me speake after the phrase of Protestantes as for example page 204. of his booke wher I talke of Catholique preestes that heare confessions he maketh me saie men that be skilful to giue Counsail c. Againe page 229. wher I saie out of holie scripture here hence doe proceede al thos large promises to virginitie chastitie voluntarie pouertie c. he maketh me saie hence doe procede thos promises to mortification and nevvnes of life he striketh out the scriptures which I alleage for the other In like maner page 368. when I saie penance satissaction He maketh me saie toile of amendment And so in infinite other places which were to long here to recite M. Buny maketh me to speake like a good minister of England Neither dealeth he only thus with me but ī like maner also with the ancient fathers so long as by that meanes he can hold in with them and when he can not then he breaketh of and biddeth them a dieu Let one or two examples serue for al page 374. he ronneth on a whole halfe lease with S. Augustine turning euery wher the wordes penance and satisfaction into repentance vntil at légth S. Augustine saieth that this penāce must be inioined to the penitent by the preest and ther M. Buny leapeth ouer that but yet after a line or two ioineth with him familiarly againe and so runneth on vntil he cometh to an other blocke that cā not be remoued wher he is inforced againe to leape ouer So in like maner page 209. wher S. August recounteth the storie of S. Antonie the monke of Egipt M. Buny leaueth out the name Monke and teacheth S. Augustine to say S Antonie that had professed a priuate and solitarie life in Egipt And then wher S. Augustin writeth that ther vvas a Monasterie of the same monkes norished by S. Ambrose vvithout the vvalles of Millan M. Buny maketh him to leaue out the names of Monkes Monasterie as also the name and almes of S. Ambrose to say onlie that others as he then heard did the like euen in Millan it self And finally he frameth euery mans speech wher he can to such a stile as though he had bene trained vp in Iohn Caluins schole SECONDLY when he hath not commoditie to change the very wordes or els dareth not for that they are scripture then seeketh he to salue the matter with inserting some parenthesis as though the same were of th' authour him self So page 39. I say that our Sauiour being demanded by a certaine prince how he might be saued would geue him no other hope albeit he were a prince but if thou vvilt enter into life kepe the commandementes Wher M. Buny helpeth the matter out with this parenthesis saying He vvould geue him no other hope so long as he sought saluation by his vvorkes but keepe the commandementes c. As though this prince had sought his saluation erroniously that Christ had answered him in his error so deceaued him In like maner page 229. wher I alleage out of S. Paul and out of the reuelations that men shal be crowned in heauen according to their fight in this life M. Buny bodgeth in this parenthesis in some good measure therby to limite the Holie Ghost in his meaning Semblably page 229. when I alleage plainly the wordes of scripture No man knovveth vvhether he be vvorthie of loue or hatred in Gods sight He addeth this parenthesis by outward things as who would say that by inward things ech man might know the same which the Holie Ghost in this place did not forsee THIRDLY when he can not accōmodate the matter ether by changing the wordes or by putting in a parenthesis then maketh he oftentimes certaine amotations in the margent wherof certaine be idle and foolish some be ridiculous and absurd and other be wicked and tending to impietie Of the first kinde you may see examples page 171. wher for that I saie that our natural passions moderated may serue vs to vertue he maketh a longe and fond annotation that we doe hold that the soule doth follow the temperature of the body and thervpon doe grounde that our Lady was borne without original sinne and other such docttines which is neither so no so nor the good man vnderstandeth what he saieth in this point nor what we hold albeit if you will beleeue him he hath studied the schoelmen Page 228. wher I saie that ther was no reason in our fight whie almightie God should so much abuse his owne only sonne in this world as to suffer so many indignities as he did this man saith in a margical note that ther vvas great reason in it And so consequently doth bring the inscrutable misterie of the sonne of God his abasement wherat S. Paul so often times wondered and wherat the very Angels remaine astonished within the compasse of humane wit reason which euery simple man by nature may comprehend Of the second kinde which are absurde you may finde examples page 153. wherby a marginal note he discrediteth the beleefe of S. Cyprian about the knowledge that we shal haue of our fathers mothers and other acquaintance in heauen as though one Cyprian with Christian men of reason weighed not more in the affaires of our soule then ten coople of Bunis were they neuer so vendible So againe page 214. vpon the religious rule of life which S. Augustine reporteth to haue bene reuealed to his mother for him to follow M. Buny writeth That it vvas but a more careful indeuour in the vvay of godlines And page 212. he addeth to the same That it vvas but such as vve al saieth he are bound vnto But yet he that shal reade either S. Augustine him self or els Possidonius his scholler declaring the particulers of that rule which he saw S. Augustine obserue in life and prescribe vnto others he wil easily confesse I thinke that how soeuer the ministers of England may be bounde therunto by M. Bunis word in this annotation yet that they doe obserue but few partes therof in conuersation especially touching wiuing I am of opinion that M. Buny wil not denie S. Augustins rule to containe some-what more thē he and his fellowes at this day doe practise To like fond absurditie appertaineth that which is noted by him page 300. wher I affirming that Gods secret iudgement of ech mans particuler predestination is vncertaine to vs he noteth in the margent that calling and iustifying are very plaine and infallible tokens therof and so far is it not vncertaine to the faithful as who would saie that it were an easie mater for him that hath faith to know who are so called or iustified as is requisite to assure a man of his particuler predestination whereas notwithstanding Christ saith of the first that many are called vvhich are not chosen and of the second S. Paul saith in him self that he vvas guiltie of nothing and yet
