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
good workes which his hand or hart may possibly performe Which kinde of life if it were exactly fulfilled in such sort as it was prescribed by Christ the authour of our profession most euident it is that the common weale of Christianitie should be a most heauenly blessed and Angelical estate vpon earth wherin no fraude no deceipt no malice no contention no wickednes iniustice or violence should raigue and consequētly either few or no tēporal lawes should be necessarie for punishment of the same For that by the only lawe of religion and conscience al would be simplicitie al puritie al truth and honestie concorde loue and charitie one towardes the other euē as we read that it fel out in the first daies and ages of Christian religion when this lawe of conscience was yet obserued But now for that the world hath abandoned commonlie in euery place thes two principal partes of Christian dutie I meane the resistance of synne and performance of good workes the most part of Christians are become more sensual and dissolute in maners and life then euer were the more ciuile part of Gentiles and Infideles which is a most intollerable and supreme dishonour to our Saueour that gaue his life for reducing vs to a better conuersatiō For which cause in al reason right and equitie the punishment of such vnworthie Christians must needs be farre greater at the later daie then of the verse Paganes who had not that light and assistance for their direction according to that speech of Christ to certaine ingrateful Townes places wherin he had preached woe be to thee Corozain woe be to the Bethsaida for that if the like thinges had bene done in Tyrus and Sidon which are heathen Cities that haue bene done in the they would haue repented therfore I tel you that it shal be easier for them in the daie of iudgement then for you Which point would God that men now adayes would attentiuely consider Secondly it may appeare by thes and other thinges before set doune what a maruelous different life the good and euil doe passe in this world and consequently how different a lot they are to receyue in the next from hym that rewardeth eche man as S. Paul saieth according to his actions either good or euil For first the vertuous Christiā doth not only abstaine from committing sinne especially that which diuines cal mortal which eche man by Gods assistance may eschewe but also by cōtinual resisting fightīg against the same he encreaseth daily and hourely his merite for the Crowne of heauē But the careles man by yeelding consent of hart to euery leude concupiscence that offereth it self doth not only not gaine any merite at al but heapeth vp sinne vpō sinne without ende or number Againe the careful man besides auoiding sinne the gaine which he gathereth by fighting in that combat performeth also infinite good workes at lest wise in hart and desire which is accepted by God for deedes wher further habilitie faileth But the lose Christiā neither in hart or deed doth any good at al but in place therof committeth infinite euils so that as the one employeth his whole mīde hart wordes and handes with al the forces and other habilities that God hath lent him to the doing of good and resisting of euil so the other bendeth al his powers both of bodie minde and fortune to the seruice of vanities the world and of his owne flesh and to the encrease of Christes enimies kingdome And hereby as the former encreaseth hourely in merite before God wherunto by his holie promisse belongeth encrease of grace in this life and of glorie in the life to come so the later cōtinually by all his thoughts wordes deeds and endeuours doth multiplie in stane frō time to time wherunto of Gods iustice doe appertaine both vengeance and damnation with the tormente of hel And in this contrarie course they passe ouer their liues for twentie thirtie fortie more or fewer yeares and so come to die eche man with his cōtrarie accompt which being such as I haue said can it be maruailous to any man liuinge if ther be so great diuersitie in their pavementes euerlastinge conditions for the world to come seing their dealinges recōninges were so opposite and vnequal in this life present Learne then my deare brother if thou be wise by thes and like considerations to awaken thy self while thou hast tyme. If thou finde by examination of the two forsaid partes of Christian dutie that hyterto thou hast walked avvrye hast not perfourmed the life required in that vocation thanke God for this so great a benefite as is the reuciling of thy daunger while yet ther is tyme and place to make amendes Many no doubt are this day in tormentes and shal be euerlastinglie who passed ouer their liues without euer thinking of thes affairs and if they had receyued so special fauour as thou doest now in hauing thes matters so particulerlie layed before the perhappes they had escaped thos eternal calamities wherin now they are fallen without possibilitie of redresse Vse then Gods mercie to thy gayne deare Christian and not to thy greater and more intollerable damnation Cast not awaye wilfullie that most precious Inel thy soule which Christ hath bought so dearlie and which he desireth so vehementelie to saue enriche with grace euer lasting glorie if thou wouldest yeeld the same into his handes and be content to direct thy life according to his most hoiie and