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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09063	A Christian directorie guiding men to their saluation. Deuided into three bookes. The first vvherof apperteining to resolution, is only conteined in this volume, deuided into tvvo partes, and set forth novv againe vvith many corrections, and additions by th'authour him self, vvith reprofe of the corrupt and falsified edition of the same booke lately published by M. Edm. Buny. Ther is added also a methode for the vse of al; with two tables, and a preface to the reader, which is necessarie to be reade.; First booke of the Christian exercise.	Parsons, Robert, 1546-1610.	1585 (1585)	STC 19354.1; ESTC S114169	529,786	953

in which ether is contrarie or impertinent or not profitable to this ende though it were to gaine kingdomes it is vanitie and lost labour that will turne vs in tyme to griefe and repētance if we change not our course for that it is not the matter for which we came īto this life nor wherof we shal be demanded an accompt except it be to receyue iudgement and punishement for the same Secondlie it followeth of the same consideration that seing our onlīe busines and affaire in this worlde is to serue our Maker and saue our owne soules and that all other earthelie creatures are put here to serue our vses to that onlie ende we should for our partes be indifferent to all thes creatures as to riches or pouertie to health or sicknes to honour or cōtempte to lytle learning or much learning and we should desire onlie so much or litle of either of them as were best for vs to th' attainement of our said ende and Butte pretended that is to tho seruice of God the weale of our soules For who so euer desireth seekthe loueth or vseth thes creatures more thē for this rūnneth from his ende for which he came hyther By this then may a careful Christian take some scanteling of his owne estate with God and make a cōiecture whether he be in the right waye or no. For if he attende onlie or principallie to this ende for which he was set hyther if his cares cogitations studdies endeuours labours talke conuersation and other his actiōs doe runne vpon this matter and that he careth no more for other creatures as honours riches learnig and the lyke thē they are necessarie vnto hym for this ende that he pretēdeth If his dayes life be spent in this studdie of the seruice of God and procuring his owne saluatiō in carefulnes feare and trembling as th' Apostle aduiseth hym then is he doubteles a most happie and blessed man and shall at length attaine to the kingedome which he expecteth But if hē finde hym self in a contrarie case and course that is not to attende in deede to this matter for which onlie he was sent hyther nor to haue in his hart studie this seruice of God and gayning heauen but rather some other vanitie of the world as promotion wealth pleasure sumptuous apparrel gorgeous buildinges beautie fauour of princes or anie other thing els that apparteineth not vnto this ende if he spend his tyme about thes trifles hauing his cares and cogitations his talke and delight more in thes thinges then about th' other greate busines of gayning Gods eternal kingdome for which he was made and placed in this wold Then is he I assure hym in a peri lous waye leading directelie to perditió except he alter and change his course For most certaine it is that who so euer shal not attende vnto the seruice he came for shal neuer attaine therewarde assigned and promissed to that seruice And for that the most parte of all this worlde not onlie of infidels but also Christiās doe rūne amisse in this pointe and doe not take care of that affaire and busines for which alone they were created and placed heere hence it is that Christe and his holie Sainctes bothe before and after his appearance in fleshe haue spoken so hardlie and seuerelie of the verie simal number that shal be saued euen among Christians and haue vttered certaine speeches which seeme verie rigourous to fleshe and blood to such as are most touched therin scarse credibile albeit they must be fulfilled As among other thinges that a louer of this worlde can not be saued that riche men doe enter as hardlie into heauen as a Camel through a Needles eye and the like The reason of which maner of speeches doth stande in this that a riche man or worldling attending with all his industrie to heape riches as the fashion is can not attende nor euer doth to that for which he came into this world and consequentelie can neuer attaine heauen except God worke a miracle and therby doe cause hym to spende oute his riches to the benefyte of his soule as some tymes he doth and so doe lessen the Camel in suche sorte as he may passe the Needles eye Wherof we haue a verie rare example in the Gospel of Zachaeus who beinge a riche man did presentelie vpō th' entering of Christ into his house and muche more as appeareth into his harte resolue hym self to change his former course touchinge riches and at one blowe to begynne withall gaue awaye halfe of all he possessed to the poore and for the rest made proclamation that who soeuer had receaued anie wrong at his handes as comonlie manie doe by them that are riche he should come and receyue fower tymes so much amendes By which almes and restitution he deliuered hym self from the Camels gibbe or bunch on his backe that letted his passage through the Needles