therby he vvas not iustified Of the third kinde of annotations which are both wicked impious ther might many examples be alleaged but thes few insuing shal suffise to discouer M. Bunies spirite First then page 212. as concerning the life of that holie and most wonderful man S. Antonie the first monke of AEgipt whom al antiquitie so much admired and whom S. Athanafius in writing his life so highely extolled and whos doinges S. Augustin so hartely reuerenced as he made the same a principal motiue paterne to his owne conuersion especially for that he tooke thos wordes of our Sauiour Goe and sel al thou hast and geue to the poore as spoken to him self in particuler vpon this mans conuersion I say most wonderful life M. Buny maketh this scorneful irreligious note that it may vvel be doubted vvhether he had in that place sufficient ground-vvorke of thos his doings vnles he had some other special motion besides Condemning herin not only S. Antonie but also S. Athanasius S. Hierome S. Augustine al other fathers that so highely commend S. Antonie for putting in execution thos wordes of our Sauiour To like purpose or rather more vvickedlie he maketh an other annotation page 308. vpon the most famous conuersion of S. Augustin recorded by the pen of that holy father him self to vvit that some pointes of the storie vvhich S. Augustin vvriteth are such as a man may as vvel doubt they proceeded of Sathan as of God therby to bring in question that excellent mans cōuersion But of al other that annotation of his is most ridieulous and yet blasphemous wher he wil needes bring in our blessed Ladie to haue brokē fower seueral commandemēts forsooth at one clappe for that she defended not her sonne vpō the Crosse. For page 369. wher I in commendation of the confessiō which the theefe made said in my booke that it was at such a time when al the world abādoned our Sauiour and the very Apostles thē selues either doubted or lost their faith of his Godhead this man noteth in the margēt that the blessed Virgin likevvise vvas by and saied nothing that vve reade of in his defence a plaine breach saieth he of the first fist sixt ninth cōmandomentes A strange matter that thes men should be so desirous to skore vp make Catalogues of our Ladies sinnes which she neuer committed But let vs see with what shew of reason He saith that she brake fower commandementes at one time Let vs then examine them what they are The first commandemēt according as S. Augustine in old time Catholiques now a daies are accustomed to number them is Thou shalt haue no strāge Godes before me nor make vnto thy self any grauen Idole to adore the same The fift is Thou shalt not kil The sixt Thou shalt not commit adulterie The ninth Thou shalt not couet thy neighbours wife And this as Catholiques doe number the commandementes But according as some protestantes wil recon the same The fift is Honor thy father thy mother The sixt Thou shalt not kil The ninth Thou shalt not beare false vvitnes against thy neighbour Now thē gentle reader consider with indifferencie how in reason it may be said that the blessed Virgin the sacred mother of God for not defending her sonne vpon the Crosse against the Magistrates soldiers did breake any of thes fower commandementes that is to say did either make vnto her self any strange God or Idole or did dishonour her father and mother or did cōmit murder or adulterie or did beare false witnes against her neighbour or did couet her neighbours mate whether I say it be credible that in not defending her sonne at that instant she committed any one of thes hainous mortal crimes and much more whether she cōmitted fower of them together as M. Buny affirmeth Let I say the indifferent and Christian reader iudge of this accusation as also consider whether M. Buny be not worthio of a very good fee at the deuils hādes for indeuoring to bring into his clawes so rich a pray as was the most excellēt pure sacred mother of our Sauiour by accusing her of fower deadlie sinnes together AND THVS much of annotations passing ouer diuers other thinges that might be examined if time and place did not prohibite But the greatest shift of al others which M. Buny hath to ridde his handes when nether changing of the wordes not putting in of pareutheses nor annotations in the margent wil cleare and pacific the matter is to strike and thrust out what so euer he misliketh whether they be my wordes or els the discourses of ancient fathers yet authorities them selues of sacred scripture For vnderstanding wherof it is to be cōsidered that first generally whersoeuer he findeth the mētion of certaine thinges that please him not as of abstinence fasting chastesing the bodie penance satisfaction virginitie merit hier gayning of heauen laboring for reward or the like he commonly striketh al out together with th' Authours that treat therof or els so mangleth the same as is pitiful to behold Secōdly whatsoeuer authoritie commeth in his way which he cānot mangle out it goeth without redēption be it Father Doctor Counsel or Scripture Herof you may see exāples Page 29. of his booke wher he thrusteth out S. Hierome and Ioannes Cassianus for that they mētiō Mōkes of the primatiue Church So againe page 98. he thrusteth out S. Cyprian Possidonius for that they geue testimonie of an apparitiō which Christ our Sauiour made to a godly man at his death In like maner Page 109. he trusteth out S. Ambros S. Augustin S. Gregorie and S. Bernard together for that they persuade men by their examples to be affeard of Purgatorie Further Page 98. he striketh out S. Augustin S Gregorie and venerable Bede with their large discourses which they make concerning appatitions of certaine Angels to godlie people So againe Page 305. he thrusteth out the exāple of S. Paul the first heremite with the authoritie of S. Hierome that wrote his life And this in hatred of Monkes and heremites After that againe Page 374. he thrusteth out S. Augustin with al that he cā alleage about satissactiō and final penance Page 60. he thrusteth out the weping fasting watching lying on the ground wearing of sack clothe and other bodilie punishmētes that King Dauid vsed vpon him self albeit they be recorded and set downe in holie scripture Page 169. he thrustath out the exāple of S. Paul th' Apostle how he was assisted made able by Gods holie grace to resist ouercome the temptatiōs of the flash to the end by like that no man should take courage by that exāple to fight resist thes temptations as he did Page 2. he striketh out the promisses made in scripture to virginitie chastetie golding of our selues for the kingdome of
sleepe is wonte to possesse mē Feare came vpon me and trēbling and all my bones were extremely terished At lēgth a spirit past by in my presence wherat the heares of my flesh stoode vp in horrour There stoode before me one whose face I knew not His image was before mine eye I hard his voyce as the sound of a soft ayer Hytherto is described in what maner and order this secret was reueiled but now what said this visiō or spirit thinke you at the last trulie he made a shorte discourse to proue by the fall of th' āgels for their synne that much more qui habitant domos luteas terrenum habeut fundamentum cōsumentur velut a tinea de mane vsquè ad vesperam succidentur They who dwell in houses of morter as all mortall men doe whose bodies are of flesh they which haue their foundation of earth as most folke of this world haue that putt their confidence in thinges of this life they must all consume by litle and litle as tho cloth doth by the mothe at lēgth they must vpon the sudden within lesse space perhappes thē is from morning to night be cut downe and dispatched when they thinke least of it And to shew that herein standeth a point of high secresie I meane to consider ponder well this discourse he maketh his conclusiō in thes wordes immediatlie following quia nullus intelligit in aeternum peribunt And for that few or none of those men before mētioned who haue such earthlie foundatiōs doe vnderstand this pointe aright I meane of their suddaine death cutting of frō this world therfore must they perish eternallie and this is a secrete which few men will belyeue Vir insipiens non cognoscet saith Dauid stultus nō intelliget haec an vnaduised man wil not learne thes thinges nor wil a foole vnderstand them but what thinges it inseweth