the thief: we must consider first in that thief, not only the shortness of his belief and confession, but his devotion; and the occasion of that time, even when the perfection of the sust did staggar. secondly, show me the faith of that thief in thyself, and then promise to thyself his felicity. The devil doth put into thy head this security, to the end he may bring thee to perdition. And it is unpossible to number all them, which have perished by the shadow of this deceitful hope. He deceiveth himself, and maketh but a jest of his own damnation, which thinketh that God's mercy at the last day shall help or relieve him. It is hateful before God, when a man, upon confidence of penance in his old age, doth sin the more freely. The happy thief whereof we have spoken (happy (I say) not for that he laid snares in the way, but for that he took hold of the way itself in Christ,) laying hands on the pray of life; and after a strange manner, making 
Note this.  a booty of his own death; he (I say) nether did defer the time of his salvation wittingly, neither did he deceitfullte put the remedy of his estate, in the last moment of his life; nether did he desperately reserve the hope of his redemotion unto the hour of his death; nether had he any knowledge either of religion or of Christ before that time. For if he had had; perhaps he would not have been the last in number among the Apostles, which was first in the king some of heaven.  
By thes words of S. Augustin we are admonished, (as you see) that this particular fact of Christ, maketh no general rule of remission to all men: not, for that Christ is not always ready to receive the penitent, as he promiseth, and was to receive this thief; but, for that every man hath not the time or grace to repent, as he should, at the last hour, according as hath been declared before. The general way 
The general way. 2. Co. 11.  that God proposeth to all, is that which S. Paul saith; Finis secundum opera ipsorum: The end of evil men is according to their works. Look how they live, and so they die. To that effect saith the prophet, Once God speak, and I heard thes two things from his 
Psal. 61.  mouth. Power belongeth to God, and mercy unta thee, (ô. Lord) for that thou wilt render to every man, according to his works. The wise man maketh this plain, saying, the way of simers is paved with stones, and their end is 
Eccl. 1.  hell, darkness, and punishments. Finally, S. Paul maketh this general and peremptory conclusion: Be not deceived, God is not mocked; look 
Gal. 6.  what a man soweth, and that shall be reap. He that soweth in flesh, shall reap corruption; he that soweth in spirit, shall reap life everlasting. In which words, he doth not only lay down unto us the general rule whereto we must trust; but also saith further, that to persuade ourselves the contrary thereof, were to mock & abuse God, which hath laid down this general law unto us.  
Notwith standing (as I have said) this general law barreth not the mercy of almighty 
That the conversion made at the last day is insufficient.  God, from using a privilege to some particular man even at the very last cast. But yet miserable is that soul, which placeth the anchor of his eternal wealth or woe, upon so tyclesome a point as this is. I call it ticlesome, for that all divines who have written of this matter, do speak very dowtfullie of the penance or conversion of a man, at the last end. And albeit they do not absolutely condemn it, in all; but do leave it as uncertain unto Gods secret judgement: yet do they incline to the negative part; and do allege four reasons, for which that conversion is to be doubted, as insufficient for a man's salvation.  
The first reason is, for that the extreme 
The first reason.  fear & pains of death, being (as the philosopher saith) the most terrible, of all terrible things, do not permit a man commonly so to gather his spirits & senses at that time, as is required, for the treating of so weighty a matter with almighty God, as is our conversion and salvation. And if we see often times, that a vetie good man can not fix his mind earnestly upon heavenly cogitations, at such time as he is troubled with the passions of cholicue, or other sharp diseases: how much less in the anguishs of death can a worldly man do the same, being unacquainted with that exercise, and lodened with the guilt of many and great sins, and cloyed with the love, both of his body, and things belonging thereunto?  
The second reason is; for that the conversion, which a man maketh at the last 
The second reason.  day, is not (for the most part) voluntary, but upon necessity, and for fear: such as was the repentance of Semei; who having grievously offended king David, in time of his affliction; afterward, when he saw 
2. Re. 16.  him in prosperity again, and himself in danger of punishment; he came, and fell down before him, and asked him forgiveness with tears. But yet, David well 
2. Re. 19  perceived the matter, how it stood; and therefore, albeit he spared, him for that day, wherein he would not trouble the mirth with execution of justice: yet afterwards he gave order, that he should be used 
3. Reg. 2.  according to his deserts.  
The third reason is; for that the custom of sin, which hath continued all 
The third reason.  the life long, can not easily be removed upon the instant, being grown now (as it were) into nature itself. For which cause, God saith to evil men, by the prophet jeremy; If an Ethiopian can change his 
jere. 13.  black shin, or a leopard his spots, that are on his back: then can you also do well, having learned all days of your Life, to do evil.  
The fowerth cause is; for that the acts of virtue themselves, can not be of so 
The fourth reason.  great value with God, in that instant, as if they had been done in time of health before. For, what great matter is it (for example sake) to pardon thy enemies at that time, when thou canst hurt them no more? to give thy goods away, when thou canst use them no more? to abandon thy concubine when thou canst keep her no longer? to leave of sin, when sin must leave thee? All thes things are good and holy, and to be done by him, which is in that last state: but yet, they are of no such value, as other wise they would be, by reason of this circumstance of time, which I have showed.  
Thes are the reasons why the holy Fathers and doctors of Christ his Church, 
S. Augustine's speech of the doubtful event of final conversion.  do speak so dowtfullie of this last conversion: not, for any want on God's part, but on theirs who are to do that great act. I might here allege great store of authorities for this purpose: But one place of S. Austen shall serve for al. Thus then he writeth of this matter in a certain homily of his. If a man have done penance 
Hom. 47. est lio. 50.  truly, and do die, (being absolved from the bonds wherewith he was tied & separated from the body of Christ,) he goeth to rest. But if a man in the extreme necessity of his sickness, do desire to receive 
All tins' discourse of S Augustin Bun. striketh out.  penance, and do receive it, and do pass hence reconciled: I confess unto you, that we do not deny him that, which he demandeth: but yet we presume not, that he goeth hence in good case. I do not presume (I tell you plainly,) I do not presume. A faithful man that hath lived well, goeth away securely. He that dieth the same hour he was baptized, goeth hence securely. He that is reconciled in his health, and doth penance, and afterward lineth well: goeth hence securely. But he that is reconciled, and doth penance at the last end: I am not secure, that he goeth hence securely. Where I am secure, I do tell you, & do give security. And where I am not secure, I may give penance, but I can give no security. But here perhaps some man will say to me; good priest, if you know not in what state a man goeth heace, nor can give security that he is saved to whom penance was assigned at his death: teach us (I beseech you) how we must live after our conversion and penance? I say unto you; abstain from drunkenness, from coucupiscence of the flesh, from theft, from much babbling, from immoderate laughter, from idle words, for which men are to give account in the day of judgement. Lo how small things I have named in your sight. But yet, all thes are 
Mat. 11.  great matters, and pestilent to those which commit them. Nay yet, I tell you further: a man must not only abstain from thes vices, and the like, after penance: but also before, when he is in health. For if he drive it of to the last end of his life: he can not tell, whether he shallbe able to receive penance, and to confess his sins to God, and to the priest, or no. Behold the cause why I said unto you, that a man should live well before penance, and after penance better.  
Mark well what I say: and perhaps it shall be needful to expound my meaning 
Note this.  more plainly, lest any man mistake me. What say I then? that this man which repenteth at the end shall be damned? I do 
Here Bun. putteth in a piece of S. Aug. again, but suppresseth his name.  not say so. What then? Do I say he shallbe saved? no. What then do I say? I say, I know not: I say, I presume not; I promise not; I know not. Wilt thou deliver thyself forth of this doubt? wilt thou escape this dangerous and uncertain point? do penance them whiles thou art whole. For if thou do penance while thou art in health, and the last day chance to come upon thee: run presently to be reconciled; and so doing, thou art safe. And why art thou safe: for that thou didst penance in that time, wherein thou mightest have sinned. But if thou wilt do penance then, 
A notable saying.  when thou canst sin no longer; thou leavest not sin, but sin leaveth thee. But you will say to me; how knowest thou whether God will forgive a man's sins at the last hour, or no? You say well; I know it not. For, if I knew that penance would not profit a man at the last hour, I would not give it him. Again, if I knew that it would deliver him: I would not warn you, I would not terrify you, as I do. Two things there are in this matter: either God pardoneth a man, doing penance, at the hour of death; or he doth not pardon him. Which of thes two shallbe, I know not. Wherefore, if thou be wise, take that which is certain, & let go the uncertain. Hitherto are S. Austin's words of the dowtful case of those, which do penance at the last day.  
And here now would I have the careful Christian to consider with me, but this one comparison that I will make. If they 
A comparison.  that repent, and do such penance as they may at the last day, do pass hence notwithstanding, in such dangerous doubtfulness as S. Augustine showeth: what shall we think of all such who lack either time or ability, or will, or place, or means, or grace to do any penance at all, at that hour? what shall we say of all those, who are cut of before? which die suddenly? which are stricken dumb, or deaf, or senseless, or frantic, as we see many are? what shall we say of those, which are abandoned by God, and left unto vice, even unto the last breath in their body? I have showed before out of S. Paul, that ordinarily, 
2. Co. 11.  sinners die, according as they live. So that, it is a privilege for a wicked man, to do penance at his death. And then, if his penance (when it is done) be so doubtful, as S. Austen hath declared: what a pitiful case are all other in? I mean the more part, which repent not at all, but die as they lived, and are forsaken of almighty God in that extremity, according as he promiseth, when he saith; For that I have called 
Pro. 1. jere. 35.  you, and you have refused to come; for that I have held out my hand, and none of you would vouchsafe to look towards me: I will laugh also at your destruction, when anguish and calamity cometh on you. You shall call upon me, and I will not hear; you shall rise betimes in the morning to see me, but you shall not find me.  
It is both dreadful and lamentable which the prophet saith, of such as defer 
A dreadful saying. Psal. 58.  their conversion, from time to time: Conuertentur ad vesperam; & famem patientur ut canes, & circuibuat civitatem; They will convert themselves to God at the evening, & then shall they suffer hunger, as dogs; and shall run about the city. The words that go immediately before, and do immediately ensue after, do express more plainly the greatness of this threat. For before, the verse is: Attend (o Lord) to visit all nations; take no mercy upon all those that work iniquity. That is, which work iniquity unto the end without change, for otherwise the wish were hard. And immediately after ensueth; Thes men shall speak with their mouth, and a sword shall be in their lips; for who hath heard them? and thou (o Lord) shalt scoff at them. That is to say, thes men in their last extremety shall cry for help; and their cry shall be as sharp to pierce men's ears, as a sword is; & yet notwithstanding, no man shall hear them. And thou (o Lord) which only canst help them, shalt be so far of from hearing or pitying their case, as thou shalt also laugh at their misery and destruction. By all which is signified, the great calamity of such as defer their conversion unto the last day, expressed by three circumstances, in the former sentence alleged.  