eye And this extraor dinarie fauour and grace he receyued by the fortunate presence of his most blessed and bountiful Guest who had signified before in an other place that hym self was able so to drawe the Camel as he should passe the Needles eye for that thinges impossible to man were possible to God But to leaue this and to goe forwarde in our former purpose no mauaile it is if in the world abrode so fewe be saued seing that of thousandes skarse one doth accompt of that busines whiche of all other is the chiefe and principall Consider you the multitude of all sorte of people vpon earthe and see what their trafike and negotiation is see whether they treate this affaire or no see wherin their care and studie and cogitation consisteth How manie thousandes finde you in Christiandome who spende not one houre of fower and twentie nor one halfe daye of fortie in the seruice of God or busines of their soule how infinite haue you that breake their braines aboute worldlie cōmodities and how few that are troubled with this other cogitation how manie finde tyme to eate drinke sleepe disporte decke and trim ne them selues to the vew of others and yet haue no tyme to bestowe in this greatest busines of all other busines how manie passe ouer whole dayes weekes monethes and yeares and finallie their whole liues in haukīg hūting other pastimes without regarde of this importāt affaire how manie miserable women haue you in the world that spend more dayes in one yeare in pricking vp their apparell and adorning their carcasse then they doe houres i prayer for the space of all their life And what alas shall become of this people in th' ende what will they doe or saye at the daye of accompte what excuse will they alleage what waye will they turne them If the marchand-factour which I mentioned before after manie years spent in forraine countries vpon his Masters exspences should returne at length

length to crie out my soule doth thirst after God that is the liuelie vvel-spring vvhen shal I come and appeare before the face of God So that from the feare of death which is the first effect that springeth of the remembrance meditation therof he was come now to the loue and most earnest desire of the same which is the highest degree of comfort and the most supreme felicitie that saintes doe arriue vnto in this life Endeuour then my deare Christiā brother by frequent and diligent premeditation of this passage to attaine to this felicitie or at least wise to some parte or degree therof Feare death now that thou maist not feare it then For as God by his holie spirite assureth the he that feareth novv shal be in securitie at the last in the day of his departure Nay as holie Iob further describeth the matter he shal laugh at that day whē other mē are in spoile famine he shal not feare the beastes of the earth his legue shal be with the stones of Nations that is he shal be no more moued or terrified with comming of death then stones are he shal see that his tabernacle shal be that day in peace he shal enter into his sepulcher in al aboundance as a mow of corne in the haruest time that is he shal departe hence in aboundance of al grace and merit at the houre of his death which to a vertuous man is the day of haruest wherin he shal reape the rewardes of his good deedes which he hath sowen in this life Thus describeth Iob the blessed departure of a godlie man cōcluding his whole discourse with this admonition and exhortatiue clause Ecce hoc ita est quod auditum mente pertracta Behold this thing is as I haue said which thou hauing vnderstoode passe it not ouer sleightlie but reuolue and discusse the same diligentlie in thie minde OF THE GREATE AND SEVERE PAINES AND PVNISHMENTES APPOINted by God for sinners after this life As also of tvvo kindes and sortes herof the one temporal for them that shal be saued th' other eternal for the damned CHAPT XI AMONGST all the meanes which God vseth towardes the children of men in this life to moue them to the resolution wherof I entreate the strōgest most forcible is the consideratiō of punishmentes prepared by him for rebellious sinners and transgressours of his cōmaundemēts Wherfore he vseth this motiue often as may appeare by al the prophetes who doe almost nothing els but threaten plagues and destruction to offendours And this meane hath oftentimes preuailed more then anie other that could be vsed by reason of the natural loue which we beare towardes our selues and consequentlie the natural feare which we haue of our owne danger So we reade that nothing could moue the Niniuites so much as the fortelling them of their imminent destruction And S. Iohn Baptist albeit he came in a simple and contemptible maner yet preaching vnto the people the terrour of vengeance to come and that the axe vvas novv put vnto the tree to cut dovvne for the fire al such as repented not he moued the verie publicanes souldiers to feare being otherwise people of verie harde metal in such sort as they came vnto him vpon this terrible embassage and asked what they should doe to auoide these punishmentes For which cause hauing now cōsidered in the former chapters of death and of godes seuere iudgment ensuing thervpon wherin euerie man hath to receyue according to his workes in this life it followeth that we consider also of the punishmentes which are appointed for thē that shal be founde faultie ī that accounte hereby at leastwise