do specially commend this unto thee the rather for that it proceedeth from those that otherwise are for divers points the greatest adversaries that we have in the cause of religion And wheras inordinate contention is not only unseemly for the church of God but also hurtful to the cause of religion a special point of wisdome it is when God hath bestowed any good gift on any of us al that others should so aesteem therof as that they make the same a mean to moderate the bitternes of their affections towards al those that gladly would live peaceably with al so much as they might as also on the other side it is very cleer that those that wil not so far as the cause of religion it selfe doth permit them may have just occasion to be ashamed and therby to finde out what kind of spirit it is that doth lead them So the substance of the booke is such as that a minde that is wel disposed may with one and the selfesame labor gather out of it both lessons of godlines unto it selfe and that which may somwhat occasion some better agreement among certain of us with such of them I mean as stand more indifferent and are content to dissent no further from us than of conscience they think that they ought The former of which wil yeeld us this fruit that we shal addresse our selves to do in som good measure our service to God the other that we shal do it with a quieter conscience our selves desirous to be at peace withal so far as conveniently may be obteined On the other side likewise bicause I found the maner and form so far foorth out of order as I have declared therfore did I indevor my selfe to help it a little as need required But as touching the transsation that they use I have altogither let them alone therwith partly to condescend so far unto them as to suffer themselves in such case to use what translation they wil and with good wil to hear them therin and partly for that divers points of the matter were so grounded therupon that the translation might not be amended unlesse the matter were altered likewise So far foorth therfore as there was no manifest error taken in withal I have left it wholy unto them though otherwise it might oft times be amended For which cause also I did the rather omit to meddle with the quotations to alledge the verse of the chapter withal bicause that in distinguishing of the verses we disagree somtimes and forbearing to obtrude ours to them unlesse I thought they would take it in good part have forborn likewise to use theirs for that we finde it not so agreeable to the truth it selfe As for those special words of theirs that the Author so praecisely useth I have used my libertie therin somtimes letting them stand as they are and somtimes altering them when they were abused or otherwise the case did so require Those other points of their proper opinions wherin we dissent from them and they no dowt from the truth it selfe I have clean left out and some of those venturous points besides togither with certain of those places likewise which he hath alledged out of others that did not so much appertain to the matter that he had in hand or not so effectually touched the same as himselfe otherwise hath done The former of which I therfore left out for that neither my selfe could allow to leave any such as to my knowledge might be any hurt or else but occasion of stumbling to others neither could I so have gotten it foorth to the use of al carrieng stil such corruption with it And this have I done so much the rather for that most of those things seem rather to be added by some that had the perusing of the booke before it might be allowed among them to come to the print than by the proper Author therof they do so little oft times agree with the argument that there he hath in hand nor with the maner of handling of it As for example in the first part of the booke and third chapter setting down the end of mans life which he saith is the service of God eight or nine times in that chapter is joined withal the gaining of heaven which notwithstanding is not agreeable to the maner of the Authors handling of that point as it may appeer in the whole discourse there and namely by his place of Zacharie in the beginning of the third and by his division in the beginning of the fourth chapter where notwithstanding the gaining of heaven is very odly put in again The other sort likewise I thought good to leave foorth for that being impertinent they might discredit some part of the rest or else but weaker than the rest might so let down the affections again which were stirred up before by the other And truly the spirit in these dais doth proceed a great deal more effectually both in doctrine and exhortation than it did in the dais of divers of those that were heer alledged Wherin if there shal be any that shal think either on the one side that I have put out too much or on the other that I have put out too little neither am I desirous to overrule their judgements nor very careful to maintain mine own if any shal come with better matter contenting my selfe only with this that I have done what seemed to me to be most expedient to the glorie of God and to the benefit of his people heer And so without any further defence of my doings therin now gentle Reader I send thee over to the booke it selfe where if thou shalt bestow a little pains though it be no more but once with advisement to read it over I dowt not but that thou wilt confesse thy labor to be wel bestowed Which when thou shalt finde then descending to the Author of it seeing himselfe desireth to be holpen by thy praiers thou shalt do wel both to thank God for him for this which is done and to solicite him with thy praiers on behalfe of him and the rest that it would please him to give them a further knowledge of the truth in Christ so far as his wisdome hath thought expedient to the setting foorth of his own glorie and to the salvation of those that are his And God give us al so many as do appertain to his kingdome his grace in that measure that both we may agree togither in the truth of religion and altogither imploy our selves in his service heer in peace and quietnes one with another And so I bid thee hartily farewel At Bolton-Percy in the ancientie or liberties of York the 9. of Iulie 1584. Thy hartie wel-willer in Christ EDMVND BVNNY The booke of Christian exercise appertaining to Resolution The contents of the first part of this booke touching the helps of resolution to serve God The first Chapter Of the end and parts of this booke with a necessarie
woonted errors unto the truth in both these respects I thought your G. would so much the rather accept of them For having had so long experience of the world as you have very likelihood teacheth that needs you must grow more and more from the love therof and it is sufficiently known unto al that having found this mercie your selfe to be delivered from the former ignorance to be brought to the knowledge of the truth you have in like sort in this long course that God hath given you much called on others to do the like These bookes therfore that treat of the same I thought should be the rather welcome And I beseech almightie God the fountain and giver of al good things to give you grace so to consider of the one and to go on forward in the other as that more and more departing from the love of the world and more and more performing the work of the ministerie you bring the former at length to nothing and make the other a pollished work for the day of the Lord. Your Graces most humble in the Lord EDM. BVNNY The Praeface to the Reader COncerning the former of these two Bookes gentle Reader I have to admonish thee of certain things therunto belonging and first as touching the Author of it then as touching the booke it selfe Who it is that was the Author of it I do not know for that the Author hath not put to his name but only two letters in the end of his praeface which two letters I have set down under the title of the booke it selfe But whosoever it is that was the Author of it himselfe doth set down both the occasion wherupon he wrote it and what was his intent and purpose therin The occasion of it was that one Gasper Loart Doctor of Divinitie and a Iesuit frier had before written a booke of much like argument in the Italian toong which a countrie-man of ours at Paris in France had about four yeers since translated into English and had done as he thought much good therby Wherupon the Author heerof minding to have imprinted that again and to have inriched it both with matter and method he found the course that he determined to have this issu in the end that he thought not good to imprint again that booke of Doctor Loarts but rather to make another of his own and to gather in therunto whatsoever is in that booke or others such like to this effect Which course