in the same place how wonderful the workes of god and how deepe his cogitations are aboute sinners who sprynge vp as grasse and florish in this world vt intereant in seculum seculi to th' ende they may perish for euer and euer The prophet Daniel had many visions and straunge reuelatiōs of great and high mysteries but one amongest all other this the least of the most dreadful iudgementes of god vppon synners in th' ende of the world The vision was by the great ryuer Tigris wher as diuers angels were attending about the bankes so vpon the water it self stood one in the likenes of a man of exceeding dreadful maiestie his apparrel being onlie lynninge through which his bodie shyned like pretious stone his eyes like burnig lampes his face like flashinge lightening his armes and legges like brase inflamed and his voice as the shoote of a whole multitude of people that should speake together This was Christ by all interpretation at whose terrible presence when Daniel fel downe dead he was erected againe by an Angel and made strong to abyde the vision and so hauing hearde and seene the most wonderful thinges that ī his booke he recompteth he was bold to aske a question or two for better vnderstanding therof and his first question was hovv long it should bee ere thes most vvōderful things tooke their ende VVherunto the man vpon the water answered by stretching out both his brasen armes to heauen and swearing straūgelie by hym that liued for euer and euer that it should be a tyme and tymes and halfe a tyme. Which answer Daniel not vnderstāding began to question further but he was cutt of with this dispatch Goe thy vvay Daniel for thes speeches are shutt vp and sealed vntil the tyme preordained And yet for his futher instruction it was added in the same place Impie agent impij nec intelligent Wicked men will alwayes doe wickedlie and will not vnderstand thes mysteries albeit we should neuer so much expounde them Wherby as by all the rest that hytherto hath ben alleaged is made apparent that inconsideration negligence carelesse ignorance and lack of vnderstanding in our owne estates and in gods iudgementes proceedinges with iniquitie and synne hath bene a bane and a common perditiō of rechelesse men from tyme to tyme. And if we will turne our eyes to this our age much more shall we see the same to be true For what is the cause think you why at this day we haue so manie of those people whom holie Iob doth call abhominable that drinke vp iniquitie as beastes due vvater that committ all synne all iniustice all turpitude without remorse or scruple of consciēce what is the cause of this I say but lack of consideration lacke of vnderstāding lack of knowledge for as Christ said to Hierusalem touching her destruction si cognouisses tu c. if thou also ó sinful soule diddest know what hangeth ouer thy heade for this carelesse life of thine if thou daughter of Babylon wouldest remember and ponder in thy hart what shal be th' ende of thes thy delightes thou wouldest not lyue so pleasantlie as thou doest Nunc autem abscondita sunt haec ab occuiis tuis But now sayeth Christ thes thinges are hydden from thy ne eyes Not but that thou mayst haue knowen them if thou wouldest but for that thou arte one of them who say to god scientiam viarum tuarum nolum ' we will not haue vnderstanding of thy wayes one of them qui sunt rebelles lumini that are rebellious against the light and illuminatió of gods grace one of thé qui nolūt intelligere vt bene egant that will not vnderstand to doe wel And finallie one of them qui declinant aures ne audiat legem that turne away their eares to th' ende they may not heare gods law quorum oratio est execrabiiis whose not onlie life but also prayer is execrable and detestable in the sight of their maker Truelie nothing in reason can be lesse tollerable in the presence of gods Maiestie then wheras he hath published a law vnto vs with so greate charge to beare it in mynde to ponder in harte to studdie meditate vpon it both day and night at home and abrode at our vpry singe and at our downe lyinge to make it our cogitatió our discourse our talke our excercise our rumination and our delight that we should notwithstanding so contemne the same as to make it no part of our thought but rather to flee the knoledge therof as we see most men of the world doe for not troubling their consciences But the holie Ghost hath layed downe the reason hereof long agoe in these wordes cum sit timida nequitia dat testimoniū condemnationis For that wickednesse in it self is alwayes ' fearfull it gyueth witnesse against it self of damnation when so euer it thinketh of the law of god or of honestie So Felix the
I may consider and feele the true knowledge hereof for many men doe knowe but with lytle commoditie We know and beleeue in grosse the mysteries of our faith that there is a god who rewardeth good andeuel that he is terrible in his councels vpon the sonnes of men that there is a hell for synners a heaué for good lyuers a most dreadful day of iudgement to come a straite accompt to be demanded and the lyke All this we know and belieue in general as marchandise wrapped vp together in a bundle But for that we vnfolde not thes thinges nor rest vpon them in particuler for that we lett them not downe into our hartes nor do ruminate on them with leasure and attention for that we chue them not well in mynde by deepe consideration nor doe disgest them in hart by the heat of meditation they remaine with vs as a sworde in his scaberde and do helpe vs as lytle vnto good lyfe for which they were reueiled as a preseruatiue in our pocket neuer applyed can helpe our health We beare the general knowledge of thes mysteries locked vp in our breastes as sealed bagges of treasure that we neuer told nor opened and consequentelie we haue nether feeling sense or motion therby euen as a man may carye fyar about hym in a flynt stone without heate and perfumes in a pommander without smell except th' one be beaten aud th' other chafed All standeth then good reader in this one poinct for direction of our selues in this lyfe and for reaping benefit by the mysteries of our faithe and religion that we allot our selues tyme to meditate ponder and consider what thes thinges doe teache vs. For as the sycke man that had most excellent remedies and precious potions set before hym could expect no profit or ease therby if he onlie dyd looke vpon them or smeld them or toke them into his mouthe alone or should cast them foorthe of his stomache agayne before they were setled or had tyme to worke there operatiō euen so is it in this case of ours And therfore with greate reason said S. Paul to Timothie after he had taught hym a lōge lesson Haec meditare Meditate consider and ponder vpon thes thinges which I haue shewed you as if in other wordes he had said all that hytherto I haue told you or written for your instruction and all that euer you haue heard or learned besydes will auayle you nothing for your saluation except you meditate and ponder vpon the same and do sucke out the iuyse therof by often consideration Wherfore to conclude this chapter my deare and wel beloued brother for that consideration is so precious and profitable so needful and necessarie a thinge as hathe bene declared I thought it cōueniēt in this first fronte and entrance of my booke to place the mention and diligent recommendation therof as of a thinge most requisite for all that insueth For without consideration