if no other consideration wil serue to induce Christians to this resolution of seruinge God For as I haue noted before if euerie man haue naturallie a loue of him self and desire to cōserue his owne ease then should he also haue feare of peril wherby he is to fal into miserie calamitie This expresseth S. Bernard verie excellently according to his wonte O man saieth he if thou haue left al shame which appertaineth to so noble a creature as thou art if thou feele no sorow as carnal men doe not yet loose not feare also which is founde eué in brute and sauage beastes We vse to loade an asse and to werie him out with laboure and he careth not because he is an asse but if thou wouldest thrust him into fire or flinge him into a ditch he would auoide it as much as he coulde for that he loueth life and feared death Feare thou then and be not more insensible thā a beast Feare death feare iudgment feare hel This feare is called the beginning of wisdome and not shame or sorow for that the spirite of feare is more potent to resist sinne then the spirite of shame or sorow Wherfore it is saide remember the ende and thou shalt neuer sinne that is remember the final punishmentes appointed for sinne after this life Thus far S. Bernarde First therfore to speake in general of the punishmentes reserued for the life to come if the scriptures did not declare in particular their greatnes vnto vs yet are there manie reasons to persuade vs that they are most seuere grieuous and intollerable For first as God is a God in al his workes that is to saye greate wounderful and terrible so especiallie he sheweth the same in his punishmentes being called for that cause in holy scripture Deus iustitiae God of iustice as also Deus vltionum God of reuenge Wherfore seing al his other workes are maiestical and exceeding our capacities we may likewise gather that his hande in punishment must be also most wonderful God himself teacheth vs to reason in this maner when he sayeth And vvil ye not then feare me and vvil ye not tremble before my face vvho haue set the sande for limites to the sea and haue giuen the vvaters a commaundemēt neuer to passe the same no not then vvhen they are most troubled and the vvaues therof most outragious As who would say if I be wonderful and doe passe your imagination in these woorkes of the sea and other of this world which you behould dailie then haue yee iust cause to feare me considering that my punishmētes are like to be correspondent to the greatnes of my other actions An other coniecture of the great and seuere iustice of God in punishing may be the consideration of his infinite and vnspeakable mercie which as it is the verie nature it self of God and consequently without ende or measure as his godhead is so is also his iustice And these two are the two armes as it were of his diuine Maiestie embracing kyssing one th' other as the scripture saieth And therfore as in a man of this world if we had the measure of one arme we might easely cōiecture the length of the

the temptations of the world and deuil the resisting wherof is much more difficult in time of peace and wealth then in time of external affliction and persecution for that thes enemies are stronger in flatterie then in force which a godly father expresseth by this parable The sunne and wind saieth he agreed one day to proue their seueral strengthes in taking a cloke from a waiefaring man And in the forenoone the wind vsed al violence that he could to blow of the said clok But the more he blew the more fast held the trauailer his clock and gathered it more closely about him At after noone the sunne sent forth her pleasant beames by litle and litle so entered into this man as he caused him to yeeld to put of not onely his cloke but also his cote Whereby is proued saieth this father that the allurementes of pleasure are more strong and harder to be resisted then the violence of persecution The like is shewed by the example of king Dauid who resisted easily many assaults of aduersitie but yet fel dangerously in time of prosperitie Wherby appeareth that vertuous men haue no lesse warre in time of peace then in time of persecution Nor euer wanteth there occasion of bearing the crosse and suffering affliction to him that wil accept of the same And this may susfice for this first point to proue that euery man must enter into heauen by tribulation as S. Paul saieth The second part TOVCHING THE second why God wold haue this matter so it were sufficiēt to aunswer that it pleased him best so without seeking any further reason of his meaning herein euen as it pleased his diuine Maiestie without al reason in our sight to abase his sonne so much as to send him hither into this world to suffer and die for vs. Or if we wil needes haue a reason hereof this one might be sufficiēt for al that seing we looke for so great a glory as we doe we should labour a litle first for the same and so shew our selues worthie of Gods fauour and exaltation But yet for that it hath pleased his diuine Maiestie not onely to open vnto vs his wil and determination for our suffering in this life but also diuers reasons of his most holy purpose and pleasure therin for our further encouragement and consolation that doe suffer I wil in this place repeate some of the same for declaration of his exceeding great loue and fatherlie care towardes vs. THE FIRST cause then and the most principal is to