sweet commaundementes OF THE ACCOMPT WHICH CHRISTIANS MVST YEELD TO GOD of the duties and offices before rehearsed As also the Maiestie seueritie terrour and other circumstances of that reconinge day vvith tvvo seueral times appointed for that purpose CHAPT VII AS IN euerie office and charge committed to a seruant in this life it is a principall point of wisdome to consider and beare in minde what accōpt reckonig shal be demaunded therof by him who placed him in that roome as also what nature and disposition his master is of in taking his audite that is whether exact or remisse facile or rigorous milde or sterne and whether he haue power to punishe at his pleasure if he finde hym faultie euen so it behoueth a careful Christian man in the charge of his life and dutie before mentioned and declared verie diligently to waighe and ponder with him self what maner of reckoning his Lord and Saueour wil require at his handes and in what termes either of rigour or lenitie facilitie or seueritie he will proceed with hym in that accompt or audite Which thing a prudēt man may easelie conceyue by consideration of thes two points which ensue First if he waighe the manner order and circumstances wherby his charge that is the lawe and rule of his conuersation was published and proclaymed by God vnto the world Which thing is set forth at large in the booke of Exodus wher is described with
A CHRISTIAN DIRECTORIE GVIDING MEN TO THEIR SALVATION DIVIDED INTO THREE BOOKES THE first vvherof apperteining to Resolution is only conteined in this volume deuided into tvvo partes and set forth novv againe vvith many corrections and additions by th' Authour him self vvith reprofe of the corrupt and falsified edition of the same booke lately published by M. Edm. Buny THER is added also a methode for the vse of al with two tables and a preface to the Reader which is necessarie to be reade Psal. 4. v. 3. Filij hominum vt quid diligitis vanitatem You children of men why loue you vanitie Luc. 1. v. 22. Porrò vnum est necessarium But one thing is necessarie ANNO. 1585. AVGVSTI 30. A TABLE OF THE CHAPTERS CONTEINED IN BOTH THE PARTES OF this booke Wherin such as haue bene newly added or much altered in this edition are noted with a starre in the margent In the first part are thes 12. OF the manifold perils inconueniēcies that doe it sue to the vvorld by inconsideration and hovv necessarie it is for euery man to enter into cogitatiō of his ovvn estate Chap. 1 pa. 1. That there is a God vvhich revvardeth good and euil against al Atheistes of old and of our time vvith the most inuincible proofes alleaged for the same both by Ievv and Gentile VVherin also is set dovvne the confirmation of al scriptures by euident demonstratiōs Chapt. 2. page 25. VVhy God created man and for vvhat end he planted him in this vvorld and of the obligation that man hath therby to attend to the affaire for vvhich he vvas sent hyther to vvit vnto the seruice of almightie God That this seruice required by God must be in Christian religion the particuler proofes and confirmations of vvhich religion are set dovvne both by that vvhich passed before Christes appearance vpon earth vvhile he vvas in this life and after his ascension into heauen Chap. 4. page 132. Hovv a man may iudge or discerne of himself vvhether he be a true Christian or not vvith a declaration of the tvvo partes belonging to that profession vvhich are beleefe and life Chap. 5 page 298. Of the tvvo principal pointes that doe appertaine to a Christian life that is to saie taresist al sinne and to excercise al kinde of vertue vvith the meanes and methode hovv to perfourme them both Chap. 6. page 323 Of the accompt vvhich Christians must yeld to God of the duties and offices before rehearsed As also the Maiestie seueritie terrour and other circumstances of that reconing day vvith tvvo seueral times appointed for that purpose Chap. 7. page 349. Of the nature of sinne and of the vnvvorthines of him that committeth the same for iustifyinge the seueritie of Gods iudgement set doune and declared in the chapter going before Chap. 8. page 378. An other consideration for the further iustifying of Goas 〈◊〉 〈◊〉 〈◊〉 station of our grieuous offence Taken from the iuestimable Maiestie of him vvhom vve offende of the innumerable benifices vvhich he hath bestovved Chap 9. page 400. Of vvhat opinion vve shal be concerning the matters aforsaid at the time of our diath as also vvhat our state shal be at that passage and hovv different our iudgement from that it is novv Chap. 10 page 419. Of the greate and seuere paines and punishmentes appointed by God for sinners after this life As also of tvvo kindes and sortes therof the one temporal for them that shal be saued th' other eternal for the damned Chap. 11. page 444. Of the most honorable excellent and munificent revvardes and paimentes ordained for such as trulie serue God and doe imploy their time in perfourmance of his most holie commandementes Chap. 12. page 479. In the second part are thes 8. Of the first impediment that is vvont to let sinners from resolution VVhich is the mistrust diffidence in Gods mercie through the multitude and grieuousnes of their offences Chap. 1. page 523. The second let of resolutiō vvhich is the suposed hardnes asperitie of vertuous life The fallacie vvherof is discouered and the manifold helpes declared that doe make the same most