nether this that I haue saide alredy nor any thing els that shall or may be said hereafter cā yeld thee profit as by most lamentable experience we see daylie in the world wher manie millions of men passe ouer their whole age without takinge profit of so manie good bookes so manie preachinges so manie vertuous examples so many terrible chastismentes of God vpon synners which euerie wher they see before their face But yet for that they will not or haue not leasure or dare not or haue no grace to enter into consideration therof they passe ouer all as sickmen doe pills diuertinge as much as they may both their eyes and cogitations from all suche matters as are vngrateful vnto them But as good Ieremie sayth the tyme will come when they shal be inforced to see and know and cōsider thes thinges when perhappes it will be to late to reape great confort or consolation therby Wherfore deare brother that which perforce thou must doe in tyme to come and that perchance to thy greater damnation I meane to enter into consideratiō of thyne owne estate doe that now willinglie to thie conforte and merite for preparinge the waye to thy saluation Preuent the daye and redeeme the tyme accordinge to S. Pauls wise councel runne not head-long with the worlde to perdition staye some tyme as holie Ieremie admonisheth the and say to thy self vvhat doe I whether doe I goe what course hold I what shal be myne ende Take some tyme from thy pleasures and from the companie of thy pleasant friendes to doe this althoughe it be with some losse of pastyme and recreation for I assure the it will recompence it self in th' ende and make the merye when thy laughinge fryndes shall weepe Th' effect of all the considerations that insewe is rightlie to know god for by knowinge hym we shall know our selues and all thinges els whiche are necessarie for vs to know and without knowinge hym all knowledge ī the world is vanitie and meere follve haec est vita eterna sayeth Christ to his father vt te cognoscant solum Deum verum Et quem misisti Iesan Christian. This is lyfe euer lastinge that man know thee which art onlie true god and Iesus Christ whome thou hast sent Gods nature and essence we can not know in this lyfe but the onely meane to know god in this world is to know his Maiestie to know his mercie to know his iustice to know his iudgementes to know his hatred to synne his fauour to the goode his benefites and promisses to all his grace his threates his wayes his cōmandemites his dealinges towards other men before vs all which things the cōsiderations followinge doe sett before our eyes and consequentelie they doe teach vs to know god a-right Reade them therfore deare brother with attention and rememember the wordes that God vseth to vs all vacate videte quoniam ego sum Deus Take leasure and consider that I am a God It must not be donne in haste nor as the fashion is for curiositie onlie to reade three or fower leaues in one place and so in an other but it must be dóne wich such serious attentió as appertaineth to so great a busynes which in trueth is the weightiest that possiblie vnder heauen may be takē in hand It is the busines wherof Christ meant especiallie when he said vnumest necessarium one onlie thing is necessarie For that all other thinges in this world are but trifles to this and this alone of it self of more importance then they all THAT THERE IS A GOD WHICH REWARDETH GOOD AND EVYLL against all Artheistes of olde and of our tyme. VVith the proofes alleaged for the same both by Ievve and Gentile CHAPT II. IT is a thing both common and ordinarie in sciēces artes whō they are learned or deliuered by other to suppose diuers poītes and principles and to passe them oaer without proofe as ether knowen before to the
other benefites Which thinge if S. Paul might trulie saye vnto these Gentiles before his tyme who had onelie natural knowledge and vnderstanding of God that is so much as by his creatures was to be gathered what may or shal be said vnto vs who haue not onelie that light of nature which they had but also the wrytinges à nd lawe of God hymself communicated speciallie vnto the Iewes and aboue that also haue hearde the voyce of his onelie sonne vpon earth and haue receiued the doctrine of his most holie ghospel and yet doe liue as negligentelie manie of vs as did the verie heathens touching good life and vertue Surelie in this case I must denounce against my self that if it be true as it can not be false which this blessed Apostle affirmeth here of thes heathen philosophers that by that litle knowledge they had of God they vvere made inexcusable then by the most iust certaine rule of Christ layed downe in S. Luke cui multum datum est multum quaretur ab eo that of euerie man which hath receiued much a greater accompte shal be taken for the same we are forced to inferre that our accompt shal be greater and our selues much more inexcusable before his diuine maiestie thē the verie Gentiles and heathens are if after all our knowledge and manifest vnderstanding of his Godhead and iustice vve vanishe avvay in our cogitatiōs as they did as most parte of the world at this day are sene to doe that is if we applie our cogitatiōs cares aboute the vaine affaires of this tēporal life and trāsitorie cōmodities which we should bestowe vpō the seruice and honour of this our Lord and Creator OF THE FINAL ENDE AND CAVSE WHIE MAN WAS CREATED BY GOD and placed in this world And of th' obligation he hath therby to attende to th' affaire for vvhich he came hyther CHAPT III. BY the Chapter precedent I nothing doubt gétle reader but if thou haue sene and perused the same thou remainest sufficientlie informed of thy Creator Now followeth it by order of good consequence that we cōsider with some attention for that it standeth vs much vpon what intent purpose God had in creating vs and this world for our sakes and in placing vs therin as Lords of the same By the former considerations we haue learned that as among other creatures nothing made it self so nothig was made for it self nor to serue it self The heauens we see doe serue th' ayer th' ayer serueth th' earth th' earth serueth beastes the beastes serue man and then is the questió whom mā was made to serue For in hym also holdeth the former reason that seig he was not made by hym self it is not likelie that he was made to serue hym selfe If we consult with the scripture herein we finde a general sentence layed downe without exception Vniuersa propter semetipsum operatus est Dominus our Lorde hath made all thinges for hym self And if all the man likewise no doubte who is not the least of the rest which he hath made And hereby it cometh to passe that man can not be said to be free or at his owne appointement or disposition in this world but obliged to perfourme that thing for which he was sent into this habitation Which pointe holie Iob declareth plainelie in a certaine inuectiue that he maketh against such men as were careles and negligent in consideration of this affaire A vaine man sayeth he is lifted vp in pride and thinketh hym self to be borne as free as the colt of a vvilde asse That is he thinketh hym self bound to nothīg subiect to nothīg accōptable for nothing that he doth in this life but onlie borne free to passe his time ī disporte pleasure as a wilde colte in a desert that hath no Master to tame hym Whiche in other words the wise mā vttereth thus He estremeth this life of ours for aplaigame therfore careth not