encrease therby our merit and glorie in the life to come For hauing appointed by his eternal wisdome and iustice that none shal be crouned there but according to the measure of his fight in this world the more and greater cōbates that he geueth together with sufficient grace to ouercome them the greater crowne of glorie prepareth he for vs at our resurrection This cause toucheth S. Paul in the wordes before alleaged of the saintes of the olde testament to wit that they receaued no redemption from their miseries in this world to the end they might find a better resurrection in the world to come This also meant Christ expresselie when he saied Happie are they vvhich suffe persecutiō for theirs is the kingdom of heauen happie are you vvhen men speake euil and persecute you c. reioyse be glad I saye for that your revvard is great in heauē Hereunto also appertaine al those promises of gaining life by leesing life of receauing a hundred for one and the like Herehence do procede al those large promises to virginitie and chastitie and to such as geld them selues for the kingdom of heauen to voluntarie pouertie and to the renouncing of our owne wil by obedience Al which are greate conflictes against the fleshe world and our owne sensualitie and can not be performed but by sufferings and affliction Finally S. Paul declareth this matter fullie when he sayeth that a litle and short tribulation in this life vvorketh a beape of glorie aboue al measure in the hight of heauen THE SECOND cause why God appointed this is to draw vs therby from the loue of the world his professed enemie as in the next chapter shal be shewed at large This cause S. Paul vttereth in these wordes VVe are punished of God in this life to the end vve should not be damned vvith this vvorld In like maner as a Nurse that to weane her child from the loue and liking of her milke dothe anointe her teat with Aloes or some other such bitter thing so our merciful Father that wolde retire vs. from the loue of wordlie delites wherby infinite men doe perish daily vseth to send tribulation which of al other thinges hath most force to woorke that effect as we see in the example of the prodigal sonne who could by no meanes be stayed from his pleasures and retired home to his olde Father but onelie by affliction THIRDLIE God vseth tribulation as a most present and soueraine medicine to heale vs of many diseases otherwise almost incurable As first of a certaine blindenes and careles negligence in our estate contracted by wealth and prosperitie In which sense holy scripture saieth that affliction geueth vnderstanding And the wise man affirmeth that the rodde bringeth vvisdom This was shewed in figure when the sight of Tobie was restored by the bitter gaule of a fish And we haue cleare examples in Nabuchodonasor Saul Antiochus and Manasses al wich came to see their owne faultes by tribulation which they wolde neuer haue done in time of prosperitie The like we read of the brethren of Ioseph who falling into some affliction in Egypt presentlie entred into their owne conscience and sayd VVe suffer those thinges vvorthely for that vve sinned against our brother And as tribulation bringeth this light wherby we see our owne defectes so helpeth it greatlie to remoue and cure the same wherin it may be wel likened vnto the rodde of Moyses For as that rodde striking the hard rockes brought foorth water as the scripture saieth so this rodde of affliction falling vpon stonie harted sinners mollifieth them to contrition and often times bringeth forth the fluddes of teares to repentance In respect wherof holy Tobie saieth to almightie God In time of tribulation thou forgeuest sinnes And for like 〈◊〉 it is compared also to a file of yron which taketh away the rust of the soule In like maner to a purgation that driueth out corrupt humours And finallie to a goldsmithes forge which cōsumeth away the refuse metals and fineth the gold to his perfection I vvil trie thee by fire to the quick saieth God to a sinner by Esay the prophet and I vvil take avvaie al thy tinne and refuse metal And againe by Ieremie I vvil melt them and trye them by fire This he meant of the fire of tribulation whose propertie is according

any more the one the other And that which shall be as great a grief as any of the rest the sonne or daughter going to rest and ioye shal not take pitie of their owne parents or friends that are caried to calamities but rather shall reioice therat for that it redoundeth to Gods glorie for execution of his Iustice O my soule which now art here considering of thes thinges a farre of and thē shalt be present to see them actuallie before thine eyes what a doleful separation wil this be what a fare-wel what a parting whos hart would not breake at that daie to abide this intollerable seuering if a hart could then breake therby make some ende of his paines But so much ease wil not be permitted O yee children and louers of this world wher will al your delights recreations and vanities be at this daie Al your pleasant pastimes al your pride and brauerie in apparel your glistering in gold your sweet sauours of perfumes your honours of cappe and knee your adulation of flatterers your delicate faire and daintie dishes your musike your wanton daliances and pleasant entertainments Wher are all your good friēdes and merie compagniōs accustomed to laugh and disport the time with you Are al now gone