cōming the Prophete Malachies wordes are Beholde our Lord shal come and vvho shal be able to abide the daie of his comming And the Prophete Esaie addeth further touching the same cōming that the verie mountaines shalmelt at that daie before his face And yet further he describeth the same in an other place thus Beholde our Lord shal come in strength and sortitude as a storme of haile and as avvhyrle vvinde breaking and throvving doune vvhat soeuer standeth in his vvaie as a rage of many vvaters that ouer-stovve and rushe together c. Wherunto the Prophet Dauid annexeth that burning fire shal runne before his face and on euery side of him a violent tempest This terrible Iudge then being set and al creatures of the world conuented before him the Scripture laieth doune vnto vs the order of that iudgment described by Daniel in thes wordes I stoode saieth he vvith attention and I savve certaine seates placed and the Auncient of yeares sate doune in iudgment Thousand thousands vvere attendant to serue him and ten hundreth thousand thousands stood vvaiting before him The iudgment vvas settled and the bookes vvere opened Thus much was reueyled to Daniel without declaration what bookes thos were But to S. Iohn the same were made manifest who expoundeth the matter thus I savve saieth he a great bright throne and one that sate vpon the same before vvhos face both heauē and earth did tremble c. And I savve al thos that vvere dead both great and smal standing before the throne And the bookes vvere ther opened and al thos that vvere dead had their iudgemēt according to the thinges vvhich vvere vvriten in thos bookes euery one according to his vvorkes By which wordes we are gyué to vnderstand that the books which at that daie shal be opened and wherby our cause must be discerned shal be the euidences of our deedes and actions in this life recorded in the testimonie of our owne consciences and in the infallible memorie of Gods inscrutable wisdome Wherūto shal gyue witnes in that place against the reprobate both heauen and earth which were created for them the Sunne and Moone with all the starres and planetes which from the beginning of the world haue serued them the elements and other creatures inordinately loued and abused by them their compagnions ther present with whom they sinned their brethern whom they afflicted the preachers and other Saints of God whom they contemned and aboue al other thinges the ensigne and standard of their redemption I meane the triumphant Crosse of Christ which shal at that daie be erected in the sight of all the world Al thes I saye with infinite other thinges shal thē beare witnes against the wicked and condemne them of intollerable ingratitude in that they offended so gratious and bountiful a Lord as by so manifold benefites allured them to loue and serue him At this daie saieth the Scripture shal the iust stand in great constancie against thos by whom they were afflicted and oppressed in this life And the wicked seeing this shal be surprised with a horrible feare and shal saie vnto the hilles fal vpō vs and hide vs from the face of him that fitteth vpon the throne and from the indignatiō of the Lambe for that the great daie of wrath is now come O merciful Lord how great a daie of wrath shal this be how truly said thy Prophete in his meditation of this daie vvho can conceyue the povver of thy vvrath or vvho is able for very scare to recount the greatnes of thine indignatiō This is that daie of thine wherof thy seruant said so long before that thy zeale and surie should spare none in this daie of reuenge nether should yeeld or be moued vvith any mans supplication nor should admit revvards for the deliuery of any man This is that most dreadful daie of thine wherof thy holy Prophete admonished vs when he said Behold the daie of our Lord shal come a cruel daie ful of indignation vvrath and surie to bring the earth into a vvildernes and to crushe in peeces the sinners therof And an other Prophete of the self same daie behold the daie of our Lord dot bcome a daie of darknes and dimnes a daie of cloudes and stormes a most terrible daie and such an one as vvas neuer from the beginning of the vvorld nor shal be after in al eternitic This is thy daie ô Lord and so properly thou wilt haue it called like as it pleaseth thy goodnes to terme the course of this present life the daie of man For that as in the time of this present world thou art content to holde thy peace and be patient and suffer sinners to doe their wil euen so at this last daie thou wilt rise vp pleade for thine owne glorie and wilt make thy self knowen to the terrour of thine enimies according as thy seruant Dauid foretold of the when he said Cognescetur Dominus iudicia faciens God wil be knowé when he shal come to doe iudgment Good God what a maruailous daie shal this be when we shal see al the children of Adam gathered together from al corners and quarters of the earth when as S. Iohn saieth the sea and land shal yeeld their dead bodies and both hel and heauenshal restore the soules which they possesse to be vnited to thos bodies What a wonderful meeting wil this be deare Christian how ioyful to the good and how lamentable doleful and terrible to the wicked The godlie and righteous being to receyue the bodies wherin they liued into the league felowship of their eternal blisse shal embrase them with al possible swetnes and delight singing with the prophet Behold hovv good pleasant a thing it is for brethern or parteners to dvvel together in unitie But the miserable damned spirites beholding the carcaies which were the instruments and occasiós of their sinne wel knowing that their inspeakable tormentes shal be encreated by their mutual coniunction and association shal abhorre and vtterly derest the same curse the daic that euer they were acquainted together inueighing most bitterly against all the partes and semes therof as against the eies for whos curious delighte so many vanities were seught the eares for whos pleasure and daliance so great varietie of sweet sounds and melodie was procured the mouth and taste for whos contentemēt and fond satisfaction so innumerable delicacies were deuised And to be short the backe and belly with other sensual partes for contentatió of whos riotous volupteoulnes both sea and land were sifted and turmoiled This shal be the most sorowful condition of thes infortunate soules at that daie but this sorowe shal not auaile them For the iudgment must passe on And then saieth the Scripture shal christ separate the sheepe frō the goates shal place his sheepe on the right hand and the goates on the lest
here though in deede it be such matter as no mā could euer be wearie to heare it There he sheweth how he was tossed and tombled in this conflict betwene the fleshe the spirite betwne God drawing on one side and the world the flesh and the deuil holding backe on the other parte He went to Simplicianus a learned old man a deuout Christian he went to S. Ambrose bishop of Milan and after his cōference with thē he was more troubled than before He consulted with his companions Nebridius and Alipius but al wold not ease him One daye after dinner there came into his house 2 Christian courtier and capitaine named Potinian and finding by chance S. Paules epistles vpon the borde where Augustine and his felowes were at playe by occasiō therof fel into talke of spiritual matters and among other thinges to recite vnto them the life of Saint Anthonie the monke of Egypt and the infinite vertues and miracles of the same which he had sound in a booke among Christians a litle before therby was him self conuerted to Christianitie Which storie after Augustin had heard as also that there was a monasterie of those monkes without the walles of Millā in which Citie this happened that they were nourished by S. Ambrose the bishope wherof Augustine before this knew nothing he was much more afflicted then before and after Potinian was departed withdrawing him self a side had a most terrible combate with him self wherof he writeth thus What did I not say against my self in this conflict how did I beate and whyppe my owne soule to make her folow thee ô lord But she held backe she refused excused her self and when al her argumentes were conuicted she remained in horrour and feare as of death to be restrained from her loose custome of sinne wherby she had now consumed her self euen vnto death After this he went into a garden with Alipius his companiō and there cried out vnto him Quid hoc est quid patimur surgunt indocti caelum rapiunt nos cum doctrinis nostris sine corde ecce vbi volutamur in carne saaguine What is this Alipius what suffer we vnder the tyrānie of sinne vnlearned men suche as Anthonie and others doe take heauē by violence and we with al our learning without hartes behold how we lie groueling in flesh and blood And he goeth forward in that place shewing the wonderful and almost incredible tribulations that he had in this fight that daie After this he went further into an orcharde and there he had yet a greater cōflict For there al his pleasures past represented thē selues together before his eyes saying vnto him Demittes ne nos a momēto isto nonerimus tecum vltra in 〈◊〉 c. What wilt thou abandone vs shal not we be with thee any more for euer after this momēt shal it not be lawful for the to doe this that any more hereafter And then saieth S. Augustin O Lord turne from the mind of thy seruant to think of that filth which they obiected to my soule What filth what shameful pleasures did they lay before mine eyes At length he saieth that after long and tedious combats a maruailous tempest of weeping came vpon him being not able to resist any longer he ranne away from Alipius and cast hym self vpon the ground vnder a figge tree and gaue ful scope vnto his eies which brought forth presentlie whole fluddes of teares Which after they were a litle past ouer he began to speake to God in this sort Et tu domine vsquequo 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 shal I saye to morow to morow why should I not doe it now whie should there not be an end of my filthie life euen at this instant And after this foloweth his final miraculous conuersion together with the conuersion of Alipius his companion which because it is set downe breeflie by him self I wil recite his owne wordes which are as foloweth immediatlie vpon those that went before I did talke saith he in this sorte to almightie God and did weepe most bitterlie with a deepe contrition of my hart and behold I heard a voyce as if it had bene of some child singing from some house nere vnto me and oftentimes it repeated thes wordes take vp and read take vp and read And streight waies I chāging my countenance began to think most earnestly with my self whether children were wont to sing any such thing in any kind of game that they vsed but I could neuer remēber that I had heard any such thing before Wherfore repressing the force of my teares I rose vp interpreting no other thing but that this voice came from heauen to bidde me open the booke that I had with me which was S. Paules epistles and to read the first chapter that I should finde For I had heard before of S. Anthonie how he was admonished to his conuersion by hearing a sentence of the Gospel which was read when he by chance came into the Church the sentence was Goe and sel al thou hast and geue to the poore and thou shalt haue a treasure in heauen and come and folovv me Which saying S. Anthonie taking as spoken to him in particular was presentlie conuerted to thee ô Lord. Wherfore I went in hast to the place where Alipius sate for that I lad left my booke there whē I departed I snatched it vp and opened it and read in silence the first chapiter that offered it self vnto mine eyes and therein were these wordes Not in banquettinges or in dronkennes not in vvantonnes and chamber vvorkes not in contention and emulation but doe you put on our Lord Iesus Christ and doe you not performe the prouidence of flesh in concupiscences Further then this sentence I would not reade nether was it needful For presentlie with the end of this sentence as if the light of securitie had bene poured into my hart al the darknes of my doutfulnes fled away Wherepon putting in my finger or some other signe which now I remember not vpon the place I closed the booke and with a quiet countenance opened the whole matter to Alipius And he by this meanes vttered also that vocatiō which now wroght in him which I before knew not He desired that he might see what I had reade and I shewed the place vnto him He considered the whole and went further also then I had reade For it folowed in Saint Paul which I knew not take vnto you him that is yet vveake in faith Which saying Alipius applied vnto him self and opened his whole state of doutfulnes vnto me But by this admonition of S. Paul he was established and was ioyned to me in my good
