Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	paul_n	pillar_n	3,773	5	10.4418	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A09063	A Christian directorie guiding men to their saluation. Deuided 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.; First booke of the Christian exercise.	Parsons, Robert, 1546-1610.	1585 (1585)	STC 19354.1; ESTC S114169	529,786	953

the truth of our beleefe it would be ouer tedious to lay doune euery particuler waie that might be assigned for discussion therof for that it would bring in the contention of al times aswel auncient as present about cōtrouersies in Christian faith which hath bene impugned from age to age by the seditious instruments of Christs infernal enemie And therfore as well in respecte of the lēgth wherof this place is not capable as also for that of purpose I doe auoide al dealing with matters of controuersie within the cōpasse of this worke I meane only at this time for the comfort of such as are alredy in the right waie and for some light to others who perhaps of simplicitie may walke awrie to let doune with as great breuitie as possibly may be some few general notes or obseruations for their better helpe in this behalfe In which great affaire of our faith and beleefe wherin consisteth as well the ground and foundatiō of our eternal welfare as also the fruite entire vtilitie of Christs comming into this world it is to be considered that God could not of his infinite wisdome forseeing al thigs and times to come nor euer would of his vnspeakable goodnes desiring our saluatiō as he doth leaue vs in this life without most sure certaine and cleare euidencie in this matter and consequētly we must imagine that all our errours cōmitted herein I meane in matters of faith and beleefe among Christians doe proceede rather of finne negligence wilfulnes or inconsideration in our selues then either of difficultie or doubtfulnes in the meanes left vnto vs for discerning the same or of the want of Gods holie assistance to that effect if we would with humilitie accept therof This Esay made plaine when he prophetied of this perspicuitie that is of this most excellent priuilege in Christian religion so many hundred yeares before Christ was borne For after that in diuers chapters he had declared the glorious cōming of Christ in signes and miracles as also the multitude of Gētiles that should imbrace his doctrine together with the ioye and exultation of their cōuersion he forsheweth presentlie the wōderful prouidence of God also in prouidinge for Christians so manifest a waye of directiō for their faith and religion as the most simple and vnlearned man in the world should not be able but of wilfulnes to goe astraye therin His wordes are thes directed to the Gentiles Take comfort and feare not beholde your God shall come and saue you Then shall the eyes of the blinde be opened and the eares of the deafe shal be restored c. And there shal be a path vvaye and it shal be called THE HOLIE WAYE it shal be vnto you so direct a vvay as fooles shall not be able to erre therin By which wordes we see that among other rare benefites that Christes people were to receaue by his comminge this should be one and not the least that after his holie doctrine once published and receyued it should not be easie for the weakest in capacitie or learning that might be whom Esay here noteth by the name of fooles to runne awrie in matters of their beliefe so plaine cleare euidēt should the waye for trial therof be made Here hence it is that S. Paul pronounceth so peremptorilie of a contētious and heretical man that he is damned by the testimenie of his ovvne iudgement or conscience for that he hath abandoned this common direct and publique waye which all men might see and hath deuised particuler pathes and turninges to hymself Herehēce it is that th' auncient fathers of Christe primatiue Church disputinge against the same kynde of people defended alwayes that their errour was of malice and wilful blindnes and not of ignorance applyinge thos wordes of prophetie vnto thē they that savve me rannc out from me That is saith S. Augustine they which sawe and beheld the Catholique Church of Christ which is the plaine waye denoted byEsay and the most eminēt mountaine described by Daniel as also by Esay hymself in an other place expounded by Christ in S. Mathewes Ghospel this Churche saith he wicked heretiques beholding for that no mā can auoide the sight therof but he that most obstinatelie will shut his eyes yet for hatred and malice doe they runne out of the same and doe raise vp heresies and schismes against th' vnitie therof Thus much saith this holie doctour by whose discourse we maye perceyue that the plaine and direct waye mentioned by Esay wherin no simple or ignorant man can erre is the general bodie of Christes visible Church vpon earth planted by his Apostles throughout al countries Nations and cōtinuinge by succession vnto the worldes ende In which Church whosoeuer remaineth beleeueth al thinges that are taught therin cā not possiblie fall into errour of faith For that this church or vniuersal bodie is guided by Christes spirit who is the heade therof and so no waies subiect or withi cōpasse of errour For which cause S. Paul nameth it the pillar and sirmament of truth And the same Church is so manifest and euident and shal be so to the