But as for such as haue alreadie been in the truth of their hearts conuerted vnto the Lord , and vnfainedly been called backe from the former lusts of their ignorance , and the fashion of the world , after the which sometime they framed themselues : for such ( I say ) I know it is the earnest desire of their hearts , that they may as well haue a path-way to godlines , and a direction to the same lie by them , to the which they may alwayes at neede resorte , when publike helpes by sermons cannot euermore be enioyed : as also to be made more fit thereby , to profit by them , when they doe repaire vnto the same . And although I looke not for it , that such account should be made of this booke among the greatest number , who haue resolued with themselues either not to learne or imbrace any thing more , than alreadie they haue , especially proceeding from a meaner person then themselues : or to scorne whatsoeuer agreeth not with their humor , and to cauill and quarrell with that , which naturall reason doth not allow ; yet ( wishing better things vnto such ) I am not discouraged , but for their sake who would desire the same in practise which here they shall finde by reading , I will goe forward in this enterprise .

I know it can doe the best no harme . It is of vse to all sorts of good christians , and that was one reason of setting it out . I am sure ( trusting and looking for the blessing of God ) that it shall do many good , such I meane as would doe well , if they knew how ; and would grow wiser , sounder and more constant in faith and a godly life , if they had helpe and direction thereto plainely set before them . And I am not ashamed to say , The second reason of setting it forth . that for mine owne furtherance as well as other mens , and the better carriage of my selfe through this my pilgrimage ; I haue been willing to gather some such things together , as in this small volume I haue contriued . The third . Neither had it come into the hands of others , vnlesse such as are of account aboue my selfe for their gifts , as well as my neighbours , The fourth . among whom I haue preached the doctrine , had perswaded me to set it forth . Besides all that hath been said , I haue chiefly in this enterprise ( as God doth know ) sought this , that this vnperfect & weake labour of mine may stir vp and moue some of my godly brethren ( who for the habilitie and grace which God hath giuen them , if their leasure had been as much as mine , might tenne-fold more profitably and substantially haue vndertaken it ) to enlarge and perfect the same , the argument being so needfull and profitable , to the further benefit of Gods Church and people . The fift . Another reason of setting out this treatise was this , that they who desire it , may see , by the diligent marking of the same , the beauties of the Christian life more clearely , then by many Christians liues it can bee seene , and that it may bee brought into greater account with many , who thinke it ( through errour ) ouerburdensome .

And partly also I was moued hereunto by this reason , The sixt . that the Papists cast in our teeth , that we haue nothing set out for the certaine and daily direction of a Christian , when yet they haue published ( they say ) many treatises of that argument . For answere to the first poynt of this obiection , they cannot deny ( but that they care not what they say , to bring the people out of loue with our religion ) they cannot ( I say ) deny , that both in catechismes , sermons , and other treatises , there is set forth by vs that which may cleerely direct Christians , and stir vp godly deuotion in them , though all be not gathered together into one volume : for the second part concerning their treatises , I graunt there are two which I haue seene , set forth by them in our English tongue , the one called a Christian Directorie , the other the Exercise of a Christian life , wherein the author doth , though both superstitiously and nothing properly , goe about to teach and giue direction for euery day in the weeke ; ( the one bearing the name of Robert Parsons the King of Spaines confessor : the other by an Italian a Iesuite Doctor in Diuinitie , Iasper Loarte . and translated into English by some fauourite of Poperie ) the first is nothing lesse then a direction for a Christian though it be called a Directorie , tending rather to perswade men to resolue with themselues to leaue some grosse euils , then to shew them soundly how to attaine pardon , or teaching how to liue christianly : the other is a ridiculous tying men to a daily taske of reading some part of the storie of Christs passion , and saying certaine prayers throughout the weeke euery day a taske ; but indeede nothing lesse then directing , after the will of God , him who desires to leade a Christian life . Both of them I dare boldly affirme , being deceiued themselues , doe deceiue others , especially the simple , who is not able to discerne and trie the lying spirit in them . The one , that is to say , Parsons , hath vnder a pretence of a holines and deuotion , set downe sundrie impediments to resolution : But yet they are put in among other things to take away the harshnes and tartnes of manifold errours of merit , and other superstition mixed with them and vpholden in that religion , and as it were , with sugar to season them , which else no taste could abide , and in the depth of a subtill heart , put in , to make the world beleeue , that the Popish religion is the onely holy religion , and the professors thereof the godliest liuers ; when yet Antichrist is their captaine , and head , or ( as they will not deny ) the Pope of Rome , who yet doth , and for these many yeares hath vpholden and maintained open , and almost infinit heresies and abominations .

