The second part of the booke of Christian exercise, appertayning to resolution. Or a Christian directory, guiding all men vnto their saluation. / VVritten by the former author R.P..

HOWE A MAN MAY IVDGE OR DISCERNE OF HIMSELFE, WHETHER he be a true Christian or not. With a declaration of the two parts belonging to that profession: which are, beleefe and life. CHAP. V. (Book 5)

AS in humaine learning and Sciences of thys worlde, af∣ter declaration made of the vtilitie, possibilitie, certain∣tie, conueniencie, and other quali∣ties, commendations, & properties thereof: the next poynt is, to shewe the meanes & wayes whereby to at∣taine the same: so much more, in thys diuine & heauenly doctrine of Christian Religion, (which concer∣neth our soule & euerlasting salua∣tion,) for that we haue shewed be∣fore, not onely the most vndoubted trueth whereupon it standeth, but also that the knowledge heerof, is so absolutely necessary, as there is no o∣ther name or profession vnder hea∣uen,

whereby mankind may be sa∣ued, but onely thys of Iesus:* 1.1 it fol∣loweth by order of cōsequence, that we should treate in thys place,* 1.2 how a man may attaine the frui••e of this doctrine: that is to say, howe hee may come to be a good Christian; or if he already possesse that name, how he may examine or make tryal of himselfe, whether he be so indeed or not. Which examination to speak in briefe, consisteth wholy in consi∣deration of these two poynts.* 1.3 First, whether he doe not onely, beleeue [ 1] vnfainedly the totall summe of do∣••uments and misteries, left by Iesus and his Disciples to the Catholique Church, but also perswade & assure hymselfe, of the forgiuenes of all hys sinnes, and of the fatherly loue and fauour of GOD towardes hym in Christ Iesus, whereby he is adopted to be the sonne of God, & an heyre of euerlasting life. Secondly, whether [ 2] he conforme and frame hys lyfe, ac∣cording to the precepts and doctrine of Christ Iesus. So that in these two poynts we are to bestow our whole speech in thys Chapter.

The first part, concerning beleefe.

AND for the first, howe to exa∣mine the trueth of our beliefe, it would be ouer tedious to lay down euery particuler way that might bee assigned for discussion thereof: ••or that it would bring in the contenti∣on of all tymes, as well auncient as present, about controuersi••s in chri∣stian Fayth, which hath beene im∣pugned from age to age, by the sedi∣tious instruments of Christes infer∣nall enemie. And therefore, as well in respect of the length, (wherof this place is not capable,) as also for that of purpose I doe auoyde all dealing with matters of controuersie within the compasse of this work, I meane onely at thys tyme, (for the comfort of such as are already in the right way, and for some light vnto others, who perhaps of simplicity may walk awry,) to ••ette downe with as great breui••y as possibly may be, som few generall notes or obseruations, for theyr better helpe in thys behal••e.

In which great affaire of our sayth and beleefe (wherein consisteth as well the ground and foundation of

our eternall welfare, as also the fruite and entire vtilitie of Christes com∣ming into this world; it is to be cō∣sidered, that GOD could not of his infinite wisedome, (fore-seeing all things and times to come) nor euer would of his vnspeakable goodnes, (desiring our saluation as he dooth) lea••e vs in this life, without most sure, certaine, and cleere euidence of thys matter; and consequently, we must imagine, that all our errors cō∣mitted heerein, (I meane in matters of fayth & beleefe among Christi∣ans) doe proceede rather of sin,* 1.4 neg∣ligence, wilfulnes, or inconsidera••i∣on of our selues, then eyther of dyf∣ficulty or doubtfulnes in the means left vnto vs for discerning of y^e same, or of the want of Gods holy assi∣staunce to that effect, if we woulde with humilitie accept thereof.

Thys Esay made plaine, when he prophecied of thys perspicuitie, that is, of this most excellent priuiledge in Christian religion, so many hun∣dred yeeres before Christ was borne. For after that in diuers chapters hee had declared the glorious comming of Christ in signes and myracles, as also the multitude of Gentiles that

should embrace hys doctrine, toge∣ther with the ioy and exultation of theyr conuersion: he fore-sheweth presently, the wonderful prouidence of God also, in prouiding for Chri∣stians so manifest a way of direction for theyr fayth and Religion, as the most simple and vnlearned man in the world, should not be able (but of wilfulnes) to goe astray therein. Hys wordes are these, directed to the Gentiles.* 1.5 Take comfort and feare not. Behold, your God shall come and saue you. Then shall the eyes of the blinde be opened, and the eares of the deafe shall be restored, &c. And there shall be a path & away: which shalbe cal∣led * 1.6 The holy way: and it shalbe vn∣to you so direct away, as fooles shall not be able to erre therin. By which words we see, that among other rare benefits that Christes people were to receiue by his cōming, thys shold be one, and not the least, that after hys holy doctrine once published & receyued, it shoulde not be easie for the weakest in capacitie or learning that might be, (whom Esay heere noteth ••y the name of Fooles,) to runne awry in matters of theyr be∣leefe, s•• plaine, cleere, and euident,

should the way for tryall thereof be made.

God hath opened hymselfe vnto vs in y^e holy scriptur••s, the wrytings and doctrine of Moses and the Pro∣phets of Christ, and hys Apostles:* 1.7 wherin is contayned what soeuer is necessary for our saluation.* 1.8 For al∣though the inuisible things of God,* 1.9 that is, hys power and God-heade, may be seene by the workmanshyp and creation of the world, wherein, as in a booke written with the hand of GOD, and layd open to the eyes of men,* 1.10 the glory of God and hys mighty power appeareth; Yet be∣cause,* 1.11 eyther we read not this booke at all, or if wee doe, we read it care∣lesly, therefore it was necessary that the Lord God should adde another Booke, more plaine and easie to be read, so as he may run that readeth it, and this is, (as hath been said) his holy will, reuealed vnto vs in hys written word. Which S. Augustine therefore very well,* 1.12 calleth y^e Letters or Epistle of GOD, sent vnto vs from our heauenly Countrey to teach vs to lyue godly and righteously whilst wee soiourne heere in thys present world.* 1.13

