I affirmed further , that our forfathers were most happie in respect of vs , who receauing Our fathers happie that builded , and contended not about the foundation . with humilitie one vniforme faith without contention or contradiction , from their mother the holie Catholique Church , did attend onlie to build vpon that foundation good workes and vertuous life , as holie scripture commandeth vs to doe ; wheras we , spending now al our time in iangling about this first foundation 1. Co. 3. of faith , haue no leasure to build either gould or siluer theron , as th' Apostle exhorteth vs , but doe weary out our selues and our owne contentious spirits , without commoditie ; dying with much labour and litle profit , with great disquiet and smale reward . For which cause I exhorted the discret reader of whatsoeuer religion and faith he were , to moderate this heate and passion of contention , and to enter into the careful studie and exercise of good deedes , which are alwayes better among true Christians , then wordes ; assuring him that this is the right way to obteine at Gods hands , the light of true beleefe if he were amisse . Alleaging for example therof , the most famous conuersion of Cornelius the Gentile , whos vertuous life , praiers , and almouse deedes , obteined at the hands of almightie God , ( as S. Luke doth testifie ) that S. Peter was sent vnto him for his instruction and establishment in right Act. 10. faith .

I adioined moreouer , that ther being two parts of Christian diuinitie , the one Theorike or speculatiue , belonging principally to knowledge , Two partes of Christian aiuinisie . discours , and beleefe ; the second called practique or actiue , appertaining cheefly to action and execution : the first is more easy and common , then the second , bicause it is more easy to know then to doe ; to discourse then to Speculation easier then practise . worke ; to beleeue as we ought , then to liue as we should : and the things that a man hath to beleeue , are fewer then the things he hath to doe ; learned in shorter time and with lesse difficultie , thé the other are executed . Euen as we see by experience , that a breefe Cathechisme instructeth a man sufficiently in his faith ; but al the bookes and sermons that we can read and heare , can not persuade the least part of men to performe so much in life , as by their vocation is required . For which cause I said , that both our Saucour and his Apostles did treate much more in their speaches and writings of things to be done , then of things to be known ; of vertuous liuing , then of right beleeuing . The like I saied , of Holie fathers and Doctours in the Church after them , as it may be sene in their homilies , sermons , exhortations , treatises , commentaries , and expositions .

For this cause I saied also , that I had chosen to say some thing of this second part of Christian diuinitie appertaining to manners and direction of life , allotting to my self three principal pointes to be handled therin , and to be treated in three seueral bookes . The first wherof , to conteine the reasons and motiues The three bookes of this Christian directorie , with their argumentes . which may stir vp a Christian man to make a firme and sound resolution . The second to prescribe the particular meanes , how a man without errour may put in vre and practise his resolution made . The third , to declare certaine helpes and instructions , wherby to be able to perseuer vnto the end . The first of thes bookes , was then set downe and published . The second and third vpon necessarie causes were deferred for a time . And this is the summarie of al that was writen in my former preface and Induction , suppressed now by M. Buny for meere conscience sake as he protesteth Wherin notwithstanding I doe not easilie see , what may be accompted either so heinous or intollerable , as his scrupulous conscience should be a fraide to let the same passe vnto the readers eare , except it were for that in a certaine aduertisement , I desired eche Catholique to pray for our persecutours ; or for that ( perhaps ) in the lines before repeated , I doe affirme faith , and beleef to be more common and easy then vertuous life ; which notwithstanding I thinke , many Protestants in England wil confesse to be true ; and wil easilie proue the same by the liues and actions of their own preachers and ministers . So much then for this : now let vs behold , how M. Buny hath set foorth the same booke with his purgation .

But what ? was Martin Luther him self irreprehensible The new brethrens testimonies , the one against the other . Zuing. li. de Sacra . fol. 412. 10. 2. Bez. in resp. ad defens . Castal . Item in praefat. Test. an 1556. in this pointe , wherin he accuseth so vehemently the Sacramentaries ? No truly if we beleeue Zuinglius , who termeth him , both , A foule corruptour and horrible salsifier of Gods word , one that folowed the Marcionistes and Arians that rased out such places of holie write as were against them . Beza accuseth Occolampadius together with al his brethren the diuines of Basile for great impietie in abusing the sacred scriptures traslated by them . The like he doth , but with much more vehemencie against Castalio , an other brother , affirming his dealing with holie scripture , to be both bold , pestilent , sacrilegious and ethnical . Carolus Molineus was a brother also of the same blood , and yet he confesseth Mol in trá . Test. noni . part. 11. fol. 110. Item part. 64. 65. 66. 74. 99. of Caluin , That he made the text of the Gospel to leape vp and downe at his pleasure ; that he vsed violence to the same , and added of his owne to the very sacred letter , for drawing it to his purpose . This same authour testifieth and crieth out of Beza , quod de facto 〈◊〉 mutat , that actually he is not ashamed to change in his translations the very text of holie scripture , when it maketh against his purpose .

I might passe on further in stirring this euil sauoured sinke , of heretical iniquitie , discouered and moued by their owne brethren , ( for such is alwaies the agreement of like mates ) were it not that the matter it self is vnfit for thes pages , and the dealiag of M Buny with me in this booke , shal easilie dec are their spirit M. Bunies particuler dealing in edition of the booke of resolution . and practise , if nothing therin were alleaged besides . Now then I come to shewe how dexterously he hath behaued him self in this edition of my booke .

FIRST IN A L places wher conueniently he maye , he maketh me speake after B V N. first deuise . To MAKE his aduersaries speake like Protestantes . 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 newnes 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 in 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 S. Augustine taught to speake by M. Buny . légth S. Augustine saieth , that this penance 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 can 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 was a Monasterie of the same monkes , norished by S. Ambrose without the walles 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 BVNY second deuise . To INSERT parentheses . 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 wilt enter into life , kepe the commandementes . Wher M. Buny helpeth Math. 18. Marc 10. Luc. 19. the matter out with this parenthesis , saying ; He would geue him no other hope ( so long as he sought saluation by his workes ) 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 2. Tim. 2. Apoc. 2. 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 knoweth whether he be worthie of loue or hatred in Gods sight . He addeth Eccle. 9. 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 accommodate BVN . third shift . MAROInal annotations of diuers fortes . 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 Annotations fonde . 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 was 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 2. Annotations absurd . 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 was but a more careful indeuour in the Aug. lib. 8 . confes . cap. 12. way of godlines . And page 212. he addeth to the same , That it was but such , as we 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 , Possid . in vita Aug. 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 , than 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 which are not chosen , and of the second , S. Paul saith in him self that he was guiltie of nothing , and yet therby he was not iustified .

Of the third kinde of annotations , which 3. Annotations wicked . 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 Athanas. in vita Anton. Aug lib. 8. confes . c. 12. 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 Mat. 19. 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 wel be doubted , Against S. Antonie . whether he had in that place sufficient ground-worke 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 .