when he had taken he thought good to follow this order therin first to shew how to resolve our selves to serve God indeed then how to begin to do it and lastly how to continu unto the end And so setting in hand with the work and having finished the first part that hath he sent over in the mean season until he shal be able to finish the rest His intent and purpose was as himselfe doth witnes that his countrie-men might have some one sufficient direction for matters of life among so many bookes of controversies for that those though otherwise he account them needful do help but little he saith oft times to good life but rather fil the heads of men with a spirit of contradiction contention that for the most part hindereth devotion Insomuch that he much misliketh that men commonly spend so much of their time so unprofitably talking of faith but not seeking to build theron as they ought to do and so do but wearie themselves in vain making much ado but getting but little profit therby much disquieting our selves and others and yet obtaining but smal reward Which complaint of his is just indeed as the matter is handled by many And so having protested his good meaning therin desireth al though they dissent from him in religion yet laieng aside hatred malice and wrathful contention to join togither in amendement of life and in praieng one for another Which we might have heard in his own words but that he interlaceth other things withal that I dare not in conscience and dutie to God commend unto thee Concerning the booke it selfe it seemeth to be most of al gathered out of certain of the Schoole-men as they are termed that living in the corrupter time of the church did most of al by that occasion treat of reformation of life when as others were rather occupied about the controversies that were most in quaestion among them And although my selfe have bestowed no great time in them yet by the little that I have bestowed I see it to resemble them so much especially for the invention of it that as we finde somtimes a readie help in the face of the childe to gesse at the father so in this likewise me think that we have in the booke it selfe that which may lead us to this conjecture But my meaning at this time is no more but this first to shew thee what it was as it is set foorth by the Author himselfe and then what is done therunto by me that so I might get it published to al. As it is set foorth by the Author himselfe if we consider the substance of it surely it was wel woorth the labor a few points only excepted and much of it of good persuasion to godlines of life But if we consider the form or maner of it therin maiest thou finde that it was needful for me before hand to admonish thee of these few things First that throughout the whole booke the Author hath used in those scriptures that he alledgeth the vulgar translation that was before in common use with them and some special words praecisely such as before they have taken upon them to observe and therin stil to discent from us The vulgar translation is known wel inough so that I need to say nothing of it Those special words that praecisely he useth are Our Lord when it is more agreeable to the text to say The Lord iustice for righteousnes poenance for repentance merit for good works or the service of God and a few others Then also in divers parts of the booke there were mingled in withal certain opinions and doctrines of their own profession most of them such as are manifest corruptions and some of them no more but over-venturous and certain places alledged out of others little appertaining to the matter or else more coldly handling the matters propounded than that wel they could match with the residu that are in the Treatise to that purpose alledged In this maner came it into my hands and so it is yet extant among them Now concerning my doings therin first for the substance of it bicause it is much of it good I have so far not only conceived liking of it my selfe but also have done my best indevor thus to publish it unto al that so many as wil may take to themselves the benefit of it In which kind of argument though many others in these our dais have done very commendably likewise Yet I
advertisement to the Reader How necessarie a thing it is for a man to resolve to leave vanities and to serve God What argument the devil useth to draw men from this resolution How wilful ignorance doth-increase and not excuse sin What mind a man should have that would read this Treatise The second Chapter How necessarie it is to enter into earnest consideration and meditation of our estate wherin is declared That inconsideration heerin is a great enimie to resolution What inconveniences grow therby The nature and commoditie of consideration Of the exact maner of meditating the particulars of religion in the fathers of old and the fashion of beleeving in grosse at this day The third Chapter Of the end in general why man was created and placed in this world wherin is handled How du consideration of this end helpeth a man to iudge of himselfe What mind a man should have to creatures The lamentable condition of the world by want of this du consideration And the mischeefe therof at the last day The fourth Chapter Of the end of man more in particular and of two special parts of the same required at his hands in this life wherin is discussed How exactly both these parts are to be exercised The description of a Christian life The lamentable condition of our negligence heerin The care and diligence of many of the fathers touching the same The remedies that they used for the one part what monuments of pietie they left behind touching the other The indifferent estates of good and evil men as wel praesently and at the day of death as in the life to come The fift Chapter Of the severe account that we must yeeld to God wherin is declared A principal point of wisdome in an accountant for viewing of the state of his account before hand The maiestie of ceremonies and circumstances used by God at the first publication of his law in writing and his severe punishment of offenders The sharp speeches of our savior against sinners Why two iudgements are appointed after death The sudden comming of them both The demands in our account at the general iudgement The circumstances of horror and dread before at and after the same What a treasure a good conscience wil then be The pittiful case of the damned How easily the dangers of those matters may be praevented in du time The sixt Chapter A consideration of the nature of sin and of a sinner to shew the cause why God justly useth the rigor before mentioned wherin is described Gods infinite hatred to sinners The reasons why God hateth them That they are enimies to God to themselves How God punisheth sinners as wel the penitent as the obstinate and of the bitter speeches in scripture against sinners Of the seven miseries and losses which come by sin The obstinacie of sinners in this age Two principal causes of sin Of the danger to live in sin How necessarie it is to fear The seventh Chapter Another consideration for the further justifieng of Gods judgements and declaration of our demerit taken from the majestie of God and his benefits towards us wherin is shewed A contemplation of the maiestie of God and of his benefits Of the several uses of sacraments Divers complaints against sinners in the person of God Our intollerable contempt and ingratitude against so great a maiestie and benefactor Of great causes we have to love God beside his benefits How he requireth nothing of us but gratitude That it resteth in du resolution to serve him An exhortation to this gratitude with a short praier for a penitent sinner in this case The eight Chapter Of what opinion and feeling we shal be touching these matters at the time of our death wherin is expressed The induration of some harts kept from resolution by worldly respects Of the matters of terror pain and miserie that principally molest a man at his death A contemplation of the terrors speech or cogitation of a sinner at the hour of death Of divers apparitions and visions to the iust and to the wicked lieng a dieng How al these miseries may be praevented The ninth Chapter Of the pains appointed for him after this life and of two sorts of them wherin is declared How God useth the motive of threats to induce men to resolution Of the everlasting pain in hel reserved for the damned and common to al that are there Of the two parts therof that is pain sensible and pain of losse Vehement coniectures touching the severitie of those pains Of the several names of hel in divers toongs Of the particular pains for particular offenders peculiar in qualitie quantitie to the sins of ech offender Of the woorm of conscience The tenth Chapter Of the rewards benefits and commodities