For first he saith, they will turn at the evening; that is, at the hour of death. For as 
Turning to God at the evening.  the evening is the end of the day, and the beginning of night: even so is this time, the end of light, and the beginning of all darkness unto the wicked. In which sense Christ said; I must work the works of him 
joh. 9  that sent me, whiles the day lasteth; for night will come on, when no man can work more. At this time then; that is, at this evening, in this twy light, between day and darkness, when the pleasant brightness, and heat of all sun beams is past: the brightness (I mean) of honour, of vainglory, and of worldly pomp is consumed: when the heat of concupiscence, of carnal love, of delicate pleasures is quenched; when the beautiful summer day of this life is ended, and the boisterous winter night of death draweth on: (then saith the prophet) will the wicked man begin of force to turn unto God; then will he (forsooth) repent; then will he resolve himself, and make his conversion.  
But what? shall this be accepted? You have heard the prophet's request to God, 
Final turning to God not accepted.  Non miserearis; do not take mercy on them. Not, for that the prophet wisheth God to be unmerciful; but for that he well knew Gods immutable justice towards such kind of men. Whos misery, in this extremity, he expresseth further, by saying, they shall suffer hunger as dogs; which is, as if he should have said: even as dogs, when they are hungry, are ravenous, & do seek by all means for meat, be it never so homely: and will refuse nothing that is offered, but will devour all those things most gredilie, which they contemned whiles their bellies were full: so thes men that would not hear of penance, while they were in health, will now admit any thing, and make strange of nothing. Now (I say) when they can live no longer, will they promise any pains: what prayers you will; what fasting you please; what alms deeds you can desire; what austerity soever you can imagine. They will promise it, (I say) upon condition they might now have life again; upon condition that the day might be prolonged unto them; albeit, if almighty God should grant them their request, in this also, (as many times he doth,) they would perform no one point thereof; but would be as careless, as ever they were before: yet for the present, you shall see them as hungry as dogs, saith the prophet, most ready to devour any thing, that may be devised, for their salvation.  
And not contented with this, the same prophet addeth yet a further clause of misery. 
A marvelous circumstance of misery for them that deserre their conversion to the evil.  And that is, that they shall circuit or run about the cilic; even as dogs do, when they are hungry, putting in their heads at eucry door for relief, though it be with great danger to be beaten out again. This expresseth an unspeakable distress and calamity of wicked men, at the last day; when they shall circuit, and run about the whole city of God, both in heaven, and earth, to seek help, and shall find none. When they shall cry, with sighs and groans, as piercing as a sword, and yet shall not be heard. For, whether will they turn themselves in this distress? unto their worldly wealth, power, or riches? alas, they are gone; and the scripture saith, riches shall not profit in the day of revenge. Will they turn unto their carnal 
Pro. 11.  friends? But what comfort can they give, besides only weeping, and comfortless mourning? Will they ask help of the Saints in heaven to pray for them in this instant? It is good, surely, so to do: but yet, they can not choose but remember what is written, The sainies shall rejoice in glory; exultation 
Psa. 145.  shallbe in their throats; and two edged sword in their hands, to take revenge upon nations, and increpations upon people; to bind kings in fetters, and noble men in manacles of iron; to execute upon them the prescript judgement of God; and this is the glory of all bis saints. Their only refuge them must be unto God, who in deed is the only sure refuge of all; but yet in this case, the prophet saith here, that he shall not hear them: but rather contemn, and laugh at their misery. Not, that he is contrary to his promise of 
Pro. 1. Psa. 58.  reccaving a finner, at what time soever he repenteth, and turneth from his sin: but, for that this turning at the last day, is not commonly true repentance and conversion, for the causes before rehearsed.  
To conclude then this matter of delay; what wise man is there in the world, who 
The conclusion, what danger is in delay.  reading this, will not fear the deferring of his conversion, though it were but for one day? Who doth know whether this shallbe the last day, or no, that ever God will call him? God saith; I called, and you refused to come; I held out my hand, and you 
Pro. 1.  would not look towards me; and therefore will I forsake you, in your extremity. He doth not say, how many times, or how long he did call and hold out his hand. God saith, I stand at the door, and knock; but he saith not, how often he doth that, or how many knocks he giveth. Again, he said of wicked jezabel, the feigned prophetess 
Apoc. 2.  in the apocalypse; I have given her time to due penance, and she would not, and therefore shall she perish: but he saith not, how long this time of repentance endured. We read of wonderful examples herein. HEROD the father, had a call given him, and 
1. HEROD the first.  that a loud one, when john baptist was sent unto him, and when his hart was so far touched, as he willingly heard him, and followed his counsel in many things, 
Marc. 6.  as one Evangelist noteth. But yet, because he deferred the matter, and took 
2. HEROD the second. Luc. 11. Luc. 23. Mat. 14.  not time, when it was offered: he was cast of again, and his last doings made worse than his former. HEROD tetrarch the son, had a call also, when he felt that desire to see Christ, & some miracle done by him: but, for that he answered not unto the call, it did him no good, but rather much hurt. What a great knock, had PILATE given him at his hart, if he had 
3. PILATE.  been so fortunate, as to have opened the door presently, when he was made to understand the innocency of Christ; as appeareth 
Plat. 27.  by washing his hands in testimony thereof, and his wife also sent unto him an admonition about the same? No 
4. AGRIPPA. Act. 26.  less knock had king AGRIPPA at his door, when he cried out, upon the hearing of S. Paul: O Paul, thou persuadest me a little, to be a Christian. But, because he deferred the matter, this motion passed away again.  
Twice happy had PHARAOH been, if he 
5. PHARAOH.  had resolved himself presently, upon that motion that he felt, when he cried to 
Exod. 9 Act. 24 6. FELIX.  Moses, I have sinned, and God is just. But by delay, he became worse than ever he was before. S. Luke reporteth how FELIX, the governor of jeurie for the Romans, conferred secretly oftentimes with Saint Paul, that was his prisoner; and heard of him the faith in Christ, wherewith he was greatly moved; especially at one time, when Paul disputed of God's justice, and of the day of judgement, whereat FELIX trembled. But yet, he deferred this resolution, willing Paul to departed, and to come again an other time: and so the matter by dilation came to no effect. How many men do perish daily, some cut of by death, some left by God, and given over to a reprobate sense; which might have saved themselves, if they had not deferred their conversion from day to day; but had made their resolution presently, when they felt God to call within their hearts.  
Almighty God is ready and bountiful to knock and call; but yet, he bindeth him 
The danger of passing the day of our vocation.  self to no time or space, but cometh and goeth at his pleasure. And they who take not their times when they are offered, are excuseles before his justice, and do not know whether ever it shallbe offered to them again, or no; for that, this thing is ovelie in the will and knowledge of 
Exo. 33.  God alone; who taketh mercy where it pleaseth him best, and is bound to none. 
Rom. 9  And when the prefixed time of calling is once past, woe be unto that party. For a thousand worlds will not purchase it again. Christ showeth wonderfully the importance of this matter; when, entering into jerusalem upon Palme-sonday, amidest all the mirth & glory of his receiving, he could not choose but weep upon that city, considering (as most men think) that this was the last day of mercy and vocation, that ever should be used to the same. And therefore he said with tears; O jerusalem, if thou knewest also, those things which appertain 
Luc. 21.  to thy peace, even in this thy day! but now thes things are hidden from thee. As if he had said; if thou knewest (jerusalem) as well as I do, what mercy is offered unto thee, even this day, which is the last day, that ever such offer shallbe made; thou wouldst presently accept thereof. But now this secret judgement of my father is hidden from thee; and therefore thou makest little account thereof, until thy destruction shall come suddenly upon thee; as soon after it did.  
By this now may be considered, the great reason of the wise man's exhortation: Foreslow not to turn to God; nor do thou deserre it from day to day; for his wrath will 
Eccl. 5.  come upon the, on the sudden, and in time of revenge it will destroy thee. It may be seen also upon what great cause, S. Paul exhorted the Hebrews so vehemently, Dum cognominatur 
Heb. 3.  hody; to accept of grace, even whiles that very day endured; and not to let pass the occasion offered. Which every man applying to himself, should follow, in 
The honre of our calling not to be omitted.  obeying the motions of God's spirit within him, and accepting of God's vocation without delay; considering what a grievous sin it is, to resist the Holy Ghost. Every man ought (I say) when he feeleth 
Act. 7.  a good motion in his hart, to think with himself; now God knocketh at my door; if I open presently, he will enter, and 
Apoc. 3.  dwell within me. But if I defer it until to morrow, I know not whether he will knock again, or no. Every man ought to remember still that saying of the prophet, touching God's spirit: hody si vocem eins avaieritis, 
Psal. 94.  nolite obdurare corda vestra; if you chance to hear his voice calling you to day, do not harden your hearts, but presently yield unto him.  
Alas (dear brother) what hope of gain hast thou by this perilous dilation, 
The srutles endeavours of sinners at the last day.  which thou makest? Thy account is increased thereby, as before. I have declared; thy debt of satisfaction is made more grievous; thy enemy more strong; thyself more feeble; thy difficulties of conversion multiplied. What hast thou then to with hold thee one day from resolution? The gaining perhaps of a little time in vanity? But I have proved to thee before, how this time is not gained but lost, being spent without merit, which is in deed the only true gain of time. If it seem pleasant to thee for the present: yet remember what the prophet saith, juxta ast dies perditionis, & 
Deu. 32.  adcsse fistina a temporal; The day of perdition is at hand, and the times of destruction make haste to come on. Which day being once come; I marvel what hope thou wilt conceive. Dost thou think (perchance) to cry, Peccavi? It shallbe well truly, if thou canst do it: but yet, thou knowest, that Pharaoh did so, and availed nothing. 
Exod. 9  Dost thou intend to make a good testament, and to be liberal in alms deeds, at that time? This (no doubt) is very commendable; but yet thou must remember also, that the virgins which filled their lamps, only at the very instant of their entrance to the marriage, were shut out, and utterly rejected by Christ. Dost thou 
Mat. 25.  think to weep & mourn, and to move thy judge with tears, at that instant? first, this is not in thy hands to do at thy pleasure; and yet thou must consider also, that Esau found no place of penance, though he sought it with tears, as S. Paul well noteth. Dost thou mean to have many 
Heb. 12.  good purposes, to make great promises & vows in that distress? Call to mind the case of Antiochus in his extremities; what promises of good deeds, what vows 
2. Mac. 9  of virtuous life made he to God, upon condition he might escape, and yet prevailed he nothing thereby. All this is spoken, not to put them in despair which are now in those last calamities, but to dissuade others from falling into the same; assuring thee (gentle reader) that the prophet said not without a cause; Seek unto God while he may be sound, call upon him while 
Esa. 55.  he is near at hand. Now is the time acceptable, now is the day of salvation, saith 
2. Co. 6.  S. Paul. Now is God to be found, & near at hand to embrace all them that truly turn unto him, and make firm resolution of virtuous life hereafter. If we defer this time; we have no warrant that he will either call us, or receive us hereafter; but rather many threats to the contrary, as hath been showed. Wherefore I will end with this one sentence of S. Augustine; 
Tract. 33. in joh.  that he is both a careless & most graceless man, which, knowing all this, will venture notwithstanding the eternity of his salvation and damnation, upon the doubtful event of his final repentance.    