A CHRISTIAN DIRECTORIE GVIDING MEN TO THEIR SALVATION DIVIDED INTO THREE BOOKES THE first vvherof apperteining to Resolution is only conteined in this volume deuided into tvvo partes and set forth novv againe vvith many corrections and additions by th' Authour him self vvith reprofe of the corrupt and falsified edition of the same booke lately published by M. Edm. Buny THER is added also a methode for the vse of al with two tables and a preface to the Reader which is necessarie to be reade Psal. 4. v. 3. Filij hominum vt quid diligitis vanitatem You children of men why loue you vanitie Luc. 1. v. 22. Porrò vnum est necessarium But one thing is necessarie ANNO. 1585. AVGVSTI 30. A TABLE OF THE CHAPTERS CONTEINED IN BOTH THE PARTES OF this booke Wherin such as haue bene newly added or much altered in this edition are noted with a starre in the margent In the first part are thes 12. OF the manifold perils inconueniēcies that doe it sue to the vvorld by inconsideration and hovv necessarie it is for euery man to enter into cogitatiō of his ovvn estate Chap. 1 pa. 1. That there is a God vvhich revvardeth good and euil against al Atheistes of old and of our time vvith the most inuincible proofes alleaged for the same both by Ievv and Gentile VVherin also is set dovvne the confirmation of al scriptures by euident demonstratiōs Chapt. 2. page 25. VVhy God created man and for vvhat end he planted him in this vvorld and of the obligation that man hath therby to attend to the affaire for vvhich he vvas sent hyther to vvit vnto the seruice of almightie God That this seruice required by God must be in Christian religion the particuler proofes and confirmations of vvhich religion are set dovvne both by that vvhich passed before Christes appearance vpon earth vvhile he vvas in this life and after his ascension into heauen Chap. 4. page 132. Hovv a man may iudge or discerne of himself vvhether he be a true Christian or not vvith a declaration of the tvvo partes belonging to that profession vvhich are beleefe and life Chap. 5 page 298. Of the tvvo principal pointes that doe appertaine to a Christian life that is to saie taresist al sinne and to excercise al kinde of vertue vvith the meanes and methode hovv to perfourme them both Chap. 6. page 323 Of the accompt vvhich Christians must yeld to God of the duties and offices before rehearsed As also the Maiestie seueritie terrour and other circumstances of that reconing day vvith tvvo seueral times appointed for that purpose Chap. 7. page 349. Of the nature of sinne and of the vnvvorthines of him that committeth the same for iustifyinge the seueritie of Gods iudgement set doune and declared in the chapter going before Chap. 8. page 378. An other consideration for the further iustifying of Goas 〈◊〉 〈◊〉 〈◊〉 station of our grieuous offence Taken from the iuestimable Maiestie of him vvhom vve offende of the innumerable benifices vvhich he hath bestovved Chap 9. page 400. Of vvhat opinion vve shal be concerning the matters aforsaid at the time of our diath as also vvhat our state shal be at that passage and hovv different our iudgement from that it is novv Chap. 10 page 419. Of the greate and seuere paines and punishmentes appointed by God for sinners after this life As also of tvvo kindes and sortes therof the one temporal for them that shal be saued th' other eternal for the damned Chap. 11. page 444. Of the most honorable excellent and munificent revvardes and paimentes ordained for such as trulie serue God and doe imploy their time in perfourmance of his most holie commandementes Chap. 12. page 479. In the second part are thes 8. Of the first impediment that is vvont to let sinners from resolution VVhich is the mistrust diffidence in Gods mercie through the multitude and grieuousnes of their offences Chap. 1. page 523. The second let of resolutiō vvhich is the suposed hardnes asperitie of vertuous life The fallacie vvherof is discouered and the manifold helpes declared that doe make the same most easie svveet pleasant Chap. 2 p. 570. The third impediment that stayeth diuers men from resolutiō in Gods seruice VVhich is the feare they conceaue of persecution afflictiō losse danger or tribulation Chap. 3 page 631. The fourth and greatest impediment that hindereth resolution to vvitte The loue and respect vvhich men beare to the pleasures and vanities of this vvorld Chap. 4. page 688. Examples of true resolution in the tvvo former pointes of suffering for Christ and contemning the vvorld Adioined for the better declaration confirmation of the tvvo chapters next going before Chap. 5. page 747 The fist impediment of resolution in the seruice of almightie God Proceeding of ouer much presumption in the mercie of our Sauiour vvithout remembrance of his iustice Chap. 6. page 793. The sixt thing that vseth to stay and hinder men from mature resolutiō VVhich is the deceitful hope and persuation to doe it better or vvith more ease aftervvard Chap. 7. p. 818 Of three other lettes and impedimentes that hinder men from resolution to vvit Slothfulnes careles negligence and hardnes of hart vtterly contemning al things vvith the cōclusion of this first booke Chap. 8. p. 852. THE PREFACE CONTAINING THE CAVSES AND REASONS OF this nevv edition as also a detection of the foule and false dealing of M. Edm. Buny Minister in his late edition of the former booke With certaine instructions very profitable to the reader WHEN of late I had taken in hand to finish and send vnto thee deare Christian reader th' other two bookes that were promised of this worke I meane thos two which should treate of the right entrance and faithful perseuerance in the seruice of almightie God I was moued by diuers frendes first of al to put againe in print in some better order then before the first booke appetteining to resolution Wherunto I was the more easie to be induced for that I perceaued many monethes before that al the first copies of the said former booke though not so wel done as iustely I might haue wished were vvholy dispersed and none remaining to be had Secondly it being now purposed that thes second and third bookes should passe forth in better print paper and character then the former did wherin by some errour as also by difficultie of the time greate defect was found it seemed meere and requisice that this first booke of which th' other two doe depēd should be made correlpondent vnto them in thes respectes also and for that consideration to be reprinted Wherunto when I had yelded I resolued in like manner to take the same first booke into my handes againe to bestow a short renew vpon that which alredy was done as wel to polish and fil
vp some thinges whetin before for want of leasure and time I could not geue to my self any reasonable conteatation as also to a dioine certaine new chapters which partly in mine owne concept and partly also vpon information of others I thought not vnmeet for the furnishing of this first argument and subiect of Resolution And standing determined vpon this as also comprehending in mind and cogitation the whole general corps of that which was to ensue in th' other two bookes I wel saw that I should not be able according to my first designement to compact the whole in one reasonable volume and therfore I resolued to deuide the same into two Waerof the first should conteine matter of discourse know edge speculation and confideration to moue vs to resolue the second should handle things appetteining to exercise vse and practise for putting in execution our good desires after resolution This being my cogitation and the matter now wel forward for the print I was enformed of two other editions come forth of my forsaid booke without my knowiedge the one by a Catholique as it seemeth who perceuing ai copies of the former print to be spēt for satisfying of them that desired the booke procured the same to be set forth againe albeit somewhat incorrected and very disordrely not hauing the consent or aduise of such as therin should haue geuen him best direction The second was published by one Edmund Bany minister at Bolton Percy as he writeth in the liberties of Yorke who with publicke licence vnder my Lord Archbishop of Yorke 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 discerne it for mine when it came vnto my handes and I tooke no smale compassiō to see how pitifully the poore thing had bene handled Of this edition then of M. Buny letting passe th' other as a matter onely of a discretion without malice I haue to a laertise the reader some few things as wel for mine own discharge wherin I am charged by him as also for the readers admonishment not to thinke in deed that booke to be mine which in my name this preacher hath published And for vttering that which I haue to say in some kinde of order and conueniencie of methode I shal touch breefly in this preface thos principal pointes insuing First how this booke came foorth from me in the first edition Secondly how it was set foorth afterwardes by M. Edm. Buny Thirdly what he meaneth by his treatise annexed therunto tending as he saith to pacification Fourthly how the same booke commeth foorth at this present and how the discret reader may vse it to his best commoditie of the first edition TO shew how this booke came foorth at the first it shal be requisite perhaps to repeate breefly ī this place the things that I saied 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 dutie tovvardes God commend the same in my vvordes vnto the reader And yet trulie was ther nothing in effect therin Gentle reader but that which here in this place shal be repeated First that the primatiue occasion inducing me to thinke vpon this worke was the sight of a booke intituled The excrcise of a Christian life writen in Italian by Doctor Loartes of the Societie of IESVS and translated some years since by a vertuous learned gentilman of our countrie Which booke for that I vnderstood of certaintie to haue profited many towardes pietie and deuotion I was moued to cause the same to be printed againe with certaine ample additions to the furnishing of some matters which that author had omitted deuiding my whole purpose into three seueral bookes wherof the first was to persuade mē vnto true resolution the secōd to instruct vs how rightely to beginne the third how a man may hould but and perseuer Secondly I shewed that being entred into the worke and hauing set downe an other order and method to my self then that treatise of D. Loartes did obserue and hauing begunao the first booke touching resolution whereof no part was handled in that other treatise I found by experience that I could not wel conioine th' one with th' other if I would satisfie either th' order or argument by me conceaued and therfore that I was inforced to resolue vpon a further labour then at the first I had intended and this was to draw out the whole three bookes my self not omitting any thing that was in the said exercise or other like good treatisses to this effect And al this to the end that our countriemen might haue some one sufficient directiō for matters of spirit and vertuous life among so many bookes of controuersies as haue bene writen are in writing daily Which bookes said I albeit in thes our troblesome and quarrelous times they be necessary for defence of our faith against so manie seditious innouations as now daily are attempted yet help they litle oftentimes to good life but rather doe fil the heades and hartes of men with a spirit of contradiction and contention which for the most part doe hinder deuotion which deuotion is nothing els but A quiet calme and peacable state of our soule induced 〈◊〉 a iotful promptnes and alacritis to the diligent execution of al things that doe or may apperteine to the honour and seruice of almightbe God For which cause the holie Apostle dehorted greatly his scholer Timothie from this contention and contradiction of wordes affirming clearly that it was profitable to nothing but to subuect the hearers I affirmed further that our forfathers were most happie in respect of vs who receauing with humilitie one vniforme faith without contention or contradiction from their mother the holie Catholique Church did attend onlie to build vpon that foundatiō good workes and vertuous life as holie scripture commandeth vs to doe wheras we spending now al our time in iangling about this first foundation of faith haue no leasure to build either gould or siluer theron as th' Apostle exhorteth vs but doe weary out our selues and our owne contentious spirits without commoditie dying with much labour and litle profit with great disquiet and smale reward For which cause I exhorted the discret reader of whatsoeuer religion and faith he were to moderate this heate and passion of contention and to enter into the careful studie and exercise of good deedes which are alwayes better among true Christians then wordes assuring him that this is the right way to obteine at Gods hāds the light of true beleefe if he were amisse Alleaging for example therof the most famous conuersion of Cornelius the Gentile whos vertuous life praiers and almouse deedes obteined at the hands of almightie God as S. Luke doth testifie that S.