provided for Gods servants wherin is declared How God is the best pay-master Of his infinite magnificence The nature greatnes and valu of his rewards A description of paradise Of two parts of felicitie in heaven A contemplation of the commodities of the said two felicities ioined togither The honor wherunto a Christian man is born by baptism An admonition against securitie in this life The contents of the second part of this booke touching impediments of resolution The first Chapter Of the first impediment which is the difficultie that manie think to be in vertuous life wherin is declared Nine special privileges and helps wherwith the vertuous are aided above the wicked 1 The force of Gods grace for easing of vertuous life against al temptations 2 Of what force love is heerin And how a man may know whether he have love towards God or no. 3 Of a peculiar light of understanding pertaining to the iust 4 Of internal consolation of mind 5 Of the quiet of a good conscience in the iust 6 Of hope in God which the vertuous have And that the hope of the wicked is indeed no hope but meer presumption 7 Of freedom of soul and bodie which the vertuous have 8 Of the peace of mind in the vertuous towards God their neighbor and themselves 9 Of the expectation of the reward that the vertuous have Of the comfort that holie men have after their conversion And how the best men have had greatest conflicts therin Of Saint Austens conversion and four annotations therupon The second Chapter Of the second impediment which is tribulation wherin are handled four special points 1 First that it is an ordinarie means of salvation to suffer some tribulation 2 Secondly that there be thirteen special considerations of Gods purpose in sending afflictions to his servants which are laid down and declared in particular 3 Thirdly what special considerations of comfort a man may have in tribulation The third Chapter Of the third impediment which is love of the world which is drawn to six points 1 First how and in what sense the world and commodities therof are vanities and of three general points of worldly vanities 2 Secondly how worldly commodities
are meer deceits 3 Thirdly how the same are pricking thorns 4 Fourthly how the same are miserie affliction 5 Fiftly how they strangle a man With a description of the world 6 Sixtly how a man may avoid the danger therof and use the commodities therof to his own benefit The fourth Chapter Of the fourth impediment which is too much praesuming of Gods mercie wherin is declared That prolonging of our iniquities in hope of Gods mercie is to build our sins on Gods bak Of the two feete of our Lord that is mercie and truth Of two dangers of sinners and how Gods goodnes helpeth not them that persevere in sin Whether Gods mercy be greter than his iustice The description of tru fear Of servile fear and of the fear of children and how servile fear is profitable for sinners The fift Chapter Of the fift impediment which is delay of resolution upon hope to do it better or with more ease afterward wherin a declaration is made Of seven special reasons why the devil mooveth us to delay and of six principal causes which make our conversion harder by delay How hard it is to repent in old age for him that is not accustomed to some hardnes before what charge a man draweth to himselfe by delay That the example of the theefe saved on the crosse is no warrant to such as defer their conversion Of divers reasons why conversion made at the last hour is insufficient The sixt Chapter Of three other impediments that is sloth negligence and hardnes of hart wherin is declared The four effects of sloth and the means how to remoove them The cause of Atheism at this day And the way to cure careles men Of two degrees of hardnes of hart How hardnes of hart is in al persecutors The description of an hard hart and the danger therof The conclusion of the whole booke FINIS THE FIRST PART OF THIS BOOKE CHAP. I. Of the end and parts of this Booke with a necessarie advertisement to the Reader THIS first booke hath for his proper end to persuade a Christian by name to become a tru Christian in deede at the least in resolution of mind And for that there be two principal things necessary to this effect therfore this first booke shal be divided into two parts In the first shal be declared important reasons and strong persuasions to provoke a man to this resolution In the second shal be refuted al the impediments which our spiritual enimies the flesh the world and the diuell are wont to lay for the stopping of the same knowing very wel that of this resolution dependeth all our whole seruice of GOD. For he that never resolveth himselfe to doo wel and to leave the dangerous state of sin wherin he liveth is far of from ever doing the same But he that somtimes resolveth to do it although by frailty he performeth it not at that time yet is that resolution much acceptable before God and his mind the redier to return after to the like resolution again and by the grace of God to put it manfully in execution But he that wilfully resisteth the good motions of the holie Ghost and vncurteously contemneth his Lord knocking at the doore of his conscience greatly prouoketh the indignation of GOD against him and commonly groweth harder and harder daily vntil he be given over into a reprobate sense which is the next doore to damnation it selfe 2 One thing therefore I must advertise the Reader before I go any further that he take great heed of a certaine principal deceit of our ghostly adversarie whereby he draweth many millions of soules into hel daily which is to fear terrifie them from hearing or reading any thing contrarie to their present humor or resolution As for example an usurer from reading books of restitution a lecherer from reading discourses against that sin a worldling from reading spiritual books or treatises of deuotion And he useth commonly this argument to them for his purpose Thou seest how thou art not yet resolved to leave this trade of life wherin thou art and therfore the reading of these books wil but trouble and afflict thy conscience and cast thee into sorrow and melancholie and therefore read them not at al This I saie is a cunning sleight of Satan wherby he leadeth many blindfolded to perdition euen as a faulkener carieth manie hawks quietly being hooded which otherwise he could not do if they had the vse of their sight 3 If ignorance did excuse sin then this might be some refuge for them that would live wickedly But this kind of ignorance being voluntarie and wilful increaseth greatly both the sin and the sinners euil state For of this man the holie Ghost speaketh in great disdain Noluit intelligere vt bene ageret He would not vnderstand to do well And again Quia tu scientiam repulisti repellam te For that thou hast reiected knowledge I will reiect thee And of the same men in another place the same holy Ghost saith They do lead their lives in pleasure and in a moment go down vnto hell which say to God Go from vs we will not have the knowledge of thy wais Let euery man therfore beware of this deceit and be content at the least to read good bookes to frequent devout company and other like good means of his amendment albeit he were not yet resolved to follow the same yea although he should find some greefe and repugnance in himselfe to do it For these things can never do him hurt but may do him very much good and it may be that the very contrarictie and repugnance which he beareth in frequenting these things against his inclination may move the merciful Lord which seeth his hard case to give him the victorie over himselfe in the end and to send him much more comfort in the same than before he had dislike For he can easily do it only by altering our tast with a litle drop of his holie grace and so make those things most sweet and pleasant which before tasted both bitter and vnsaverie 4 Wherfore as I would hartily wish everie Christian soule that cometh to read these considerations following should come with an indifferent mind laid down wholy into Gods hands to resolve and do as it should please his holy spirit to move him unto although it were to the losse of all worldlie pleasures whatsoever which resignation is absolutely necessarie to everie one that desireth to be saved so if some can not presently win that indifferencie of themselves yet would I counsel them in any case to conquer their minds to so much patience as to go through to the end of this booke and to see what may be said at least to the matter although it be without resolution to follow the same For I doubt not but God may so pearse these mens harts before they come to the end as