OF THREE OTHER LETS AND IMPEDIMENTS THAT HINDER men from resolution, to wit. Slothfulness; careless negligence; and hardness of hart, utterly contemning all things: with the conclusion of this first book. CHAPT. VIII.  
BESIDES all other impediments lets and hindrances which hitherto have been named & recounted, there remain yet divers other to be found, if a man could examine the particular consciences of all such as do not resolve. But thes three here mentioned, and to be handled in this chapter, are so public and known: as I may not pass them over, without discovering the same; for that, many times men are sick and evil affected within, and yet know not their own diseases; the only declaration whereof (to such as are desirous of their oune health) is sufficient to divert the danger of the sickness.  

Of Sloth.  
FIRST THAN, the impediment of sloth, is a great and ordinary let of resolution 
OF Sloth. the first part.  to many men; but especially in idle and delicate people, whose life hath been in all case and rest; and therefore do persuade themselves, that they can take no pains, nor abide any hardness, though never so feign they would. Of which kind of persons, S. Paul saith, that nice 
1. Co. 6.  people shall not inherit the kingdom of heaven: Thes folks do proceed in this order. They will confess to be true, so much and a great deal more than is said before: and that they would also gladly for their parts put the same in execution, but that they can not. Their bodies may not bear it; they can not fast; they can not watch; they can not pray. They can not leave their disports, recreations, and 
Excuses of nice people.  merry companions: they should die presently (as they say) with melanchely, if they did it; yet in their hearts they desire (forsooth,) that they could do the same; which seeing they can not, no doubt (say they) but God will accept our good desires, & pardon us in the rest. But let them hearken a little, what the scripture saith hereof; Desires do kill the slothful man (saith 
Pro. 21.  Solomon:) his hands will not fall to any work: all the day long he coucteth and desireth: but he that is just, will do, and will not cease. Take the slothful and unprofitable servant (saith Christ) and fling him into utter darkness, where shallbe weeping and gnashing of teeth. 
Mat. 25.  And when he passed by the way and found a fig tree with leaves, without fruit (which signified desires without 
Mat. 21.  works:) he gave it presently an everlasting curse. Finally, the prophet David detesteth those men, and saith also, they are detested of God, qui in labore hominum non sunt, 
Psa. 72.  which are not in the labours of men.  
Of this fountain of sloth, do proceed many effects, that hinder the slothful from 
four effects of sloth.  all good resolution. And the first is, a certain heaviness, and sleepy drowsiness towards all goodness, according as the 
DROWSINESS. Pro. 19 Ephe. 5. Marc. 13. Mat. 24. & 25.  scripture saith; pigredo immittit soporem, sloth doth bring drowsiness. For which cause S. Paul saith, surge qui dormis, arise thou which art a sleep: and Christ crieth out so often, videte, vigilate, look about you, and watch. You shall see many men in the world, with whom if you talk of a cow or a calf, of a fat ox, of a piece of ground, or the like, they can both hear and talk willingly and freshly. But if you reason with them of their salvation, and of their inheritance in the kingdom of heaven: they answer not at all, but will hear, as 
Prou. 6. & 24.  if they were in a dream. Of thes persons than saith the wise man; how long wilt thou sleep, o slothful fellow? when wilt thou arise out of thy dream? A little yet wilt thou sleep; a little longer wilt thou slumber; a little wilt thou close thy hands together, and take rest: and so, poverty shall hasten upon thee as a run ning post, and beggary as an armed man shall take & possess thee.  
The second effect of sloth, is a certain fond fear of pains and labour, and 
FEAR.  of casting dowtes where none be, according as the scripture saith, pigrum deiicit timor, fear discourageth the slothful man. 
Pro. 19  And the prophet saith of the like, they shake for fear where there is no fear. Thes 
Psa. 52.  men do frame unto themselves strange imaginations of the service of almighty God, and of very dangerous events, if they should embrace and follow the same. One saith; if I should 
* Bun. here striketh out the first two members of fusting & praying.  fast much, it would without doubt corrupt my blood. An other saith, if I should pray, and stand bareheaded long; I should die most certainly with rheum. A third saith, if I should keep account of all my sins, to confess them; it would quickly kill me with sadness. And yet all this is nothing else but sloth, as the scripture testifieth in thes words; Dicit piger, lo est foris; in 
Pro. 21.  medio platearum occidendus sum. The slothful man saith (sitting still in his house) there is a Lion without; if I should go out of doors to labour, I should certainly be slain in the midst of the streets.  
A third effect of sloth is, pusillanimity and faintness of hart; whereby the slothful man is overthrown, and discouraged by every little contrariety or difficulty 
Pusillanimity.  which he findeth in virtue, or which he imagineth to find therein. Which the scripture signifieth, when it saith, inlapide luteo lapidatus est piger, the slothful man, is stoned 
Eccl. 22.  to death with a stone of dirt; that is, he is overthrown with a difficulty of no importance. Again: De stercore boum lapidatus est piger, the slothful man is stoned dead with the dung of oxen: which commonly is such a substance, as hardly can do any hurt.  
A fowerth effect of sloth is, idle laziness: which we see in many men that 
4. Lasines.  will take and consult of this & that, about their amendment, but will execute nothing. Which is most fitly expressed by the Holy Ghost in thes words; Sieut ostium vertitur in cardine suo, it a piger in lectulo suo. 
Pro. 26.  As a door is tossed in and out upon his hingels, so is a slothful man, lying lazelie upon his bed. And again; vult & non 
Pro. 13.  vult piger; A slothful man will and will not; that is, he turneth himself to and from in his bed, & between willing and nilling he doth nothing. And yet further, in an other place the scripture describeth this laziness, saying, the slothful man putteth his hands under his girdle, and will not vouchsafe to lift them up to his mouth, for that it is painful. 
Pro. 19   
All thes and many more are the effects of sloth; but thes four especially, have I thought good to touch in this place; for that, they let and hinder greatly this resolution which we talk of. For he that liveth in a slumber, & will not hear, or attend to any thing that is said of the life to come; and besides this, imagineth fearful matters in the same; and thirdly, is thrown down by every little block, that he findeth in the way; and lastly, is so lazy, as he can bear no labour at all: this man (I say) is past hope, to be gained to any such purpose as we speak of.  
TO REMOVE therefore this impediment; this fort of men ought to lay before 
MEANS to remove Sloth.  their eyes, the labours of our Saviour Christ, and of his Saints; the exhortations they used to other men, to take like pains; the threats made in scripture against them which labour not; the condition of our present warfare, that requireth travail; the crown prepared for it; and the misery ensuring upon idle and lazy people. And finally, if they can not bear the 
See before. Chap 2.  labour of virtuous life, which in deed is accompanied with so many consolations, as it may not rightfully be called a labour: how will they abide the labour and torments of the damned life to come, which must be both intolerable & everlasting unto them?  
Saint Paul saith of himself & others, 
Thess. 3. The labours of Sainctas  to the Thessalonians; we did not eat our bread of free cost when we were with you: but did work in labour and weariness, both day and night, thereby to give you an example of imitation; denouncing further unto you, that if any man would not work, he should not eat. Christ in his parable, went forth into the streets twice in one day, & till reprehended grievously those that stood idle, saying; 〈◊〉 
Mat. 20.  hic statis tota die otio in? Why do ye stand here all the day idle, and doing nothing? I am a vine, (saith Christ) & my father is a husband 
joh. 15.  man; every branch that beareth not fruit in me, my father will cut of, and cast into the fire. And in an other place: Cut down the unprofitable tree; why doth it stand 
Lac. 13.  here, and occupy the ground for nothing? And again: the king doom of heaven is subject to force; 
Mat. 11.  and men do gain it by violence and labour. For which cause, the wise man also saith: 
Eccl. 9  what soever thy hand can do in this life, do it instantly: for after this, there is neither time, nor reason, nor wisdom, nor knowledge, that we can employ to any profit. And again the same wise man 
Prou. 10.  saith: The lazy hand worketh beggary to itself, but the industrious and valiant hand heapeth up great riches. And yet further to the 
Prou. 20.  same effect; The slothful man will not sow in the winter, for that it is cold; and therefore he shall beggein the summer, and no man shall take pity of him.  
All this pertaineth to show, how that this life is a time of labour, and not of 
The conclusion.  idleness; and is appointed unto us for the gaining of heaven. It is the Market, wherein we must buy; the battle, wherein we must fight and gain our crown; the winter, wherein we must sow; the day of labour, wherein we must sweat and gain our penny. And he that passeth over lazily this day (as the most part of men do) must suffer eternal poverty and need, in the long night to come; as in the first part 
C. 2. 3. pa. 11. 〈◊〉.  of this book more at large hath been declared. Wherefore, the wise man (or rather the Holy Ghost by his mouth) giveth 
Prou. 6.  each one of us, a most vehement admonition and exhortation, in thes words. Run about; make haste; stir up thy friend; give no sleep unto thy eyes; let not thine eye lids slumber; skip out as a do from the hands of him that holdeth her, and as a bird out of the hand of the fouler. Go unto the Emmet (thou slothful man,) and consider her doings, and learn to be wise. She having no guide, teacher, or captain, provideth meat for herself in the summer, & gathereth together in the harvest, that which may serve her to feed upon in the winter. By which words we are admonished, in what order we ought to behave ourselves in this life, and how diligent & careful we should be in doing of all good works, (as S. Paul also teathe): considering, that 
Coloss. 1. Rom. 12. Gala. 6.  as the Emmet laboureth most carnestlie in harvest time, to lay up for the winter to come: so should we do for the next world: and that, sloth falnes to this effect, is the greatest and most dangerous-let that ' may be. For, as the Emmet should die in the winter most certainly for hunger, if she should live idly in the summer: so without all doubt they are to suffer extreme need and misery in the world to come, who now for sloth do omit to labour.   