Hales Scotus Durand Iandun Capreolus and others of that profession shal easily see that in this matter ther is no comparison and consequently that M. Bunis litle studie in the scholemen is lesse then nothing at al not knowing so much as the very subiect and argument which they handle or the manner how they handle the same But al this was spoken by M. Buny for a vaine florish and to persuade his reader that as him self was very learned so al that was in this booke being taken out of Dunsies as now in England they tearme scholemen might appeare more contemptible in euery mans iudgement and so in reason stand the more subiect to M. Bunis learned censure to put out cut of mangle change pare away whatsoeuer it pleased him Yet protesteth he forsooth very solemly That he allovveth vvel of the matter in general and that he is glad that some of vs also haue taken paines in this kinde of labour and that others of our prosession are sometimes occupied in reading such bookes As who would say that this were a strange and rare matter in our behalfe either to write or reade bookes of this qualitie or argument But here I would demande of M. Buny in sincerite where or when any of his religion did either make or set forthe of them selues any one treatise of this kinde or subiect I meane of deuotion pietie and contemplation Of ours I can name infinite both of times past and present As in times past S. Bernard S. Bonauenture S. Auselme Iohn Gerson Thomas de kempis Dionisius Cathusianus and others whom no man wil deny to haue bene al of our religion For this time present the most excellent writinges of Ludouicus de Granada Diegostella Polancus Angerius and this present booke with infinite others writen in this kinde doe testifie that this argument is not strange among Catholiques but rather proper and peculier vnto them alone seing that M. Buny is not able to name one on his side from the first heretique that cuer wrote vnto this daie which of his owne accorde hath employed him self in this subiect except it were of enuie and malice to defile and corrupt an other mans labours to the end they should not worke 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 englishe the most excellent worke of Thomas de Kempis of the imitation of Christ striking out without conscience whatsoeuer he pleaseth whereas the same booke before was truly set forth in our natiue tongue by a Catholique An other also of the same crue hath vsed the like violence vnto the holie meditations of S. Augustin and Saint Bernard putting out and in what liked him best and making thos blessed men to speake like protestātes against whom they were most opposite enimies The same hath M. Buny done vnto me throughout my whole booke and to most of the ancient Fathers therin named also as afterward shal be declared And this shameles shift of corrupting other mens bookes is an old occupation of heretiques from the beginning as may appeare by the often complaintes of most ancient fathers whos workes they were not ashamed to infect and corrupt whiles they were yet liuing In respect of which impudencie the holie Apostle S. Paul wel prophetied of them to his scholer Timothie that they should haue cauteriatam conscientiam a seared and yron-burned cōscience And againe that they should sinne wilfully and damnably in their owne knowledge and iudgement So we reade that old heretiques aduentured to corrupt not only priuate mens workes and treatises but also the holic Canons of general Councels them selues wherof therwere so many witnesses yet liuing to controle them This may appeare by the greuous complaint which holie Athanasius made in his time against the Arians for corrupting the first Nicen Councel and other fathers after him for like heretical attemptes in their times especially against the sacred text of diuine scripture in corrupting whereof al heretiques from time to time haue bene most malepert bold and impudent for shadowing their sectes with some shew of holie write And to the ende M. Buny may not here eskape and tel his reader that this was a spirit of heretiques in old time and not to be found in the protestantes of thes daies I doe referre him not only to the collections which diuers Catholiques of this age haue gathered against them touching thes attemptes but also to the testimonies confessions and accusatiōs of protestantes them selues one against and other for like impudencie Especially against the Sacramentaries or thos that folowed th' opinion of Zuinglius wherof I thinke M. Buny wil not deny him self to be one whom Martin Luther the father of al protestantes doth affirme to be the most horrible corrupters of other mens bookes that euer were concluding his whole inuectiue against them with this sentēce Their opinion of the Sacrament they began vvith lies and vvith lies they do desend the same and they broch it abrode by the vvicked fraude of corrupting other mens bookes The like he saieth and much more of their corrupting the holie scriptures in diuers places But what was Martin Luther him self irreprehensible in this pointe wherin he accuseth so vehemently the Sacramentaries No truly if we beleeue Zuinglius who termeth him both A foule corruptour and horrible salsifier of Gods vvord one that folovved the Marcionistes and Arians that rased out such places of holie vvrite as vvere against them Beza accuseth Occolampadius together with al his brethren the diuines of Basile for great impietie ī abusing the sacred scriptures traslated by them The like he doth but with much more vehemencie against Castalio an other brother affirming his dealing with holie scripture to be both bold pestilent sacrilegious and ethnical Carolus Molineus was a brother also of the same blood and yet he cōfesseth of Caluin That he made the text of the Gospel to leape vp and dovvne at his pleasure that he vsed violence to the same and added of his ovvne to the very sacred letter for dravving it to his purpose This same authour 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 holie scripture when it maketh against his purpose I might passe on further in stirring this euil sauoured sinke of heretical iniquitie discouered and moued by their owne brethren for such is alwaies the agreement of like mates were it not that the matter it self is vnfit for thes pages and the dealiag of M Buny with me in this booke shal easilie dec are their spirit and practise if nothing therin were alleaged besides Now then I come to shewe how dexterously he hath behaued him self in this edition of my booke FIRST IN A L places wher conueniently he maye he maketh
of the Protestant magistrate towardes Catholiques in EnglaÌ„d wherwith he supposeth many are staied from comming vnto them but al with as great discretion and foundation as he hath done the former demanding of vs in very good earnest why we should stand so much vpon Limbus Patrum vpon Christes descending into hel vpoÌ„ real presence freedome of wil and merit of workes vpon traditions preestood and sacrifice vpon worshiping of Saintes and Images mariage of preestes inherent iustice and the fiue SacrameÌ„tes that we numbre more then they doe why I saie we should so relie and sticke vpon thes thinges as for their sakes not to ioyne with theÌ„ and be Protestantes wheras notwithstanding al thes thinges the ProtestaÌ„tes saith as he saith and ours is al one in substance and we al are members of one true Catholique and Apostolique Churche albeit some of vs be somewhat better members in that Church then others And this last point of the Church therby to allure vs the more he vrgeth very often and earnestly to wit that we are al members of one true Church reprehending greatly his fellow Ministers and brethren who vpon indiscrete Zeale as he saith vrged first this separation and did vvrite in not so sensed a maner as they ought to haue done adding further vve are to iustifie that of departing from the Church ther ought to be no question at al among vs. But what is the cause thinke you of this so greate and suddaine curtesie which now at length M. Buny against al custome of his brethren doth offer vnto vs you shal heare it vttered if you please in his owne wordes for by consâ—â—â—ing so far vvith them saieth he as to graunt that vve are not both of one Church vve bring our selues to needles trouble For that it is greate probabilitie vvith them that so vve make our selues aunsvverable for to finde out a seueral and distinct Church from them from vvhich vve descende vvhich hath continued from the Apostles age to this present els that needes vve must acknovvledge that our Church is sprung vp of late or at least since thers This is his confession which we hauing heard we neede not stande any longer in doubt wherfore he is become so kinde as at length to make vs al of one true Catholique and Apostolique Church with them whom hitherto they haue detested as the Sinagogue of Antechrist Why also M. Buny tooke in hande to write this treatise of pacification to wit for that in deede as he confessed before He novv perceaueth that men held vvith them rather for respect of state and ciuil commodities then of conscience and beleefe Which regarde of temporal commoditie in very truth Gentle reader is the only reason or baite that they can lay before vs at this time wherby to moue vs to come vnto their parte Which respect and motiue notwithstanding our Lord knoweth how bare and brickle a matter it is and how longe or litle while it may endure But this only thing set a side in al other respectes reasons allurementes motiues or considerations which heauen or earth can yeld wherby to stirre a Christian minde to embrace any religion they are al for vs and none for them as perhaps hereafter may be declared more largelie in some special treatisse which by occasion of this may be taken in hand In the meane space let this suffice for answere of so much as M. Buny hath writen in his pacification Of this present edition vvith certaine instructions to the Reader THER remaineth now then gentle reader for the ending of this preface to admonish the only in a worde or two what thou hast in this later edition more then in the former and how thou maist reape the commoditie that is intended and wished to the therin First the whole booke hath bene reuewed and both amplified and bettered in diuers pointes throughout al the chapters that doe remaine as before Secondly the title therof is altered as may appeare in the beginning for that the other booke of Christian exercise since the first edition therof hath bene set foorth a parte by it self Thirdly diuers treatises and chapters haue bene wholy altered especially in the first part wher vpon a purpose of greate breuitie which in the beginning was conceaued but afterwardes could not be held many things were shifted ouer and diuers discourses knit vp with more imperfection then in the second part therof Fourthly sundrie new chapters and treatises haue bene added in this edition And thes partly of mine own liking imagining that the matter might perhappes affect other men as much as it did me among which I may accompt the chapter of examples of true resolution and some other Partely also vpon aduertisement of good and reuerend Catholique preestes that liue in England who finding by their experience in dealing with mens soules as my self also did that this long time of schisme and sectes wherein they heare nothing but weangling and contradictions in matters of courtouersies their life in the meane space running at al libertie without discipline and loding their consciences with infinite burden of sinne hath wroght in mens mindes a certaine contempt and carles insensibilitie in thes affaires esteeming al things to stand vpon probabilitie only of dispute to and fro and so by litle and litle doth bring them also to thinke the same of Christian religion it self imagining that the Iewes Turkes Saracens and other enimies therof being worldly wise men may haue as greate reason perhaps to stande against the same as thes later learned men of oar owae time haue to staud in so many rankes and diuisions of sectes against the Catholique faith and as the old Philosophers pretended to haue against the being of one God him self Thes thinges I saie being so which is alwaies the effect of diuision and heresie thos vertuous and discrete men were of opinion that it should not be amisse in this second edition to adioyne two chapters of the certaintie of one God and of our Christian faith and religion Besides this I was admonished by the writinges of our aduersaries since the publishing of my first edition how they misliked two principal pointes in that booke First that I speake so much of good workes and so litle of faith secondly that I talked so largely of Godes iustice and so breefly of his mercie In both which pointes albeit an indifferent man might haue bene satisfied before and easilie perceaue that the aduersarie doth but picke quarels of calumniation yet to giue more ful contentement in this matter euen vnto our enemies I haue besides that which is spoken els wher and namely in the 2. and 4. chapters touching faith adioyned also a special chapter of the two seueral partes of Christian profession which are beleefe and life And for the second I haue framed a whole new chapter in the begiuning of the second part intituled against dispaire of Godes mercie Thos were