* 1.14Thys is that Lanthorne whereby our feete may be directed, and that light wherby our paths may be gui∣ded vnto Christ: it is that most cer∣taine and infallible rule and leuel of all our actions, whereby both our fayth & lyfe are to be squared and framed.* 1.15 Yea, it is that holy and vn∣defiled way, and withal, that plaine & easy way denoted by Esay, which euen the very entraunce thereof, gyueth lyght and vnderstanding (as Dauid speaketh) vnto the simple.* 1.16

And although we must confesse with S. Peter, that there are some things in the Scripture harde to be vnderstoode, yet we may also say with the same Peter,* 1.17 that they are hard to those that are vnlearned and vnstable, which peruert and wrest them to their owne destruction. So that if the Gospell of Christ be yet hyd,* 1.18 it is hid vnto them that perish, whose sences sathan hath closed, that the lyght thereof shoulde not shyne vnto them. And heere-hence it is that the Apostle S. Paule, pro∣nounceth so peremptorily of a con∣tentious and hereticall man,* 1.19 that hee is damned by the testimony of his own iudgement or conscience, for that hee

hath abandoned thys common, di∣rect, and publique way, which all men might see, & hath deuised par∣ticuler paths and turnings to him∣selfe. And heere-hence is it, that the auncient Fathers of Christes Prima∣tiue Church, dysputing against the same kind of people, defended al∣waies, that theyr errour was of ma∣lice, and wilful blindnes, and not of ignoraunce: applying these wordes of prophecie vnto them;* 1.20 They that sawe me, ranne out from me.

Thus then it appeareth, that the plaine and direct way mentioned by Esay, wherin no simple or ignorant man can erre, is the doctrine taught by the mouth of our Sauiour Christ and hys Apostles, which howsoeuer it seeme to be obscure & darksome to men of peruerse mindes, that are not exercised in it, yet to the godlie and studious readers & hearers, that haue theyr eyes opened, and theyr mindes lightened to see the trueth, it is most plaine & easie to be vnder∣stood.* 1.21

And thys is the cause, that those holy and sage Apostles of Christ, for the better peruerting of al bie-waies, crooked pathes, and blinde lanes of

errors that afterwards might arise,* 1.22 (as by reuelation from Iesus they vnder∣stoode there shoulde doe many,* 1.23) so earnestly exhorted,* 1.24 & so vehement∣ly called vppon the people, to stand fast in the documents thē receyued, to hold firmely the faith & doctrine already deliuered, as a Depositum & treasure committed, to be safely kept vntill the last day. And aboue all o∣ther things, they most dilligentlie fore-warned them, to beware of new-fangled Teachers, whom they called Heretiques, who shold breake frō the vnity of that body whereof Christ is the head, & shoulde deuise newe glosses, expositions, and inter∣pretations of Scripture, bring in new senses, doctrines, opinions, and de∣uisions, to the renting of Gods Church and citty now builded, and to the perdition of infinite soules.

The Apostle S. Paule, euen whilst he lyued,* 1.25 found some of hys Schol∣lers to be remooued by new fangled Teachers to another Gospell, & the better to make them see their error, hee appealeth to the Gospell which he had taught them. The gospell he preached, was not after man, ney∣ther receiued he it of man, but by re∣uelation

from Iesus Christ. Hee brought them no fancies, visions, dreames, interpretations of Scrip∣ture hatched in his owne braine, but the pure and sincere doctrine,* 1.26 recey∣ued by reuelation from GOD hym∣selfe, and faythfully deliuered vnto them, without hacke or mayme as he receiued it.

Therefore S. Ierome vppon that place,* 1.27 considering how all Hereticks haue iugled with the Scriptures frō tyme to tyme, sayth. That Marcion and Basilides, and other Heretiques, (the contagious botches and plague sores of the church,) haue not the Gospell of God, because they haue not the Spyrite of GOD, without which, that which is taught, grow∣eth to be mans Gospell. Thys ma∣keth that learned Father to resolue vpon the matter, that it is a dange∣rous thing peruersly to expound the holy Scriptures, for by thys meanes, that is, by wrong and peruerse inter∣pretation, that which is Gods Gos∣pell, is made mans Gospell, et quod peius est, and that which is worse, (sayth thys holy Father,) it is made the deuils Gospell. For discerning therefore of thys kynde of most per∣nicious

people, and theyr deuilish dealing,* 1.28 and least we should be car∣ried away with euery winde of doc∣drine by the wilinesse of men, GOD hath ordained in hys Church,* 1.29 Apo∣stles, Doctors, Prophets, Pastors & Interpreters, whom he hath so guy∣ded and gouerned frō time to time with hys holy Spyrit, that they haue beene able by the Scriptures to re∣presse and beate downe whatsoeuer errours and heresies haue been ray∣sed vp by the enemies of Gods truth, contrary to the analogie of fayth & rule of charitie: that is to say, be∣side the true sence and meaning of the Canonicall Scripture.

* 1.30When there rose vp certaine sedi∣tious fellowes among the Iewes in the Primatiue Church, making som contention about theyr ceremonies, as did Simon Magus, Nich••las•• Ce∣rinthus, Ebion, and Meand••r, that were Heretiques; They were refelled and conuinced out of the scriptures by the Apostles and their Schollers, Martialis. Dyonisius Areopagita, Ig∣natius, Policarpus, and other, who were no doubt directed and guided by the Spyrit of GOD. Afterwarde, when Basilides, Cerdon, Marcion,

Valētinus, Tatianus, Apelles, Mon∣tanus, and diuers other troubled the Church wyth monstrous heresie, they were cōfuted by Iustinus Mar∣tyr, Dionisius Bishop of Corinth, Iraeneus, Clemens, Alexandrinus, Tertullian, & their equales, who in all theyr controuersies had recourse vnto the Scriptures, and beeing in∣structed and ledde by the spyrite of trueth, preuailed mightilie against theyr aduersaries. And so downward frō age to age vnto our dayes, what∣soeuer heresie or different opynion hath sprung vp contrary to the doc∣trine of Christ and hys Apostles, it hath beene checked and controlled by the Watchmen, spiritual Pastors, and Gouernors of the Church, who alledged alway the cōsent of y^e scrip∣tures for decyding of al doubts, and were most graciously guided by the Spyrite of GOD in all theyr actions. And heereof it is,* 1.31 that the worde of God is called the sword of the spirit: because, as it was giuen by inspirati∣on at the first, so beeing expounded by the direction of the same Spirite, it is most liuely and mighty in ope∣ration:* 1.32 * 1.33 sharper then any two edged sword, and entering through euen

to the deuiding a sunder of the soule and the Spyrit, of the ioynts and the marrowe, and it is a discerner of the thoughts and intents of the hart.