Of Negligence.  
THE SECOND impediment is called by me, in the title of this chapter, Negligence. But I do understand thereby, a 
OF NEGligence, the second part.  further matter then commonly this word importeth. For I do comprehend under the name of negligent, all careless and dissolute people, which take to hart nothing that pertaineth unto God or godliness, but only attend to worldly affairs, making their salvation the least part of their cogitations. And under this kind of negligence is contained, both Epicurism, (as 
Epicurism, or life of Epicures. Phil. 3. Rom. 16.  S. Paul noted in some Christians of his days, who began only to attend to eat and drink, and to make their bellies their God, as our Christians now do:) and also a secret kind of Atheism, or denying God; which is, to deny him, not in words, but in life and behaviour, as S. Paul expoundeth it. For albeit thes men 
Tit. 1.  of whom I speak, do in words confess God, and profess themselves to be as good Christians as the rest: yet secretly in deed they do not believe God, as their life and doings do declare. Which thing holy scripture discovereth plainly, when it saith, vae dissolutis cord, qui non credunt Deo; 
Eccl. 2.  woe be unto the dissolute and careless in hart, who do not believe God. That is, albeit they profess that they believe and trust in him; yet by their dissolute and careless doings, they testify, that in their hearts they believe him not; for that, they have nether care nor cogitation of matters pertaining to him.  
This kind of men, are those which the 
Of careless Atheists. Deu. 22.  scripture noteth, & detesteth for ploughing with an ox and an Ass together; for sowing their ground with mingled seed; for wearing apparel of linsey wolsie; that is, made of flax and wool together. Thes are they of whom Christ saith in the revelations, I would thou were either cold or hot. But for that thou art luke warm, and 
Apoc. 3.  netber cold nor hot, therefore will I begin to vomit thee out of my mouth. Thes are they who can accord all religions together, and take up all controversies, by only saying; that, either they are differences of small importance, or else that they appertain only to learned men to think upon, and not unto them. Thes are they who can apply themselves to any company, to any time, to any prince's pleasure, for matters of life to come. Thes men forbidden all talk of spirit, religion, or devotion in their presence; only they will have men eat, drink, and be merry with them; tell news of the court and affairs abroad; sing, dance, laugh, and play at cards; and so pass over this life in less consideration of God, then do the very heathens. And hath not holy writ great reason then (dear brother) in saying, that thes men in their hearts and works are in deed very Atheists? yes surely. And it may be proved by many rules of our Saviour himself. As for example; this is one rule set down by himself; By their fruits ye shall know them. For 
Luc. 6.  such as the tree is within, such is the fruit which that tree sendeth forth. Again, the mouth speaketh from the abundance of the hart; 
Math. 12.  and consequently, seeing thes men's talk is nothing but of worldly vanities: it is an evident sign, there is nothing in their hart, but that. And then it followeth also by a third rule, where the treasure is, there is 
Math. 6.  the hart; and so consequently, seeing their hearts are only set upon the world, the world is their only treasure, and not God; and there upon are very Atheists.  
This impediment (dear Christian 
Two causes of Atheism at this day.  brother) reacheth both far and wide at this day; and infinite are the people who are entangled therewith; and the causes thereof are two especially. The 
* This Bun. lesueth out.  first is, division schism and heresy, in matters of our faith; which by raising many doubts and questions, and by contentious quarrelling which it maintaineth, wearieth out a man's wit, and in the end bringeth him to care for no part, but rather to contemn al. The second is, inordinate love of the world; which bringeth men to hate God, and to conceive enmity against him, as the Apostle saith; and therefore, no marvel 
1. joh. 2.  though indeed they neither believe, nor delight in him. And of all other men thes are the hardest to be reclaimed, and brought to any resolution of amendment, for that they are insensible; and besides that, do also fly all means, whereby they may be cured. For, as there were final 
A comparison.  hope to be conceived of that patiented, which being grievously sick, should neither feel his disease, nor believe that he were distempered, nor abide to hear of physic, or physician, nor accept of any counsel that should be offered, nor admit any talk or consultation about his curing: so thes men are in more dangerous estate than any other, for that, they know not their own danger; but persuading themselves to be more wise than their neighbours, do remove from their cogitations all things, whereby their health might be procured.  
THE ONLY way to do thes men 
THE way to cure careless men.  good, (if there be any way at all) is, to make them know that they are sick, and in great danger; which in our case may be done best (as it seemeth to me) by giving them to understand, how far they are of, from any one piece of true Christianity; and consequently, from all hope of salvation that may be had thereby. God requireth at our hands, that we should 
Deut. 6. Mat. 22. Luc. 10.  love him and serve him, with all our hart, with all our soul, and with all our strength. Thes are the prescript words of almighty God, set down both in the old and new law. And how far (I pray the) are thes careless men short of this, who employ not the half of their hart, nor the half of their soul, nor the half of their strength in God's service; nay, not the least part thereof? God requireth at our hands, that we should make his laws 
Deut. 6. & 11. john. I.  and precepts our study and cogitation; that we should think of them continually, and meditate upon them both day and night, at home and abroad, early and late, when we go to bed, and when we rise in the morning: this is his commandment, and there is no dispensation therein. But how far are thes men from this, which bestow not the third part of their thoughts upon this matter, no not the hundredth part, nor scarce once in a year do talk thereof? Can thes men say, they are Christians, or that they believe in JESUS, our savour?  
Christ making the estimate of things in this life, pronounced this sentence; unum est necessarium, one only thing is 
Luc. 10. Antitheses between true Christians and careless worldlings. 1. john. 2.  necessary, or of necessity in this world; meaning thereby, the diligent and careful service of God. Thes men find many things necessary besides this one thing, and this nothing necessary at al. How far do they differ then in judgement from their Saviour Christ? Christ's Apostle saith; that a Christian, must nether love the world, nor any thing in the world. Thes men love nothing else, but that which is of the world. He saith, That who soever is a friend to the world, is an enemy to Christ. Thes men are enemies to who soever is not a friend to the world. How then can thes men hold of Christ? Christ saith, we should pray stil. 
Luc. 18. Ephe. 5.  Thes men pray never. Christ's Apostle saith, that covetousness, uncleanness, or scurrility, should not be so much as once named 
Luc. 21. Mat. 24. Mich. 6. Rom. 11. Rom. 12. Mat. 10.  among Christians: thes men have no other but such talk. Finally, the whole course and canon of scripture runneth, that Christians should be, attenti, vigilantes, soliciti, instantes, feruentes, perseverantes, sine intermissione: That is, attended, vigilant, careful, instant, fervent, and perseverant without intermission, in the service of their God. But thes men have no one of thes points, nor any one degree thereof, but in every one the clean contrary. For they are nether attended to those things which appertain unto God, nor vigilant, nor solicitous, nor careful; and much less, instant and fervent; and least of all, perseverant without intermission; for that they never begin. But on the contrary side, they are careless, negligent, lumpish, remisle, key cold, perverse, contemning and despising, yea loathing and abhorring all matters that appertain to the mortifiing of themselves, and to the true service of God. What part have thes men then in the lot and portion of Christians, besides only the bare name, which profiteth nothing?  
And this is sufficient to show, how great and dangerous an impediment this careless, 
The dagger of a careless man.  senseless, and supine negligence is, against the resolution whereof we entreat. For if Christ require to the perfection of this resolution, that whosoever once espieth 
Mat. 13.  out the treasure hidden in the field, (which is the kingdom of heaven, and the right way to gain it) he should presently go and sell all that he hath, and buy that field: that is to say, that he should prefer the pursuit of this kingdom of heaven, before all the commodities of this life whatsoever; and rather venture them all, then to omit this treasure. If Christ (I say) require this, as he doth; when will thes men ever be brought to this point, who will not give the least part of their goods to purchase that field; nor go forth of the doors to treat the buying thereof, nor will so much as think or talk of the same, nor allow of him which shall offer the means & ways to compass it?  
Wherefore, whosoever findeth himself in this perilous disease, I would counsel 
The conclusion.  him to read some chapters of the first part of this book; especially the third & fift, entreating of the causes for which we were sent into this world; as also of the account, which we must yield to God, of our time here spent; & he shall there understand (I doubt not) the error & danger he standeth in, by this damnable negligence wherein he sleepeth, attending only to those things which are mere vanities, and for which he came not into this world; and passing over other matters, without care or cogitation, which notwithstanding are only of importance, and most necessary for all men to employ their whole care and study in.   