worldes ende as the same learned Doctour and other his equals doe proue that it is more easie to fynde it out then it is to see the Sunne or Moone when it shy neth brightest or to beholde the greatest hill or mountaine in the world For as S. Augustines wordes are albeit particuler hilles in one countrie may be vnknowen in an other as Olympus in Greece may be vnknowen in Affrica and the mountaine Giddaba of Affrike may be vnknowen in Greece yet saith this holie father a mountaine that passeth throughout all Countries and filleth vp the whole world as Daniel prophetied Christes Church should doe can not be but apparent to the sight of al men and consequentlie must needes be knowē of al men but onlie of such as wilfullie doe shut their eyes from sight therof For declaration of which reason argument and discourse of Holy-Fathers being also the discourse of Christ hym self in the Ghospel when he remitteth mē to the visible Church that is placed on an hill it is to be noted that in the time frō Christes ascension vntil the 14. yeare of Neroes raigne who first of the Romane Emperours beganne open persecution against the proceedinges of Christians put to death S. Peter and S. Paul In this time I saie of tolleration vnder the Romane Empire which cōtained the space of 37. yeares Christes Apostles and Disciples had preached and planted one vniforme Ghospell thoroughout all the worlde as both by their actes and gestes recorded as also by the peculier testimonie of S. Paul to the Romanes may appeare Which thing being done most miraculoussie by the power and vertue of their Maister and Bishops pastours and other gouernours being ordained in euery Church and countrie for guiding and directing the same by

purpose but yet calmelie without any troublesome cunctation according to his nature and maners wherby he differed alwayes greatlie from me in the better parte After this we went in together to my mother we tel her the whole matter she reioyseth we recite vnto her the whole order of the thing she exulteth triumpheth and blesseth thee ô Lorde which art more strong and liberal than we can aske or vnderstand for that she sawe now much more graunted to her from thee touching me than she was wont to aske with her pittiful lamentable sighes For thou haddest so cōuerted me now to thee that I nether sought for wyfe nor any other hope at al of this world lyuing and abiding in that rule of fayeth in which thou diddest reueale me vnto her so many yeres before And thus thou diddest turne her sorow now into more abundāt solace than she could wish and into muche more deare chast ioye then shee could require by my children her nephues if I had taken wife O Lorde I am thy seruant I am now thy seruant and childe of thy handmay de thou hast broken my chaines and I wil sacrifice to thee therfore a sacrifice of praise Let my harte and tongue praise the and let my bones say to thee O Lorde vvhoe is like vnto thee Let them saye it ô Lord and doe thou answere I beseeche thee and saye to my soule I am thy saluation Hitherto are S. Augustines own wordes Now then deare Christian brother in the miraculous example of this famous mans conuersion there be diuers things to be noted bothe for our comfort and also for our instruction First is to be marked the great conflict he had with his ghostely enemie before he could get out of his possession and dominion which was so much the more no dowt for that he was to be so greate a pillar afterward in Gods Church And we see that his fellow Alipius found not so great resistance for that the enemie sawe there was much lesse in him to hurt his kingdome than in S. Augustine which ought greatlie to animate and comfort them that feele great resistance and strong temptations against their vocation assuring them selues that this is a signe of more grace and fauour if they manfullie goe through So was S. Paul called as we read most violentlie being striken down to the grounde made blinde by Christ before his conuersion for that he was a chosen vessel to beare Christes name vnto the Gentiles Secondly is to be noted in the same example that although this man had most strong passions before his conuersion that in the greatest and most incurable diseases which cōmonlie afflict worldlie men as in ambition couetousnes and sinnes of the flesh according as him self before cōfesseth which maladies possessed him so stronglie in deede as he thought it vnpossible before his conuersion euer to subdue and conquer the same yet afterwarde he proued the contrarie by the help of Gods omnipotent grace Thirdlie also is to be considered that he had not onelie the victorie ouer these his passions afterward but also found great sweetness in the way of vertuous life For a litle after his conuersion he writeth thus I could not be satisfied ô Lord in those dayes with the maruailous sweetnes which thougauest me O how much did I weepe in thy himnes canticles being vehementlie stirred vp with the voyces of thy Church singing most sweetlie Those voyces did runne into my eares thy trueth did melt into my hart thēce did boyle out an affection of pietie and made teares to runne from me and I was in most happie state with them Fourthlie is to be remembred for our instruction and imitation the behauiour of this holy man about his vocation First in searching trying out the same by his repaire to S. Ambrose