This is that spyriual sword wher∣with our Sauior Christ preuailed a∣gainst sathan the head Lord & mai∣ster of all Heretiques,* 1.34 who notwith∣standing pretended scriptures for his deuillish purposes. And the Apostle Paule,* 1.35 beeing furnished with thys onely weapon, dysputed against the peruerse and ouer-thwart Iewes, which dwelt at Damascus, and con∣founded them, proouing by confe∣rence of Scriptures, that thys was ve∣rie Christ.

Now as it was expedient that the Gospels should be written,* 1.36 that we learning the truth foo••th of them, should not be deceyued by the lyes of her••sies; so was it necessary that the same gospels shold be preached for the confirmation of fayth.* 1.37 And heereof it is, that the Apostle Saint Paule, Rom. 10,* 1.38 sayth, that fayth cō∣meth by hearing the word of God, because the word preached, is the or∣dinary meanes to beget and increase faith in vs,* 1.39 for the which cause also, it is called the incorruptible seede,

whereby we are borne a newe, and whereby the Church is sanctifyed vnto the Lord.

Wherfore to conclude this point, seeing that the holy Scriptures are that most infallible and secure way mentioned by Esay, seeing they are the rule and leuell both of our faith and lyfe, containing in them suffici∣ent matter to confute errour & con∣firme the truth, able to make a man wise vnto saluation, and perfectly instructed vnto euery good worke, this ought to be the duty of y^e fayth∣ful, (that I may vse the words of Ba∣sil,* 1.40) to be thorowly perswaded in his mind, that those things are true and effectuall, which are vttered in the Scripture, & to reiect nothing there∣of. For if whatsoeuer is not of fayth be sinne, (as sayth the Apostle) and if fayth commeth by hearing, and hearing by the word of God, with∣out doubt, when any thing is with∣out the holy Scripture, (which can∣not be of fayth,) it must needes bee sinne. And therefore (to speake as S. Augustine speaketh) if any,* 1.41 I will not say if wee, but (which S. Paule addeth) if an Angel from heauen, shal preach eyther of Christ or of his

church, or of any other thing which pertaineth to faith, or to the leading of our lyfe otherwise, then we haue receiued in the holy scriptures of the Law and the Gospell, let them bee accursed.

Now if forsaking al by-pathes of mens inuentions and traditions, we wil search diligently in the scriptures wherein we thinke to haue eternall lyfe,* 1.42 we shall see that they testifie of nothing so much, as of the promi∣ses of God in Christ Iesus; who as he is the ende of the law for righte∣ousnes to euery one that beleeueth;* 1.43 so doe they send vs directly, and as it were lead vs by the hand like a care∣full Schoole-maister vnto hym, tea∣ching vs to apprehend and lay hold on hym with the hand of fayth, and to apply hym with hys gifts & gra∣ces vnto our selues, and our own sal∣uation. So that fayth is made the meanes, and as it were the Conduit to conuay Christ himselfe, his death, buriall, and resurrection, and all the rest of his benefits vnto vs, which the Apostle witnesseth. Colos. 2.12. Yee are buried (saith he) with hym tho∣row Baptisme, in whom ye are also raised vp together, through the sayth

of GOD, effectually working, who raised hym from the dead. Whereof it ensueth, that all the faythfull doe not only obtaine y^e benefit of Chri∣stes death, and buriall by theyr Bap∣tisme, whereby they die vnto sinne, but also doe receiue and enioy, the fruite & effect of his resurrection by a liuely faith, wherby they are quick∣ned and raised vp vnto righteousnes in thys life, and are assertained of re∣surrection to glory in y^e life to come, by hys mighty working that is able to subdue all things to hymselfe.* 1.44

Seeing therefore that the summe and substance of our whole Religi∣on, and of our eternall saluation or damnation, consisteth in the know∣ledge of thys one vertue, it shall be worth the labour, breefely (but yet plainly) to describe the forme, force, and nature of thys faith whereof we speake. Wherin you shall not looke for the diuers significations, which that word receiueth in scripture, nor for any declaration of those vnprofi∣table faythes wherof S. Iames spea∣keth,* 1.45 which are cōmon to the wic∣ked, and to the deuils themselues, whereby they beleeue that Iesus is that Christ;* 1.46 but heere my purpose is

to entreate of that liuely and sauing fayth, which is peculier and propper to the elect and chosen chyldren of GOD, whereby th••y beleeue, tha•• Christ is theyr Iesus,* 1.47 by whom they are saued from theyr sinnes, & from the punishment due vnto them for the same, and by whom onely they are restored vnto the fauour of God, and made heyres with Christ of his heauenly kingdome.* 1.48

In the Epistle to the Hebrues, there is a notable description of that liuely faith,* 1.49 where it is said, to be y^e ground of things that are hoped for, and the euidence of thinges y^t are not seene. Of whi••h description of y^e Apostle, we may make a plaine definition af∣ter thys sort. Fayth is an assured per∣swasion of our saluatiō by y^e means of Christ, which is grounded on the promises of God, and sealed in our harts by the holy Ghost. This defini∣tion is drawne from the forme and propertie of true fayth, but the other in the Epistle to the Hebrues, see∣meth rather to be taken frō the sub∣staunce of faith, and speaketh of the obiect matter thereof. But both of thē tende to one & the same thing, namely, to expresse the nature of

true fayth, to consist in the certainty of that eternall lyfe, which is pur∣chased vnto vs by Christ Iesus, which althogh we enioy not presently, yet by faith we are as fully assured of it, as if we had possession and fruition thereof already. And heereof it is,* 1.50 that y^e Apostle calleth it plerophoria, fulnesse or assurance of fayth, when wee are perswaded that wee are so highly in Gods fauour, that nothing is able to separate or remoue vs frō the loue that God beareth vs in his sonne and our Sauiour Christ Iesus. Thys fulnes of faith containeth in it these three things.