easie svveet pleasant Chap. 2 p. 570. The third impediment that stayeth diuers men from resolutiō in Gods seruice VVhich is the feare they conceaue of persecution afflictiō losse danger or tribulation Chap. 3 page 631. The fourth and greatest impediment that hindereth resolution to vvitte The loue and respect vvhich men beare to the pleasures and vanities of this vvorld Chap. 4. page 688. Examples of true resolution in the tvvo former pointes of suffering for Christ and contemning the vvorld Adioined for the better declaration confirmation of the tvvo chapters next going before Chap. 5. page 747 The fist impediment of resolution in the seruice of almightie God Proceeding of ouer much presumption in the mercie of our Sauiour vvithout remembrance of his iustice Chap. 6. page 793. The sixt thing that vseth to stay and hinder men from mature resolutiō VVhich is the deceitful hope and persuation to doe it better or vvith more ease aftervvard Chap. 7. p. 818 Of three other lettes and impedimentes that hinder men from resolution to vvit Slothfulnes careles negligence and hardnes of hart vtterly contemning al things vvith the cōclusion of this first booke Chap. 8. p. 852. THE PREFACE CONTAINING THE CAVSES AND REASONS OF this nevv edition as also a detection of the foule and false dealing of M. Edm. Buny Minister in his late edition of the former booke With certaine instructions very profitable to the reader WHEN of late I had taken in hand to finish and send vnto thee deare Christian reader th' other two bookes that were promised of this worke I meane thos two which should treate of the right entrance and faithful perseuerance in the seruice of almightie God I was moued by diuers frendes first of al to put againe in print in some better order then before the first booke appetteining to resolution Wherunto I was the more easie to be induced for that I perceaued many monethes before that al the first copies of the said former booke though not so wel done as iustely I might haue wished were vvholy dispersed and none remaining to be had Secondly it being now purposed that thes second and third bookes should passe forth in better print paper and character then the former did wherin by some errour as also by difficultie of the time greate defect was found it seemed meere and requisice that this first booke of which th' other two doe depēd should be made correlpondent vnto them in thes respectes also and for that consideration to be reprinted Wherunto when I had yelded I resolued in like manner to take the same first booke into my handes againe to bestow a short renew vpon that which alredy was done as wel to polish and fil
euer sorte or sect of people in the world professed reuerence honour or worshippe to God or to Gods or to any diuine power essence or Nature what soeuer were they Iewes heathens Gentiles ChristiaÌ„s Turkes Moores Heretiques or other they did alwayes call their said professioÌ„ by the name of their Religion In which sense also and signification of the worde I am to treate at this tyme of Christian religion that is of the substance forme maner and waye reueiled by Christ and his Apostles vnto vs of persourning our duetie and true seruice towardes God Which seruice is the first pointe necessarie to be resolued vpon by hym that seeketh his saluatioÌ„ as in the Chapter that goeth before hath bene declared And for obteyning this seruice true knowledge therof no meane vpoÌ„ earth is left vnto man but onlie by the light and instruction of Christian religion according to the protestation of S. Peter to the gouernours of the Iewes wheÌ„ he sayed Ther is no other name vnder beauen gyuen vnto men vvherby to be saued but only this of Christ and of his religion If you obiecte against me that in former tymes before Christes natiuitie as vnder the law of Moyses for two thousand years together there were many Sainctes that without Christian religion serued God vprightelie as the Prophetes and other holie people and before them againe in the law of Nature wheÌ„ nether ChristiaÌ„ nor Iuishe religion was yet heard of for more then other two thousand years there wanted not diuers that pleased God and serued hym trulie as Enoche Noe Iob Abraham Iacob and others I answer that albeit thes men expeciallie the former that liued vnder the law of nature had not so particuler expresse knowledge of Christe and his mysteries as we haue now for this was reserued to the tyme of grace as sainct Paule in diuers places at large declareth that is albeit they knew not expresselie how and in what maner Christ should be borne whether of a virgine or no or in what particuler sorte he should liue and die what sacramentes he should leaue what waye of publishing his ghospel he should appointe the like wherof not withstanding verie manie particulers were reueiled to the Iewes from tyme to tyme and the nearer they drew to the tyme of Christes appearance the more plaine reuelation was made of thes mysteries yet I say all and euerie one of thes holie Sainctes that liued from Adam vntill the comming of Christ had knowledge in general of Christian religion and did be lieue the same that is they belieued expresselie that there should come a Saueour and Redeemer of man-kinde to deliuer them from the bondage contracted by the sinne of Adam This was reueiled straight after their fall to our first parentes progenitours in Paradise to witt