how he liueth or wherin he spéd passe-ouer the tyme. And this of the man whó the scripture calleth Vaine But now for the sooer wise and discrete of whom it is writen the vvay of life is vpon the learned to th' ende they may decline from the lovvest hell they are farre from so greate follie as to imagine that no accompt shall be demanded of our being in this world for that they haue reade that God shall bring into iudgement vvhat so euer is donne for euerie fault that is commytted And the Christian man knoweth further by the mouth and asseueration of his Saue our and Redeemour that he shall be accomptant for euerie idle worde that he misvttereth and finalie there is no man that is ether of reason or conuersant in the writinges and testament of his Creator but remembreth well that among all other irritations wherby the wicked man is said to prouoke Gods patience to indignation none is more often repeated or more greeuouslie taken then that he said in his harte God vvill as ke no accompt With thes men then alone shall be my speeche in this present chapter who haue a desire to discharge well this accompte For attayning wherof trulie I can gyue them no better counsaile instruction or aduise then to doe in this case as a good marchant-factour is wonte to doe when he arriueth in forraine Countries or as a souldiar or Capitaine sent by his prince to some greate exploite is accustomed when he cometh to the place appointed that is to weigh and consider deepolie for what cause he came thither whie he was sent to what ende what to attempte what to prosecute what to perfourme what shal be expected and required at his handes vpon his returne by hym that sent hym thyther For thes cogitations no doubt shall stirre hym vp to attende to that for which he came not to imploy his tyme in impertinent affaires The lyke would I counsail a Christian to putt in vre concerning the case proposed and to demande of hymself betwene God and his conscience why and wherfore and to what endo he was created sent hythe into this worlde what to doe wherin to bestowe his dayes c. And then shal he fynde that for no other cause matter or ende but onlie to serue God in this life and by that seruice to gaine heauen and saluation in the lyfe to come This was the condition of our creation as Moyses well expresseth and this was the consideration of our redeeming fortolde by Zacharie before we were yet redeemed that vve being deliuered foorth of the handes of our enimies should serue God inholines and righteousnes all the dayes of our liues Of this consideration doe ensue two consequentes to be obserued Whereof the first is that seinge our ende and final cause of being in this worlde is to serue God and therby to worke our owne saluation whatsoeuer thinge we doe or bestowe our tyme
a thing at that time not probable in reason for that the Romanes permitted the exercise of al kindes of religions And that notwithstanding in all thes pressures and intollerable afflictie is his faithfull followers should not shrincke but holde out and daily encrease in zeale fortitude and number and finallie should atchiue the victorie and conquest of al the world a thīg much more vnlikly at that daye so farre passing al humane probabilitie as no capacitie reason or cōcept of man might reach or attaine the foresight therof And with this wil we cōclude our third and last part of the general diuision set doune in the beginning concerning the groundes and proofes of Christian religion The Conclusion Sect. 4. BY AL that hytherto hath bene saide we haue declared and made manifest vnto the gentle reader three thinges of great importance First that from the beginning and creation of the worlde ther hath bene promised in all times and ages a Messias or Saueour of mankinde in whom and by whom al Nations should be blessed as also that the particuler time maner and circumstance of his cōming together with the qualitie of his person purpose doctrine life death resurrection and Ascension were in like maner by the prophets of God most euidently forshewed Secōdly that the very same particulers and special points that were dessigned and set doune by the said Prophets were also fulfilled most exactly with their circumstances in the person and actions of Iesus our Saueour Thirdly that besides the accomplishment of all the for said propheties there were giuen by Iesus many signes manifestatiōs and most infallible arguments of his Deitie and omnipotēt puissance after his Ascention or departure from al humane and corporal conuersation in this world By al which waies meanes arguments and proofes by ten thousand more which to the tongue or penne of man are inexplicable the Christian minde remaineth setled and most firmely grounded in the vndoubted belief of his religion hauing besides al other thinges euidēces certainties and internal comfortes and assurances which are infinite thes eight demonstratiue reasons and persuasions which ensue for his more ample and aboundant satisfaction therin First that it was impossible that so many thinges should be foretold so precisely with so many particularities in so many ages by so different persons al of sanctitie with so great concorde consent and vnitie and that so long before hand but by the spirite of God alone that only hath foreknowlege of future euents Secondly that it could not possibly be that so many thinges so difficult and strange with al their particularities and circumstances should be so exactly and preciselie fulfilled but in him alone of whom they were truly meant Thirdly that it can no waies be imagined that God would euer haue concurred with Iesus doinges or assisted hym aboue all course of nature with so aboundant miracles as the Gentiles doe confesse that he wrought yf he had bene a Seducer or taken vpon hym to set foorth a false doctrine Fourthly if Iesus had intended to deceaue and seduce the world he would neuer haue proposed a doctrine so difficult and repugnant to al sensualitie but rather would haue taught things pleasant and grateful to mans voluptuous delight as Mahomet did after him Nether could the nature of mā haue euer so affectuously embrased such austeritie without the assistance of some diuine and supernatural power Fistly for that Iesus being poorely borne and vnlettred as by his aduersaries confessiō doth appeare and that in such an age and tyme when all worldly learning was in most florishing estate he could neuer possibly but by diuine power haue attained to such most exquisite knowlege in all kinde of learning as to be able to decide all the doubtes and controuersies of Philosophers before him as he did laving doune more plainly distinctly perspicuously the pithe of all humane and diuine learning within the compasse of three yeares teaching and that to auditours of so great simplicitie then did al the Sages of the world vntil that 〈◊〉 in so much that euen then the most vnlearned Christian of that time could say more in certaintie of truth concerning the knowledge of God the Creation of the world th' ende of man the reward of vertue the punishment of vice th' immortalitie and rest of our soule after this life and in other such highe poinctes and mysteries of true philosophie then could the most famous and learned of al the Gentiles that had for so many ages before beaten their braines in contention about the same Sixtlie if Iesus had not meant plainly and sincerely in al his doinges according as he professed he would neuer haue