Of hardness of hart.  
THE THIRD and last impediment, that I purpose to handle in this book, is a certain 
HARDNESS of hart, the 3. part.  affection, or evil disposition in some men, called by the scriptures, Hardness of heart, or in other words, obstination & obstinacy of mind. Whereby a man is settled in resolution, never to yield from the state of sin wherein he liveth, whatsoever shall or may be said against the same. And I have reserved this impediment, for the last place in this book; for that, it is the last, and worst of all other impediments discovered before, containing all the evil in itself that any of th' other before rehearsed have; and adding to the same besides, a most wilful and malicious resolution of sin, quite contrary to that resolution, which we so much endeavour to induce men unto.  
This hardness of hart hath diverse degrees in divers men, and in some much 
Two degrees of hardness of hart.  more grievous & perilous then in other. For some are arrived to that high and and chief obduration, which I named before; in such sort, as albeit they well know that they are amiss, yet for some worldly respect or other, they will not yield, nor change their course, do, say, or prove what you will or can. Such was the obduration of Pilate; who albeit he 
Mat. 27.  well knew that the condemned our Saviour Christ wrongfully: yet, not to lose the favour of the jews, or incur displeasure with his prince; he proceeded, and gave that most wicked sentence against him. This also was the obduration of Pharaoh; who, though he saw the miracles 
Exod. 6. 7. 8.  of Moses and Aaron, and felt the strong hand of God upon his kingdom: yet, not to seem to be overcome by such simple people as they were; nor that men should think he would be enforced by any means to relent: he persevered still in his wilful wickedness, until his last and utter destruction came upon him. This hardness of hart was also in king Agrippa, and in 
Act. 26. 27.  Foelix, governor of jeurie; who, though in their own consciences they thought that S. Paul spoke truth unto them; yet, not to hazard their credit in the world, they continued still, and perished in their own vanities. And commonly this obduration is in all persecutors of virtue, and 
Persecutors.  of virtuous men: whom, albeit they see evidently to be innocent, and to have equity on their side; yet, to maintain their estate, credit, and favour in the world; they persist, without either mercy or release, until God cut them of, in the midst of their malice and furious cogitations.  
Others there are, who have not this 
A second degree of abduration.  obduration in so high a degree, as to persist in wickedness directly against their own knowledge; but yet they have it in an other sort: for that, they are settled in firm purpose to follow the trade, which already they have begun; and will not understand the dangers thereof; but do seek rather means to persuade themselves and quiet their consciences therein: and nothing is so offensive unto them, as to hear any thing against the same. Of the; men holy job faith: Dixerunt Dco, recede a nobis, & scientiam viarum tuarum nolumus: 
job. 21.  They say to almighty God, depart from us, we will not have the knowledge of thy 
Psal. 57  ways. And the prophet David yet more expressly; Their fury is like the fury of serpents, like unto cockatrices that stoup their cares, and will not hear the voice of the enchanter. By this enchanter, he meaneth the Holy Ghost, which seeketh by all means possible, to charm them from the bewitching wherein they stand, called by the wise man, fascinatio megacitatis; the bewitching of vanity. But (as the prophet faith) 
Sap. 4.  they will not hear, they turn their backs, they 
Zach 7.  stop their ears, to the end they may not understand; they put their hearts as an Adamant stone, left perhaps they should hear God's law, and be converted.  
The nation of jews is peculiarly noted to have been always given to this 
The hard hearted. jews.  great fin, as S. Stephen witnesseth, when he said unto their own faces; You stiff necked Sarazens, you have always resisted the Holy Ghost: meaning thereby (as Christ declareth 
Act. 7.  more at large) that they resisted the prophets and Saints of God, in whom 
Mat. 5. Luc. 11. 13.  the Holy Ghost spoke unto them from time to time, for amendment of their life. And for that, through the light of knowledge which they had by hearing of God's law, they could not in truth, or with show of reason, condemn the things which were said, or avoid the just reprehensions used towards them; and yet resolved with themselves not to obey, or change the custom of their proceed: therefore fell they in fine to persecute sharply their reprehendors; whereof the only cause was, hardness of hart. Induraverunt facies suas supra petram, & noluerunt reverti, saith God by the 
jere. 5.  mouth of jeremy; they have hardened their faces above the hardness of a rock; and they will not turn to me. And in an other place of the same prophet he complaineth grievously of this perverseness: Quare ergo aversus est populus isle in jerusalem, 
jere. 8.  aversione contentiosa? And why then is this people in jerusalem revolted from me, by so contentious and perverse an alienation; as they will not hear me any more & c? And yet again in an other place: Quare moriemini domus- Israel? why will you die, 
〈◊〉. 18.  you house of Israel? why will you damn yourselves? why are you so obstinate, as not to hear? so perverse, as not to learn? so cruel to yourselves, as you will not know the dangers wherein you live? nor understand the misery that hangeth over you?  
Dost thou not imagine (dear brother) that God useth this kind of speech, not only to the jews, but also to many thousand Christians, and perhaps also unto thyself many times every day, for that thou refusest his good motions, and 
Gods cry unto us daily.  other means sent from him, to draw thee to his service; thou being resolved not to yield thereunto, but to follow thy pursuit, whatsoever persuasions shall come to the contrary? Alas, how many Christians be there, who say to God daily, (as they did whom I have named before) depart from 
job. 21.  us, we will not have the knowledge of thy ways? How many be there, which abhor to hear good counsel, fear and tremble to read good books, fly and detest the frequentation of godly company, lest perhaps by such occasions they might be touched in conscience, and so converted and saved? How many be there, which say with those most unfortunate hard hearted men, whereof the prophet speaketh; Percussinius foedus cum morte, & cum inferno fecimus pactum: We have stricken a league 
Esa. 28.  with death, & have made a bargain with hell itself; which is in effect as much, as if they had said; trouble us not, molest us not with thy persuasions; spend not thy words and labour in vain, talk unto others who are not yet settled; let them take heaven that take it will; we for our parts are resolved; we are at a point; we have made a league that must be kept; we have made a bargain that must be performed, yea though it be with hell, and death everlasting.  
It is a wonderful fury, the obduration of a hard hart: & not without cause compared by the prophet (as I have showed 
The description of 〈◊〉 hard 〈◊〉. Eza. 48.  before) to the wilful fury and rage of serpents. And an other place of scripture describeth it thus: Durus es, & neruus ferreus ceruix tua, & frons tua aerea; Thou art hard hearted, and thy neck is a sinowe of iron, and thy forehead is of brass. What can be more vehemently spoken to express 
Li. 1. de consid. ad Erg. cap. 2.  the hardness of this metal. But yet S. Barnard expresseth it more at large, in thes words; Quid ergo cor durum? and what is then a hard hart, saith he? and he answereth immediately. A hard hart is that, which is neither cut by compunction, nor softened by godliness, nor moved with prayers, nor yieldeth to threatening, nor is any thing helped, but rather hardened by chastising. A hard hart is that, which is ingratful to God's benefits, disobedient to his counsels, made cruel by his judgements, dissolute by his allurements, unshamefast to filthiness, fearless to perils, uncourteous in human affairs, reckless in matters pertaining to God, forgetful of things past, negligent in things present, improvident for things to come.  
By this description of S. Barnard it appeareth, that a hard hart is almost a desperate 
The explication of S. Barnard's words.  and remediless disease, where it falleth. For what will you do (saith this good father) to amend it? If you lay the grievousness of his sins before him: he is not touched with compunction. If you allege him all the reasons in the world, why we ought to serve God, and why we ought not to offend and dishonour him: he is not mollified by this consideration of piety. If you would request him and beseech him with tears, even on your knees: he is not moved. If you threaten God's wrath against him: he yieldeth nothing thereunto. If God scourge him in deed: he waxeth furious, and becometh much more hard than before. If God bestow benefits on him: he is ungrateful. If he counsel him for his salvation: he obeyeth not. If you tell him of God's secret and severe judgements: it driveth him to desperation, and to more cruelty. If you allure him with God's mercy: it maketh him dissolute. If you tell him of his own filthiness: he blusheth not. If you admonish him of his perils: he feareth not. If he deal in matters towards men: he is proud, and uncourteous. If he deal in matters towards God: he is rash, light, and contemptuous. Finally, he forgetteth what soever hath passed before him, towards other men, either in reward of godliness, or in punishment of sinners. For, the time present, he neglecteth it, and maketh no account of using it to his benefit. And of things to come, either of bliss or misery, he is utterly unprovident; nor will esteem thereof, lay them never so often, or vehemently before his face. And what way is there then, to do this man good?  
Not without great cause surely, did the wise man pray so heartily to God; Animae irreverenti & insrumitae ne tradas me; deliver 
The danger of a hard hart. Eccl. 23.  me not over (o Lord) unto a shameless and unruly soul: that is, unto a hard and obstinate hart. Whereof he giveth the reason in an other place, of the same book: Cor enim durum babebit malè in novissimo; for 
Eccl. 3.  that a hard hart shallbe in an evil case at the last day. Oh that all hard hearted people would note this reason of the scripture. 
Note.  But S. Barnard goeth on, and openeth the terror hereof more fully, when he saith. Nemo duri cordis salutem unquàm adepinus 
Li. 1. de consid. c. 2. Ezec. 36.  est, nisi quem forte miserans Deus abstulit ab to (juxta prophetam) cor lapideum, & dedit cor carneum. There was never yet hard hearted man saved, except perchance God by his mercy did take away his stony hart, and give him a hart of flesh, according to the prophet. By which words S. Barnard signifieth, and proveth out of the prophet, 
Two kinds of hearts in men, with their properties.  that there are two kinds of hearts in men; the one a fleshy hart, which bleedeth if you but prick it; that is, it falleth to contrition, repentance, and tears upon never so small a check for sin. The other is a stony hart, which if you beat and buffet never so much with hammers, you may as soon break it in pieces, as either bend it, or make it bleed. And of thes two hearts in this life, dependeth all our misery, or felicity for the life to come. For as God, when he would take vengeance of Pharaoh, had no more grievous way to do it, then to say, Indurabo cor Pharaonis; I will harden the hart of Pharaoh; that is, (as S. Austen expoundeth) I will take away my 
Exo. 4. 7. 14. Au. q. 18. super exod. & ser. 88 de temp. Ezec. 36.  grace, and so permit him to harden his own hart: so when he would show mercy to Israel, he had no more forcible mean to express the same, then to say, I will take away the stony hart out of your flesh, and give you a fles hie hart in stead thereof. Which is to say, I will take away your hard hart and give you a soft hart, that willbe moved when it is spoken unto. And of all other blessings and benefits which God doth bestow upon mortal men in this life, this soft and tender hart is one of the greatest; I mean such a hart as is soon moved to repentance, soon checked and controlled, soon pierced, soon made to bleed, soon stirred to amendment. And on the contrary part, there can be no greater curse or malediction laid upon a Christian, then to have a hard and obstinate hart, which heapeth every day vengeance unto itself and his master also, as S. Paul saith: and is compared 
Heb. 6.  by the same Apostle unto the ground which no store of rain can make fruitful, albeit it fall never so often upon the same; and therefore he pronounceth thereof, Reproba est & maledicto proxima, cuius consuinmatis in combustimem; That is; it is reprobate, & the next door unto malediction; whose end or consume nation must be, fire and burning.  
Which thing being so, no marvel though the holy scripture do dehort us 
The conclusion.  so carefully from this obduration and hardness of hart, as from the most dangerous and desperate disease, that possibly may fall upon a Christian, being in deed (as S. Paul signifieth) the next door to 
Heb. 6.  reprobation itself. The same Apostle therefore crieth, Nolite contristare, nolite extinguere 
Ephe. 4. 1. The. 5.  spiritum Dei; do you not contristate or make sad; do you not extinguish the spirit of God, by obduration, by resisting and impugning the same. Again; non obauretur quis ex vobis sallacia peccati; Let no man 
Heb. 3.  be hard hearted among you, through the deceit of sin. The prophet David also crieth, hody si vocem eius audicritis, nolite obdurare 
Psal. 94.  corda vesira; Even this day, if you hear the voice of God, calling you to repentance: see you harden not your hearts against him. All which earnest speeches, used by God's holy spirit, do give us to understand, how carefully we have to fly this most pestilent infection of a hard hart; which almighty God of his mercy give us grace to do, and endue us with a tender hart towards the full obedience of his divine Majesty; such a soft hart (I say) as the wise man desired, when he said to God; Da serun tuo cor docile; give unto me thy servant (o Lord) a hart that is docible, 
3. Re. 3.  and tractable to be instructed: such a hart as God himself describeth to be in all 
Esa. 66.  them whom he leaveth, saying, ad quem respiciam, nisi ad pauperculum & contritum sorde, & timentem sermones meos? To whom will I have regard or show my favour, but unto the poor and humble of hart, unto the contrite spirit, and to such as tremble at my speeches?  
Behold (dear brother) what a hart 
What hart God requireth in us.  God requireth at thy hands? A little poor and humble hart: (for so much importeth the diminutive, Pauperculus.) Also a contrite hart, for thy offences past; and a hart that trembleth at every word that cometh to thee from God, by his ministers. How then wilt thou not fear at so many words, and whole discourses as have been used before, for awaking the, for denouncing thy peril, for stirring the to amendment? How wilt thou not fear the threats and judgements of this great Lord for thy sins? How wilt thou dare to proceed any further in his displeasure? how wilt thou defer this resolution any longer? Surely the least part of that which hath been said, might suffice to move a tender hart, an humble and contrite spirit, to make a present resolution for the amendment of life. But if all together, can not move thee to do the same: I can say no more, but that thou hast a very hard hart in deed; which I beseech our heavenly father to soften for thy salvation, with the precious hot blood of his only son, our Saviour, who was content to shed it for that effect upon the Crosse.   