Fyrst, a notice or knowledge of the mercifull promises of God in Christ Iesus. Secondly, an vndoub∣ted perswasion of the truth of those promises. And thirdly, the applying of the same to the comfort of our soules and consciences, for our sal∣uation. For as it is not enough for a man to haue meate, vnlesse hee also eate it & digest it, so it is not enough for vs to know the promises of God,* 1.51 vnlesse we beleeue the same to be true, and apply them to our owne selues. And as it is not enough for a wounded man, to haue a soueraigne

salue or Medicine in hys windowe, vnlesse he apply it to hys wound, so is it not sufficient for vs, to knowe that Christ is the Sauiour of the world, vnlesse also we acknowledge hym to be a Sauiour vnto vs, & lay hold on hym by the hand of fayth.

Wherefore thys is the propertie and effect of a sauing fayth, euen to apply Christ wyth hys gyfts vnto e∣uery one of the faythful, & to make all cōclusions of Gods promises par∣ticuler, that is, peculier to themselues and their own saluation.* 1.52 And there∣fore it is that fayth is called the lyfe of the soule,* 1.53 because it is the instru∣ment, wherwith Christ the true lyfe & foode of our soule is to be eaten. Yea it is the mouth, the tongue, the teeth, the stomack, and that heate of our harts and soules, whereby Christ the word of GOD, is spiritually ta∣ken, eaten, and digested of vs, wyth which worde, or rather with which Christ,* 1.54 our soules doe lyue: name∣ly, with the flesh & blood of Christ which we eate and drink, whilst we embrace & receiue Christ by a lyue∣ly fayth. Wherupon S. Cyprian hath thys sweet saying.* 1.55 Quod est esca car∣ni, hoc animae est fides. &c. That

which meate is to the fleshe, that is ••ayth to the soule. That which foode is to the body, that is the worde to the Spyrite. So that fayth is the bond, which doth so straight∣ly vnite and knit vs vnto Christ, no otherwise then the members are v∣nited to the heade, whereby we per∣take his spiritual graces, as the mem∣bers of mans body receiue nutriment from the head; and in a word, what good things soeuer are necessary for our eternall lyfe, doe flowe and are deriued vnto vs from Christ, as from a most plentiful & wholesom foun∣taine, & are c••nueied vnto vs by the instrument of fayth, as by a strong and substantiall Conduit-pype.

It were too long, and not so perti∣nent to the purpose, to re••ite all the prope••ties of this s••••ing faith, wher∣of we speake: it may suffise ther••ore to haue shewed you these few notes, and effects thereof, by the due con∣sideration whereof, it shall be easie for any to examine & try themselues as the Apostle speaketh,* 1.56 whether they be in the faith or no: & conse∣quently, whether they be true Chri∣stians for the first part of y^t profes∣sion: namely for matters of beleefe,

which cōsisteth (as hath been shew∣ed,) not onely in beleeuing whatsoe∣uer is propoūded vnto vs in the ho∣ly Scripture, (although that also be a true fayth) but also in the assurance of Gods loue & fauour towards vs, wrought in our harts by the prea∣ching of the Gospel, & sealed by the holy Ghost; whereby we do firme∣ly perswade themselues, that our sins are as vtterly forgiuen vs for Christ his sake, as if he neuer had commit∣ted any, and his righteousnes as per∣fectly imputed vnto vs, as if we had performed the same in our own per∣sons. Wherfore to cōclude thys first part of our present speech,* 1.57 hee that not onely protesteth with S. Ierome that he dooth abhorre all sectes and names of particuler men, as Marci∣onists, Montanists, Valen••inians, & the lyke, (which like the builders of Babel) haue built vp Churches,* 1.58 Sina∣gogues, and Conuenticles to gette themselues a name, that men might be called after them, Marcionists, Montanists, and such others, hee I say, that loatheth & detesteth sects, and as hee was not baptised in the name of Marcion, Montan, or Va∣lentine, but in the Name of Iesus

Christ, so refuseth hee to be called a Marcionist, Montanist, or Valenti∣nian, or by any name of any man vnder heauen: and therewithall re∣ioyceth in the Name of Christ to be called a Christian, & giuing al doc∣trines and Gospels the slyp, pitcheth him vpon the doctrine and Gospell of IESVS, taught by his holy Apo∣stles; he that can captiuate hys vn∣derstanding to the obedience of Christ, to beleeue hūbly such things as Christ by his Apostles proposeth to hym,* 1.59 albeit hys reason or sence should stand against the same. And not onely so, but also perswadeth & assureth hys own hart & soule, that all the mercifull promises that God maketh in his word, doe belong vn∣to hym in especiall, and that he is one of that nūber which God hath elected to saluation, and for whose sinnes Christ Iesus the son of GOD was content to die,* 1.60 and to rise again for hys iustification, he that findeth hymselfe to be in this faith, or rather thys fayth to be in hym, and feeleth the fruites & effects thereof, that is, as they are reckoned by the Apostle, Rom. 5. to be at peace wyth God,* 1.61 to haue an entrance vnto grace, to haue

spirituall ioy, not onely in prosperi∣tie, but euen in tribulation and af∣fliction; to haue hope that maketh not ashamed; and to haue the loue of God shedde abro••d in his hart by the working of the holy Ghost, &c. Thys man, (no doubt,) is in a most sure case for matters of his fayth, and cannot possibly walke awry therein, but may thynke hymselfe a good Christian for thys first poynt, which is for matters of beleefe.