And as their religion and worship is composed and framed of heresies and lies , and a confused heape of superstitions , and outward dead workes , euen Iewish and Heathenish ceremonies ; so the persons themselues who professe they know most , and that they are able to giue rules vnto others , vpholding and building vpon so rotten foundations , are furthest off from well guiding others , so that no man may euer looke by any Popish direction to liue christianly . Although I will not dissemble what I thinke , namely , that some doe meane more simply and truely then the rest , and thinke that they serue God aright hauing deuout minds , but being ignorant of the truth , must needes be deceiued .

But of Maister Parsons booke of Resolution , seeing he and some other haue set it out in a glosing stile to insinuate with the ignorant and vnlearned reader , that he seekes no other thing but to draw him to pietie and godlines , I cannot forbeare , but I must say a little , which otherwise I would not haue done . And the rather , for that I know , he hath snared many simple peoples consciences thereby , who being themselues willing to be led in a right way , beleeue that he meanes as he speaketh ; and therefore are left , I say , deceiued , and in a bottomles gulfe ; out of the which , if God helpe them not some other way , it is not possible for them to get . And this I say first , for the deliuering of such out of the snare and maze in which they haue lost themselues by reading of that booke , that although there be a pretended shew of godlines in it , and much superstition ; yet the best of it is farre from true pietie and godlines , seeing that , and euery part of it proceedeth from faith ioyned with assurance of Gods fauour , Heb. 10.22 . Act. 15.9 . which is that alone that purifieth the heart , and maketh it able to bring fourth fruits of amendment of life ; without which , mens best actions are wrought by the strength of corrupt nature , and are fruites of the flesh , and workes of darkenes , and so abominable . And yet this faith doe Papists make no reckoning of , neither therefore can the booke of Resolution teach or hold it .

Further , I say that the law onely is vrged in that booke , without teaching the poore soule that may be terrified thereby , how to lay hold on the promise of eternall life , and without the Gospell : Esay . 61.1 . Ezech. 34.4 . Ioh. 8 32. the truth and glad ridings whereof , is onely able to set at libertie the consciences of such as are strangled by the threats and terrible curse of the law : for if that truth make free ( as our Sauiour saith ) then are men free in deede . And whereas it may be obiected to me , that I doe the author of the booke open wrong in saying , that he ioyneth not the Gospell with the law ; for he that readeth it , may finde , that he speaketh of Iesus Christ , that he was giuen by his father to the world , that many might be saued ; and of the promise : and how say I then that he teacheth the law without the Gospell ? I answere , that he doth indeede mention both the promises of the Gospel , and also Christ ; and this he doth in that chapter which is intituled [ diffidence in Gods mercie ] but yet is that true that I say : Rom. 1.16 . For the Gospell is the power of saluation to him that beleeueth : and it is not the Gospell if it be not beleeued : for that is a part of the description of it : Now beleeuing or faith hath assurance going with it , as I shewed out of the epistle to the Hebrues : Which the author of that booke with the rest of his religion , doth flatly deny ; and therefore it is cleere , that he doth not teach the Gospell , neither in that booke doth plainely and soundly guide the wandring soule which seeth it selfe lost , to finde remission of his sinne , and euerlasting life ; and consequently , that he doth not direct his reader to liue godly , as I said , but holdeth him in darknes and in the state of damnation , and deceiueth him .