The Conclusion of the whole book.  
AND THUS NOW having said so much as time permitted me, concerning the first general point required at our hands for our salvation: that is, concerning resolution, appointed by my division in the beginning, to be the subject or matter of this first book: I will here make an end; 
Pag. 9  deferring for a time the performance of my purpose for the other two books, upon the causes and reasons set down in 
The other two books promised.  the beginning; nothing doubting, but if almighty God shall vouchsafe to work in any man's hart by means of this book or otherwise, this first point of resolution (the most hard of all other,) then that he will also give means to perfit the save work begun of himself, and will supply 
Phil. 2.  by other ways the two points following: that is to say, both a right beginning, and a constant perseverance, whereunto my other two books promised, are appointed. Neither would it be hard for any man that were once in deed resolved, to find helpers and instructors enough, (besides the Holy Ghost, which in this case will always be at hand,) to assist him in this holy enterprise, albeit thes two other books of mine should never come forth. There want not at this day (our merciful Lord be glorified for it,) neither store of godly books, nor yet of skilful men, in our own country, that are well able to guide a zealous spirit, in the right way to virtue. And yet (as I have promised before,) so mean I (by Gods most holy help & assistance) to send thee (gentle reader) as my time and ability will permit, the other two books also; especially, if it shall please his divine Majesty to comfort me thereunto, with the gain or good of any one soul by this which is already done: that is to say, if I shall understand, conceive, or hope, that any one soul so dearly purchased by the precious blood of the son of God, shallbe moved to resolution by any thing that is here said; or shallbe reclaimed from the bondage of sin, and restored to the service of our maker & redeemer; which is the only end of my writing, as his divine Majesty best knoweth.  
And truly (dear Christian brother) albeit I must confess, that much more might be said for this point of resolution, then is here touched by me, or then any man can well utter in any competent kind of book or volume: yet am I of opinion, that either thes reasons here alleged are sufficient, or else nothing will suffice, for the conquering of our obstinacy, & beating 
Th' effect of that which hath been said in this book.  down of our rebellious disobedience in this point. Here thou mayest see and read the principal arguments inducing thee to the service of God, and detestation of vice. Here thou mayest behold (especially in this second edition which is much larger than the former) first, that of necessity thou must confess there is a 
In the first part.  God that made thee and all the rest; the end and cause why he created thee, which was to serve him; the only true way of which service, to be by fulfulling Christ's holy commandements; then, what things are required at thy hands in particular; the account that will be demanded of thee; the justice and severity of God therein; his goodness towards thee; his watchfulness over thee; his desire to win thee; his reward, if thou do well; his infinite punishment, if thou do evil; his calls; his baits; his allurements to save thee. And on the contrary part, here are 
In the second part.  discovered unto thee, the vanities, and deceits of those impediments, hindrances, or excuses, which any way might let, stay, or discourage thy resolution: the feigned difficulties of virtuous life are removed; the conceived fears of God's service are taken away; the alluring flatteries of worldly vanities are opened; the foolish presumption upon God's mercy; the danger of delay; the dissimulation of Sloth; the desperate peril of careless and stony hearts are declared. What then wilt thou desire more to move thee? What other arguments wilt thou expect, to draw the from vice and wickedness, more than thes?  
If all this stir the not, what will move thee (gentle reader)? If when thou hast 
The necessuie of resolution.  read this, thou lay down the book again, and walk on in thy careless life as quietly as before; what hope (I beseech thee) may there be conceived of thy salvation? Wilt thou go to heaven living as thou dost? it is impossible: As soon thou mayest drive God out of heaven, as get thither thyself, by this kind of life. What then? wilt thou forego heaven, and yet escape hell also? this is less possible, whatsoever the Atheists of this world do persuade thee. Wilt thou perhaps defer the matter, and think of it hereafter? I have told thee my opinion hereof before. Thou shalt never have more ability to do it then now, and perhaps never half so much. If thou refuse it now, I may greatly fear, that thou wilt be refused hereafter thyself. There is no waic then so good (dear brother) as to do it presently whiles it is offered. Break from that tyrant, which detaineth thee in servitude; shake of his chains; cut in sunder his bands; run violently to Christ, which standeth ready to embrace thee, with his arms open on the Crosse. Make joyful all the Angels, and court of 
Luc. 15.  heaven with thy conucrsion; strike once the stroke with God again; make a manly resolution; say with that old courageous soldier of JESUS Christ, Saint Jerome; If my father stood weeping on his 
A notable saying of S. Jerome.  knees before me, and my mother hanging on my neck behind me; and all my brethren, sisters, cvilaren, and kinssolkes howiing on every side to retain me in sinful life with them: I would sting of my mother to the ground, despise all my kindred, run over my father, and tread him undermy seete, thereby tarunne to Christ when he calleth me.  
Oh that we had such hearts (dcare: Christian brother) as this servant of God 
An exhortation.  had; such courage, such manhood, such servant love to our Master. Who would lie one day drowned in sin? who would live one day in such slavery as we do? who would eat swaddes with the prodigal son among swine, seeing he may return home, and be so honourably received, and entertained by his own father; have so good cheer, and banqueting, and hear so great melody, joy, and triumph for his return? I say no more 
Luc. 15.  herein, (dear brother) than thou art assured of, by the word, and promise of Gods own mouth, from which can proceed nether falsehood nor deceit. Return than I beseech thee; lay handfast on his promise, who will not fail thee: run to him now he calleth, whiles thou hast time; and esteem not all this world worth a straw, in respect of this one act. For so shalt thou be a most happy, and thrice happy man; and shalt bless hereafter the hour and moment, that ever thou madest this fortunate resolution. And I for my part (I trust) shall not be void of some portion of thy good hap and felicity. At least wise I doubt not, but thy holy conversion shall treat for me with our common father, who is the God of mercies, for remission of my manifold sins, and that I may serve and honour him together with thee, all the days of my life; which ought to be both our petitions; and therefore, in both our names, I beseech his divine Majesty to grant it unto us; for his dear son, our lords sake, JESUS Christ.  
Amen.   
The end of this first book treating of resolution.    

A BRIEF METHOD HOW TO USE THE FORMER treatises, chapters, and considerations to divers purposes, according to the divers quality of the person, time, state, place, or need when they are to be used.  

An Annotation.  
IT is to be remembered that all thes points and parcels of the book which are here assigned for every one, to-applie to himself: the same may be accommodated and practised: by each man towards his friend, or by the parent towards his child, or by the master towards his servant or scholar, and especially by the Confessor towards his penitent; persuading, assigning, or commanding him to read such parcels of this book, as he thinketh may do him most profit for his soul, in the state wherein he standeth.   

Of divers states, conditions and qualities of men.  
IF a man either in himself or others, do feel his soul lumpish and heavy and 
1. Hermie, limb pish, and slothful.  unwilling to hear or think of spiritual affairs: let him read the first chapped. part. 1. of inconsideration. As also the last of all the book, touching Sloth and Negligence page 852.  
Let him examine also the cause of this unwillingness in himself, according to 
2. Abhorring spiritual books.  the three causes there set down. page 9 etc. especially if he find in himself any horror against reading of spiritual books, as many do.  
He that should any way be tempted in faith, hath many things in this book for 
3. For them that doubt whether there be a God.  his confirmation; and first if he be troubled with plain Atheism, & do doubt whether there be a God or no, let him read the whole 2. chapter. page 25.  
If he confess God, but yet do doubt of God's particular and infallible providence 
4. Doubters of God's providence.  in disposing all matters of this world: let him read the fowerth argument of the Metaphisique. page 44.  
If he doubt about the immortality of the 
5. Doubters of the sovies immortality.  soul; let him consider the fift argument of the Metaphisique. page 46.  
He that hath any suggestion against the infallible truth of the holy scriptures or 
6. Doubters of the scriptures.  any part thereof; let him read the whole third section of the 2. chapter. page 61.  
He that should have any doubt or scruple about any thing in Christian religion, 
7. Doubters is Christian religion.  let him read the whole 4. chapter. page 132. As for example, if he should doubt whether Christ were fore promised to be God & man, whereof. page 132. or whether he should have authority to change Moses' law whereof, page 162. or the like.  
He that should be resolved of the truth 
8. How to judge what opinion is true in Christian Religion.  of Christian religion in general; but yet among so many sects and divers opinions which are holden therein, should doubt which to take, or how to judge of the certainty thereof; let him read the first part of the 5. chapter, treating of right faith, page 298. also the whole fift chapter part. 2. of the examples of true resolution. page 747.  
If a man find himself or other careless 
9 For careless & over confident men.  confident, & nothing fearing the severity of God's justice; let him read the 7. chapter, page 349. of the accounting day. Also the 11. chapter. page 444. of punishments prepared after death. Also the 6. chapter. page 793. of presumption.  
He that feeleth himself inclined to follow 
10. For world by 〈◊〉 ambitious men.  worldly designs and courses of ambition, and thinketh that he may so do & yet come to heaven also; let him read the 3. chapter page 110. of man's final end. Also the third fourth & fifth points of the 4. chapter, concerning the world. page 683.  
If a man feel himself desirous of the 
11. For men delighted with commodities of this life.  pleasures preferments and commodities of this world, or else afflicted for that he hath them not; let him read the whole fourth chapped. page 683. of the world. And in particular, if he love honour, see, 700. If estimation of wisdom; see 703. if beauty; see 706. if brave apparel; see 708. if riches; see 711. etc.  
He that findeth himself or others easy 
12. For them that sear not sin.  to fall into sin, and not greatly abhorring or fearful thereof; let him read the 8. ch. par. 1. pag 378. of the nature of sin & sinners. Also the first part of the 6. chapter page 326. of resisting sin. Also the 9 chapter. page 400. of God's Majesty and benefits.  
When a mar. should feel himself to make small account of the joys of the life 
12. Contemners of the world to come.  to come, so he might enjoy thes of this life still, or should find himself little moved with cogitation of heaven; let him read the 12. chap. par. 1. page 479. of the rewards after this life.  
If a man were desirous to know what 
14. For them that are desirous to know their own estate.  state he were in with God; let him read the 5. chapter page 298. which showeth 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 
15. Against desperation.  multitude or wickedness of his sins, or of his continuance therein; let him read, the 1. chap. par. 2. pag. 523. of God's endless mercy.  
If any person should find himself troubled or tempted by consideration of the 
16. For them that are pusillanimous.  contrarieties and vexations, that fall out daily in Gods Church against the Catholic faith and good men; let him read the 5. chapter page 747. of examples of true resolution. As also the 3. chapter, of Tribulation, page 631.  
The same let them do that find them 
17. For them that are in affliction.  selves or their friends in tribulation, or do stand in fear thereof for that they love well their own ease.  
He that findeth himself tender and delicate, 
18. For tender & delicate persons.  and fearful of the pains which a virtuous life requireth, or weary of well-doing; let him read the 2. chapter of difficulties page 570.  
He that thinketh him senlf young or 
19 For young persons and others that do delay.  otherwise so occupied, as he hath not time need or leisure as yet to make his coversion; let him read the 10. chapter page 419. treating of death; as also the 7. chapter page 818. that handleth the manifold dangers of delay.  
Finally, both by this that here hath 
20. For all sorts, states, & conditions of people.  been noted, as also by consideration of the several chapters set down in the beginning before the preface; each man either young or old, poor or rich, in affliction or prosperity, in sickness or health, of high or low degree, or of what quality, state, mind, constitution, temperature, condition, calling, habit, desire or inclination soever he be; may take some what from this book to be considered used and applied to his peculiar commodity, or to his friend in like case.   