takē so seuere a course of life to himself neither would he haue refused al temporal dignities and aduancemēts as he did he would neuer haue chosen to die so opprobriously in the sight of al men nor made election of Apostles and Disciples so poore and contemptible in the world nor if he had would euer worldly men haue folowed him in so great multitudes with so great seruour zeale constancy and perseuerāce vnto death Seuenthly we see that the first beginners and founders of Christian religion left by Iesus were a multitude of simple and vnskilful persons vnapt to deceyue or deuise any thing of them selues They beganne against al probabilitie of mans reason they went forward against the streame and strength of al the world they continued and encreased aboue humane possibilitie they perseuered in tormētes and afflictions insufferable they wrought miracles aboue the reache and compasse of mans habilitie they ouerthrew Idolatrie that then possessed the world and confounded al powers infernal by the only name and vertue of their maister They saw the propheties of Iesus fulfilled and al his diuine speeches and predictions come to passe They sawe the punishmēt of their enimies and chief imnugners to fal vpon them in their dayes They sawe euery daie whole Prouinces Countries and kingdomes conuerted to their faith And finally the whole Romane Empire and world besides to subiect it self to the lawe obediēce and Ghospel of their maister Lastly among all other reasons and argumentes this may be one most manifest vnto vs that wheras by many testimonies and expresse propheties of the olde Testament it is affirmed that the people of Israel should abandone persecute and put to death the true Messias at his comming as before hath bene shewed and for that facte should it self be abandoned of God and brought to ruine and dispersion ouer al the world wherin according to the wordes of Osee they shal sitt for a long time vvithout king vvithout prince vvithout sacrifice vvithout Altar vvithout Ephode or images and after this againe shal returne and seeke their God in the last daies we see in this age the verie same particularities fulfilled in that Nation and so to haue continued now for thes fiftiene hundreth yeares that
is we see the Iuishe people abandoned and afflicted aboue al Nations of the world dispersed in seruilitie throughout al corners of other Nations without dignitie or reputation without king prince or common wealth of them selues prohibited by al Princes both Christian other to make their sacrifices wher they inhabite depriued of al meanes to attaine to knowledge in good literature wherby daily they fal into more grosse ignorance and absurdities against common reason in their later doctrine then did the most barbarous infidels that euer were hauing lost al sense and feeling in spiritual affaires al knowledge and vnderstāding in celestial thinges for the life to come hauing among them no Prophet no graue teacher no man directed by Gods holy spirite and finally as men forlorne and filled with al kinde of miserie doe both by their inward and external calamities preach denounce testifie to the world that Iesus whom they Crucified was the only true Messias and Saucour of mankinde and that his blood as they required lieth heauilie vpon their generatiō for euer Wherfore to conclude this whole discourse and treatise of the proofes and euidences of our Christian religion seing that by so manifolde and inuincible demōstratiōs it hath bene declared laied before our eyes that Iesus is the only true Saucour and redeemer of the world and consequently that his seruice and religion is the only waye and meane to please almightie God and to attaine euerlasting happines ther remaineth now to consider that the same Iesus which by so many Prophets was promised to be a Saucour was also foretolde by the self same Prophetes that he should be a Iudge and examiner of al our actions Which later point no one Prophet that hath forshewed his cōming hath omitted seriously to inculcate vnto vs. No not the Sibyls them selues who in euery place where they describe the most gracious cōming of the Virgins sonne doe also annexe therunto his dreadful appearance at the day of iudgmēt especially in thos famous Acrosticke verses wherof there hath bene so much mention before the whole discours vpon the words Iesus Christ the sonne of God Saucour and Crosse containeth nothing els but a large and ample description of his most terrible cōming infire and flame and conflagration of the world at that dreadful daie to take accompt of all mēs wordes actions and cogitations To which description of thes Pagane Prophetes is consonāt the whole tenour and cōtext of the olde Bible foreshewing euery where the dreadful Maiestie terrour and seueritie of the Messias at that day The new Testament also which tendeth wholy to comfort and solace mankinde and hath the name of Euangile in respect of the ioyful newes which it brought to the world omitteth not to put vs continually in minde of this point And to that ende both Iesus him self amiddest al his sweet and comfortable speeches with his Disciples did admonishe them often of this last daie and his Apostles Euangelistes Disciples after him repeated iterated and vrged this important consideration in al their wordes and writinges Wherfore as by the name and cogitation of a Saueour we are greatly stirred vp to ioye alacritie confidence and consolation so by this admonishment of Gods Saints and of Iesus himself that he is to be our Iudge and seuere examiner of al the minutes and moments of our life we are to conceyue iust feare and dread of this his second comming And as by the whole former treatise we haue bene instructed that the only waie to saluatiō is by the profession of Iesus religion so by this accompt that shal be demanded at our handes at the last daie by the Authour and first institutour of this religion we are taught that onles we be true Christiās indeed and doe performe such duties as this law and religion prescribeth vnto vs so farre of shal we be from receyuing any benefite by the name as our iudgment shal be the more grieuous and our final calamitie more intollerable For which cause I would in sincere charitie exhorte euery man that by the former discourse hath receyued any light and is confirmed in his iudgment concerning the truth of Christian religion to employ his whole endeuours for the attainemēt of the fruite and benefite therof which is by being a true and real Christian for that Christ him self foresignified that many should take the name without commoditie of their profession And to the ende ech man may the better knowe or coniecture of him self whether he be in the right way or no and whether he perfourme in deede the dutie required of a true Christian I haue thought conuenient to adioyne this chapter next following of that matter and therin to declare the particuler pointes belonging to that profession Which being knowen it shall be easie for euerie one that is not ouer partial or wilfullie bent to deceaue hym self to discerne of his owne estate and of the course and waye that he holdeth Which is a highe pointe of wisdome for all men to doe while they haue tyme least at the later daye we hauing passed ouer our liues in the bare name onlie of Christianitie without the substance doe finde our selues in the number of thos most vnfortunate people who shall crye Lord Lord and receaue no comfort by that confession HOW