O vanitie of vanities now when you haue most need of them they are furthest of from you and the remēbrāce therof shal doe nothing but tormēt you O my deare brethern how soure wil al the pleasures past of this world seeme at that howre How doleful wil the cogitation therof be vnto vs how friuolous a thing wil al our dignities riches offices and other preferments appeare wherin we take such excessiue delight now and doe weary out our spirites for gaining the same And on the contrarie side how ioyful wil that man be at this instant who hath attended to lead a vertuous life in resisting of finne doing good works albeit it were with much paine and contempt in this world Most happie creature shal he be that euer he was borne and ouer-whelmed with al ioye that euer he tooke that path in hād and no tongue but Gods can expresse his happines Wherfore here my louing brother to make an ende and to frame no other cōclusion of al this whole declaratiō but only that which Christ himself doth make vnto vs who being the chief actour that shal deale in this affaire knoweth best of al other what counsail to giue let vs cósider with our selues euē in the very bottō of our hartes how easie a matter it is now in this life with a litle paine and diligéce to auoide the danger of this most dreadful daie For which cause also it is most certaine that the same is foretolde vs and so often vrged in holy write to our remembrance as in like manner so particulerly described by our most merciful iudge Saueour to the ende we should by thes seuere earnest admonishmits be stirred vp to prepare our selues for it So Christ himself doth most euidentlie declare whē after al his former threatniges he cōcludeth in thes most sweete wordes of exhortation Looke about your selues watch and praie for you knowe not whé the time shal be But as I saie to you so I saie to al men be watchful And yet further in an other place he adioineth Attēd vnto your selues that your hartes be not ouercome with eating and drincking with the cares of this life and so that daio ouertake you vpon the suddaine c. Be you therfore watchful and alwayes praye that you may be worthie to escape althes thinges which are to come and to stand confidently before the sonne of mā at that daye Thes are the words and forewarnings of thy Iudge and Saueour vnto thee my soule And what more friendly and fatherly exhortation couldest thou desire Canst thou plead ignorance in this affaire hereafter If thou thincke so heare yet a further admonishment of his chief Apostle The daie of our Lord saieth he shal come as a theef when men thincke not of it In which the heauens and elemēts shal be dissolued and al the earth with her inhabitants shal be consumed with fire Which being so what maner of men ought we to be in holie conuersation and pietie expecting and going on to meet with this daie of our Lord c. In which wordes of S. Peter is diligently to be noted that this meeting with the daie of Iudgment wherunto he exhorteth vs is nothing els but the due examination of our present perilous estate and the speedie amendment of our life to the workes of pietie and holy conuersation which in deed is that onlie soueraine remedie wherof the wise man forwarneth vs when he saieth Prouide a medecine before the maladie and examine thy self before iudgment and so shalt thou finde fauour in the sight of God Wherunto S. Paul wel agreeth saying If vve vvould iudge our selues vve should not be iudged But for that no man entreth into this due iudgemét of himself his life state and actions here of it cōmeth that so few dot preuent this dangerous daie so few prepare themselues so fewe doe accept of the good counsaile of Christ so feweare watchful and so infinite doe fal a sleepe in the ignorance of their owne peril to their remediles destruction and vnauoidable damnation Our blessed Lord giue vs his holie grace to looke better about vs. OF THE NATVRE OF SINNE AND OF THE VNVVORTHINES OF HIM that committeth the same For iustifyinge the seueritie of gods iudgement setdoune and declared in the chapter going before CHAPT VIII TO THE ende that no man may iustly complaine of the seuere accoumpte whiche God is to take of vs at the last daye or of the rigour of his iudgemēt set doune in the chapter before it shal not be amisse to cōsider in this place the cause why God doth shew such seueritie against sinne and sinners as both by that which hath bene saide may appeare that he doth as also by the whole course of holy scripture where in euerie place almost he denounceth his extreme hatred wrath and indignatiō against the same as where it is sayed of hym that he hateth al those that vvorke īiquitie And againe that both the vvicked mā and his vvickednes are hateful in his sight And finallie that the whole life of sinners their thoughts wordes yea and their good actions also are abominations vnto him whiles they liue i sinne And that which yet is more he can not abide nor permit the sinner to praise him or to name his testament with his mouth as the Holie Ghost testifieth and therfore no meruaile if he shew such seueritie against him at the last daye whom he so extremelie hateth abhorreth in this life Of which great hatred there might be manie reasons alleaged as the vndutiful transgressiō cōtēpt of godes cōmandementes the great ingratitude of a sinner in respect of his diuine

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.