the causes of my large and ample additions in this booke And yet was ther besides al thes one cause more which also I conceaued by information of others An I this was that diuers persons as I was tolde hauing desire in them selues to reade the former booke but yet being weake and feartul to be touched so nere in conscience as they imagined this booke would doe durst neuer intermedle therwith being informed that ther was nothing in the same wherwith to intertaine them selues but only such vehement matter of persuasiō as would troble and afflict thom For remedie of which inconueniencie if it were an inconueniencie I haue inserted diuers chapters and discourses of matters more plausiole and of them selues more indifferent whervvith the reader may solace his minde at such times as he findeth the same not willing to feele the spurre of more earnest motion to perfection And to the end he may the better be able to serue him self at al times and to al purposes of whatsoeuer is contayned within this booke I haue thought good to set downe in the end of al a short draught or methode for the particuler vse of euery part and parcel therof how it may sorue either to prayer or meditation or els to instruction exhortation consolation or other effect according to the time and place or to the neede state condition other qualetie of the person that shal come to reade the booke Now then good reader and my deare Christian brother hauing nothing els at this time to admonishe the of I wil end this preface and remit the to the reading of the booke it self that followeth exhorting the most earnestly for thine owne soules sake in the tender bowels of our sweet Sauiour IESVS that thou reade the same with attention as matter that appertaineth nearest of al other vnto the and with al to yeld most hartie and humble thākes to almightie God that in his Catholique Church fayleth not from time to time to sende diuers strange and stronge meanes whereby to stirre vp men to consideration of their estate and to the gayne of their saluation in the life to come This I say by almightie Gods diuine goodnes and prouidence is ordinarie in his spouse the Catholique Church wher his spirit abideth vntil the worldes end and it is so in her alone as it is her proper and peculier possession and neuer trulie to be founde in them who liue out of her albeit for a time and in some pointes they maye haue a shewe or shadoe therof This we see fulfilled in al heretiques and sectaries both of old and of our daies who albeit some times they wil seeme to writ bookes of institutions to manners and good life yet their doctrine therin being as wilde as their faith is wandering they neuer bring any thing to passe but from worse to worse wherof the whole world at this daye doth giue experience The reason of this in general may be taken from the nature and spirit of heretiques described vnto vs for our admonishment in holie scripture wherof one principal point is that they shal be as S. Paul saith Sine pace without al rest or peace and consequently alvvaies learning and neuer attaining to the knowledge of truth They shal bestow al their time in iangling and quarreling and in the meane space as S. Peter wel noteth they shal vvalke according to their ovvne concupiscences albeit they talke neuer so much of mortification and of their quickning spirite for which cause he calleth them also illusores mockers and deceauers that is as S. Paul seemeth to interprete the same fellovves that vvith seigned vvordes shal make their ovvne gaine and vvhich hauing a shevv of pietie shal in life deny the force or vertue thereof And this why heretiques in general can neither teach true pietie and deuotion not yet giue example therof in their owne liues But now if we looke into the particuler sectes that are of this our most vnhappie time we shal finde a more peculier reason why they in special much lesse may doc the same For that in truth the very groundes of their opinions doc resist altreating of such affaires neither can you vrge almost any one point of true pietie but that 〈◊〉 must impugne some principal article of their doctrine As may appeare by that which hath bene declared before concerning the places both of fathere and scriptures thrust out by M. Buny in my former booke wherof also it were not hard to make diuers most cuident demonstrations in this place For if for example sake you exhort men to labour for their owne saluation as S. Paul did Philip. 2. ver 12. then you teach them to put confidence in their owne workes which with protestantes is abhominable If you encourage men to suffer in respoct of rewarde as Christ did Matth. 5. ver 12. then fal you flatly vpon the doctrine of merite If you tel them that heauen is put in their owne handes to gaine as our Sauiour did Math. 11. ver 12. then allow ye not only of morite but also of free wil. If you wish men to liue in feare and trembling in respect of Gods secret iudgements and of the vncertaintie of our saluation as S. Paul did Phi. 2. ver 12. Hob. 3. ver 14. and S. Peter 2. ep 3. ver 17. then impeach you the certaintie of protestantes predestination If you counsail men to make amendes by good workes forth 〈◊〉 euil life past as S. Iohn Baptist did Luke 3. ver 8. then you reach satisfaction If you terrifie them with the feare of hel and with the declaration of the paines in the world to come as Christ did Math. 8. ver 12. then with them you offer iniurie to Gods infinit mercie If you exhort men to fasting praying loue of virginitie desire of pouertie chastesing their own bodies restitutió penance and the like as al the course of holie scripture doth then runne you into plaine and open papistrie And then deare Christian brother what treating can ther be of pietic in life wher none of thes important matters may be once named Truly good brother wel may a man vainlie talke in the aire of a quick ening spirite and mstrification as they are wonte in pastime to doe but nothing in sinceritie-wil euer be brought to passe where thes weightie pointes be not soundly and seriously handled For take away the mention of thes thinges forth of holie scripture it self together with the large and frequent exhortations that therin are made vnto them and very litle wil remaine about other affaires the cheefe indeuour of Gods holie spirit being bent as is manifest to the setting forthe and inculcating of thes matters aboue al other vnto Christian people Which spirit of almightie God the Catholique Church his holie and deare spouse taking vpon her to imitate after the foundation of true faith once laide calleth vpon her children both daily
all others in those first tymes of simplicitie and sinceritie were in parte translated into diuers liguages before the Monarchie of the Persians that is before any storie of the Gentiles were writen as Eusebius out of manie heathen authours declareth NEXT TO the reason of antiquitie is alleaged the manner of wryting authorising cóseruing thes scriptures which is such as greatelie cōfirmeth the certaintie of thinges conteyned therin For first what soeuer is sett downe in these wrytinges was ether taken immediatelie frō the mouth of God as were the propheties and bookes of the law or els collected from tyme to tyme by general consent according as matters miracles sell out as were the booke of iudges the bookes of Kinges and Chronicles and some other that conteine recordes and histories of tymes Which bookes were not gathered by some one priuate man vpon hearsaye or by his owne imagination longe after thinges donne as heathen histories and other prophane recordes monumtes are but they were writen by general agreement in the self same dayes when thinges were in sight and knowledge of all men and so could not be seigned Secondlie when bookes were writen they were not admitted into the canon or authoritie of scriptures that is of gods worde or diuine writinges but vpon great deliberation and most euidēt proof of their vndoubted veritie For ether the whole cōgregatió or Synagoge who had th' approuing here of and among whom commonlie were diuers prophetes did know most certainlie the thinges and miracles to be true as did also the whole people that were recorded in thes writinges conteining histories or els they saw the same confirmed frō God by signes and wonders as in the bookes of their prophetes of their-law gyuer Moises it fell out Thirdlie when anie thing was writen and admitted for scripture the care of cōseruation therof was such and the reuerence of Iewes therunto so great as may easilie assure vs that no corruption or alteration could happen vnto it For first the thig was copied out into twelue Autentical Copies for all the twelue tribes and then againe in euerie tribe ther were so manie Copies made as were particuler synagoges within that tribe All was donne by special Notaries Scribes ouerseers and witnesses The Copies after diligent renewe taken were layde vp by the whole Cōgregatiō in the treasure-howse of the temple vnder diuers lockes and keyes not to be touched but by men appointed nor to be vsed but with singuler reuerence To adde diminish corrupt or alter was present death by the lawes of the Nation And how then was it possible sayeth the Iewe that among thes writinges ether falshode should creepe in or truth once receaued could afterwardes be corrupted It is not possible sayeth he in reason and therfore obserueth he an other thing in this case which ī truth is of verie great consideration to witt that no other Nation vnder heauē did euer so much esteeme their owne writīges that they would offer to die for the same as the Iewes were redieto doe for euerie sentēce and syllable of their scriptures Wherof also it did proceede that in all their miseries and afflictions wherin they were a spectacle to all the world in all their flightes and banishementes to Egipt Babylon Persia Media and other corners of the earth in all their spoiles assaults and deuastations at home they yet euer had special care to conserue these writinges more then their owne lyues and so haue kepte the same without may me or corruptiō more ages together then all Nations in the world haue donne any other monumentes THE THIRD persuasion which is vsed by the Iewe for the veritie of his scriptures is the consideration of the particuler men that wrote them who were such as in reason can not be suspected of decept or falshod For as I haue said the Stories of the Byble were writen from tyme to tyme by publique authoritie and by the testimony of all men that saw and knew the thinges that are rehersed The bookes of propheties were endited by the prophetes them selues who were plaine simple and sincere mē authorized from God by continual miracles and yet so scrupulous and timerous of their owne speeches as they durst say nothing but only our Lord saith this the God of Hostes commaundeth that c. And when they had preached and reade their writinges in the hearinge of all the people they protested that it was not mans worde but gods and that for such they left it in the publique treasurie of their Nation vntill by tracte of tyme th' euent and fulfilling of their propheties should proue thē true as alwayes it did and their owne both liues and deathes declare that they meant no falshode their liues being such as were not subiect to the corruption pride vanitie or ambitiō of this life as other prophane and heathen writers were and their deathes for the most parte offered vp in holie martirdome for defence of that truthe whiche they had preached writen as appeareth in Esay that was sawed in peeces by kīg Manasles in Ieremie that was stoned to death by the common people in Ezechiel that was slayne by the capitaine of the Iewes at Babylō in Amos whose braines were beaten oute by Amasias the wicked idolitrous priaest in Bethel in Micheas whose necke was broken by prince Ioam sonne to kinge Achab in Zacharie that was slaine at th' Aulter and the lyke And this for the Prophetes of later tymes amōg the Iewes But now if we cōsider the first Prophete of all that wrote among that people I meane Moyses that was not only a Prophet but also an Historiographer a Law giuer a Captaine and a Prieste the first that euer reduced that people to a common wealth and the first that putt their actes gestes in writing or rather th' actes and gestes of almightie God towardes them this man I say if we cōsider hym onlie I meane the circūstances of his person the Iewe thiketh this a sufficiēt motiue to make anie mā of reason beleeue what so euer he hath lefte writen in the Bible without further confirmatiō And first for his antiquitie I haue spokē before and the heathēs doe confesse it for miracles donne by hym the greatest ennemies that euer he had in the world that is Appiō in his fowerth booke agaīst Iewes and Porphirie in his fowerthe booke agaīst Christiās d ee acknowledge them and Porphirie adioyneth more for proofe therof that he fownde the same cōfirmed by the storie of one Saconiathō a Gentile who liued as he saith at the same tyme with Moyses But what all those miracles say they were donne by artemagicke not by the power of God as Moyses boasted But thē asketh thē the Iew wher Moises a shepheard could learne so much magick or why could not the Magitians of Pharao whose studie was in that profession from their infancie ether doe the