smal cause to envie their felicitie If they talk basely of the glorie and riches of saints in heaven not esteeming them indeed in respect of their own or contemning them for that carnal plesures are not rekoned therin make little account of their words for that The sensual man understandeth not the things which are of God If horses were promised by their maisters a good banket they could imagin nothing else but provender and water to be their best cheer for that they have no knowledge of daintier dishes so these men accustomed to the puddle of their fleshly pleasures can mount with their mind no higher than the same But I have shewed thee before gentle reader some wais and considerations to conceive greater matters albeit as I have advertised thee often we must confesse stil with Saint Paul that no humane hart can conceive the least part therof for which cause also it is not unlike that Saint Paul himselfe was forbidden to utter the things which he had seen and heard in his miraculous assumption unto the third heaven 22 To conclude then this game gole is set up for them that wil run as Saint Paul noteth and no man is crowned in this glorie but such onlie as wil fight as the same Apostle teacheth It is not every one that saith to Christ Lord Lord that shal enter into the kingdome of heaven but they onlie which do the wil of Christ his father in heaven Though this kingdome of Christ be set out to al yet every man shal not come to raign with Christ but such onlie as shal be content to suffer with Christ. Thou art therfore to sit down and consider according to thy Saviors counsel what thou wilt do whether thou have so much spiritual money as is sufficient to build this tower and make this war or no that is whether thou have so much good wil and holie manhood in thee as to bestow the pains of suffering with Christ if it be rather to be called pains than pleasure that so thou maist raign with him in his kingdome This is the question this is the verie whole issue of the matter hitherto hath appertained whatsoever hath been spoken in this book before either of thy particular end or of the majestie bountie and justice of God and of the account he wil demand of thee also of the punishment or reward laid up for thee Al this I say was meant by me to this only end that thou measuring the one part and the other shouldest finaly resolve what thou wouldest do and not to passe over thy time in careles negligence as many do never spieng their own error until it be too late to amend it 23 For the love of God then deer brother and for the love thou bearest to thine own soul shake off this dangerous securitie which flesh and blood is woont to lul men in and make som earnest resolution for looking to thy soul for the life to come Remember often that woorthy sentence Hoc momentum unde pendet aeternitas This life is a moment of time wherof al eternitie of life or death to come dependeth If it be a moment and a moment of so great importance how is it passed over by wordly men with so little care as it is 24 I might have alledged heer infinite other reasons and considerations to move men unto this resolution wherof I have talked and surely no measure of volume were sufficient to contein so much as might be said in this matter For that al the creatures under heaven yea and in heaven it selfe as also in hel al I say from the first to the last are arguments and persuasions unto this point al are books and sermons al do preach and crie som by their punishment som by their glorie som by their beutie and al by their creation that we ought without delay to make this resolution and that al is vanitie al is folly al is iniquitie al is miserie beside the only service of our maker and redeemer But yet notwithstanding as I have said I thought good only to choose out these few considerations before laid down as cheefe and principal among the rest to work in any tru Christian hart And if these cannot enter with thee good reader little hope is there that any other would doo thee good Wherfore heer I end this first part reserving a few things to be said in the second for remooving of som impediments which our spiritual adversarie is woont to cast against this good work as against the first step to our salvation Our Lord God and Savior Iesus Christ which was content to pay his own bloud for the purchasing of this notable inheritance unto us give us his holy grace to esteeme of it as the great weight of the matter requireth and not by negligence to leese our portions therin The end of the first part THE SECOND PART OF THIS BOOKE CHAP. I. Of impediments that let men from this resolution and first of the difficultie or hardnes which seemeth to manie to be in vertuous life NOtwithstanding al the reasons and considerations before set down for inducing men to this necessarie resolution of serving God there want not manie Christians abroad in the world whose harts either intangled with the pleasures of this life or given over by God to a reprobate sense do yeeld no whit at al to this batterie that hath been made but shewing themselves more hard than adamant do not only resist contemn but also do seeke excuses for their sloth and wickednes and do alledge reasons to their own perdition Reasons I cal them according to the common phrase though indeed there be no one thing more against reason than that a man should becom enimie to his own soul as the scripture affirmeth obstinate sinners to be But yet as I say they have their excuses and the first and principal of al is that vertuous life is painful and hard and therfore they cannot indure to follow the same especially such as have been brought up delicately never were acquainted with such asperitie as they say we require at their hands And this is a great large and universal impediment which staieth infinite men from imbrasing the means of their conversion for which cause it is fully to be answered in this place 2 First then supposing that the way of vertu were so hard indeed as the enimie maketh it seem yet might I wel say with Saint Iohn Chrysostom that seeing the reward is so great and infinite as now we have declared no labor should seem great for obteining of the same Again I might say with holie S. Austen That seeing we take daily so great pain in this world for avoiding of smal inconveniences as of siknes imprisonments losse of goods and the like what pains should we refuse for avoiding the eternitie of hel fire set down before The first of these
man that come life come death come health come siknes come wealth come povertie come prosperitie come adversitie come never so tempestuous storms of persecution he sitteth down quietly and saith calmly with the prophet My trust is in God and therfore I fear not what flesh can do unto me Nay further with holie Iob amidst al his miseries he saith Si occiderit me in ipso sperabo If God should kil me yet would I trust in him And this is as the scripture said before to be as confident as a lion Whose propertie is to shew most courage when he is in greatest peril and neerest his death 20 But now as the holie Ghost saith Non sic impij non sic The wicked cannot say this they have no part in this confidence no interest in this consolation Quia spes impiorum peribit Saith the scripture The hope of wicked men is vain and shal perish And again Praestolatio impiorum furor The expectation of wicked men is furie And yet further Spes impiorum abhominatio animae The hope of wicked men is abhomination and not a comfort unto their soul. And the reason heerof is double First for that in verie deed though they say the contrarie in words wicked men do not put their hope and confidence in God but in the world and in their riches in their strength frinds and authority and finally in the Deceaving arm of man Even as the prophet expresseth in their person when he saith We have put a lie for our hope That is we have put our hope in things transitorie which have deceived us this is yet more expressed by the scripture saieng The hope of wicked men is as chaf which the wind bloweth away and as a bubble of water which a storm disperseth as a smoke which the wind bloweth abroad and as the remembrance of a ghest that staieth but one day in his In. By al which metaphors the holie Ghost expresseth unto us both the vanity of the things wherin indeed the wicked do put their trust and how the same faileth them after a little time upon every smal occasion of adversitie that falleth out 21 This is that also which God meaneth when he so stormeth and thundereth against those which go into Egypt for help and do put their confidence in the strength of Pharao accursing them for the same and promising that it shal turn to their own confusion which is properly to be understood of al those which put their cheefe cōfidence in worldly helps as al wicked men do whatsoever they dissemble in words to the contrarie For which cause also of dissimulation they are called hypocrites by