to Simplicianus others by reading of good bookes frequenting of good companie and the like which thou oughtest also good reader to doe whē thou feelest thy self inwardlie moued and not to lye dead as manie are wont resisting openlie the holie Ghost with al his good motions not so much as once to geue eare to the knocking of Christ at the dore of their consciences Moreouer S. Austen as we see refused not the meanes to know his vocation but prayed wept and often retired him self alone from companie to talke with God in that matter Which many of vs wil neuer doe but rather doe detest and flie al meanes that maye bring vs into those cogitations of our conuersion Finallie S. Austen after he had once seene clearlie the wil and pleasure of God made no more staye of the matter but bracke of stronglie from al the world and vanities therof gaue ouer his rhetorike lecture at Millan left al hope of promotion in the court and betooke him self to serue almightie God through lie and therfore no maruaile if he receaued so great consolation and aduauncement from God afterward as to be so worthie a member in his holy Church Which example is to be folowed of al them that desire perfectiō so farforth as ech mans condition state of life permitteth And here by this occasion I may not let passe to aduertise thee good reader also by S. Austens exāple to forewarne thee that who soeuer meaneth to make this resolution throughlie must vse some violence to him self at the beginning For as a fire if you rushe in vpon it with force is easilie put-out but if you deale softlie putting in one hand after an other you may rather hurt your self then extinguish the same so is it with our passions who require manhode and courage for a time at the beginning Which who soeuer shal vse together with the other meanes set doune in the second booke of this treatise he shal most certainlie finde that thing to be easie which now he thinketh heauie and that most sweete which now he esteemeth so vnsauorie For proofe wherof as also for conclusion of this chapter I wil alleage a shorte discourse out of S. Barnard who after his fashion proueth the same most fitlie by an authoritie alleaged out of the holy scriptures His wordes are thes Christ sayeth vnto vs take my yoke vpon you and you shal find rest This is a maruelous noueltie but that it cometh from him vvhich maketh al things nevv He that taketh vp a yoke findeth rest he that leaueth al findeth a hundred times so much He knew wel this I meane that man according to the hart of God which sayed in his psalme Doth the seate of iniquitie cleaue to thee ô Lord vvhich feignest a labour in thy commandement is not this a feigned labour deare brothren in a commandement I meane a light burden a sweet yoke an annointed crosse So in old time he saied to Abraham take thy sonne Isaac vvhom thou louest and offer him to me in sacrifice

the first in doinge of that seruice whersoeuer he came therby to touch his holy body He praied vehemently in the fier and gaue immortal thankes vuto almightie God that had made him worthy of that daies combate during which time the fier diuided it self in two partes and would not touch him in so much that the magistrate was constreined to send one to ronne his body through with a sword wherwith he died Thus far repeteth Eusebius out of the epistle of thes men that were present at his martyrdome they doe adde further thes wordes in the same epistle that the Iewes and Gentils ther present did suggest to the Magistrate to take heede least we did steale away his body and so begin to honour him in stead of our God crucified Vpon which suggestion his body by commandement was burned ther in our presence after it was dead but yet we afterward gathered vp his bones out of the ashes and laid them vp as things more pretious then gold or pretious stones in a place conuenient for such a treasure hoping that one day God wil permit vs to come togither in peace and to celebrate the festiual day of this his holy martyrdome I haue bene the lōger in setting downe the cōbat and end of this glorious Sainct for that he was a most rare and singuler man and his example may serue vs for our instruction to diuers purposes but especially how we ought to be firme and cōstant in holding the general vniforme doctrine and interpretation of scripturs deliuered by tradition from th' apostles in the Catholique church with detestation of al new opiniōs as also S. Ignatius warned vs before The holy bishop and martyr of God Irenaeus that liued in his time and went from Liōs in France vnto Asia to see and heare him reporteth certaine things of this blessed man which I can not in this place omit notwithstanding I make haste for that they may greatly profit such men in thes our dayes as haue grace to be moued or holpen with any thing Policarpe saith he was not only instructed by th' apostles them selues but also made bishop by them of Smirna He liued familiarly with many that had sene and spoken with our Saueour in flesh and we in our youth saw him in Asia for he liued long and ended his life by a most famous martyrdome He taught alwaies thos things which he had learned of the apostles which the Church deliuereth and which are only true Which may be proued by the consent of al the churches of Asia and by the bishopes which haue succeded after him He was a more faithful witnes