How the former treatises may be used to meditation and prayer.  
FOR so much as mental prayer is nothing else but an elevation of our spirit unto 
Mental prayer.  almighty God, & an exercise of our soul wherein she debateth in the presence of her Creator the affairs which appertain to her own, salvation, (whereunto also the treatises of this book do all tend;) I have sorted the same out into two kinds of meditations, to be used at several times 
Two sorts of meditations.  twice every day for the space of one month or there about. Which being ended, the reader may begin again, and so continued the perpetual memory thereof, taking now of one kind, and then of an other, according as he shall find his mind 
Rules to be observed in meditation.  most desirous or inclined. And in his meditation he may observe thes few rules following.  
First, that when he goeth about to meditate, 
1. Preparation.  he think with himself before he begin; what and where, & with whom he hath to deal, and how he would stand in the presence of a far less king of this world, if he were to go before him, as now he is to present himself before the Majesty of almighty God.  
Secondly, that he do not only humble 
2. External humiliation.  himself in hart, even unto the ground before so great a Majesty; but also that he show the same (if he can) by some external action, as S. Paul and Christ did when they put themselves upon their knces at the beginning of their prayers.  
Thirdly, having made the sign of the holy Cross upon his breast & for head in the 
3. Petition before meditation.  name & confession of the blessed Trinity; let him frame some short petition & prayer (such as after followeth, or the like) thereby to demand grace to profit his soul by that meditation.  
Fourthly, this being done, let him 
4. Lection.  read with great attention, & distinction, the piece or parcel assigned in the meditations following, & let him read it with such quiet of mind, as he may say with the prophet, Audiam quid in me loquatur Dominus. I will give ear and be attentive to 
Psal. 84.  that which it shall please our Lord to speak unto me.  
Fifthly, when he hath read out all the 
Rumination.  matter assigned, or before, (if any special thing move him as he readeth;) let him stay, & laying a side the book, or making some note where he breaketh of; let him quietly revolve and meditate in his mind that which he hath read, and this either kneeling, fitting, walking, or lying, as he findeth most convenient for the repose of his mind. And what so ever he feeleth to affect or move him most, let him stand most upon that, and apply it earnestly to the stirring up of himself and of his soul to do her duty.  
Sixthly, when he hath done what he can to the enkendling of his affections in 
6. Prayer.  such good motions as the matter of that meditation doth minister, be it of love, reverence, fear, zeal, courage, confidence, hatred & detestation of sin, or the like, then let him turn to almighty God with all the vehemency that possibly he is able, demanding with great fervour what soever his spirit in that instant most desireth, and so he may end with the prayer that after is assigned, or some such like, which commonly is to be said with devotion upon our knees.   

A prayer to be used at the very instant when we begin to read any thing whereon to meditate.  
OEuerlasting, omnipotent, and most merciful Lord and father, I present myself here before the face of thy divine Majesty, most humbly craving the assistance of thy holy spirit, for my direction & instruction in this meditation that now I take in hand; to the end that my soul may receive consolation and benefit thereby, in learning to know both thee & herself, thy sacred will and her bounden duty, thy judgements and her accounts, thy endless mercies and her infinite offences. give unto me, o Father of all mercy and Creator of all good spirits, such a docible and tender hart, as may be pierced with the holy inspirations, which it shall please thy heavenly benignity to bestov upon me. Grant that the holy fire of godly affections may be inkendled within my bowels by this meditation, as it was in the hart of thy servant David by like holy 
Psal. 38.  excercise. Make my spirit attended to those blessed and fatherly admonitions, which thou shalt please to send unto me in this time of treaty between thee and me. Illuminate my understanding, incline my will, stir up my affections, inflame my desires, confirm my memory and continual remembrance in all such things, as it shall please thy goodness to reveal unto me at this instant or otherwise for my salvation. Grant all this (o my most merciful God) for thy dear son our savour JESUS sake, who hath assured us, that thou wilt never deny a good spirit, to him that in sincerity demandeth the same.   

A prayer to be used in the end of our meditation.  
BEhold, o my God, behold, o my most merciful and patiented Lord, how I have passed over this time of meditation and contemplation with thee. With how much negligence, sloth, coldness, and distraction, and with how little feeling of thy good motions within me. But thou (o Lord) art well witting & privy to mine infirmities and manifold miseries, & therefore of thee I crave pardon for the same. I thank thee also most heartily and humbly for all the good thoughts, cogitations, and suggestions, which have presented themselves unto my mind, in the time of this meditation, as most holy Ambassadors sent from thy heavenly throne, to deal with me for the gaining of thy kingdom. Whos blessed voices and most profitable speeches, I beseech thy divine goodness to give me grace that I may imprint in my hart, & seek to put in execution in the course of my life to come; to the end that my judgement and damnation be not the more grievous in respect of thes thy benefits, but rather that my life being amended thereby, and my soul stirred up to more zeal in thy service, I may finally be made partaker with thy true children of that eternal bliss which thou hast prepared for such as do love, fear, and serve thee, and do yield obedience to such holy inspirations as thou dost send unto them for their everlasting weal.  FINIS. 
AFter this he may say Pater, ave, Credo, and other such his devotions as he liketh best. And as he shall feel his mind affected at that instant, either with fear of his sins, or with joy and comfort upon hope of amendment, or else endued with other motions: so may he recite either the Psalms; Miserere, or, Domine ne in furore tuo. Or one of the Canticles, Benedicice 
Psal. 50. & 6. Dan. 3. Luc. 1.  omnia opera Domini Domino, or, Benedictus Dominus Deus Israel. Or finally one of the hymns. Te Deum laudamus; or Veni Creator Spiritus, or any the like.   

Arguments to meditate upon.  
THe first sort of meditations (being 
The first sort of arguments for meditation.  20. in number) which appertain more peculiarly, to speculation, discourse, & knowledge, then to stir up affections, & therefore are sometimes to be used for variety and recreation of the mind, when she is either weary, or not willing to be pricked forward by the other that are more vehement in exhortation. They are divided, for more facilities sake, into the times of Morning and Evening, for ten days together.  

The 1. day.  
LEt him meditate from the beginning of the 2. chapped. pag. 25. unto the 2. section 
Morning.  pag. 35. How evident it is by all Creatures that there is a God.  
From pag. 35. unto pag. 48. let him contemplate, 
Evening.  the arguments of the natural and supernatural philosophers whereby they prove God.   

The 2. day.  
From page 48. unto the end of the section pag. 61. consider, the proofs of moral 
Morning.  philosophers for the same purpose.  
From the beginning of the 9 section 
Evening.  pag. 61. examine the first arguments for proof of holy scriptures, ending pag. 80.   

The 3. day.  
From pag. 80. unto 100 see the seventh argument for scriptures containing, ten 
Morning.  propheties.  
From pag. 100 unto the end of the chapped. 
Evening.  consider the 8. and last argument for scriptures, concerning the approbation of heathen writers, together with the conclusion of the chapter pag. 110.   

The 4. day.  
The beginning of the 4. chapt. 132. together with the first consideration of the 
Morning.  first section touching Christ promised, which endeth pag. 152.  
The 2. consideration of the same section, 
Evening.  how Christ was promised to be both God and man. From pag. 〈◊〉. unto 162.   

The 5. day.  
From pag. 162. unto 184. containing the third and fowerth considerations, how 
Morning.  Christ was promised to change the la of Moses, together with the particulars foretold of Christ's life.  
The fift consideration, how Christ was 
Evening.  foretold to the Gentiles both by Philosopher's Prophets and Oracles. From pag. 169. unto 184.   

The 6. day.  
From the beginning of the 2. section pag. 184. read unto 205. of the time wherein 
Morning.  Christ appeared, whether it were the same that was foretold or not.  
From 205. unto 218. consider the second 
Evening.  consideration, of Christ's birth and infancy until the time of his preaching.   

The 7. day.  
From 218. unto 229. contemplate the 3. consideration of JESUS, touching his life and actions. 
Morning.   
From 229. unto the end of the section 
Evening.  pag. 245. meditate the fowerth consideration of JESUS concerning, his Passion, Resurrection and Ascension.   

The 8. day.  
Begin the 3. section pag. 245. with the first consideration thereof, ending 251. of 
Morning.  Christ's Church and her wonderful increase presently after his departure.  
From 251. unto 258. followeth the 2. consideration of Christ's Apostles, and their wonderful 
Evening.  doings.   

The 9 day.  
From 258. unto 264. is the 3. consideration, of Christ's Evangelists and how their writings 
Morning.  must needs be true.  
From 264. unto 274. ensue the 4. & 5. considerations 
Evening.  of Christ's Martyrs and of the subjection of spirits in the primative Church.   

The 10. day.  
From 274. unto 284. read the 6. consideration, of the punishments that sell upon Christ's enemies both Sarazens and Gentiles. 
Morning.   
From 284. unto the end of the chapter 297. read the 7. consideration, of the fulfilling 
Evening.  of JESUS propheties, together with the conclusion of the whole chapter.    

The second sort of meditations (being 28. in number) containing matter more proper to stir up our affections to piety and devotion, & are divided into 14. days, that is to say, two weeks, allowing to each day two several meditations.  

THE FIRST WEEK.  

MONDAY.  

Morning.  COntemplate the whole chapter of Consideration pag. 1.  

Evening.  The whole chapped. of man's final end pa. 110.   

Tuesday.  
The first part of the 5. chapter, who is a 
Morning.  true Christian concerning faith 398. unto 310.  
The second part of the same chapter, concerning 
Evening.  works 310. unto the end.   

Wednesday.  
The first part of the 6. chap. touching resisting 
Morning.  of sin 323.  
The second part of the said chapped. concerning 
Evening.  labouring in good works 336.   

Thursday.  
The first part of the 7. chap. of the preparation 
Morning.  that shall go before the last accounting day 349.  
The 2. and 3. parts of the same chap. and 
Evening.  of the sentence that shall ensue 364.   

Friday.  
The 8. chap. of the nature of sin and 
Morning.  sinners 378.  
The 9 chap. of God's majesty and benefits 
Evening.  400.   

Saturday.  
The 10. chap. of the day of death 419. 
Morning.   
The 11. chap. of the punishments after 
Evening.  this life 444.   

Sunday.  
The 1. and 2. parts of the 12. chap. of the 
Morning.  reward of this life in general and particular 479.  
The 2. part of the same chap. of the circumstances 
Evening.  increasing the same joy 503.    

The second week.  

Monday.  
The 1. part of the 1. chap. part 2. Of the 
Morning.  exceeding love which God beareth unto mankind, against the despair of God's mercy 523. unto 540.  
The 2. & 3. parts of the same chap. how 
Evening.  and by how many ways God expresseth his foresaid love unto us, and what assurance he giveth of pardon to such as repent, from Pag. 540. unto 560.   

Tuesday.  
The 4. part of the same chap. containing examples and instructions how to avoid 
Morning.  temptations of desperation. 560.  
The 1. part of the 2. chap. of the fallacy of suppused difficulties, with the particular 
Evening.  helps to overcome the same Pag. 570. unto 618.   

Wednesday.  
The 2. part of the same chap. containing 
Morning.  means and instructions for overcoming of difficulties, Pag. 618. unto the end.  
The first 2. points of the 3. chap. about 
Evening.  Tribulation, beginning, Pag. 631. unto 656.   

Thursday.  
The second 2. points of the same chap. 
Morning.  beginning, Pag. 656 unto the end of the cha.  
The 1. point of the 4. chap. treating of the vanities of the world, Pag. 688. until. 720. 
Evening.    