Iob for wheras the wise man saith The hope of wicked men shal perish Iob saith The hope of hypocrites shal perish Calling wicked men hypocrites for that they say they put their hope in God wheras indeed they put it in the world Which thing beside scripture is evident also by experience For with whom doth the wicked man consult in his affairs and dowts With God principally or with the world Whom doth he seeke to in his afflictions Whom doth he cal upon in his siknes From whom hopeth he comfort in his adversities To whom yeeldeth he thanks in his prosperities When a worldly man taketh in hand any work of importance doth he first consult with God about the event therof Doth he fal down of his knees and aske his aid Doth he refer it wholy and principally to his honor If he do not how can he hope for aid therin at his hands How can he repaire to him for assistance in the dangers and lets that fal out about the same How can he have any confidence in him which hath no part at al in that work It is hypocrisie then as Iob truly saith for this man to affirm that his confidence is in God wheras indeed it is in the world it is in Pharao it is in Egypt it is in the arm of man it is in a lie He buildeth not his house with the wise man upon a rok but with the foole upon the sands and therfore as Christ wel assureth him When the rain shal come and fluds descend and winds blow and al togither shal rush upon the house which shal be at the hour of death then shal this house fal and the fal of it shal be great Great for the change that he shal see great for the great horror which he shal conceive great for the great miserie which he shal suffer great for the unspeakable joies of heaven lost great for the eternal pains of hel fallen into great every way assure thy selfe deer brother or else the mouth of God would never have used this word great and this is sufficient for the first reason why the hope of wicked men is vain for that indeed they put it not in God but in the world 22 The second reason is for that albeit they should put their hope in God yet living wickedly it is vain and rather to be called presumption than hope For understanding wherof it is to be noted that as there are two kinds of faith recounted in scripture the one a dead faith without good works that is which beleeveth al you say of Christ but yet observeth not his commandements the other a lively a justifieng faith which beleeveth not only but also worketh by charitie as Saint Pauls words are So are there two hopes following these two faiths the one of the good proceeding of a good conscience wherof I have spoken before the other of the wicked resting in a guiltie conscience which is indeed no tru hope but rather presumption This Saint Iohn prooveth plainly when he saith Brethren if our hart reprehend us not then have we confidence with God That is if our hart be not guiltie of wicked life And the words immediately folowing do more expresse the same which are these Whensoever we aske we shal receive of him for that we keep his cōmandements do those things which are pleasing in his sight The same confirmeth Saint Paul when he saith that The end of Gods commandements is charity from a pure hart and a good conscience Which words Saint Austen expounding in divers words and in divers places of his works prooveth at large that without a good conscience there is no tru hope that can be conceaved Saint Paul saith he addeth from a good conscience Bicause of hope for he which hath the scruple of an evil conscience despaireth to attain that which he beleeveth And again Every mans hope is in his own cōscience according as he feeleth him selfe to love God And again in another book the apostle putteth a good cōscience for hope for he only hopeth which hath a good conscience and he whom the guilt of an evil conscience doth prik retireth bak from hope hopeth nothing but his own damnation I might heer
for him he blessed them both and finally shewed al possible tokens of love that might be But what insued Adam committed but one sin and that at the intisement of another and that also a sin not of so verie great importance as it may seem to mans reason being but the eating of the tree forbidden and yet the matter was no sooner done but al frindship was broken between God and him he was thrust out of paradise condemned to perpetual miserie and al his posteritie to eternal damnation togither with himselfe if he had not repented And how severely this greevous sentence is executed may sufficiently appeer by this that infinite millions of people even the whole race of mankind is for it cast down unto the unspeakable torments of hel excepting those few that since are ransomed by the comming down of Gods own son the second person in Trinitie into this flesh and by his intollerable sufferings and death in the same 9 The two miracles of the world Moises and Aaron were of singular authoritie and favor with God insomuch as they could obtain great things at his hands for other men yet when they offended God once themselves at the waters of contradictiō in the desart of Sin for that they dowted somwhat of the miracle promised to them from God therby did dishonor his majestie before the people as he saith they were presently rebuked most sharply for the same though they repented hartily that offence and so obtained remission of the fault or guilt yet was there laid upon them a greevous chastisement for the same and that was that they shuld not enter themselves into the land of promise but should die when they came within the sight therof And albeit they intreated God most earnestly for the release of this penance yet could they never obtain the same at his hands but alwais he answered them Seeing you have dishonored me before the people you shal die for it and shal not enter into the land of promise 10 In what special great favor was Saul with God when he chose him to be the first king of the peple caused Samuel the prophet so much to honor him and to anoint him prince upon Gods own inheritance as he calleth it When he commended him so much and took such tender care over him And yet afterward for that he brake Gods commandement in reserving certain spoils of war which he should have destroied yea though he reserved them to honor God withal as he pretended yet was he presently cast off by God degraded of his dignitie given over to the hands of an evil spirit brought to infinite miseries though he shifted out for a time and finally so forsaken and abandoned by God as he slew himselfe his sons were crucified or hanged on a crosse by his enimies and al his family and linage extinguished for ever 11 David was the chosen and deer frind of God and honored with the title of One that was according to Gods own hart But yet assoon as he had sinned the prophet Nathan was sent to denounce Gods heavie displeasure and punishment upon him And so it insued notwithstanding that he sorrowed and humbled himselfe so much as he did for the sin that he had done as may appeer by his fasting praier weeping wearing of sak eating of ashes and the like By which is evident that how great Gods mercie is to them that fear him so great is his justice to them that offend him 12 The scripture hath infinite examples of this matter as the rejection of Cain and his posteritie streight upon his murder the pittiful drowning of the whole world in the time of Noe the dreadful consuming of Sodom and Gomorra with the cities about by fire and brimstone the sending down quik to hel of Chore Dathan and Abyron with the slaughter of two hundred and fiftie their adherents and many thousands of the people besides for rebellion against Moises Aaron the sudden killing of Nadab and Abju sons of Aaron and chosen preests for once offering of other fire on the altar than was appointed them the most terrible striking dead of Ananias and Saphira for retaining some part of their own goods by deceit from the apostles with manie mo such examples which the scripture doth recount 13 And for the greevousnes of Gods justice and heavines of his hand when it lighteth upon us though it may appeer sufficiently by al these examples before alleged wherin the particular punishments as you see are most rigorous yet wil I repeat one act of God more out of the scripture which expresseth the same in woonderful maner It is wel known that Benjamin among al the twelve sons of Iacob was the deerest unto his father as appeereth in the book of Genesis and therfore also greatly respected by God and his tribe placed in the best part of al the land of promise upon the division therof having Ierusalem Iericho and other the best cities within it Yet notwithstanding for one only sin committed by certain private men in the citie of Gabaa upon the wife of a levite God punished the whole tribe in this order as the