The second part of this Chapter.

THere followeth the second parte of Christian pro••ession, concer∣ning lyfe and manners; which is a matter of so much more difficultie then the former, by how many more waies a man may be ledde from ver∣tuous lyfe then from sincere fayth, wherein there can be no comparison at all, seeing the path of our beleefe is so manifest, (as hath beene shew∣ed,) that no man can erre therin but of inexcusable wilfulnesse. Which wilfulnes of errour, * 1.62 the holy Fa∣thers of Christes Primatiue Church, dyd alwaies referre to two principall and originall causes,* 1.63 that is, to pryde

and ouerweening in our owne con∣ceits, and to malice against our Su∣periours, for not gyuing our selues contentation to the things that wee desire. Of the first doe proceede new opinions,* 1.64 new glosing, expounding and applying of the Scriptures, pre∣••erring our owne iudgement before all other past or present; the con∣tempt and debasing of holy Fathers and Councels, & whatsoeuer proofe standeth not with our owne lyking and approbation.

Of the second fountaine are deri∣ued other qualities conformable to that humor, as are the denying of iurisdiction & authority in our Su∣periours, the contempt of Prelates, the exaggeration of the faults & de∣fects of our Gouernours, the impug∣nation of al byshoplike dignities or Ecclesiasticall eminencie, and especi∣ally of that rule wherunto appertai∣neth the correction of such like of∣fenders: and finally, for satis-fying this deuilish and pernicious venime of malice, those wicked ••eprobates do incite & arme the people against theyr spirituall Pastours, they kindle factions against Gods faithfull Mi∣nisters, they deuise a new Church, a

newe forme of gouernment, a newe kingdome and Ecclesiasticall Hie∣ra••chie vpon earth, wherby to bring men in doubt or staggering what or whom to beleeue, or whereunto to haue recourse in such difficulties as doe arise.

These two maladies I say of pride and malice, haue beene the cause of obstinate errour in all Heretiques from the beginning, as ••ul well no∣ted that holy and auncient Martyr S. Cyprian, when he sayd so long a∣goe.* 1.65 These are the beginnings & o∣riginall causes of Heretiques & wic∣ked Scismatiques, first to please and lyke wel of themselues, and then be∣ing puffed vp with the swelling of pryde,* 1.66 to contemne their Gouernors and Superiors. Thus doe they aban∣don and forsake the church, thus doe they erect a prophane Altar out of the church against the church. Thus doe they breake the peace and vnitie of Christ, & doe rebel against Gods holy ordination.

Nowe then, as these are the cau∣ses eyther onely or principally of er∣ring in our beleefe,* 1.67 most facile and easie (as we see) to be discerned, so of errour in lyfe and manners, there

are many more occasions, causes, of∣springs, and fountaines to be found. That is to say, so many in number, as we haue euil passions, in ordinate appetites, wicked desires, or vnlafull inclinations within our mind, euery one whereof, is the cause oftentimes of dysordered life, & breach of Gods commaundements. For which re∣spect there is much more set downe in scripture for exhortation to good lyfe, then to fayth, for that the error heerein is more ordinary and easie, and more prouoked by our owne frailtie, as also by the multitude of infinite temptations. Wherefore wee reade that our Sauiour Christ in the verie beginning of hys preaching, strayght after he was baptised, and had chosen vnto him S. Peter and S. Andrew, Iames and Iohn, & some other fewe Disciples, went vp to the Mountaine,* 1.68 & there made his most excellent, famous, and copious Ser∣mon, recited by S. Mathew in three whole chapters,* 1.69 wherein he talketh of nothing els but of vertuous lyfe, pouertie, meekenes, iusti••e, purity, sorrow for sinne, pati••nce in suffe∣ring, contempt of ryches•• forgiuing of iniuries, fasting, prayer, repen∣tance,

entrance by the straight gate, and finally, of perfection, holinesse, and integritie of conuersation, and of the exact fulfilling of euery iote of Gods Law and cōmandements. He assured hys Disciples with great asse••eration, that he came not to breake the Lawe, but to fulfill the same: and consequently, who soe∣uer should breake the least of hys Commaundements, and shoulde teach men so to doe, that is, should perseuere therin without repētance, and so by hys example drawe other men to doe the like, should haue no place in the kingdom of heauen. A∣gaine, he exhorted them most ear∣nestly to be lyghts,* 1.70 and to shyne by good works to al the world, & that except theyr iustice dyd exceede the iustice of the Scribes and Pharisies,* 1.71 (which was but ordinary and exter∣nall) they could not be saued. Hee told them plainly, they might not serue two Maisters in thys lyfe, but eyther they must forsake God, or a∣bandon Mammon. He cryed vnto them Attendite,* 1.72 stand attent, and consider wel your state and conditi∣on, and then againe•• seeke to enter by the straight gate.* 1.73 And lastly he con∣cludeth,

that the only trial of a good tree, is the good fruite which it yeel∣deth, without the which fruite, let the Tree be neuer so faire or pleasant to the eye, yet it is to be cutte down and burned. And that not euery one that shall cry or say vnto him Lord, Lord, at the last day, shal be saued,* 1.74 or enter into the kingdome of hea∣uen, but onely such as did execute in deedes, the will and commaunde∣ments of hys Father in thys life. For want whereof, he assured them, that many at that day, who had not on∣ly beleeued, but also doone miracles in hys Name, should be denied,* 1.75 re∣iected, and abandoned by hym.

Which long lesson of vertuous lyfe, being the first that euer our Sa∣uiour gaue in publique to his Dis∣ciples then newly gathered toge••her, (as S. Matthew noteth,) (hauing treated some-what before of poynts of fayth, and by some miracles and preaching shewed himselfe to be the true Messias) doth sufficiently teach vs, that we must not only belieue in his name & doctrine, but conforme our liues & actions also to the pre∣script rule of his commaundements.