he was worshipped as a God in that countrie and called by many Mercurius And that the Ethiopians learned circuncisioÌ„ of him which afterward alwayes they retained and so doe vntill this day And as for his miracles donne in Egypt his leading the people thence by the reade sea his liuing with them fortie yeares in the desert the heathen writers agree in al things with the scriptures sauing onely that they recoÌ„pt diuers things to the praise of Moyses which he hath not writen of him self adding also his description to witt that he was a longe taule man with a yeolowe bearde and longe heare Wherwith also accordeth Numenius Pythagoricus touching the actes of Moyses whose life he sayeth that he had reade in the auncientest recordes that were to be had But the fornamed Eupolemus goeth yet forwarde pursueth the storie of Iosue of the Iudges of Saul Dauid of SalomoÌ„ eueÌ„ vnto the building of the temple which he describeth at large with the particuler letters writeÌ„ about thatmatter the king of Tyrus which Iosephus sayeth were in his dayes kepte in the recordes of the TyriÌ„aÌ„s And with Eupolemê° agree Polyhister Hecataeus Abderita that liued serued iÌ„ warre with king AlexaÌ„der the great and they make mention amongest other thiÌ„ges of the inestimable riches of SalomoÌ„ and of the treasures which he did hyde and burie according to the fascion of that tyme in the sepulcher of his father Dauid which to be no fable though not mentioned by the scripture Iosephê° well proueth for that Hircanus the highe Priest and kinge of Iurie being besieged in Ierusalem by Antiochus surnamed Pius not manie yeares before Christs natiuitie to redeeme hym self and the cittie and to pay for his peace opened the said sepulcher of Dauid and fecht out of one parte therof three thousand Talentes in redy monie which amounte to six hundred thousand powndes Englishe if we accompt the talentes but at the least size of talentum Haebraicum And as for the thinges which ensued after Salomon as the diuision of the tribes among them selues and their diuers warres afflictions and transmigrations into other coÌ„tries manie heathen writers doe mention and recorde them and among other Herodotus and Diodorus Sieulus And the fornamed Alexander Polyhistor talking of the captiuitie of Babylon sayeth that Ieremie a Prophet tolde Ioachim his kinge what would befall hym and that Nabuchodonosor hearinge therof was moued therby to besiege IerusaleÌ„ Of the flight of Senacharib from the siege of Ierusalem how he was killed at his returne home by his owne childreÌ„ in the temple according to the prophetie of Esay and storie of the booke of kinges for that he had blasphemed the Lord God of Israel Herodotus witnesseth and that after his death he had a Statua or image of metal erected in his memorie with this inscription in greeke He that beboldeth me lett hym learne to be godlie Conferre Xenophon also in his seuenth booke de Cyropaedia and you shall see hym agree with Daniel in his narrations of Babylon And finallie I will conclude with Iosephus the learned Iewe that wrote imediatelie after Christs ascension and protesteth that the publique writinges of the Syriaus Chaldaeans Phenicians and innumerable hystories of the Graecians are sufficieÌ„t to testifie the antiquitie truth authoritie and certaintie of holie scriptures if there were no other proofe in the world besides The coÌ„clusion of the chapter vvith th' applicatioÌ„ Sect. 4. THus farre haue I treatede of the wayes and meanes which haue bene left to the world from the beginninge therby to know vnderstande their Maker In treating which point I haue stayed my self the longer for that it is the grouÌ„d foundatioÌ„ of all that is or maye be said hereafter It is the first final chiefest principle of all our eternal saluation or damnatioÌ„ and of the total weale or woe that must befail vs possesse vs for euer Which grounde and veritie if it be so certaine and euident as before hath bene shewed by all reason and proofe both diuine and humane and that the matter be so testified and proclamed vnto vs by all the creatures of heauen and earth and by the mouth and writing of our Creator hymself as no ignorance or blindnes can excuse the same no slouthfulnes dissemble it no wickednes denie it what remaineth then but to consider with our selues what seruice this God requireth at our hádes what gratitude what duetie what honour for our creation to th' eÌ„de that as we haue proued hym a most bountiful Creator so we may fynde hym a propitious iudge munificent rewarder For it is not probable that his diuine maiestie which hath appointed euerie other creature to some action for his owne glorie as hathe bene declared at large before should leaue mankinde onelie whiche is the worthiest of all the rest without obligation to his seruice In which one pointe not withstanding though neuer so cleare such is the fondnesse of our corrupt nature without gods holie grace fayled thos auncient wise men of the world of whom S. Paul speaketh so much in his epistle to the Romans taking compassion of their case and callinge them fooles and all their great learniÌ„ge philosophie meere fondnesse for that vvheras by the meanes before mentioned they came to knovv God they did not seeke to glorifie hym as appertained vnto God not yet did render hym due thankes but vanished avvaye in their cogitations c. That is they tooke no profitt by this knowledge of theirs but applied their cogitations vpon the vanities of this worlde more then vpon the honour and seruice of this their God For whiche cause S. Paul adioyneth presentelie in the same place that forso much as they did thus did not shew foorthe by their lyfe and workes that they had the knowledge of God in deede God deliuered them ouer to a reprobate sense and suffered them to fall into horrible synnes which S. Paul doth name and detest in all that chapter and finallie concludeth that their euerlasting perdition ensued principallie vpon this one pointe that wheras they knevv the iustice of God by all the wayes and argumeÌ„tes that before haue bene declared yet would they not vnderstand saith he that death was due to all such which liued in wickednes as they did And the same Apostle vpon consideration of thes matters wherin he standeth long for th' importance therof pronounceth in sine this general sentence with great asseueration and vehemencie of spirit that the vvrath of God is reucaled from heaueÌ„ vpon al impietie and iniustice of thos men vvho holde the knovvledge of God in vnrighteousnes that is who beig indued with the knowledge of God doe liue notwithstanding vnrighteouslie or as he saidbefore doe consume their dayes in vanitie not makiÌ„g accompt of the seruice which they doe owe to that God for their Creation and
deedes the wil and commaundementes of his father in this life For want wherof he assureth them that manie at that daye who had not onlie belieued but also donne miracles in his name should be denied reiected and abandonned by hym Which longe lesson of vertuous life being the first that euer our Saueour gaue in publique to his Disciples then newlie gathered together as S. Mathew noteth hauing treated verie litle of pointes of faith before but onlie in general by some miracles and preachinge hauinge shewed hymself to be the true Messias doth sufficientlie teache vs that it is not enoughe to beleeue in Iesus and to make professiō of his name and doctrine except we conforme our lyues and actions accordinge to the prescript of his commaundmentes For albeit in Christian religion faith be the first and principal foundation whervpon all the rest is to be stayed and grounded yet as in other material buildinges after the foundation is layed ther remaineth the greatest labour time cost cunning and diligence to be bestowed vpon the framinge and furnishinge of other partes that must insue euen so in this celestial edifice or buildinge of our soule hauing layed once the foundation and grounde of true beliefe which a Christian oftentimes dispacheth in the space of one weekes learninge the rest of al our life time labour and studies is to be employed in the perfecting of our life and actions and as it were in raising vp the walles other partes of our spiritual buil ding by the exercise of al vertues and diligent obseruation of Gods commaundements Without the which our faith is to no more purpose or profite then is a foundation without a building vpon it or a stocke or tree that beareth no fruite Which thinge S. Iames expresseth most excellentelie in this fit similitude Euen as a bodie vvithout spirite is dead so is saith vvithout vvorkes Which necessary point of vertuous life and obseruing Gods commandements for that certaine carnal and sensual Christiās in the primatiue Church euen yet whiles the Apostles thē selues were aline would in no wise vnderstande aright but for pleasing their owne appetites deuised vpon certaine darke and hard speeches of S. Paul that only faith was sufficient to saue them S. Austine and other auncient fathers were of opinion that not only thes last wordes of S. Iames the whole discourse which he maketh of this matter in that chapter but also both his and all other Apostles writinges set forth and published after S. Pauls epistles were prin cipally to represse this most absurde and pernicious errour For declaratiō wherof I wil allege only thes words of S. Augustine folowing expresly writē in a booke for this purpose intituled of faith good workes Thus then he beginneth For that this wicked opinion of only faith was sprong vp in the Apostles time by ill vnderstāding of S. Paul al the other Apostolical epistles which ensue of S. Peter S. Iohn S. Iames and S. Iude were directed principally to this ende to proue with al vehemencie that faith without good workes is nothing worth Euen as in deed S. Paul him self did not define euery maner of faith wherby we beleeue in God but only meaneth that profitable euangelical faith which hath workes annexed proceeding of charitie And as for that faith which is without workes and yet seemeth to thes men to be sufficient for their saluation he protesteth that it is so vnprofitable as he doubteth not to save of hym self If I should haue all faith in such sort is I vvere able to moue mountaines yet had not charitie I vvere nothing By which charitie no doubt good life is meant for that as in an other place it is said Charitie is the fulfilling of al the lavv Wherfore S. Peter most euidently in his secōd epistle hauing exhorted men to holines of life and maners sheweth that certaine wicked persons tooke occasion by some obscure sentēces of S. Paul to promisse them selues securitie of saluatiō by only faith Which hard sentences S. Peter affirmeth that thes miserable mē peruerted to their owne destruction as they did also other holiescriptures seing that S. Paul was of the verie same opinion that the other Apostles were concerning life euerlasting to be obtained by none but by such onlie as ioined vertuous life with their beliefe But S. Iames of al other is most vehement against al such as thinke that faith can suffice to saluation without good workes in so much as he compareth them to the deuils thē selues saying Doest thou belieue that there is one God thou doestvvel the deuils also doe belieue the same and tremble What could be spokē more truly briefly and vehemently then this seing in the Ghospel we read that the deuils made the same confession of Christes deitie that did S. Peter and yet Christ commended the one and reprehended the other c. Wherfore let not simple mindes be deceyued thincke that they knowe God if they confesse hym with a dead faith that is with a faith voide of good works as deuils doe for that they read perhappes in scripture thes wordes of Christ this is life euerlasting that men knovve thee the true God and Iesus Christ vvhom thou hast sent Lett them not I saye be deceyued with this but lett them remēber how Christes Apostle expoundeth that saying when he writeth By this vve knovve God trulie is vve keepe his Commaundementes and vvho soeuer sayeth that he knovveth hym and yet keepeth not his Commaundementes he is a liar and the truth is not in hym Thus farre S. Augustine declareth this veritie out of the scriptures and he addeth further in an other place the testimonie of S. Paul for comprobation hereof who admonished the people of Corinthus in thes wordes Deceyue not your selues nether fornicatours nor adulterours nor theeues nor couetous persons nor backbiters nor drunckards shal obtaine the kingdome of God Which S. Augustin proueth that S. Paul in truth could neuer haue auouched if the Corinthians by onlie faith might haue escaped damnation The very same discourse maketh S. Gregorie the great out of holie write vpon this pointe For hauinge considered thos most confortable wordes of Christ to S. Thomas blessed are they vvho haue not seene and yet haue beleeued he annexeth as followeth Perhaps here euerie Christian will saye within hym self I doe belieue and therfore I am blessed shal be saued Wherin he saith truth if his life be answerable to his beleefe For that a true faith doth not contradicte in maners the thiges which it professeth in wordes For which cause it was said of certaine false Christians by S. Paul that they confessed God in vvordes but denied hym in deedes and by S. Iohn that vvho soeuer saith he knovveth God and keepeth not his commaundements is a lyar Which being so we must examine the truth of our faith by consideration of our