of the truth then Valentinus or Marcion or al the body of other heretiques together which haue brought pestilent new sectes into the Church He wēt to Rome Anacetus being thē bishop and reduced to the church and true religion diuers that were peruerted by the for said heretiques and protested openly that he had receaued of th' apostles them selues that only and sole truth which is deliuered by the Catholique church Ther are yet a liue that haue heard him tel how that S. Iohn th' apostle of our Saue our being once at Ephesus going into a common bath and seing Cerinthus the heretique to be within ranne out againe in hast saying to them that were with him let vs flee from hence least the bath fal downe and destroy vs in which the enimie of God Cerinthus remaineth The same Policarpe at the same time when he was at Rome meeting by chance with Marcion the heretique ther and being demanded of him whether he knew him or not answered vea I know the for the cheefe child of Satan So wary were the holy apostles and their schollers not so much as to talke with such fellowes as indeuored by their new commētaries and expositiōs of scriptures to change the truth before receaued And so S. Paul warneth vs al to doe when he saith Auoid an heretical man after one or tvvo admonitions assaring thy self that such a one is peruers and sinneth being condemned by his ovvne proper iudgement Hitherto are the words of holy Irenaeus The same Irenaeus writing to one Florinus his old acquaintance in schole of Polycarpus now beginning to be an heretike in Rome as foloweth Thes opinions of thine O Florinus to speake frendly are not true nor wholsome Thes opinions are repugnant to the Church Thes opinions thou receauedst not by tradition from the Preestes that before vs were scholers to the Apostles I did see thee when I was but a child with Polycarpus in Asia at what time thou liuing very gorgiously in the Emperours court diddest indeuour to hold a good opinion with Polycarp I remember those times wel they stike in my mind more firmly then other things that passed since In so much that I can tel at this time the very place wherin this blessed man did sit whē he spake vnto vs. I can tel the order and maner of his comming in the forme and fashion of his life the shape of his body the maner of his disputing of his preaching to the multitude I remember how he was wont to recompt vnto vs the familier conuersation that he had with S. Iohn th' Euangelist with diuers others who had seene our Sauiour I remember how he would tel vnto vs their speaches what he had heard them say of Christ of his miracles vertues and doctrine which they had seene with their owne eyes and heard with their eares which were al agreing with the scriptures that now we haue Thes things through the great mercy of God towards me I heard at that time both diligently and attentiuely not so much committing them to inke papire as to the inward cogitation of my minde And while I liue I doe and shal by Gods holy grace most carfully renewe the memory therof And now here before almighty God I may truly protest that if this holy and Apostolical preest Polycarp should haue heard of such new opinions as you defende he would haue stopped his eares and cried out according as his fashion was O good God vnto what miserable times hast thou reserued me to heare thes things And presently would haue risen and runne away from the place where he had bene standing or sitting when such doctrine should haue bene vttred Hitherto Irenaeus AND NOVV deare Christiā brother who would not be moued with the graue and zelous speeches of thes reuerend men that liued so nighe to the times of the holy Apostles and of our Saueour him self How exceeding great was their care amiddest al their other tribulations and at the very last time when they were to depart out of this world for Irenaeus also soone after suffered martyrdome to forwarne Christiā people to beware of heresie and schisine and to detest al maner of new commentaries expositiōs vpon holy scriptures other then the vniuersal traditiō of the

Church did leaue vnto them from the Apostles time They saw wel and were so tould by the Apostles them selues that ther was no other certaine waie to vnderstand and hold the truth first planted but to stick to this tradition for vnderstanding of scriptures which should passe from hand to hand from bishope to bishope frō doctor to doctour from Councel to Councel frō Church to Church from age to age vntil the worldes end and without this they saw by experience of thos first heresies that euery heretique would make his part as good as the catholique Church from time to time by interpreting the scriptures after his owne deuise To the end thē that Christes Catholique people might stād together firmly in vnitie of faith and arme them selues iointly to the contempt of this world suffering for their master thes holy men did so carefully crie vpon them hauing heard at the Apostles own mouthes as it may be supposed how detestable a thing heresie was ī the sight of God and whersoeuer it entred that ther was no more hope of any vertue or other good thing to saluation For which cause it is recorded in like maner that diuers of thes first martyrs being brought foorth to die in the company of certaine heretiques that offered to die also for defence of Christian religion they