And what reckoning he maketh of faith ( which the word of God preferreth before all other things , and saith , 1. Ioh. 5.4 . that it ouercommeth all difficulties in the world ) we may see by his owne words , in his preface fol. 6. I exhort the discreet reader ( saith he ) of whatsoeuer religion and faith he be , to enter into the carefull studie and exercise of good deedes , assuring him , that this is the right way , to obtaine at Gods hands the light of true beliefe . And a little after he saith , It is more easie to beleeue as we ought , then to liue , as we should . Here we see , he preferres good deedes before faith : as if the fruite should be said to be more precious , then the tree that beares it . And yet as not marking what he said , he vttereth these words a little before , which cannot stand with the other : Our fathers receiued one vniforme faith from their mother the holy Catholike Church , and did attend only to builde vpon that foundation good workes and vertuous life , as holy Scripture commaundeth vs to doe . Here he affirmeth , that good life commeth from faith . Thus while he speaketh such contraries , sometime , that good workes must be built on the foundation of faith ; and with an other breath , that good life is the right way to bring faith , ( and yet all may see he speaketh of one and the selfe same faith in both places ) must he not needes by so teaching , deceiue the simple reader while he not being able to vnderstand what is taught , cannot possibly practise that which he ought ?

And it was not to be doubted ( to speake euen in charitie as in conscience we ought ) that the said author promising in that his booke of Resolution , that he would adde two other parts to it , ( as thereby confessing , that it alone was an insufficient worke of it selfe , to be set forth ; and therefore dangerous to intangle and snare the ignorant ) and yet cannot in eighteene yeares finde a time to fulfill his promise ; it was not to be doubted ( I say ) but that he was well content to deceiue and trouble many that should reade it : As if one should but preach the wrath of God for sinne to a hundreth persons , ( whereas his booke hath been in the hands of thousands ) and should come no more in eighteene yeares , to helpe them out of feare and doubt , and how to liue afterwards , it would be condemned and that iustly , and cryed out of by all aduised people . And yet we may conclude , without any doubt , knowing his religion what it is ( if euer he had any such meaning , to set out two other parts ) that they should haue been as sound as this one is , that is to say , vnwholesome , full of damnable errors , and vncomfortable : For can men gather grapes of thornes , or figges of thistles ? No more can any sound fruite be reaped or comfort gotten by false and vnsauorie doctrine . But for Parsons deuotion ( whereof his booke beares so great a shew ) or how little of the labour was his , or how little honestie is in the man , yea rather how great iniquitie : let them of his owne religion testifie , I meane the secular priests in their bookes against the Iesuites .

But to say no more of Parsons : The other hath little in him worthie any account or reckoning , and to this purpose very nothing . To goe forward therefore , seeing this was one cause why I tooke this worke in hand , because the Iesuites cast in our teeth the want of such bookes , as may direct a Christian aright through his whole course towards the kingdome of heauen , and yet that which they teach tending thereto , is but as poyson in a golden cuppe ; although , as I haue said , there are many of my brethren , who had been fitter for this seruice then my selfe , if they had not been imployed some other way : yet I nothing doubt by the helpe of God , to frame out of the word of God by that little helpe of my knowledge and experience , such a direction for Christians ( all ostentation , and comparison of learning set aside ) as shall giue them small aduantage of boasting , and shall be both more pleasing to God , and more for the comforting the heart of him , who listeth to be directed by it , then poperie can affoord : and withall , a direction , that hath not only been shaped out after the rules of the Scripture , but also such as hath been and is practized and followed so farre forth , as of sinfull flesh may be looked for , both of minister and people , and approoued of those who haue excelled , & gone before many , in both .