other so beholding daily the wounderful examples of godes infinite mercie towardes them that doe repent we may therby conceyue the seueritie of his Iustice towards such as he reserueth to punishment in the life to come and whom for that cause he calleth in holy writ Vasa furoris that is vessels of furie wheron to exercise the rage of his dreadful and most terrible indignation A third consideration to induce vs to the vnderstāding of the greatnes of Gods punishmentes in general may be his maruailous patience and long suffering of sinners in this life As that for example he permitteth diuers mē from sinne to sinne from day to day from yeare to yeare frō age to age to liue continually in the contempt of his Maiestie and transgression of his commaundementes refusing al persuasions allurementes good inspirations or other meanes of grace and fauor that his merciful goodnes can deuise to offer for their amendment And what man in the world could suffer this or what mortal hart were able by inestimable sufferāce for bearing in this life to shew such patience but now if al this should not be requited with seueritie of punishment in the worlde to come it might seeme to be against the law of iustice and equitie and so one arme in God to be longer then the other S. Paule toucheth this reason in his epistle to the Romans where he saith duest thou not knovv that the benignitie of God is vsed to bring thee to repentance and thou by thy bard and impenitent hart doest heape vp vengeace vnto thy self in the day of vvrath and appearance of Gods iust iudgementes vvhich shal restore to euerie mā according to his vvorkes In which sentence S. Paul vseth the phrase of heaping wrath or vēgeāce to signifie therby that like as the couetous man doth laie vp money daily to make his heape encrease so the irrepentant sinner doth heape sinne vpon sinne and God on the contrary side heapeth vengeance to vengeance vntil his measure be ful to restore in the ende measure against measure as the prophet saith and to paye vs home according to the multitude of our ovvne abhominations This was the meaning of almightie God when he said to Abraham that the iniquities of the Amorrheans vvere not yet complet As also in the reuelations vnto S. Ionn Euangelist when he vsed this conclusion of that booke He that doth euil let him doe yet more euil and he that lieth in filth let him yet become more filthie for beholde I come quicklie and my revvard is vvith me to render to euerie man according to his deedes By which wordes God signifieth that his forbearance and tolleration with sinners in this life is an argument of his greater seueritie in the life to come which the prophet Dauid doth insinuate in like maner when talking of a careles sinner he saieth God shal deride him for that he seeth before hand that his daie vvil come Which daie no doubt is to be vnderstoode the daye of account and punishmēt after this life for so doth God more at large declare him self in another place in these wordes And thou sonne of man this saieth thy Lord God the end is come now I save the end is come vpon the. And I wil shew on the my furie and wil iudge the according to thy waies I wil laye against the al thine abominatiōs myn eye shal not spare the nether wil I take anie mercie vpon the but I wil laie thine owae waies vpon the thou shalt know that I am the Lord. Behold affiction commeth on the end is come the end I saie is come it hath watched against the and beholde it is come destruction is now come vpon the the time is come the daie of slaughter is at hand Shortlie wil I power out my wrath vpon the and I wil fil my furic in the and I wil iadge the according to thy waies and I wil lay al thy wickednes vpō the myn eye shal not pitie the nor wil I take any compassion vpon the but I wil lay thy waies vpon the and thy abhominations in the middest of the and thou shalt know that I am the Lord that striketh Hitherto is the speech of almightie God deliuered by the mouth of his holie Prophete SEING THEN we now vnderstand in general that the punishmentes of God in the life to come are most certaine to be greate and seuere to al such as fal into thē for which cause S. Paul affirmeth that it is a horrible thing to fal into the handes of the liuing God Let vs consider some what in particuler what maner of paines and punishmentes they shal be For better conceyuing wherof it is to be noted that there be two sortes of sinners in this worlde the one which die in the guilt of mortal sinne and in the disfauour and hatred of almightie God of whom it is said the portion of vvicked men shal be in the lake burning vvith fire and brimstone vvhich is called the second death The other which haue the guilt of their sinne pardoned by their repentance in this life but yet haue not made that temporal satisfaction to gods iustice nor are so thoroughlie purged in this world as they may passe to heauen without punishmēt and of these it is writen They shal suffer detrimēt but yet they shal be saued as by fire Vpon which wordes of S. Paul the holie father S. Austen writeth thus Because S. Paul sayeth that these mē shal be saued by fire therfore this fire is cōtemned But surely though they shal be saued by it yet is this fire more grieuous then whatsoeuer a man can suffer in this life albeit you know how greate and intollerable thinges men haue or maie suffer The same S. Augustine in an other place expoundeth yet further the words of the said Apostle i this maner They which haue donne thinges worthie of temporal punishment of whom the Apostle saieth they shal be saued by fire must passe through a firie riuer and most horrible shallowes of burning flames signified by the prophet when he saith and a fludd of fire vvent before him and looke how much matter there is in their sinnes so longe must they sticke in passing through how much the fault requireth so much shal the punishment of this fire reuenge And because the word of God doth compare the soule of a sinner to a pot of brasse saying put the pot emptie vpon the coles vntil al the rust be melted of therfore in this fire al idle speeches al filthie cogitations al light sinnes shal boile out and consume which by a shorte waie might haue bene seperated from the soule in this life by almes teares Hitherto S. Augustine And the same holie father in an other place hath these wordes If a sinner by his conuersion escape death and obtaine life yet for al that I can not promise him
for where as the wiseman saieth the hope of vvicked men shal perish Iob saieth the hope of hypocrites shal perish calling wicked men hypocrites for that they say they put their hope in God where as in deede they put it in the world Which thing not only Scripture but also experience teacheth For with whom doeth the wicked man consult in his affaires and doubtes with God principallie or with the world to whom doeth he seeke in his afflictions whom doeth he cal vpon in his sickenes from whom hopeth he to receiue comfort in his aduersities to whom yeeldeth he thankes in his prosperities When a worldly man taketh in hande any worke of importance doeth he first consult with God about the euent thereof doeth he fal downe on his knees and aske his aide doeth he referre it wholie or principallie vnto his honour if he doe not how can he hope for aide therein at his hādes how can he repaire to hym for assistance in the daungers and lettes that fal out about the same how can he haue any cōfidence in hym which hath no part at al in that woorke It is hypocrisie then as Iob truely saieth for this man to affirme that his confidence is in God whereas in deede it is in the world it is in Pharao it is in Egypt it is in the arme of man it is in a lie He buildeth not his house with the wise man vpon a rocke but with the foole vpon the sandes and therfore as Christ wel assureth him vvhen the rayne shal come and studdes descend vvindes blovv al together shal rush vpō that house which shal be at the hower of his death thē shal this house sal the sal of it shal be great Great for the great chaunge which he shal see great for the great horrour which he shal conceaue great for the great miserie which he shal suffer great for the vnspeakable ioyes of heauen lost great for the eternal paines of hel incurred great euery way assure thy self deare brother or els the mouth of God would neuer haue vsed this word Great And this is sufficiēt for the first reason why the hope of wicked men is vaine for that in deede 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 liuing wickedlie it is vaine and rather to be called presumption than hope For vnderstanding wherof it is to be noted that as there are two kindes of faithes recounted in holy scripture the one a deade faieth without good woorkes that is which beleeueth al you say of Christ but yet obserueth not his commaundementes the other a liuelie iustifying faieth which beleeueth not onelie but also woorketh by charitie as S. Paules woordes are So are there two hopes folowing these two faithes the one of the good proceeding of a good conscience where of I haue spoken before the other of the wicked resting in a guiltie conscience which is in deede no true hope but rather presumption This S. Iohn proueth plainlie when he saieth Brethren if our hart reprehend vs not then haue vve confidēce vvith God That is if our harte be not guiltie of wicked life And the wordes immediatlie folowing doe more plainly expresse the same which are these VVhat so euer vve aske vve shal receaue of hym for that vve keepe his commaundementes and doe those thinges vvhich are pleasing in his sight The same confirmeth S. Paule when he saieth that the end of Gods commaundementes is charitie frō a pure harte and a good conscience Which wordes S. Austen expounding in diuers places of his workes proueth at large that without a good conscience there can no true hope be conceaued S. Paul saieth he addeth from a good conscience because of hope for he vvhich hath the scruple of an euil conscience dispareth to attaine that vvhich he beleeueth And againe Euery mans hope is in his ovvne conscience according as he feeleth hym self to loue God And againe in an other booke the Aposlle putteth a good conscience for hope for he onelie hopeth vvhich hath a good conscience and he vvhom the guilt of aneuil conscience doeth pricke retireth backe from hope and hopeth nothing but his ovvne damnatiō I might here repeate a great many more priuileges prerogatiues of a vertuous life which make the same easie pleasant and comfortable but that this chapiter groweth to be long and therfore I wil onelie touche as it were in passing bie two or three other pointes of the most principal vvhich notwithstāding would require large discourses to declare the same according to their dignities THE FIRST wher of is the inestimable priuilege of libertie freedome which the vertuous doe enioy aboue the wicked accordig as Christ pmiseth i thes words If you abide i my cōmademēts you shal be my scholers in deed you shal knovv the truth and the truth shal set you free Which wordes S. Paul as it were expounding saieth vvhere the spirit of our Lord is there is freedome And this freedome is meant from the tyranny and thraldome of our corrupt sensualitie and concupisēce called by diuines the inferior parte of our minde whereunto the wicked are so in thraldome as neuer was any bondslaue more to a most mercilesse cruel and bloody tyrant This in part may be conceaued by this one example If a man had married a riche beautiful and noble gentlevvoman adorned with al induments which might be deuised or desired in that sexe and yet notwithstanding should be so sotted entangled with the loue of some foule and dishonest begger or seruile maide of his house as for her sake to abandone the company friendship of his saied wife to spende his time in daliance and seruice of this base houswife to rūne to goe to stād stil at her appointment to put al his liuing and reuenues into her handes for her to consume and spoile at her pleasure to deny her nothing but to waite and serue her at a becke yea and to compel his saide wife to doe the same wolde you not think this mans life miserable and most seruile And yet surely the maner of seruitude whereof we talke is farre greater and more intolerable than this For no woman or other creature in this world is or can be of that beautie or nobilitie that ladie Reason is to whom mā by his creatiō was espoused which notwithstanding we see abandoned contemned and reiected by hym for the loue of Sensualitie her hand-maid a most deformed creature in respect of reason in whose loue notwithstanding or rather seruitude we see wicked men so drouned as they serue her day and night with al paines perils and expenses and doe constraine also reason her self to be subiect to al the beckes and commaundementes of this new tirannical and vile mistresse For wherefore doe they labour wherefore doe they watch wherfore doe