For albeit in Christian Religion,

faith be the first & principall foun∣dation,* 1.76 whereupon all the rest is to be staied and grounded. Yet as in o∣ther materiall buildings, after the foundation is layde, there remaineth the greatest labour, time, cost, cun∣ning and diligence, to be bestowed vpō the framing, & furnishing of o∣ther parts y^t must ensue: euen so in thys celestiall edifice or building of our soule, hauing laid on the foun∣dation and ground of true beleefe, the rest of all our life, time, labor & studies, is to be imployed in the per∣fecting of our lyfe and actions, and as it were in raysing vp the wals and other parts of our spiritual building by the exercise of all vertues, & dyl∣ligent obseruation of Gods cōman∣dements, without the which it will be to no more purpose for vs to brag of our knowledge in the scriptures, or to say we haue fayth, & looke to be saued as wel as other men, then it wil be to purpose, to haue a foun∣dation without a building vpon it, or a stock or tree y^t beareth no fruite. Which thing S. Iames (speaking of that historical and dead fayth, wher∣by the wicked and the very deuils themselues belieue that there is one

GOD,) expresseth most excellent∣ly in thys fit similitude:* 1.77 As a bodie without a spirit is dead, euen so (saith he) is fayth without workes.

Thys poynt of doctrine of vertu∣ous life, & obseruing of Gods com∣mandements, not our sauior Christ alone in hys Sermon, most earnestly vrged, (as hath beene sayde) but hys fore-runner also S. Iohn the Baptist, and his followers the holy Apostles, whereof the one continually called vpō the people to bring forth fruits meete for repentance;* 1.78 the other in all theyr wryting,* 1.79 & no doubt in all theyr Sermons after matter of doc∣trine and fayth propounded,* 1.80 do pro∣ceede to exhortation, & precepts of Christian lyfe. In so much as S. Au∣gustine & other auncient Fathers are of opinion, that the rest of the Apo∣stles, S. Peter, S. Iames, S. Iohn, and S. Iude, perceiuing the loosenes and security of the people in their times, directed theyr writings, eyther onely or principally to thys ende, euen to perswade and enforce the necessitie of good life & conuersation among Christians. Yea and that Saint Paule himselfe,* 1.81 when he concludeth that a man is iustified by fayth without

the works of the Law, doth not ex∣clude the workes of charitie, as ef∣fects and fruites of fayth, which fol∣lowe hym that is already iustified in the sight of God, but hee excludeth them as causes of saluation, which goe before him that is to be iustifi∣ed. Whereby it appeareth, that saint Paul handling the causes of our iu∣stification in the sight of God, is not repugnant ••r contrary to S. Iames, speaking o•• the notes and signes whéreby we are iustified: that is, (as the worde is taken * 1.82 els where) de∣clared or knowne to be iust or righ∣teous before men.

The sum is, that although good works are not the causes of our sal∣uation,* 1.83 yet they are the way (as it were) & the path that leadeth ther∣vnto: because by them, as by cer∣tayne marks, we perceiue our selues to haue entered, and to haue pro∣ceeded in the way of eternal life. Yea they are the fruites and effects,* 1.84 wher∣by we testifie and declare both vnto our selues and to others, the truth of that fayth which we professe. And therefore our Sauiour Christ willeth vs in y^e gospel, to let our light shine before men,* 1.85 that they seeing our good

works, may take occasion therby to glorifie our heauenly Father.

And his holy Apostle Saint Iames,* 1.86 byddeth those carnall and sensuall Christians, that stoode so much vp∣on the onely name of faith, to shew hym theyr fayth by their works, that is, they should declare & testifie vn∣to men (as I haue sayde) the fayth which they professed, by the fruites thereof. To men (I say 〈◊〉〈◊〉 cause men which iudge but by 〈◊〉〈◊〉 outwarde appearance onely,* 1.87 cannot know the goodnes of a Tree, but by the good fruite which it yeeldeth; they can∣not discerne the inwarde fayth but by the outward workes. But as for God, that searcheth the secrets of the hart and raynes, it needeth not that we should shewe him our fayth by our works, nor may we looke for iu∣stification at his hands by the best of them,* 1.88 for thē might we haue wher∣of to boast, but there is no boasting with God, & therfore no iustifying by works in hys sight. Yet notwith∣standing, the Lord requireth good works at our hands, to the end that hymselfe myght be * 1.89 glorified, our needie bretheren relieued & * 1.90 com∣forted, others gained & wonne by

our example, to the embracing of the same fayth and Religion which we professe: our owne fayth exerci∣sed and strengthened,* 1.91 & our calling & election made sure & confirmed.

And it is very requisite y^t the chyl∣dren of God, which are bought with so high a price, as with the blood of Iesus,* 1.92 shold glorify god both in soule & body, because they are redeemed both in soule & body, and not lyue vnto thēselues, but vnto him which dyed and rose againe for them.* 1.93

This is the end of our election be∣fore the foundations of the worlde were layde, as the Apostle testifieth, Ephes, 1, 4,* 1.94 euen that we should be holie and blamelesse before hym in loue. Thys is the ende of our creati∣on, as the same Apostle witnesseth, Ephesians, 2, 10.* 1.95 Where he saith that we are Gods workmanshyp created in Christ Iesus vnto good workes, wherein he hath ordayned that wee should walke. This is the end of our redemption, as old Zachary prophe∣cied. Luke, 1, 74, 75,* 1.96 that beeing re∣deemed and deliuered from all our spirituall enemies, and from eternall destruction wherunto we were sub∣iect, we should serue God without

feare, in holines and righteousnesse before hym all the daies of our lyfe. Finally, this is the ende of our voca∣tion. For God hath not called vs to vncleannesse, but vnto holinesse,* 1.97 and as he that hath called vs is holy,* 1.98 so must we be holy in all maner of cō∣uersation. And it cannot be that they which are truely iustified, that is to say, made righteous by a liuely faith in Christ, should not also in some measure be sanctified, that is, made holy by a faithfull lyfe in hym.