refused to goe forth or die in their company affirming thē in truth to be enimies to IESVS Christ howsoever otherwise they made profession to die for him This be spoken by the way concerning thes notable mens zeale in detestation of schisme and heresie and of new expositiōs of holy scripture against the tradition of antiquitie which no man can thinke to be from our purpose if he consider the times wherin we liue and how litle this tradition is now regarded by many in respect of their own new deuises and fresh inuentions But now it foloweth in the forsaid storie of Eusebius that S. Irenaeus in processe of smal time came also to make his combat for the confession of his maister in the citie of Liōs in France wher after infinit torments and afflictiōs that he suffered he ended his life the xxviij day of Iune vnder th' Emperour Seuerus But before this he was sent into Asia to the Christians there from the Christians in France that liued in persecution and in the way he had letters also to the bishop of Rome Eleutherius in his own commēdation Which letters doe wel declare what a reuerend opinion the martyrs of God had of him And th' other letters that he carried into Asia doe set foorth the maruailous trial that our Sauiour vsed at that time vpon his seruantes wherof for our instruction as also for our comfort in aduersities that fal vnto vs I haue thought good to recite some part also in this place The letters beginne thus The seruantes of IESVS Christ that dwel at Lions and Vienna in France send peace in our Lord IESVS vnto their brethern in Asia and Phrigia who haue the same faith and hope of redemption c. The greatnes of our afflictions which grow vpon vs in this place and the multitude of torments that we suffer neither can we nor any man els by writing expresse And then they shew first how they were forbid by publique edict to enter into any common house boothe or market place or to come abrod out of their own dores Secōdly frō their owne houses they were fetcht out by officers led to the market place and in the way reuiled and spit on by the people beaten with stones and other weapons which ech mā had in his hand their apparel pulled from their backes and this before iudgement was geuen against thē while yet they expected the comming of the President to determine their cause Who whē he came demaunding no other question of them but only whether they were christiās or no commaunded al maner of torments to be exercised vpon thē And for that a noble yong gentilman named Vetius began to speake a word or two in their behalf he was also condemned among the rest as aduocate of the christians Thirdly they shew that al their frindes acquaintance and kindred among the Gentils at that time forsooke them Their owne seruants for feare of tormēts came in and accused them most falsly of eating of mans flesh and that which greeued them most of al ten of their companie vpon the first sight of torments abiured Christ openly And yet al this notwithstāding they declare that Christ their Sauiour forsooke thē not in thos extremities but cōforted thē aboue al measure by the noble cōfessiōs and cōbates of diuers others wherof they recite very strang examples namely of one Sanctus a deacon who for al the torments the enemies could vse vpon him from morning vnto night could not be inforced to answere the President to no one question that he demanded but onely by those two latin wordes Christianus sum I am a Christian. Thes two wordes saith the storie serued for answere to whatsoeuer he was asked either touching him self or others The like they write of one Blandina a noble woman which wearied out al her tormentours and therfore in a rage towardes the end of the day they tied her to a great beame and hanged her vp in the aire Which beame for that it represented the forme of a Crosse as shee hanged vpon it did comfort both her and al other Christians infinitly They declare besides that their holy old bishope named Pothenus in whose place Irenaeus succeded after being four score and ten yeares old and not able so much as to stād on his feete was caried to the place by the hands of souldiours and there ended his life with incredible fortitude And of the foresaid Blandina they write that being put downe from the beame againe she was beaten with whippes rent with yron hookes set vpon a burning frying pan and after that wrapt in a net and cast amōg wilde bulles In al which torments she kept a mery countenance thanking God most hartelie for this benefit and for that shee had sene her owne children die constantly in the same place for the same cause before her They report also of one Attalus a man of great name authoritie in that cittie who being drawē forth of his house was first lead about the place of spectacle with a table borne before him wherin was writen in great latine letters This is Attalus the Christian and afterward he was abused by the people in al kinde of most extreme villanous maner but yet because of his calling the president durst procede no further against him vntil he had writē to Rome to the Emperour and receaued answer which soone after was had he in the meane space being kept in prison wher he did singuler much good then vpō the solemne day of the publike faires that were in Lions he was brought forth againe and first

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