the matter and thinke of it herafter I haue tolde thee my opinion hereof before Thou shalt neuer haue more abilitie to doe it then now and perhappes neuer halfe so much If thou refuse it now I may greatlie feare that thou wilt be refused hereafter thy self There is no waic then so good deare brother as to doe it presentlie whiles it is offered Breake from that tyrant which detaineth thee in seruitude shake of his chaines cut in sunder his bandes runne violentlie to Christ which standeth redie to embrace thee with his armes open on the Crosse. Make ioyful al the Angels and court of heauen with thy conucrsion strike once the stroke with God againe make a manlie resolution saie with that old couragious souldier of IESVS Christ Sainct Ierome If my father stoode vveeping on his knees before me and my mother hanging on my necke behinde me and al my brethren sisters cvilaren and kinssolkes hovviing on euery syde to retaine me in sinful life vvith them I vvould sting of my mother to the ground dispise al my kinred runne ouer my father and tread him vndermy seete therby tarunne to Christ vvhen he calleth me Oh that we had such hartes dcare Christian brother as this seruāt of God had such courage such manhood such seruent loue to our Maister Who would lie one daie drowned in sinne who would liue one daie in such slauerie as we doe who would eate swaddes with the prodigal sonne among swine seing he may returne home and be so honorablie receiued and entertained by his owne father haue so good cheere and banqueting and heare so great melodie ioye and triumphe for his returne I saye no more herein deare brother then thou art assured of by the word and promise of Godes owne mouth from which can proceede nether falshood nor deceit Returne then I beseeche thee laie handfast on his promise who wil not faile thee runne to him now he calleth whiles thou hast time and esteeme not al this world worth a strawe in respect of this one acte For so shalt thou be a most happie and thrise happie man and shalt blesse hereafter the houre and moment that cuer thou madest this fortunate resolution And I for my part I trust shal not be voide of some portion of thy good happe and felicitie At least wise I doubt not but thy holie conuersion shal treat for me with our common father who is the God of mercies for remission of my manifolde sinnes and that I may serue and honour him together with thee al the daies of my life which ought to be both our petitions and therfore in both our names I beseeche his diuine Maiestie to graunt it vnto vs for his deare sonne our Lordes sake IESVS Christ. Amen The end of this first booke treating of resolution A BREEFE METHODE HOVV TO VSE THE FORMER treatises chapters and considerations to diuers purposes according to the diuers qualitie of the person time state place or neede vvhen they are to be vsed An Annotation IT is to be remembred that al thes pointes and parcels of the booke which are here assigned for euery one to-applie to him self the same may be accommodated and practised by ech man towardes his frind or by the parēt towardes his child or by the master towardes his seruant or scholer and especially by the Confessour towardes his penitent persuading assigning or commanding him to reade such parcels of this booke as he thinketh may doe him most profite for his soule in the state wherin he standeth Of diuers states conditions and qualities of men IF a man either in him self or others doe feele his soule lumpish and heauie and vnwilling to heare or thinke of spiritual affaires let him reade the first chapt part 1. of inconsideration As also the last of al the booke touching Slouth and Negligence page 852. Let him examine also the cause of this vnwillingnes in him self according to the three causes ther set downe page 9. c. especially if he find in him self any horrour against reading of spiritual bookes as many doe He that should any way be tempted in faith hath many things in this booke for his confirmation and first if he be troubled with plaine Atheisme doe doubt whether ther be a God or no let him reade the whole 2. chapter page 25. If he confesse God but yet doe doubt of Gods particuler and infallible prouidence in desposing al matters of this world let him reade the fowerth argument of the Metaphisique page 44. If he doubt about the immortalitie of the soule 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 any part therof let him reade the whole third section of the 2. chapter page 61. He that should haue any doubt or scruple about any thing in Christian religion let him reade the whole 4. chapter page 132. As for exāple if he should doubt whether Christ were fore promissed to be God man wherof page 132. or whether he should haue authoritie to change Moyses law wherof page 162. or the like He that should be resolued of the truth of Christian religion in general but yet among so many sectes and diuers opiniōs which are holden therin should doubt which to take or how to iudge of the certaintie therof 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 him self or other careles confident nothing fearing the seueritie of Gods iustice let him read the 7. chapter page 349. of the accompting day Also the 11. chapter page 444. of punishmentes prepared after death Also the 6. chapter page 793. of presumption He that feeleth him self inclined to follow worldly designes and courses of ambition and thinketh that he may so doe yet come to heauen also let him reade the 3. chapter page 110. of mās final ende Also the third fourth fifth pointes of the 4. chapter concerning the world page 683. If a man feele him self desirous of the pleasures prefermentes and commodities of this world or els afflicted for that he hath them not let him reade the whole fourth chapt page 683. of the vvorld And in particuler if he loue honour see 700. If estimation of wisdome see 703. if beautie see 706. if braue apparel see 708. if riches see 711. c. He that findeth him self or others easy to fal into sinne and not greatly abhorring or fearful therof let him reade the 8. ch par 1. pag 378. of the nature of sinne sinners Also the first part of the 6. chapter page 326. of resisting sinne Also the 9. chapter page 400. of Gods Maiestie and benefites When a mar should feele him self to make smal accompt of the ioyes of
pa. 1. The danger therof 1. the cause therof sensualitie or vvilful obstinacie 2. 3. 4. c. vvhv men doe flye the same 9. 10. the commodities and effectes therof 14. 15. Ingratitude intolerable of men towardes God 4. 5. Iugement day see the vvhole 7. chap. 349. vvhy tvvo Iudgemantes are appointed 353. Iustice of God hovv terrible and seuere 799. L Labour appointed to man by God 336. most necessarie both in the old and nevv testament 337. Libertie and freedome of soule hovv singuler it is in good man 605. Life and conuersation of Christ vvhat it vvas 222. vvhat it ought to be in true Christians 320. at large Good life hath tvvo necessitie partes 324. Loue of God tovvardes mankinde hovv great it is hovv it may be seene 529. 530. c. at large soe also the causes and effectes therof ibid. The force of lone in good men tovvardes God 586. 587. c. M Magnanimitie and true Christian fortitude 673. Magi ther comming prophetied and the storie proued 212. hovv long they vvere in comming ibid. Maiestie of God hovv vvonderful 400. Mans final ende chap. 3. pag. 110. Martyrs of the primatiue Church hovv vvōderful 264. Mathematique only hath no proper means to proud God 35. Mercie of God infinite and aboue al sinnes vvhatsoeuer see the vvhole first chapt part 2. pag. 523. Miracles of Iesvs 223. Monastical life vvhy and vvhen it vvas begonne 339. old Monkes vvhat austeritie they vsed 331. Moral Philosophie hovv it proueth God 48. Moyses particulerly considered vvhat maner of man lre vvas 68. Moyses lavv vuperfect to be changed 163. N Natural Philosophie hovv it proueth God 36. Negligence hovv great an impedimēt to our conuersion 860. hovv it bringeth men to Atheisme 861. O Oracles of Gentile Godes hovv false and vncertaine It. vvhat they fortold of Christ before his natiuitie 181. vvhen and hovv the ceassed 268. P Passion of Christ proued 229. Peace of minde and conscience in the vertuous hovv great a matter 597. Philosophie proueth-God 35. sovver sectes of old Phllosophers confessing one God 51. Pilate hovv he died 277. Pleasures of this vvorld hovv vaine 715. Porphyrie a great enimie of Christians yet vvhat he confesseth of Christ 223. and againe 273. Presumption hovv dangerous and detestable to God see the 6. chapt part 2. pag 793. Principles to be supposed in al sciences vvithout proose 25. The prophesies of scripture hovv they proue the scripture to be of God pag. 81. vvhat manner of men our Prophetes vvere 68. 98. hovv diuels may prophetie 81. Proclamation that Christ made at his comming 250. the Proclamation or publication of the lavv of good life vvith hovv greate dread 350. Punishmentes after this life See the 11. chapt 444. Purgatorie proued vvith the greatnes of the paines therof 452. the feare that old Saintes had of the same 454. R Rabbins among the Jevves of tvvo sortes Cabalistes and Thalmudistes 157. Redemption vvhat a benefite 409. Religion vvhat it meaneth and signifieth 132. no man euer sayed but by Christian Religion from the beginning of the vvorld 134. Resisting of sinne hovv it ought to be 316. Resurrection of Christ proued 235. Revvard expected by the iust hovv great a consolation 613. Riches hovv vaine and perilous 711. The Roman Monarchie fortold 188. S Scepter of Iuda hovv it pphetied of vvhē it failed 191 Sciēces ech one proueth God 35. fovver principal Ib. Scriptures their certaintie proued by many arguments 62. 63. confirmed by Gēntiles 100. Sensualitie hovv dangerous 2. Sibyls vvhat they vvere and of their prophesies touching Christ at large 174. Sinne hovv it is to be resisted 326. sinne hath 3. degrees 327. of the nature of sinne sinners see the 8. cha 378. VVhy euery Sinne is so hateful to God deserueth infinite punishment 384. the losses that come by Sinne 390. Sloth hovv great an impediment to the true seruice of God 853 fovver euel effectes therof 854. The soules immortalitie proueth God 47. hovv many things the soule attendeth vnto at one time Spirits subdued by Christ Christians in the primatiue Church 267. Starre of the Kings forprophetied proued 213. T Temple of Hierusalem tvvise builded 192. 193. c. The prerogatiues of the 1. temple 195. of the 2. 196. Time hovv pretious vvhile it indureth 476. Tradition of learning among Ievves Gentiles from the beginning 171. The true scriptures knovven only by Tradition 273. Tribulatiō vvhat it vvorketh pag 631. good men must suffer 634. the causes hereof 641. VVhy it should be occeaued ioifully 656. VV VVickednes vvicked men hovv fullof miserie 611. VVisdome of Christians vvherin it consisteth 340. vvisdome of the vvorld 703. VVooing vvhich God vseth tovvardes a sinner 542. The vvorldes vvrong course 118. vvorldes vanitie miserie see al the 4. chap. part 2. pag. 688. VVorldlinges lament vvhen it is to late 120. VVorkes necessarie besides faith 314. the diligēce of old Christians in vvorking vvhile they had time 342. V Vaine glorie vvhat a vanitie 696. Vision of God maketh soules happie in heauen 499. Vocatiō vvhat a benefite 411. Y Yoke of Christs hovv svvet and easie 584. FINIS * 1. Of inconsideratiō * 2. That ther is a God * 3. Why mā was created * 4. Proofes of Christian religion * 5. Who is a true Christian * 6. Two partes of good life 7. Of the accompting daye 8. Of the nature of inne and inners 9. Maiestie and benefites 10. Of the day of our departure 11. Punishemētes after death 12. Of rewardes after this life * 1. Dispaire of Gods mercie 2. Against supposed difficulties 3. Feare of persecution 4. The loue of the world * 5. Exāples of true resolutiō 6. Against presumption 7. Against delay 8. Sloth Negligence obduration The reason of printing againe this first booke of Resolution Nevv additions The vvhole vvorke deuided into tvvo volumes 1. Speculatiue 2. Practive Tvvo editions of the booke of Resolution vvithout the authors knowledge M. Ed. Bany Of M. Bunies edition Fovver pointes of this preface In his preface to the reader The first occasion of setting soorth the booke of Resolution Bookes of deuotion more profitable to good life thē bookes of controuersies The description of deuotion 2. Timot. 2. Our fathers happie that builded and contended not about the foundation 1. Co. 3. Act. 10. Tvvo partes of Christian aiuinisie Speculation easier then practise The three bookes of this Christiā directorie vvith their argumentes A title giuen by M. Buny Heb. 13. An old trick of beretiques to abuse simple people vvith obscure places of scripture See Epiph. cont heres and 〈◊〉 Quod vult Deum 2. Pet. 3. My L. of yorkes armes The epistle dedicaterie In his Ep. dedicat My L. of yorkes mortificatiō and calling vpō others * His L. hostise of Doncaster Sir Robert Stapleton others The preface to the reader M Banies ignorance M. Bunies vanitie Ep. Dedicate Only Catholiques vvrite boo kes of deuotion bookes 1. Tim. 4. Tit. 3. Athanas.