Friday.  
The other parts of the same chap. 720. 
Morning.  until the end.  
The 5. chap. of examples of Resolution. 
Evening.    

Saturday.  
The sixth chap. against Presumption. 
Morning.   
The 7. chap. of Delay. 
Evening.    

Sunday.  
The first part of the 8. chap. of Sloth 
Morning.  until, Pag. 861.  
The 2. and 3. parts of the same chap. treating 
Evening.  of Negligence and hardness of hart from, Pag. 860. until the end.    
FINIS.    

A TABLE OF THE PRINCIPAL MATTERS HANDLED in this book.  

A  
Accounting day 349. Two accounting days or judgements; and the reasons thereof 352.  
Angels appearing at the hour of death 434.  
Antichrist what wonderful slaughter he shall make at his coming 358.  
Apostles called by jesus 225. their miraculous doings 251.  
Archilaus, Herodes son how he ended 275.  
Arist rus a Gentile, what testimony he giveth to our scriptures 79.  
Ascension of Christ proved 243.  
Atheists of old time 34. what Zeno said of their deaths 〈◊〉. 9 Two causes of Atheism in thes our days 862.  
S. Augustins most notable conversion 620.   

B  
S. john Baptists behaviour to Christ, and the whole story proved 118.  
Beauty how vain a thing 706.  
Beginners in God's service chiefly by God cherished 596. how they must behave themselves 619. The better men they are to be afterwards, the greater conflicts they have at their conversion 617.  
Benefits of God bestowed upon us 407.  
Bethleem appointed before for Christ's Nativity 209.  
Bondage and slavery of wicked men to their sensuality 607.  
Books of devotion mere profitable then of controversies praef. 6. a. only written by Catholics 9 a.  
why they can not be written by Heretics. Ibid. 22. a.  
Buny how he hath set forth this book of mine, praef. 10. b. why he dedicateth the same to my L. of York Ibid. 8. a His ignorance 8. b. He maketh his adversaries to speak like himself Ibid. 11. a. He inserteth parentheses Ibi. 11. b. He maketh marginal notes Ibid. 12. a. He thrusteth out Ib. 14. a. He mangleth Ib. 15. a. His foolish pacification Ibid. b.   

C  
Catholic, what it meaneth & why: invented 305. who is a good Catholic 308.  
Charitable deeds of our forefathers 343.  
Christ promised diversly 141. promised as a spiritual and not a temporal K. 144. promised to be God and man 152. that he should change Moses la 162. how he was foretold to Gentiles 169. false Christ's divers 203.  
Christ's birth and infancy 207. Christ's doctrine what it was 220 his Passion and Resurrection 229.  
Christian Religion proved, pa. 131. It hath been in substance from the beginning of the world and none ever saved but by it, 134. The definition of a good Christian. 338.  
Christian faith can not be obscure 300.  
Christian wisdom wherein it standeth 340. Christian vocation how perfect if it were fulfilled 344.  
Church of Christ how it increased straight after he departed 246.  
Clemency and mercy how wonderful in Christ. 558.  
Concupiscence and what misery it bringeth men unto by yielding thereunto 334.  
Consideration. See the whole Chapter. pag. 1. See inconsideration.  
Consolation internal of God's servants 595. the force thereof 593.  
Conversion how it ought to be made 619. Item 628. Why it availeth not ordinarily, when it is made at the last instant 835.  
The watch of Christians, the door whereof is Consideration 13.   

D  
Death how terrible it will be. See the whole 10. chap. 419. the causes of misery to worldly men in the same 413. the frequent premeditation of death most profitable 440.  
Delay of our conversion from day to day how dangerous and hurtful. See the whole 〈◊〉 chapped. par. 1. the cause: why the devil persuadeth us to delay 819.  
Despair of God's mercy how grievous a sin and how to be avoided, chap. 1. part. 2. pag. 523. 524. 525. etc. How to resist all temptations of the devil thereunto pag. 561. 562. etc.  
Difficulties which are imagined in virtuous life removed. See all the 2. chapt. 570.  
Doctrine of Christ what it was 220.   

E  
The End for which man was created cha. 3. pa. 110.  
Enemies of Christ and Christians what end they have 274.  
Eternity what a thing it is and how to be esteemed 470.  
Evangelists of Christ's did write most truly 258.   

F  
Fatherhood what à thing it is by comparison of God toward mankind. 533. 534. etc.  
Faith is easily discerned in Christian religion which is the true, 301 at large. The way to avoid all error in belief 303. Faith without works is not sufficient.  
Fear of Gods judgements necessary 398. lack of fear proceedeth of infidelity 406. the force of Fear 445. the praise of true Fear 810. two kinds of Fear 813.  
felicity of man and beasts 54.   

G  
Gentiles, how they had Christ foretold unto them 169. unto 184.  
Holy Ghost what he did at his coming 247.  
Glorified bodies have 7. privileges 495.  
God, is proved against Atheists 25. God proved one, by all sectos of Philosophers 51.  
Grace of God how strong and forcible 579. 580. etc.   

H  
Hardness of hart how dangerous an impediment 867. two degrees they of ibid.  
Heaven and the rewards there resorued, see the whole 12. chapped. How the greatness thereof is found out 483. Heaven how it is bought 515.  
Heresies how they first rose and why and how they are avoided 306. two causes of Heresies with their effects 311. Heretical practice in corrupting books prefat 9 b. Heretical pride Ib. 16.  
Herod Ascolonita or the elder what he was, how he rose and how he lived 189. how miserably he died 124. 8: 274.  
Herod Antipas or the second, his end 124 & 175.  
Herod Agrippa how he died 125. & 276. see the death of Herodias Ibid.  
Hell & the names & nature thereof 456.  
The intolerable pains thereof 459.  
Honour of the world how vain 701.  
Hope in the good & bade how different 599.   

I  
Iewishe nation how obstinate against Christian religion according as was foreprophetied 184. how they were chastened and destroyed 278. 279 etc.  
Ignorance voluntary how grievous a thing. pa 8. 9  
Immortality of the soul proved, & thereby also God: being 47.  
Inconsideration, so chap 1. pa. 1. The danger thereof 1. the cause thereof, sensuality or wilful obstinacy 2. 3. 4. etc. whv men do fly the same. 9 10. the commodities and effects thereof 14. 15.  
Ingratitude intolerable of men towards God 4. 5.  
judgement day, see the whole 7. chap. 349. why two judgemantes are appointed 353.  
justice of God how terrible and severe 799.   

L  
Labour appointed to man by God 336. most necessary both in the old and new testament 337.  
Liberty and freedom of soul how singular it is in good man 605.  
Life and conversation of Christ what it was 222. what it ought to be in true Christians 320. at large. Good life hath two necessity parts 324.  
Love of God towards mankind how great it is & how it may be seen 529. 530. etc. at large; so also the causes and effects thereof ibid. The force of lone in good men towards God 586. 587. etc.   

M  
Magnanimity and true Christian fortitude 673.  
Magi there coming prophetied and the story proved 212. how long they were in coming, ibid.  
Majesty of God how wonderful 400.  
Man's final end, chap. 3. pag. 110.  
Martyrs of the primative Church how wonderful 264.  
Mathematique only hath no proper means to proud God 35.  
Mercy of God infinite and above all sins whatsoever, see the whole first chapped. part. 2. pag. 523.  
Miracles of jesus 223.  
Monastical life why and when it was begun 339. old Monks what austerity they used 331.  
Moral Philosophy how it proveth God 48.  
Moses' particularly considered, what manner of man lre was 68  
Moses' la vuperfect & to be changed 163.   

N  
Natural Philosophy how it proveth God 36.  
Negligence how great an impediment to our conversion 860. how it bringeth men to Atheism 861.   

O  
Oracles of Gentile Gods how false and uncertain It. what they foretold of Christ before his nativity 181. when and how the ceased 268.   

P  
Passion of Christ proved 229.  
Peace of mind and conscience in the virtuous how great a matter 597.  
Philosophy proveth-god 35. sower sects of old Phllosophers confessing one God 51.  
Pilate how he died 277.  
Pleasures of this world how vain 715.  
Porphyry a great enemy of Christians, yet what he confesseth of Christ 223. and again 273.  
Presumption how dangerous and detestable to God see the 6. chapped. part. 2. pag 793.  
Principles to be supposed in all sciences without prose 25.  
The prophecies of scripture how they prove the scripture to be of God, pag. 81. what manner of men our Prophets were 68 98. how devils may prophety 81.  
Proclamation that Christ made at his coming 250. the Proclamation or publication of the la of good life with how great dread 350.  
Punishments after this life. See the 11. chapt. 444.  
Purgatory proved with the greatness of the pains thereof 452. the fear that old Saints had of the same. 454.   

R  
Rabbins among the Jews of two sorts, Cabalists and Thalmudistes 157.  
Redemption what a benefit 409.  
Religion what it meaneth and signifieth 132. no man ever said but by Christian Religion from the beginning of the world 134.  
Resisting of sin how it ought to be 316.  
Resurrection of Christ proved 235.  
Reward expected by the just how great a consolation 613.  
Riches how vain and perilous 711.  
The Roman Monarchy foretold 188.   

S  
Sceptre of juda how it, pphetied, of & when it failed 191  
Sciences each one proveth God 35. four principal Ib.  
Scriptures, their certainty proved by many arguments 62. 63. confirmed by Genntiles 100  
Sensuality how dangerous 2.  
Sibyls what they were and of their prophecies touching Christ, at large 174.  
Sin how it is to be resisted 326. sin hath 3. degrees 327. of the nature of sin & sinners see the 8. cha. 378. Why every Sin is so hateful to God & deserveth infinite punishment 384. the losses that come by Sin 390.  
Sloth how great an impediment to the true service of God 853 four evil effects thereof 854.  
The soul's immortality proveth God 47. how many things the soul attendeth unto at one time.  
Spirits subdued by Christ & Christians in the primative Church 267.  
Star of the Kings forprophetied & proved 213.   

T  
Temple of Jerusalem twice builded 192. 193. etc.  
The prerogatives of the 1. temple 195. of the 2. 196.  
Time how precious while it endureth 476.  
Tradition of learning among Sarazens & Gentiles from the beginning 171. The true scriptures known only by Tradition 273.  
Tribulation what it worketh, pag: 631. good men must suffer 634. the causes hereof 641. Why it should be occeaved joyfully 656.   

W  
Wickedness & wicked men how fullof misery 611.  
Wisdom of Christians wherein it consisteth 340. wisdom of the world 703.  
Wooing which God useth towards a sinner 542.  
The worlds wrong course 118. worlds vanity & misery, see all the 4. chap. part. 2. pag. 688.  
Worldlings lament when it is to late 120.  
Works necessary besides faith 314. the diligence of old Christians in working while they had time. 342.   

V  
Vain glory what a vanity 696.  
Vision of God maketh souls happy in heaven 499.  
Vocation what a benefit 411.   

Y  
Yoke of Christ's how sweat and easy 584.   
FINIS