Let not men therfore deceiue thē∣selues with the onely name & sha∣dow of faith, without the nature and substaunce thereof. Let them not promise vnto themselues euerlasting life, because they knowe y^e true God,* 1.99 and whō he hath sent Iesus Christ: but let them remember how Christ hys Apostle whom he deerely loued, expoundeth that saying, when hee wryteth. By thys we knowe GOD (truly) if we keepe his commaun∣dements:* 1.100 and whosoeuer sayth that ••e knoweth hym, and yet keepeth not his commaundements, is a lyar, and the trueth is not in hym. For as it is a true saying,* 1.101 and by all meanes worthy to be receiued, that Christ

Iesus came into the worlde to saue sinners: so is it as true a saying, and no lesse worthy to be affirmed,* 1.102 that they which haue belieued GOD, shold be careful to shew forth good works. S. Gregory vppon the words of Christ to S. Thomas,* 1.103 Blessed are they who haue not seene, & yet haue belieued, hath a notable discourse to thys purpose. If any (sayth he) infer heereof, I beleeue and th••refore am blessed, and shall be saued, he sayth truely, if hys life be aunswerable to hys beleefe: for y^t a true faith dooth not contradict in maners, the things which he professeth in words. For which cause, S. Paule accuseth cer∣taine false Christians, in whom he founde no vertuous lyfe aunswera∣ble to theyr profession;* 1.104 that they confessed God in words, but denyed hym in theyr deedes. And S. Iohn auocheth,* 1.105 that who soeuer sayth he knoweth God, and keepeth not his cōmaundements is a lyar. Which beeing so, we must examine the trueth of our fayth by consideration of our lyfe: for then and not other∣wise we are true Christians, if wee fulfill in works, that wherof we haue made promise in words. That is, in

the day of our Baptisme,* 1.106 we promi∣sed to renounce the pompe of thys world, together with all the workes of iniquitie; which promise, if wee performe now after Baptisme, then are we true Christians, and may be ioyful. But contrariwise, if our life be wicked, and contrary to our profes∣sion, it is sayd by the voyce of truth it selfe. Not euery one that shall say to me Lord, Lorde,* 1.107 shall enter into the kingdom of heauen. And again, why doe ye call me Lord, Lord, and doe not performe the things y^t I tell you. Here-hence it is, that God com∣playned of his old people the Iewes, saying:* 1.108 This people honoureth mee with their lips, but their harts are far off from me. And the Prophet Da∣uid of the same people.* 1.109 They loued him with theyr mouth, & with their tongues they lyed vnto him. Where∣fore let no man presume to say hee shal be saued, if fayth and good lyfe be diuorced and put a sunder, which S. Chrisostome noteth, by the woful and hea••y chaunce and iudgement that happened vnto him, who in the gospel was admitted to the feast of christian fayth and knowledge, but for lack of the ornament or garment

of good lyfe, was most contumeli∣ously depriued of his expectation.

Of whom S. Chrisostoms words are these.* 1.110

He was inuited to the feast, and brought vnto the table, but for that by his foule garment he disho∣noured our Lorde that had inuited him: he was not onely thrust from the Table and banquet, but also bound hand & foote, and cast into vtter darknes, where there is eternall weeping and gnashing of teeth.

Wherefore let vs not (deere bre∣theren) let vs not I say deceiue our selues, and imagine that our deade and vnfruitfull fayth wil saue vs at the last day: for except wee ioyne pure lyfe to our beleefe, and in thys heauenly vocation of ours, do appa∣rel our selues with the woorthy gar∣ments of vertuous deedes, whereby we may be admitted at the mariage day in heauen: nothing shall be a∣ble to deliuer vs from the damnati∣on of this miserable man, that wan∣ted hys wedding weede.

Which thing S. Pa••l wel noteth, when hauing said, we haue an euer∣lasting house in heauen,* 1.111 not made with mens hands, he addeth present∣ly thys exception, Si tamen vestiti et

non nudi inueniamur. That is, if we be found at that day well apparrel∣led and not naked. Would God e∣uery Christian desirous of his salua∣tion, woulde ponder well thys dys∣course of S. Chrisostome.

And so wyth thys alone to con∣clude our speech in thys Chapter,* 1.112 without allegation of further mat∣ters or authorities, (which are infi∣nite to this effect) it may appeare by that which hath already beene sette downe, wherein the true profession of a Christian consisteth: & therby each man that is not partial, or blin∣ded in hys owne affection, (as many are) may take a view of his state and condition, and frame vnto hims••l••e a very profitable coniecture, how he is lyke to speede at the last accoun∣ting day. That is, what profit or da∣mage he may expect by his know∣ledge & profession of Christian Re∣ligion. For as to him that beleeueth soundly, and walketh vprightly in hys vocation, performing effectually euery way hys professed duety, there remaine both infinite and inestima∣ble rewards prepared: so to him that strayeth aside, & swerue••h from the right path o•• fayth & life prescribed

vnto hym, there are no lesse paynes and punishments reserued.

For which cause, euery Christian that is carefull of his own saluation, ought to fixe hys eyes very seriouslie vpon them both: and as in beleefe to shewe hymselfe constant, firme, humble and obedient: so in life & conuersation, to bee honest, iust, pure, innocent and holy.

And for this seconde poynt con∣cerning lyfe and maners, hath beene already hādled in my former booke, (which as I vnderstand is imprinted in England) I shal need to wade the lesse in further discourse heereof. But for I haue been admonished by the wrytings of dyuers, howe my former booke hath been disliked in two spe∣ciall poynts; first, that I speake so much of goods works, & so little of fayth: secondly, that I talk so large∣ly of Gods iustice, and so briefely of hys mercy, whereby the consciences of many haue beene offended: let the last chapter going before of be∣leefe and lyfe aunswere the first, and that which immediatly followeth, serue for the latter obiection, and so I doubt not, but a Christian man may be thorowly resolued.