that by the vvomans seede our redemption should be made In respecte wherof it is said in the reuelations that Christ is the Lambe that hath bene slaine from the beginning of the worlde And S. Peter in the first general Councel holdeÌ„ by th' Apostles affirmeth that th' old auncieÌ„t fathers before Christes Natiuitie were saued by the grace of Christ as we are now which S. Paul confirmeth in diuers places And finallie the matter is so cleare in this behalfe that the whole schoole of diuines accordeth that the faith and religion of th' old fathers before Christes appearance was the verie same in substance that ours is now sauing onlie that it was more general obscure and confuse then ours is for that it was of thinges to come as ours is now of thinges past and present For example they beleeued a Redeemer to come and we beleeue that he is alredie come They said virgo concipiet a Virgine shall conceyue and we say virgo concepit a virgine hath conceyued They had sacrifices and caeremonies that presigured his coÌ„ming for the tyme ensuinge we haue sacrifice and sacramentes that represent his beinge for the tyme present They called their Redeemer th' expetatioÌ„ of Nations and we calle hym now the saluatioÌ„ of Nations And finallie there was no other difference betwene the old faith of good men from the begining ours but onlie in the circumstances of tyme. clearnes particularitie and of the maner of protesting the same by owtwarde signes and ceremonies For that in substance they beleeued the same Redeemer that we doe were saued by the same beliefe in his merites as we are For which cause Eusebiê° well noteth that as we are called now ChristiaÌ„s so they were called then Christi Psal. 104. that is annointed iÌ„ prefiguratioÌ„ of the true Christ in whom they belieued as the first head of all other anoynted and who was the cause and authour of their annoynting By this then it is most manifest that not onlie now to vs that be Christians but at all other tymes from the begining of the world to all other persons and people what so euer that desired to saue their soules it was necessarie to beleeue and loue Christ and to professe in harte his religion For which consideration I thought it not amisse in this place after the former groundes layed that their is a God and that man was created and placed here for his seruice to demonstrate and proue also this other principle that the onlie seruice of this God is by Christian religion Wherin albeit I doe not doubt but that I shall seeme to manie to take vpon me a superfluous labour in prouing a veritie which all men in Christendom doe confesse yet for the causes before alleaged in the second chapter which moued me in that place to proue there is a God that is to saye first for the comfort strengthe 2nd confirmation of suche as either froÌ„ th' enimie may receiue temptations or of them selues may desire to see a reason of their beleefe and secondlie for awakening stirring or stingig of others who ether of malice carelesnes or sensualitie are fallen in a slamber and haue lost the feeling and sense of their beleefe for manie such wante not in thes our miserable dayes it shall not be perhappes but to verie good purpose to laye together in this place with the greatest breuity that possiblie may be the most sure groundes and inuincible euidences which we haue for declaration and confirmation of this matter For albeit as th' Apostle S. Paul declareth the thinges which we belieue be not such in them selues as may be made appareÌ„t by reason or humane argumeÌ„tes for that our faith that is th' assent of our iudgemeÌ„t to the thinges propounded by God vnto vs must be voluntarie to th' ende it waye be meritorious yet such is the goodnes and most sweet proceeding of our merciful God towardes vs as he will not leaue hym self without suficient testimonie both inwarde and owtward as the same Apostle in another place doth testifie For that inwardlie he testifieth the truth of such
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
his rickes of corne And to the negligent it is said on th' other side Egestatem operata est manus remissa The lazie and slouthful hand doth worke vnto his maister nothing els but beggarie And finally the more to confound our foly lazines in this point and to make deeper impression therof in our hartes we are by holy writ referred euen vnto the schoole and instruction of vnreasonable creatures in this behalfe Goe thou slouthful and lither sellovv sayeth the wisdome of God vnto the Ant or emmote and consider his vvayes and by hym learne vvisdome He hath neither gouernour nor maister to teach hym and yet doth he in sommer make prouision of soode vvheron to liue and sustaine hym self in vvinter By which wordes we are admonished not only what is our dutie in this life concerning labour and trauaile in good workes but also that the most excellent and supreme point of wisdome which possibly can be imagined is to gather store in this time present for the time to come and to make our bancke here in this world wheron to liue in the countrie wherunto we take our iourney This is that great and rare wisdome which is called in scripture the vvisdome of Saintes or rather as S. Paul termeth it the wisdome of God him self not knowen to the world That wisdome which Esay calleth diuitias salutis the treasure of saluatiō That wherof the wise man saith cogitare de