A MAN MAY IVDGE OR DISCERNE OF HIM SELF VVHETHER HE BE a true Christian or not VVith a declaration of the tvvo partes belonging to that profession vvhiche are beleefe and lyse CHAPT V. AS IN humane learning and sciences of this worlde after declaratiō made of the vtilitie possibilitie certaintie conueniencie and other qualities cōmendations and proprieties therof the next point is to shew the meanes and way wherby to attaine the same so much more in this diuine heauenly doctrine of Christian religion which concerneth our soule and euerlasting saluation for that we haue shewed before not only the most vndoubted truth wherupon it standeth but also that the knowledge therof is so absolutelie necessary as there is no other name or profession vnder heauen wherby mankinde can be saued but only this of Iesus it foloweth by order of good consequence that we should treate in this place how a man may attaine the fruite of this doctrine that is to saye how he may come to be a good Christian or if alredy he professe that name how he may examine or make trial of him self whether he be so in deed or not Which examination to speake in briefe consisteth wholie in consideration of thes two pointes First whether he beleeue vnfainedly the total summe of documēts mysteries left by Iesus his disciples in the Catholique Church and secondlie whether he performe in sinceritie the rules and preceptes of life prescribed vnto Christians for direction of their actions So that on thes two points we are to bestowe our whole speeche in this chapter AND FOR THE FIRST how to examine
lyfe for then and not otherwise are we true Christians if we fulfill in workes that wherof we haue made promisse in wordes that is in the daye of our baptisme we promissed to renounce the pompe of this world togyther with all the workes of iniquitie which promisse if we perfourme now after baptisme thē are we true Christiās and maye be ioyful And in an other place the same holie father addeth this For that diuers men are Christians in profession and faith onlie and not in life herehence it is said by the voice of truth it self Not euerie one that shall say to me Lord Lord shall enter into the kingdome of heauen And againe vvhie doe you call me Lord Lord and doe not perfourme the thinges that I tell you Herehence it is that God cōplained of his olde people the Iewes saying this people ho noureth we vvith their lippes but their hart is sarre of from me And the Prophet Dauid of the same people they loued hym vvith their mouth and vvith their tongues they lyèd 〈◊〉 hym Wherfore lett no man trust that his faith may saue hym without good deedes seing that we know it is writen expresselie that faith vvithout vvorkes is dead and consequentelie can not be profitable or saue vs from damnation Hytherto S. Gregorie Which verie conclusion S. Chrysostome maketh with great vehemencie vpon consideration of that woesull chaunce and heauie iudgemet that happned vnto him who in the Ghospel was admitted to the feast of Christian faith and knowledge but for lacke of the ornament or garment of good life was most cōtumeliouslie depriued of his expectatiō of whō S. Chrysostoms wordes are thes He was īuited to the feast brought into the table but for that by his fowle garment he dishonored our Lord that had īuited hym heare how miserable and lamentable a punishemēt he suffered He was not onlie thrust from the table banquet but also bounde hand foote and cast into vtter darkenes wher ther is eternal weepinge and gnashing of teeth Wherfore lett vs not deare bretheren lett vs not I saye deceyue our selues and immagine that our faith will saue vs without good worckes For except we ioyne pure lyfe to our beleefe and in this heauenlie vocation of ours doe apparrel our selues with worthie garmentes of vertuous deedes wherby we may be admitted at the mariage daye in heauen nothing shall be able to deliuer vs from the damnation of this miserable man that wanted his weddinge weede Which thingt S. Paul well noteth when hauinge said vve haue an euerlasting hovvse in heauen not made by mans handes he addeth presentelie this exception sitamen vestiti non nudi inueniamur that is if we be founde at that daye well apparreled not naked Would God euerie Chistian desyrous of his saluation would ponder well this discourse and exhortation of S. Chrysostom And so with this alone to conclude our speech in this chapter without allegation of further matter or authorities which are infinite to this effect it may appeare by that which hath already bene set doune wherin the true profession of a Christian consisteth and therby eche man that is not partial or blinded in his owne affection as many are may take a vewe of his estate and condition and frame vnto him self a verie probable coniecture how he is like to speed at the last accompting daie that is what profite or dōmage he may expect by his knowledge and profession of Christian religion For as to him that walketh vprightly in that vocation and perfourmeth effectually euerie waye his professed dutie there remaine both infinite and inestimable rewardes prepared so to him that strayeth a syde and swarueth from the right path of lyfe or faith prescribed vnto him there are no lesse paines and punishmēts referued For which cause euery Christian that is careful of his saluation ought to fixe his eye verie seriouslie vpon them both and as in beleefe to shew him self constant firme humble obedient and in one worde Catholique so in life and conuersation to be honest iust pure innocent and holie And for that this second point concerning life and maners is of more difficultie as hath bene shewed then the other of beleefe wherof notwithstanding we haue also treated sufficiently in the former chapters the rest of this whole worke shal tende to the declaration of this later part I meane of good life therby to stirre vp and awake if so it may please the merciful goodnes of our blessed Saueour the slouthful hartes of Christians to the cogitatiō of their owne estate and make them more vigilant in this greate affaire wheron dependeth their endles woe or welfare ANNOTATION THE PRINT BEING come to this place M. Bunneys edition of this booke vvas deliuered to me out of vvhose infinite corruptions maymes and māglinges diuers thinges shal be noted hereafter in the margent OF THE TWO PRINCIPAL POINTES THAT DOE APPERTAINE TO A Christian life that is to saye To resist all synne and to excercise all kynde of vertue vvith the meanes and methode hovv to perfourme them both CHAPT VI. SVPPOSINGE that in the partes of this booke which ensue we are to deale only with suche as are instructed and settled in true Christian faith wherunto we haue proued before that vertuous life and good deeds are necessarily to be adioined it semeth conuenient in this place to treate of the pointes or prīcipal partes belonging therunto Which partes are briefly prescribed by God hym self in the writinges of Dauid Esaie and other prophetes of the olde testament exhorting men to decline from vice and to embrace vertue But much more plainly by S. Peter S. Paul and other Apostles of the Euangelical law the first affirming that the fruite and effect of Christes death and passion was that vve being dead to sinne should liue to Iustice and the other adioining that the grace of God our saueour appeared to al men instructing vs to this ende that vve renouncing al vvickeanes should liue iustly and godly in this vvorld By which testimonies of holy write is made cleare and euidēt that the whole dutie of a good Christian is reduced to thes two heades or principles to wit to the resistance of al euil and to th' exercise of al pretie and vertue In respect of the first wherof our life is called in holie scripture a warfare vpon earth and vertuous mē are termed souldiours for that as good souldiours doe lye in continual wayte to resist their ennemies so vigilant Christians doe carefully stand vpon their watche for resisting the suggestions and temptatiōs of sinne In regarde of the second pointe we are named labourers husbandmen sowers marchātes bankers stewards fermers and the like and our whole life is termed a marte and trafique for that as thes kinde of people doe attēd with diligēce to their gaine and encrease of tēporal riches in this life so ought we to applie