Notes

• * 1.1

  Acts. 4.
• * 1.2

  The effect of thys Chapter.
• * 1.3

  Two points
• * 1.4

  The matters of faith and beleefe easie among Christians.
• * 1.5

  Esay, 35,
• * 1.6

  The direct holy way of Christians vnder the Gospel.
• * 1.7

  Iohn•• 20, 28
• * 1.8

  2, Tim, 3, 14, 15. &c.
• * 1.9

  Rom. 1, 20,
• * 1.10

  Psal. 19, 1,
• * 1.11

  Abac, 2, 2,
• * 1.12

  August. in exposi. Psal. 96, et Serm, 59, ad Fra∣trem. in E∣remo.
• * 1.13

  Titus, 2, 12,
• * 1.14

  Psalm, 119, 105,
• * 1.15

  Psalm, 19, 7
• * 1.16

  Psal. 119, 130.
• * 1.17

  2. Pet, 3, 16,
• * 1.18

  1, Cor. 4, 3, 4
• * 1.19

  Titus, 3,
• * 1.20

  Psal, 31, 11.
• * 1.21

  1, Pet, 1.19,
• * 1.22

  1, Corin. 16.
• * 1.23

  Gala, 5.
• * 1.24

  2, Thes, 2, 1, Tim, 6, 20 2, Tim, 1, Math, 7, Rom, 16, 2, Tim, 2, 3, Titus, 3,
• * 1.25

  Gala, 1, 11,
• * 1.26

  1. Cor•• 12, 1••
• * 1.27

  Ierom. in E∣pist. ad Gal.
• * 1.28

  Ephe, 4.14,
• * 1.29

  1, Corin. 12,
• * 1.30

  No heresie finally pre∣uailed a∣gainst the scriptures.
• * 1.31

  Ephe, 6, 17.
• * 1.32

  2. Tim. 3, 16
• * 1.33

  Hebr, 4, 12,
• * 1.34

  Math, 4.
• * 1.35

  Acts, 9,
• * 1.36

  Theophi∣lactus.
• * 1.37

  Hi••roni∣mus.
• * 1.38

  Rom, 10, 17
• * 1.39

  1, Pet, 1, 23, Ephe, 5, 26,
• * 1.40

  2, Tim•• 3, 15.16, 17. Basil. mora. Regula 80, capit, 21,
• * 1.41

  August. con. litteras petil lib, 3. cap. 6. Gala, 1, 8,
• * 1.42

  Iohn, 5, 39.
• * 1.43

  Rom, 10, 4, Gala, 3, 24
• * 1.44

  Phil, 3, 21,
• * 1.45

  Iam, 2, 19,
• * 1.46

  Mar, 1, 24.
• * 1.47

  Math, 1, 21.
• * 1.48

  Rom, 8, 17.
• * 1.49

  Hebr. 11, 1,
• * 1.50

  Colos. 2.2, Heb, 10, 22,
• * 1.51

  Hebr, 4.2,
• * 1.52

  Habac. 2.
• * 1.53

  Rom, 1, 17, Heb, 10, 37.
• * 1.54

  Iohn, 6, 51,
• * 1.55

  Cypr. lib. de Caena Dom.
• * 1.56

  2, Cor, 13, 5,
• * 1.57

  Dial cont. Luciferna∣num.
• * 1.58

  Gene, 11,
• * 1.59

  2. Cor, 10, 5,
• * 1.60

  Ephe, 3, 17,
• * 1.61

  Rom, 5, 12.
• * 1.62

  See S. Au. de vtil. cre cap 1. Cyp. Epist. 61.
• * 1.63

  The two causes of heresie.
• * 1.64

  The doings of Precis∣matiques.
• * 1.65

  The obser∣uation of S. Cyprian.
• * 1.66

  Cyp. epist. 65 ad Rogation
• * 1.67

  Many cau∣ses of euill lyfe.
• * 1.68

  The effect of Christes Sermon.
• * 1.69

  Mat. chap. 5 6. and 7,
• * 1.70

  Math, 5, 20
• * 1.71

  Math, 6, 24
• * 1.72

  Math, 7, 13
• * 1.73

  Math, 7, 20.
• * 1.74

  Mat, 7, ••5.
• * 1.75

  Mat, 7, 22,
• * 1.76

  A simili∣tude tou∣ching faith and works.
• * 1.77

  Iam, 2, 26••
• * 1.78

  Math, 3, 8,
• * 1.79

  Rom, 12, 1.
• * 1.80

  Ephe, 4, 1,
• * 1.81

  Rom, 3, 28,
• * 1.82

  Mat. 12.37.
• * 1.83

  Colos, 1, 10,
• * 1.84

  Iam, 2, 18,
• * 1.85

  Math, 5, 16,
• * 1.86

  Iam, 2, 18,
• * 1.87

  Mat, 7, 16,
• * 1.88

  Rom, 4.2,
• * 1.89

  1. Pet. 2.12
• * 1.90

  1. Cor. 9.1.23.
• * 1.91

  2, Pet, 1, 10.
• * 1.92

  1, Pet, 1, 18.
• * 1.93

  1, Cor, 6, 20. 2, Cor, 5, 15
• * 1.94

  Ephe, 1, 4,
• * 1.95

  Ephe, 2, 10.
• * 1.96

  Luke, 1, 74.
• * 1.97

  1, Thes. 4, 7
• * 1.98

  1, Pet. 1, 15,
• * 1.99

  Iohn, 17, 3.
• * 1.100

  1, Ioh, 2, 3.4
• * 1.101

  1, Tim, 1, 15
• * 1.102

  Titus. 3, 8,
• * 1.103

  Gre. in hom. 29. in Euā. Iohn 20.
• * 1.104

  Titus, 1, 16.
• * 1.105

  1. Ioh•• 2, 4,
• * 1.106

  What we promised in our Bap∣tisme.
• * 1.107

  Math, 7.
• * 1.108

  Esay. 29.17
• * 1.109

  Psalm. 78.36, 37,
• * 1.110

  Chris. hom, 9 in Iohn.
• * 1.111

  2, Cor. 5, 1, 2
• * 1.112

  The con∣clusion of this chapter.