scripture recounteth He caused al the other eleven tribes to rise against them and first to come to the house of God in Silo to aske his advise and follow his directiō in this war against their brethren And thence having by Gods appointment entered battel twice with the tribe of Benjamin the third day God gave them so great a victorie as they slew al the living creatures within the compasse of that tribe except only six hundred men that escaped away into the desart the rest were slain both man woman children and infants togither with al the beasts and cattel and al the cities villages and houses burnt with fire And al this for one sin committed only at one time with one woman 14 And who wil not then confesse with Moises that God is a iust God a great God and a terririble God Who wil not confesse with Saint Paul It is horrible to fal into the hands of the living God Who wil not say with holie David A iudicijs tuis timui I have feared at the remembrance of thy iudgements If God would not spare the destroieng of a whole tribe for on sin only if he would not pardon Chore Dathan and Abiron for once the sons of Aaron for once Ananias and Saphyra for once if he would not forgive Esau though afterward he sought the blessing with tears as the apostle saith if he would not remit the punishment of one fault to Moises and Aaron though they asked it with great instance if he would not forgive one prowd cogitation unto the angels nor once eating of the tree forbidden unto Adam without infinite punishment nor would passe over the cup of affliction from his own Son though he
Pharao had no more greevous way to do it than to say Indurabo cor Pharaonis I wil harden the hart of Pharao That is as Saint Austen expoundeth I wil take away my grace and so permit him to harden his own hart so when he would shew mercie to Israel he had no more forcible means to expresse the same than to say I wil take away the stonie hart out of your flesh give you a fleshie hart in steed therof That is I wil take away your hard hart and give you a soft hart that wil be mooved when it is spoken to And of al other blessings and benefits which God doth bestow upon mortal men in this life this soft and tender hart is one of the greatest I mean such an hart as is soone mooved to repentance soone checked and controlled soone pearsed soone made to bleed soone stirred to amendment And on the contrarie part there can be no greater curse or malediction laid upon a Christian than to have an hard and obstinate hart which heapeth every day vengeance unto it selfe and his maister also Saint Paul saith it is compared by the apostle unto the ground which no store of rain can make fruitful though it fal never so often upon the same and therfore he pronounceth rherof Reprobae est maledicto proxima cuius consummatio in combustionem That is It is reprobate and next doore to malediction whose end or consummation must be fire and burning 26 Which thing being so no marvel though the holie scripture do dehort us so carefully from this obduration and hardnes of hart as from the most dangerous and desperate disease that possible may fal upon the Christian being indeed as the apostle signifieth the next doore to reprobation it selfe S. Paul therfore crieth Nolite contristari nolite extinguere spiritum Dei Do you not make sad do you not extinguish the spirit of God by obduration by resisting and impugning the same Again Non obduretvr quis ex vobis fallacia peccati Let no man be hard harted among you through the deceit of sin The prophet David also crieth Hodie si vocem eius audieritis nolite obdurare corda vestra Even this day if you hear the voice of God calling you to repentance see you harden not your harts against him Al which earnest speeches used by Gods holie spirit do give us to understand how carefully we have to flie this most pestilent infection of an hard hart which almightie God by his mercie give us grace to do and indu us with a tender hart towards the ful obedience of his divine majestie such a soft hart I say as the wise man desired when he said to God Da servo tuo cor docile Give unto me thy servant O Lord an hart that is docible and tractable to be instructed such an hart as God himselfe describeth to be in al them whom he loveth saieng Ad quem respiciam nisi ad pauperculum contritum corde timentem sermones meos To whom wil I have regard or shew my favor but unto the poore and humble of hart unto the contrite spirit and to such as trembleth at my speeches 27 Behold deer brother what an hart God requireth at thy hands A little poore humble hart for so much importeth the diminitive Pauperculus also a contrite hart for thine offences past and an hart that trembleth at everie word that commeth to thee from God by his ministers How then wilt thou not fear at so manie words and whole discourses as have been used before for thine awakening for opening thy peril for stirring thee to amendement How wilt thou not fear the threats and judgements of this great Lord for thy sin How wilt thou dare to proceed anie further in his displeasure How wilt thou defer this resolution any longer Surely the lest part of that which hath been said might suffice to moove a tender hart an humble and contrite spirit to present resolution and earnest amendement of life But if al togither cannot moove thee to do the same I can say no more but that thou hast a verie hard hart indeed which I beseech our heavenly father to soften for thy salvation with the pretious hot blood of his onlie son our Savior who was content to shed it for that effect upon the crosse 28 And thus now having said so much as time permitted me concerning the first general part required at our hands for our salvation that is concerning resolution appointed by any division in the beginning to be the subject or matter of this first booke I wil end heer deferring for a time the performance of my purpose for the other two bookes upon the causes and reasons set down in an advertisement to the reader at the very first enterance unto this booke nothing dowting but if God shal vouchsafe to work in anie mans hart by means of this booke or otherwise this first point of resolution the most hard of al other then wil he also give means to perfect the work begun of himselfe and wil supplie by other wais the two principal parts following that is both right beginning and constant perseverance wherunto my other two bookes promised are appointed It wil not be hard for him that were once reformed to find helpers and instructors ynow the holie Ghost in this case being alwais at hand there want not good bookes and better men God be glorified for it in our own countrie at this day which are wel able to guide a zealous spirit in the right waie to vertu and yet as I have promised before so mean I by Gods most holie help and assistance to send thee gentle reader as my time and habilitie wil permit the other two bookes also especially if it shal please his divine majestie to comfort me therunto with the gain or good of any one soul by this which is alreadie done that is if I shal conceive or hope that any one soul so deerly purchased by the pretious blood of the son of God shal be mooved to resolution by any thing that is heer said that is shal be reclaimed from the bondage of sin and restored to the service of our maker redeemer which is the onlie end of my writing as his majestie best knoweth 29 And surely gentle reader though I must confesse that much more might be said for this point of resolution that is heer touched by me or than any man can wel utter in any competent kind of booke or volume yet am I of opinion that either these reasons heer alledged are sufficient or els nothing wil suffice for the conquering of our obstinacie and beating down of our rebellious disobedience in this point Heer thou maist see the principal arguments inducing thee to the service of God and detestation of vice Heer thou maist see the cause end why thou wast created the occasion of thy comming