God which in them selues are most iust reasonable holie and easie Da amantem sayeth S. Austen speaking of this matter sentit quod dico Si autem frigido loquor nescit quid loquar Geue me a man that is in loue with God and he feeleth this to be true which I say but if I talke to a cold Christian he vnderstandeth not what I say And this is the reason whie our blessed Saueour talking of the keeping of his commandementes repeateth manie times this word LOVE as the onelie sure ground wheron their whole regard reuerēce obseruation depēdeth for want of which loue among men in this life the most part of the world neither respecteth nor keepeth them And herehence it is that in the same our Saueour vseth thes and other like speeches If you doe loue me then keepe my commandementes And againe he that hath my commandementes and keepeth them he is he that loueth me And yet further He vvhich loueth me vvil keepe my commandement and he that loueth me not keepeth not my commandementes In which last wordes some doe note that to him that loueth he sayeth his commandement in the singular number for that to such a one al his commandmentes are but one commandement according to the saying of S. Paul That loue alone is the fulfilling of al the lavv for that it comprehendeth al in al. But to him that loueth not Christ saieth his commandmentes in the plural number signifying thereby that they are both many and heauie to him for that he wanteth loue which should make them few and easie The effect of which point S. Iohn also expresseth when he sayeth this is the loue of God vvhen vve keepe his commādementes and his commandementes are not heauie That is to say they are notthing heauie to him which hath loue otherwise no maruaile though they be most heauie for that euerie thing appeareth burdenous and intollerable which we doe against our liking and so by this also deare Christian brother thou maiest make a coniecture whether the true loue of thie Lord and Saueour be in thee or not AND THESE ARE two meanes wherby the life of vertuous men is made easie in this world There folow diuers other to the end that thes negligent excusers may see how vniust vntrue their excuse is concerning the pretended hardnes of liuing in Gods seruice Which in verie deede is indued with infinit priuileges of cōfort aboue the life of most prosperous sinners euē in this world Wherof the next that I wil name for exāple sake is a certaine special and peculiar light of vnderstanding pertaining to the iust and called in scripture prudentia sanctorum the wisdome of Saintes which is nothing els but a certaine sparkle of heauenlie wisdome bestowed by singular priuilege vpō the vertuous for their direction in this life wherby they receaue most comfortable light and vnderstanding in spiritual affairs touching their owne and other mens saluation and in thinges necessarie therunto Of which knowledge the prophet Dauid meant whē he saied not as mihi fecisti vias vitae thou hast made the waies of life knowen vnto me as also whē he said of him self Super senes intellexi I haue vnderstood more then old men And againe in an other place Incerta occulta sapientiae tuae manisestasti mihi thou hast opened to me the vnknowen and hidden secretes of thy wisdome This is that most excellent light wherwith S. Iohn saieth that Christ our Saue our lighteneth his true seruantes as also that vnction of the Holie Ghost which the same Apostle teacheth to be geuen to the godlie thereby to instruct thē in al thinges behoofful for their saluation This is in like maner that writing of Gods law in mens hartes which he promised by the prophet Ieremie so long agoe to be performed in the time of grace as also the instruction of men immediatlie from God him self fortold by the prophet Esaye And finallie this is that soueraine vnderstanding in the law commandementes and iustifications of almightie God which holy Dauid so much desired and so often demānded in that most diuine Psalme which beginneth with this vehement protestatiō Blessed are the vnsputted in the vvay that is in this life and blessed are al sucb as doe vvalke in Gods lavv By this heauenlie light of vnderstanding by this supernal illumination imparted to the good for their direction the way of vertue is made very easie and passing comfortable For as in bodilie sight and in viages of this world it falleth out that he which hath good eyes and seeth perfectelie goeth on his way with far greater alacritie ioy securitie then doth an other that either lacketh that sense or hath it very dimme So in the course of our soule in this life it is of no lesse importance and comfort but rather of much more for a mā to haue this celestial vnderstānding for gouerning him self to his saluation that is to know what he doth see wher he walketh discerne wither he goeth cōceaue what he expecteth and to be in that happie state wherof S. Paul saith that a spiritual ma is able to iudge of al thinges Whereas in the meane space the carnal and sensual man as the same Apostle testifieth is so blind as he cā neither see nor conceaue tbe thinges that are of Gods spirit Of which sort of men the Prophet Esay saith in their owne person expressing their miserie vve haue groped like as blinde men doe for the vvalle and vve haue stumbled at middaye euen as if it bad bene in darkenesse By which wordes is set forth vnto vs the exceeding great calamitie of wicked men who see not wher they goe what state they are in how farr of or how neare they are to perdition but doe liue in continual darkenes and most vncomfortable blindnes which they cōfesse also in an other place of holie scripture saing the light of iustice hath not shined vnto vs and the sonne of vnderstanding hath not appeared to our eyes vve are vveried in the vvay of iniquities The lacke then of this heuenlie light is wearisome miserable vnto the wicked and consequentlie the inioying therof most comfortable to the vertuous NOVV THEN to proceed an other principal matter which maketh the waye of vertue easie and pleasant to them that walke therein is a certaine hidden and secret consolation which God-poureth into the hartes of them that trulle serue him I call it secret and hidden for that it is knowen to none but to such onelie as haue felt and receaued part therof For which cause Christ him self calleth it hidden manna knovven to them alone that doe inioye it To which effect also the Prophet Dauid said to almightie God Great is the multitude of thy svveetnes o Lord vvhich thou haste laid up and hidden for them that feare thce And againe in an other place
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.