illa sensus est consummatus to thinke onlie and ponder vpon this kinde of wisdome is most perfect vnderstanding and prudent knowledge And againe God loueth no man but hym that dvvelleth or remayneth vvith vvisdome And finallie to stirre vs vp to this kinde of wisdome he maketh an ample exhortation with a declaration of the nature dignitie vtilitie therof in thes wordes Come to this wisdome as he that soweth vpon hope of haruest haue patience for a tyme to expect her fruites Thou must labour and take paines a litle in her worke and soone after shalt thou taste of the commodities she bringeth forth Oh how vngrateful is she to the ignorant and a foole will not abide her She is not reueiled to many but to whom she is once knowen with them she remaineth vntill she bringe them vnto the sight and presence of God hym self c. Harken therfore my sonne follow her wayes with all thy force c. For that at the last daye thou shalt finde rest in her she shal turne thee to great ioye and consolation This was that blessed and wise mans counsaile and for fulfilling of this counsail as also for obtaining the rest ioye final consolation wherof here is mentiō S. Paul crieth so vehementelie vnto vs exhorting vs euerie wher to doe good workes and that abundantelie instantelie in al tymes to all men vpon al occasions with immoueable constancie assuring vs that our labour herein shall not be lost but that the tyme shall come whē we shall reape incessantlie To which purpose also appertaineth the parable propounded by our Saueour of the prudent Steward with a verie effectual exhortation in the ende that in this life we should purchase our selues friendes by the vse and distribution of our wicked mammō which friendes maye afterward make vs place in heauen To this effect are directed all those admonitions of holie scripture VVorke your ovvne saluation And againe bretheren be ye careful to make your vocation and election sure by good vvorkes And yet further S. Paul adioyneth an other circumstance therby to moue vs the soner saying VVbile vve haue tyme lett vs doe good vvorkes insinuating hereby that this tyme present was allowed vs onlie for that purpose and that this tyme being past ther would be no more place for such matters a cording to that sage admonishement of our Saueour hym self the night vvill come vvhen no man can vvorke any more For preuenting of which night and to take the tyme while it serued verie straunge it is to cōsider the paines watchfulnes and diligence which auncient holie Christians in former ages did vse and the sensles forgetfulness wherin we passe our dayes now They imitated the good husbandman who is careful to cast his seede into the grounde whiles faire wether lasteth and the diligent marchāt who euer stippeth not to lay owe his money while the good market ēdureth They knew the tyme would not be lōge which they had to worke in therfore they bestirred thē selues seriously whiles opportunitie was present Hereof among other thinges proceeded all thos goodlie 〈◊〉 of almes-deedes and charitable workes yet exstant to the world as witnesses of their excercise in this kinde of wisdome So many commō wealthes established so many churches builded and indued with abundant maintenāce so many By shopprickes deanries Archedeaconries Chanonries Prebendes Chantries and Benefices So manie Hospitales and houses of Orphanes fatherles infantes as also for the reliefe of other poore impotent and distressed people So many Seminaries Schooles Halles Colleges and Vniuersities for increase of learninge So many Bridges highe-wayes Caussies Townhouses and other publique commodities So many places of prayer and deuotion as Monastaries Abbayes Priories Couuentes Nunries Eremitages Cells Oratories and other like for repose of vertuous people that would leaue the worlde and betake them selues onlie to contemplation of heauenlie thinges and excercise of a more holie and retired life Al which charitable deeds and many more that can not be recounted came out of the purses and coffers of godlie Christians in auncient times who very often gaue not only of their abondance and superstuities but spared also from their owne sustenance and necessarie releefe as also tooke awaie and aliened many things from their owne children and posteritie to emploie thē in thes charitable vses for the benefite of their soules Wheras on the contrarie side we that now liue in this miserable corrupt time are so farre of from geuing away our necessaries and plucking from our owne bodies to thes offices of charitie that we make no scruple at all to spoile the poore and godlie of thes benefites and releefes which were left vnto them by our holie forefathers And as for our owne superstuities and excesses we seeke commōlie to emploie them rather on haukes and dogges and other brute beastes as sometimes also vpō much more vile vses then in charitable deedes to the releefe of our poore brethern and to the ease of our owne soules in the life to come So vtterly faileth the whole world at this daie in performing this point of doing good deedes Wherfore to drawe to a conclusion of this whole chapter it may appeare by that which hitherto hath bene said first what a perfect and most excellent creature a good Christian is whos life is nothing els but a continual warfare and resistāce of al sinne both I thought word and deed and an incessant exercise of al pietie and