he had al other parts of his bodie yet had he not the use of one of them al bicause that yet he wanted that living soul that could rightly use them Or in much like case as Lazarus was the fourth day dead laid in his grave chained up fast in the power of death having no abilitie at al to come forth or to help out himselfe until he was called forth by the word of thy power and withal had power given him to come Or as Nicodemus not yet regenerate or born again who though otherwise he were learned and wise yet did he not see any thing at al such things as belong unto thy kingdome neither yet was able until he was born again from above But as we are in truth thus far to acknowledge the want that is in us and to take the confusion therof to our selves as the proper and only portion that is du unto us so do we again to our comfort remember that thou art able to make our blinde eies to see to give us power to come forth unto thee and to make us able to understand whatsoever belongeth to our peace And this do we finde not only in thy holie word but also in thy mightie works finding it plain by long experience that thou often hast wrought and daily dost work such things as these where it pleaseth thee When as therby it cōmeth to passe that ever thou hast had hast at this praesent and ever shalt have a seed of those that glorifie thee and in some measure study to advance thy honor on earth First therfore giving unto thee al possible thanks for al those thy servants whom thou hast lightened with the knowledge of thy truth and brought into the way of life which either have been heertofore and now are past their pilgrimage heer and triumphing with thee in the heavens or else do live at this praesent whersoever they are in al the world desiring also to be with thee and to see the glorie of thy kingdome we most humbly beseech thee to gather togither to that assemblie al those thy servants that yet are to come in and wander as yet in their own natural blindnes until it please thee to visit them with thy grace from above O most gratious and merciful father hold on that course with the children of the new Adam now that thou didst with the first Adam before As thou hast given them eies harts and al other parts of the outward man in that they are born the natural children of men so we beseech thee to breath into them the living spirit that so their eies indeed may see and their harts understand not only the things of this world but also whatsoever is expedient for them to know belonging to the world to come and that al the powers both of their bodies and soules togither may in some good measure serve to such use as is seemly and meete for those that do appertain unto thee whom by adoption thou hast vouchsafed to make thy children And thou aeternal and everlasting son of the father who by the word of thy power quickenest whomsoever thou wilt al those which thy heavenly father hath given thee and never sufferest one of those to miscarrie we beseech thee to loase al those that are thine from the snares of sin and power of sathan that they may effectually hear thy voice be therwithal so quikned by thee that being set at libertie from the snares they were in and lieng bound in the grave no longer they come foorth at thy cal and do the service Thou also most glorious and mightie spirit the fountain of al our regeneration by whom unles we be born again we can never see the kingdome of God and by whom we are sealed to the day of redemption so many as are by aeternal election therunto ordeined we humbly beseech thee that as thou knowest who they are that are thine and in what time they are to be called so it would please thee so to work in them by thy power as that whosoever are yet but the natural children of Adam decaied and yet in the secret purpose of the Godhead do appertain to the kingdome of God may when the time of their refreshing doth come be so renued framed by thee that they also may plainly understand the doctrine thou teachest professe the same and frame their lives in some good measure agreeable to it and therin to their comfort finde that they also are sealed to aeternal life O blessed Trinitie it is not in us to reform our selves For both the enimie is stronger than we and stil detaineth us under his power and we likewise have no desire to be freed from him and besides that have a natural loathing of the way of life But unto thee O Lord it belongeth and to thee alone Thou art able both to deliver us from the bondage that we are in and to make us both to covet and to love to come to the freedome of thy children to spend the rest of our daies therin We pray not in this respect for the world though otherwise we beseech thee stil to continu thy wonted goodnes to it likewise to al the children of men but as thou hast more specially ordeined those whom thou hast chosen out of the world to be a peculiar people to thee to have now the knowledge and fear of thee and after to see thy glorie in heaven so we humbly desire that now thou wilt so effectually cal them in thy good time and sanctifie them heer in this life that after by the course that thou hast ordeined they may likewise come to life everlasting Seeing that the son is to be had in honor of al and it is not wel with the members until they be joined unto their head in both these respects we beseech thee make haste to unite them togither that the son may have to sanctifie him and to speak of his holy name and that his members heer on earth may so far injoy the peace and comfort that in him thou hast provided for them Grant this we beseech thee most merciful father thorough Iesus Christ thy son our Lord to whom with thee and the holie Ghost as of right appertaineth be ascribed al power thanks and glorie for ever and ever Amen FINIS Of the Author By what occasion he wrote His intent and purpose Of the booke it selfe In what maner it came foorth at the first What is don to it since First in the substance which is approoved Then in the form or maner of it which is amended The first part The second part The end of this bóoke Two parts of this booke The necessitie of resolution Acts. 7. Apoc. 3. Rom. 1. An advertisement The divels argument Wilful ignorance increaseth sin Psal. 35. Ose. 4. Iob. 21. See S. Austen of this sin De gra lib. arb chap. 3. S. Chrisostom hom 26. in epist. ad
nos reliquimus omnia c. * * The place being better considered it doth not appeere that David so said Nevertheles that which Barnard doth gather out of it doth stand very wel with those words of Christ that therwithal he allegeth of the light burden easie yoke Psal. 93. Gen. 22. Gal. 3. Four points to be handled in this chapter Whether al good men must suffer tribulation or no. Iohn 16. Luc. 11. 2. Tim. 3. Acts. 14. Apoc. 3. Heb. 12. verse 8. 2. Tim. 2. Psal. 33. Mat. 10. 2. Tim. 2. cap. 2. 3. Mat. 8. Iob. 7. Iob. 5. Iob. 13. The example of saints Gen. 4. Gen. 22. Iudith 8. Mat. 5.23 Luc. 13. Iob. 1. Tob. 2. Tob. 12. Heb. 11. Luc. 24. Mat. 10. Luc. 6. Mat. 10. Luc. 2. 1. Cor. 4. 2. Cor. 4.6.11.12 Acts. 20. Rom. 8. Iohn 21. Tert. lib. de prescrip heretic Ierom. lib. cont Ia. vin Mat. 10. An obiection answered Psal. 72. Psal. 37. Matt. 7. Time of peace more dangerous than of persecution A parable 2. Reg. 11. The cause why God sendeth affliction to the godly * * There was great reason in it for that seing man had sinned by mā was the justice of God to be satisfied which notwithstanding no man but he alone could do Wherby it may seem that although God hath given to this our Author a very good gift in persuading to godlines of life for which we have to aesteem of him accordingly yet hath he not given him therwithal so ful a knowlege of the mysterie of our redemption in Christ. So it is lesse marvel that he is in matters of controversie further to seek than otherwise by his godly disposition we may think that he should 1 Increase of glorie 2. Tim. 2. Apoc. 2. Heb. 11. Matt. 5. Mat. 10. Mat. 19. Esai 56. 2 Hate of the world 1. Cor. 11. Luc. 15. 3 A medicin to cure our diseases Eccl. 28. Pro. 29. Iohn 12. 〈◊〉 4. 〈…〉 Gen. 42. Exo. 17. Deut. 8. Psa. 77. Tobi. 3. Iob. 23. Pro. 17. Eccl. 2. Esai 1. Ierem. 9. Sap. 3. Zac. 13. Eze. 24. Iob. 33. verse 25. 4 A preservative Eze. 22. Psal. 17. Eccl. 31. Ierem. 1. Osee. 2. Psal. 18. 5 A prevention of punishment Serm. 55. in Cantic Naum. 1. 6 To prove us Gen. 27. Gen. 22. Deut. 8. Deu. 13. 2. Par. 32. Psal. 63. Psal. 25. Eccl. 2. Luc. 8. 7 To make men run to God Ose. 11. Psal. 31. Esai 26. Psal. 15. Ose. 6. Psal. 82. Ierem. 2. Ierem. 5. 8 To manifest Gods power and love in delivering Dan. 3.6.13 Iob. 1.2 Gen. 31. Tob. 2.12 Matt. 8. Mat. 14. 9 The ioy of deliverance Eccl. 35. Iohn 16. Psal. 22. Psal. 93. Psal. 30. Iudit 6.14.15 Acts. 12. 10 Thanks giving for our deliverance Psal. 58. Exo. 15. 1. Reg. 2. Iudic. 5. Iudit 12. Psal. 49. 11 Emboldening us in Gods service Exod. 4. Psal. 45. 12 The exercise of al the vertues Faith Hope Charitie Obedience Patience Humilitie 1. Pet. 5. 13 To make us like unto Christ. Esai 53. Crucified Christians Iob. 5. Mat. 5. The third part of this chapter why tribulations should be received ioifully Acts. 5. Special considerations of comfort in affliction Mat. 10. Ioh. 16. Mat. 10. Luc. 21. Mat. 10. Psal. 79. 1. Cor. 10. Mat. 28. Heb. 5. Heb. 12. Apoc. 3. Heb. 12. Gods measure of tribulation goeth according to the measure of his love Acts. 9. 1. Pet. 2. 1. Pet. 4. Mat. 5. Luc. 6. 2. Cor. 12. Acts. 5. Philip. 1. Tribulation a signe of predestination Heb. 12. Luc. 6. Luc. 16. Ps. 27. 