apolog 2. tp ad felic That protestātes doe follovv the same spirit of corrupting Luth. in Lipist ad Ioan. Heruagium typogra Argent The nevv brethrens testimonies the one against the other Zuing. li. de Sacra fol. 412. 10. 2. Bez. in resp ad defens Castal Itē in praefat Test. an 1556. Mol in trá Test. noni part 11. fol. 110. Item part 64. 65. 66. 74. 99. M. Bunies particuler dealing in editiō of the booke of resolution B V N. first deuise To MAKE his aduersaries speake like Protestantes S. Augustine taught to speake by M. Buny BVNY second deuise To INSERT parentheses Math. 18. Marc 10. Luc. 19. 2. Tim. 2. Apoc. 2. Eccle. 9. BVN third shift MAROInal annotations of diuers fortes Annotatiōs fonde 2. Annotatiōs absurd Aug. lib. 8 confes cap. 12. Possid in vita Aug. 3. Annotations vvicked Athanas. in vita Anton. Aug lib. 8. cōfes c. 12. Mat. 19. Against S. Antonie Against S. Augustine Against our B. 〈◊〉 die Aug. quest 71. in Exo. con 1. in Psal. 32. Great absurditie impietie of M. Buny Maruelous absurdities M. Bun. the. diuels proctor BVN third snift THEVsting out Impudent dealing in striking out Monkes Apparitiōs of Christ. Purgatorie Apparitiōs of Angels Neremites Satisfactiō Penance Bodily affliction 2. Cor. 12. Resisting of temptatiōs Promisses to Virginitis Christes vvordes thrust out by M. Buny Mat. 11. OF mangling OTHER mens sayings Cyp. lib. de laps l. 5. epist. 9. ad Corn. The measare of penance Hier. ep 27 ad Lustoch Intollerable dealing Ambros. ad virg Laps cap. 8. A consideration vpon the premisses Intollerable pride of beretiques VVhy vve should ioine vvith protestantes VVhy they vvil not ioine vvith vs. Their hurtes in yelding to vs. * So much the more certaine to proceede of grace and of Gods special ordinance for that othervvise men vvould neuer haue receaued thē Note this The cōmodities offered to vs in ioining vvith thē religion The Protostantes protestation Cōmodities by yelding in our ciuil state Intellerable lying flatterie * Hovv doe they prosper at this day in Frāce and Flāders * Note this blessednes The remouing of impediments Of discredit Of hurtes Atheisme Hovv by N. Buny vve are al of one Church Page 108. VVhy protestātes are novv so kinde as to make attonement vvith vs. The only motiue to protestant religion in England 1. The vvhole booke reuevved 2. The title altered 3. Diuers treatisses altered 4. Nevv chapters added and vvhy The greuous temptations of faith that come by heresie The reason of particuler chapters added of nevv An other cause of the amplificatio of tins booke The reason of the methode adioined in the ende The conclusion vvith certaine instructions True treating of demotion only in the Catholique Church VVhy no heretique treateth sincerly of deuotion 2. Tim. 3. 2. Pet. 3. VVhy protestantes of alother sectaries can not teach true pietie Examples bovv protestantes can not teach piesie of life vvithout imparing their doctrine No effect of verme sollovveth vpon the prating of protestants The spirit of the Catholique Church The charitable proceeding of God by Int. prophctes The dāger of inconsideration Esa. 5. The sensual life of the Iuis he 〈◊〉 Esa. 47. The daughter of Babylon forgetteth her ende 4. Reg. 15. 17. The complaint of Ierenue for inconsideration Iere. 12. Esa. 5. The mysterie of incōsideration Iob. 4. Iob. 4. A collectiō to be noted Lack of cōsideratiō cause of eternal destruction Psal. 91. A point that fooles vvill not consuler Dan. 10. A most terrible vision of Daniel vvherī he savv Christ. Dan. 12. A secret Dan. 12. VVilfull ignorance The cause of so much sinne at this day Iob. 15. Luc. 19. Es2 47. Luc. 9. Voluntarie inconsideration Iob. 21. Iob. 23. Pro. 28. Ibid. Dent. 6. 11. Iosue 1. Psal. 118. Eccle. 6. 22. Ecclo 17. The first cause vvhy men slie cōsideratiō Act. 24. Ioseph li. 20 antiq cap. 5. The second cause vvhy men slye cōsideratiō Iere. 7. Ierem. 8. The third cause of incōsideratiō Sap. 15. Eccle. 8. A comparison Iere. 30. 23. In the end ynel men shall vnderstand vvhether they vvill or no. The exāple of the Babyloniās Esa. 47. Esa. 21. Esa. 21. VVe must stand vpon our vvatch Luc. 12. Cōsideratiō the onelie dore to our vvatch Bern. lib. 1. de consid The manie cōmodities of consideration Effectes 〈◊〉 consideratiō Hovv all vertues are stirred vp quickened by consideration Psalm 38. Psal. 76. The exercise of holy men touching consideration Gen. 24. The first three Patriarches Moyses Iosue Deut. 6. 11. Ios. 1. K. Dauid Psalm 38. 62. 118. Psal. 76. K. Salomō Eccle. 6. K EZechias Esa. 58. Esa 26. The consideration that Iob vsed and the seuites therof Iob. 23. Tvvo effectes of consideration Esa. 32. Mich. 6. A consideration vpon the doinges of Iob. Iob. 9. Augustin in lib. cōfess Knovvledg and beleefe in grosse A similitude The importance of cōsideration 1. Tim. 4 The cōclusion of the chapter The miserie of the vvorld Iere. 30. 23. Ephes. 5. Ierem. 7. Th' effect of all the chapters follovvinge Ioh. 17. The vvaye to knovve god in this life Psal. 45. Luc. 10. A common custome in sciences to suppose principles An example in cheualrie In handycraftes In liberal sciences Growndes to be graūted in sciēces In logicke In Moral Philosophie In natural Philosophie In the Mathematiks In Metaphysike In Diuinitie Heb. 11. Tvvo principles in diuiritie 〈◊〉 〈◊〉 Psal. 4. The cause of this chapter If ther be a God he is a iust revvarder See Lactantius at large in his booke of the vvorkmāshipe of the vvorld The vvorkes of the vvorld doe declare the vvorkman Sap. 13. Rom. 1. A Similitude The Heauens teache God Iob. 28. Psal. 18. The earth teacheth vs God Iob. 38. The Sea shevveth God Aris lib. de mirabilibus Iob. 38. The things in man declare God Iamblicus de Myst. cap. 1. Act. 17. Old Atheistes Laertius lib. 2. 4. de vit philos Psal. 13. 52. Rom. 1. Philip. 3. Lact. lib. 3. institut Philosophers Fovver pri cipal sciences The Mathematique proueth not God THE Natural philosopher The first argument in natural Philosophie Arist. lib. 7. 8. phy Primum mobile Plat. l. 10. de legib Arist. lib. 8. phys cap. 5. An argument taken from the clocke Arist. lib. de mūdo A similitude The second argumēt of natural philosophie Philo. l. de opificio mundi The third argumēt of natural Philosophīe * Vide Plutarch de placitis Philosoph Arist. l. 8. phys l. de Gen. corrup Arist. l. de mundo vide plotin l. de mundo THE Metaphysique and his argumentes The first argumēt in Metaphysique Ut maxia in Metaphysique Arist. li. 2. Metaph. cap. 2. The 2. argument in Metaphysique Multitude Plat. in Parmen Primum Mobile MICRO COSMOS The infiite thinges bat prosede from be soule The 3. argument in Metaphysike Subordination A similitude The 4. argument in Metaphysique Prouidēce *
Pamach Aug. serm 81. de tép. THE. 2. parte of this chapter OF good syfe * See S. Aug. lib. de vtilit cred c. 1. tract 1. in epist. Iohan. Cyprian ep 61 Tvvo causes of heresie The doinges of heretiques Th' obseruation of S. Cyprian Cyprian epist. 65. ad Rogatian Many causes of euill lyse The effect of Christs first sermon Math. 5. 6. 7. Math. 5. v. 20. Math. 5. Ibid. v. 21. Cap. 6. Cap. 7. Faith is not sufficient vvithout vvorckes A similitude touching faith vvorks * In learning ouer his Catechisme Iac. 2. An anciēt errour of sensual men about faith vvorkes S. Austem discourse 〈◊〉 de 〈◊〉 oper cap. 14. Gal. 5. 1. Cor. 13. Rom. 13. Iacob 2. Marc. 1. Mat. 16. Ibid. c. 22 Ioa. 17. 1. Ioh. 2. Enchirid. cap. 67. 2. Cor. 6. The proose vsed by S. Gregorie Iohn 20. Greg. hom 29. in Euā Tit. 1. 1. Ioh. 2. VVhat vve promissed in Baptisme Li. 33. moral cap. 7. Math. 7. Malac. 7. Psal. 77. Iacob 2. The testimonie and exhortation of S. Chrysostome Math. 25. Chryshom 2. in Iohan. 2. Cor. 5. The cōclusion of this chapter The reason of this Chapter Psal. 36. Esa. 1. 1. Pet. 2. Tit. 2. The tvvo partes of good life Iob. 7. 2. Cor. 10. Mat. 9. 10 20. Tim. 5. One of thes partes not auailable vvithout the other Esa. 1. Iere. 6. Amos. 5. Mat. 25. Luc. 13. THE. 1. parte of resisting sinne Heb. 10. Ephe. 5. Iac. 4. 1. Pet. 5. Iob. 40. Hovv perfect our resistāce must be Tob. 4. Iacob 4. Aug. l. 1. de ser. do cap. 23. li. 12. de Trin. cap. 12. Three degrees to sinne Greg. ad inter 11. August 〈◊〉 Mat. 5. Exod. 12. Deut. 5. The diligence of auncient auncient in resisting sinne Of Iob. Iob. 9. Of Dauid Psal. 76. Of S. Paul 1. Cor. 4. 2. Cor. 12. External helpes for the resisting of sinne 2. Cor. 6. 11. 1. Tim. 1. 1. Cor. 9. * Thes thīges Bunney clippeth as not so necessarie for Ministers Egis apud Enseb. li. 2. lust cap. 23. Of S. Iames Philo. lib. 4. de vit contempt Of S. Mark * Bunney doubteth vvhether S. Anthonie had sufficiīt ground-vvorke of his dainge but Athanasius doubted not 10. Cass. de Inst. The reason of Monastical life in the beginninge A 〈◊〉 exāple of 5. Ierom. 2. Cor. 12. Hiero. epi. 22. ad Eust. The auste risie of olde Mounkes S. Ieroms cōbat vvith tentatiōs of the fleshe The consolation of stryuinge in stryuinge ende Cant. 1. The miserable state of mosie Christiās at this daye Eccle. 4. The description of a man than follovveth his concupiscence Prou. 2. The bondage and daunger by yeldinge to our concupiscence Ioa. 8. Pro. 5. The Chaines of sinne * See 〈◊〉 Greg. lib. 4. Moral c. 27. Isod li. de sum bono cap. 23. The miseries of them that resist not sinne Prou. 7. Iob. 15. Dan. 12. Pro. 18. Philip. 3. The cōclusion of this parte THE. 2. parte OF labouring i good vvorkes Gen. 〈◊〉 Pro. 12. Eccle. 20. Iere. 4. Osee. 10. Eccle. 9. Psal. 23. Of laboring in the nevv testament Ezech. 36 Tit. 2. The definitiō of a good Christian. Ephe. 2. Luc. 19. The vocation of a Christian. Gal 6. Pro. 10. Pro. 12. Pro. 11. Eccle. 20. Pro. 10. Pro. 6. Christian vvisdome vvherin it consisteth Prou. 9. Rom. 11. 2. Cor. 1. Esa. 33. Eccle. 6. Eccle. 7. Eccle. 6. Gal. 6. 1. Cor. 15. Luc. 16. Philip. 2. 2. Pet. 1. Gal. 6. Ioan. 6. The diligēce of 〈◊〉 Christiās to vvoorke vvhile they had time * All thes 〈◊〉 〈◊〉 for the Church 〈◊〉 〈◊〉 〈◊〉 as no good deeds though he doe dedicate the booke to an Archbishop and doe seed of the rentes hym self So leaueth he 〈◊〉 also hospitals c. The charitable deeds of our auncestours vvāt therof in vs. The perfection of Christian vocation if it vvere fulfilled Mat. 11. Luc. 10. The difference of the vertuous and vvicked in this vvorld and in the next Rom. 2. 2. Tim. 4. * Note that Bunny thrusteth out this vvord MLRIT not onlie here but in al the booke besides vvhich is almost in euerie leafe of auncient fathers vvry tinges as also expresselie Eccles. 16. v. 15. the value thereof vvhich is retribution for good vvorkes 〈◊〉 in euerie place of scripture Gen. 4. v. 4. Exod. 1. 20. Leu. 11. 43. Psal. 118. 112. Mat. 5. 12. 2. Tim. 4. 8. Heb. 11. 26. c. The cōclusion vvith an exhortation A points of great vvisdome Hovv the lavve of good life vvas published Exod. 19. 20. Act. 7. Heb. 12. VVho and vvhat maner of auditour shall receyue our accomptes 2. Cor. 5. Luc. 12. 16. 19. 20. Mat. 16. Mat. 16. Mat. 12. Iere. 29. Tvvo daies of Iudgement 1. Particuler Heb. 9. 2. General Iuc 16. Fovver reasones vvhie ther is a second iudgement Oh that mē vvould cōsider vvel this reason Heretikes Loose Poetes Euil Parentes Hovv necessarie the 〈◊〉 is of the last day of iudgment Eccles. 7. Psal. 57. Deut. 32. Eccles. S. 〈◊〉 poīts of this chapter THE. 1. parte OF preparations Luc. 2 ◠Greg. hom 35. in Euā Ezech. 38 Dan. 7. Apoc. 13. See S. Ierome com in cap. 7. Dan. Dan. 12. Ezech. c. 38. 39. A moste vvonderful prophetie of the slaugoter to be cōmitted by Antechrist The 2. Kynde of preparations Luc. 21. Mat. 24. Mar. 13. 2. Pet. 3. Apoc. 6. A moste vvonderful reuelation of S. Iohn Death Hel. Seuen trūpetes seuen blastes Apoc. 9. VVōderful locustes Apoc. 11. Apoc. 16. The seuen cuppes of Codesire A inconsideratiō vpon the 〈◊〉 Sopho. 1. Psal. 74. 1. Pet. 4. 〈◊〉 〈◊〉 14. ad 〈◊〉 THE. 2. parte OF thinges that must passe in this Iudgement Mat. 25. Iuc 21. 1. Cor. 13. The comming of the Iudge Apoc. 5. 13. Mal. 3. Esa. 64. Esa. 28. Psal. 49. The maner of the Iudgment Dan. 7. Apoc. 20. The store of vvitnesses agaīst as at the last day The considence of the good and terrour of the vvicked Sap. 5. Luc. 25. Apoc. 6. Psal. 89. Prou. 6. Esa. 13. Ioel. 2. Godsday Mans day Psal. 9. A dreadfull daye Apoc. 20. Psal. 132. Mat. 25. To late to repēt at the day of iudgment The treasure of a good consciēce at the day of iudgment Psal. 149. A most 〈◊〉 case and condition Attend negligēt Christian Marc. 14. Apoc. 6. 9. Math. 25. THE. 3. part of this chapter OF the end and that vvhich shal ensue Math. 25. Notes vpon Christes last sentence 1. Ioa. 3. Tit. 3. 2. 1. Ioa. 3. 5. * Maske vvel this pointe ô carles Christian A vveeful separation The vandtie of al vvorldlie prefermētes as the List. The cōclusiō of the vvbel chapter Marc. 13. Math. 24. The svveet and fatherlie dealing of Christ vvith vs. 2. Pet. 3. Hovv vve may goe meete vvith the day of the iudgement Eccle. 18. I. Cor. II. Godes hatred against sinners Psal. 5. Sap. 14. Prou. 15. Iob. 11. Esa. 1. Psal.