73. Psal. 73. verse 18. * * In this they vary from S. Ierom who translateth according to the Hebrew In lubrico posuisti eos that is thou hast set them in slipperie places So in this also the old translation followeth not the hebrew nor Ierom but the Greek translation of the Seuentie interpreters saving that it doth omit Kaca Mala so maketh the sense obscure But so much as therin it swerveth from the purity of the text so much doth that which heeron they build want sufficient warrant in this place which notwithstāding being soberly understood is agreeable to the justice of God standeth by warrant of other places In appendice Tom. 8 Hie. in eodem psal Com. in Iob. Mat. 3.7 Ep. Iude. 3. Reg. 6. 1. Pet. 2. Apo. 21. Tribulation bringeth the companie of God himself Psal. 90. Gen. 37. Sap. 10. Can. 3. Iohn 9. Note this example 4. Reg. 16. The assistance of Gods grace in tribulation 2. Cor. 4. Serm. 88. de temp de nat gra cap. 26. 2. Cor. 4. Apo. 22. Iaco. 5. Mat. 11. Ap. 7.21 Gal. 6. Rom. 8. 4 The fourth part of this chapter 1 To reioice in tribulation or at leastwise to have patience Luc. 6. Iac. 1. Heb. 10. 2 To come to God by fervent praier Mat. 8. Psat. 43. Mark 4. Esai 63. Luc. 11. An important note Mat. 8. 1. Cor. 10. 3. Reg. 19. Psal. 30. 2. Cor. 1. Mat. 22. Psal. 21. 3 Magnanimitie with a strong faith Mat. 8. Luc. 8. Mat. 14. Psal. 17. Phili. 4. Pro. 28. Psal. 3. Psal. 21. Psal. 26. Psa. 117. Psal. 55. Esai 12. Christian fortitude Eccl. 10. Eccl. 4. Luc. 12. 1. Pet. 3. Apoc. 2. * * Those ten dais some think to have been the ten general persecutions within the first 300. yeers after Christ. * * But others rather think that ten doth heer signifie many as in some other places of scripture and dais as they are broken of by the nights that come betwixt so to signifie such times of trial as shuld now then have times of breathing likewise that so the faithful may be refeshed gather their strength against a fresh assalt ensuing Cap. 3. Cap. 21. Eccl. 15. Iohn 12. A firm resolution Eccl. 9. 1. Co. 16. Eccl. 11. 2. Par. 15. Dan. 3. Act. 4.5 Acts. 21. Rom. 8. * * Which book is not any part of canonical scripture nevertheles this example may wel be tru for that such constancie is oftē found in the children of God * * It was a manifest breach of the law of God and so no smal matter to them that knew it 2. Mac. 7. A marvelous constancie of the seven Machabees and their mother A woorthie saieng Lib. 8. off 38. How a man may come to an invincible resolution 2. Cor. 4. The sufferings of the apostles 2. Cor. 6. 2. Cor. 11. The particular sufferings of S. Paul Mat. 17. 1. Pet. 2. Heb. 12. A notable exhortation of the apostle Prou. 3. Iob. 5. Apoc. 3. Iac. 5. The exhortation of S. Iames. 1. Mac. 2. Gen. 12. Gen. 41. Num. 25. Iosu. 1. Iudg. 14. 2. Reg. 2. 4. Reg. 1. Dan. 3. Dan. 9. Iohn 12. 2. Tim. 4. Mat. 13. Marc. 4. Luc. 8. The exposition of the parable of the seed The importance of this parable Mat. 13. The parts of this chapter 1 The first part how al the world is vanitie 2. Par. 9. The
Mat. 10. Mat. 13. Pag. 34. and 46. Of hardnes of hart Two degrees of hardnes of hart Mat. 27. * * It seemed to be of weaknes rather thā of such obduration as was in Pharao or is spoken of heer Exo. 6.7.8 Acts. 26.27 * * In these two also it seemeth rather to have been ignorance than obduration But the example is notably found in the Preests Scribes and Pharisies who ever opposed themselves against the preaching of Christ and at the length put him to death Persecutors A second degree of obduration Iob. 21. Psal. 57. Sap. 4. Zach. 7. The hard harted Iews Acts. 7. Mat. 5. Luc. 11.13 Iere. 5. Iere. 8. Eze. 18. Iob. 21. Esai 28. The description of an hard hart Psal. 75. Esai 48. Lib. 1. de consid ad Eug. c. 2. The explication of S. Barnards words The danger of an hard hart Eccl. 23. Eccl. 3. Li. 1. de consul c. 1. Eze. 36. Two kinds of harts in men with their properties Exo. 4.7.14 Au. 1.18 super Exod. serm 88. de temp Eze. 36. Heb. 6. Heb. 6. Ephes. 4. 1. The. 5. Heb. 3. Psal. 94. 3. Reg. 3. Esai 66. The conclusion of this whole booke Pag. 12. * * As may appeer in my preface to the reader * * Which was for that either time or health or libertie did not permit Phil. 2. The effect of that which hath been said in this booke In the first part In the second part Luc. 15. A notable saieng of S. Ierom. Luc. 15. The principal parts of this Treatise Why we may not ioin with them What is the benefit that we might seem to get by their profession What benefit we should have towards our salvation What benefit we should have in matters concerning this praesent life First of inward comfort Then of outward government What inconvenience might come in therby Inconveniences in matters of religion How it were dangerous in the work of our redemption to be of that profession with them How in the doctrine of Gods providence How in performance of our dutie to God How others might be corrupted by us What burdens heerby are laid on the consciences of men Traditions Auricular confession Poenance Rules of their observants What inconveniences would come in therby as touching our civile estate Abuse of their authoritie against soveraign magistrates Abuse of their authoritie with others At home Abroad Over his frinds Against those that withdraw themselves from his government Trailing them foorth into chargeable dangerous iourneies Greevous exactions Outlandish pastors Vpon what ground they do these things What benefite they should have by our profession The use of scripture We keepe more praecisely to the written word than our adversaries do In the work of our redemption In the doctrine of Gods providence In the worship of God Safer from giving offence to others Freer from those burdens Their confession Their poenance Their observances and forced chastitie What benefit they might have by our profession as touching their civile estate Which they may see in their own experience Then also by divers good reasons First of the goodnes of God Then of the nature of our maner of government For that we are governed by one of our own nation For that we are governed at home in our own countrie What is the inconvenience that they should have by our profession No such variety of helps with us as they have among themselves in matters of religion What inconvenience they should have in their civile estate No one head over al. No such credit to themselves with the common sort That those aforesaid inconveniences are verie little or none at al. No inconvenience to be excluded al other helps No disgrace to the honor of saints to set them by in the work of our redemption The comfort they have in those other helps little or none No great want that we have not one general head How far their credit and profit should be impaired Of iustification by faith only without works no inconvenience at al to hold it The effect of the doctrine it selfe How the place of S. Iames may be answered Of such things as hinder Discredit especially to those that have otherwise professed Discredit to those that have otherwise taught Discredit with some more specially The hard dealing that they suppose is used against them What it is that is used towards them What it is that they used towards us That our translations seem so corrupt unto them as that they cannot think that we have the word of God among us What it is that they lay to our charge therin How little cause they have to find such fault with our translations That these are not so cleer on their parts that for their sakes only we are to be denied to have the word among us Lymbus patrum Christs descending into hel Real praesence Their other sacraments Freedome of wil and merit of works Traditions Their preesthood and sacrifice Purgatorie Worshipping of saints and images Marriage of preests Inhaerent putative iustice only faith Of departing from the church What it is that maketh thē to think that we are departed from the church What they imagin to be the church How they ground upon the successe that they have had That they conceive amisse of us when they imagin that we are departed from the church How this kind of persuasion groweth What inconvenience commeth therby A surer way how to find out who are of the church A way that wil not serve our turn sufficiently The other way that wil plainly shew foorth what the church is How to find out what it is to depart from the church How we may therin be deceived How we may be able soundly to iudge in this matter Catholik Who they are that depart from the church not we but they rather so far as there is any such thing betwixt us No departing from the church in either of us But in sinceritie of religion a manifest departure is found in them Why in them Why not in us The conclusion The example of others What hurt it is if they do it not First in this world Then also in the world to come A praier for them Our weaknes acknowledged A way made unto petition The petition it selfe