A briefe collection of the chiefest points of the lyfe of Master Peter de la Place, whyle he liued Counseller to the French King, and chief President in his Court of Aydes, at Paris: set forth by P. de Farnace.

THough, to iudge aright of any worke, we haue to consider ra­ther what the thing is in it self, then to stande much vpon the authour of it, because, as truth is, the opinions wherwith we are before pos­sessed, whether they be with or against the persons, stay vs from iudging syncerely of their doings: yet notwithstanding it is a cō ­mendable custome, not onely to set mens names before their bookes, but also to set downe what men they were, to the ende the reader may be the better prepared to taste of the fruict when he shal once vnderstand what tree did beare it: for it is to be thought, that the fruict wilbe like the tree that bare it. And therefore, seeing this worke came to mine handes, I was so bold to put forth this short, but yet moste true discours of the lyfe and death of the worthie man that made it: be­ing otherwyse thus minded, though this oc­casion [Page]had not fallen out, that it were an in­iurie to posteritie to suffer diuers thinges lye buryed vnder silence which befell him in his lyfe tyme, and are woorthie perpetuall memorie.

Therefore, to begime at his byrth, Ma­ster Peter de la Place, an Angoulesmian borne, was so well trayned by in learning, euen from a chylde, that he onely of all his brethren resolued with him selfe to followe the studie of the Lawes, wherein he profited so marueylously, that before hee was two and twentie yeeres olde, he made a com­mentarie vpon the title of Actions: and a­bout the same tyme began to be a common pleader in the Parliament of Paris, where he gote himgreat commendation and prayse for excellencie of witte and eloquence in pleading, and especiadly for singular vpright­nes of conscience. For which cause also, the deceased King Francis the great, did him this honour to chuse him for his Aduocat and Autourney in his Court of Aydes in Pa­ris. In which office he behaued him selfe so well, that no man is able to bereue him of this commendation, that he kept his handes continually cleane from briberie, and neuer dyd any thing against his office, [Page]either for vnbrideled ambition or couetous­nes. King Henrie the last, hauing sufficient testimonie of his good and vpright bearing of himselfe, in steade of continuing him in this office, chose him amongest a number of other to be his Presidēt in the said Court of Aides. And whilest he was in this office, it pleased God to call him to knowe him, a­bout the yere 1554, after a strange fa­shion.

About twentie yeres before, whylest hee was a student at Poictiers, it pleased God to make him see Master Iohn Caluine, pas­sing then that way with the Archbyshop of Tillet, whome he was content to heare spea­king honourably of the knowledge of God in generall, but when hee spake of the pure seruice of God, he made astaye there, as one very zelous of that religion wherein he had bene carefully brought vp. Yet so it was, that euen from that daye, there remained some scruple in his conscience, that it might well be, he might be deceiued, and that his mynde ran vpon oftentimes as he confessed after­warde: which was as you would saye, a pre­paratiue to nourishe this litle seede, vntill it came to budde forth and spring, at such time as God had appointed it.

After this it fell out on a daye, that stan­ding at his doore, there came a certaine strā ­ger to him, by a wonderfull prouidence of God, whom he knewe not, but seeing him to be a man of some qualitie, and one that wan­ted reliefe in his extreme pouertie, turned to hym very humbly, and made him a long discourse in excellent Latin vpon the cause of his miserie. And finding hym to be a man well qualified, caused him to come in euen into his studie, to feele hym the better to the bottome at his leasure. Then this poore mā, as one sent from God, began to discyfer out frankely vnto hym all the abuses of the Po­pishe Church, and to shewe hym the true and onely way to serue God. And after he had heard him patiently, he rewarded him, and prayed him notwithstanding very earnestly to come no more to him, so afraid he was of the fyers which were prepared against them which were suspected the lest that might be, for the doctrine of the Gospel: as in deede this poore stranger, not long after, was tried in the fornace at Paris.

But after this, Peter de la Place, left not tourning both the Scriptures and al the old fathers, euen to the very scholemen, to finde some meanes if it were possible, to take away [Page]this scruple which troubled his minde day & night. By this meanes in shortspace, God touched his heart, and opened his eyes, and caused him to behold the light of the Gospel, in so much as after y ^e death of King Francis the second, he declared him selfe openly to be of their number that made profession of the reformed Religion. And about that time put forth a treatise concerning our Calling, to King Charles the ninth that dead is, and shortly after put forth an other treatise in printe, touching the right vse of Moral Phi­losophie, with the doctrine of Christ.

So that when the troubles encreased, for his owne safetie, hee departed from Pa­ris, and withdrewe himselfe to an house of his in Picardie: where all the tyme of the troubles hee gaue himselfe wholly to the studie of Diuinitie, as the onely and true Philosophie, (sayde hee) which is able to minister to man true ioye and comfort in his griefes and miseries: and vsed oftentymes to exhorte his familie to the feare of God, and exercised them in prayers. And some part of his tyme also he gaue to write howe matters of Religion and the cōmon wealth passed, diuers pieces whereof, vnwares to him were imprinted, Anno 1565.

When these warres were ended, in the yere 62, he went and presented him selfe to the King, to purge him selfe of many false bruites which certaine euill willers had cast out of him in the warre time: at what time, after that his Maiestie was satisfied with his answeres for his defence, finding the late Prince of Conde that dead is, in the Court, he went and did his duetie to him: who, for his part, receiued him so courteously, that from that instant, he gaue him the charge, and made him ouerseer of all his houshold affaires, which he tooke in so good part, that in all matters that concerned his honour, he spared neither goods, nor children, nor him selfe, so carefull he was of his seruice.

Fiue yeres after, when the troubles be­gan afreshe, he withdrewe himselfe againe, from Paris to the Castell of Ve in Valois, which belōged to his nephewes, by the right of Mistres Ragonde Luillier his wyfe, to whom he was at that inscant, tutor. During the time of these warres, he suffred great per secutions: but neither the losse of his office, nor the sale of his moueable goodes, nor the seasing vpon his vnmoueable, troubled or disquieted him so much, as the discourtesies did which hee receiued at their handes, of [Page]whome he ought in courtiesie haue reaped great hope of helpe, as of them that were nearest to him in blood, amongest all which, I can not let passe one vnspoken of, who she­wed him self very barbarous and discourte­ous, and is a Coūseler of the Court, (howe be it I am content to concele his name) and did once not onely knowe the trueth of the Gospel, but that more is, made open profes­sion of it, but afterwardes forgat himselfe so farre y ^e he played as lewde a touch as might be with the said La Place his kinsman. For whereas he professed the religion, yea and that after the first troubles, perceiuing that God proued his children somwhat sharpely, he reuolted by and by, and seeing himself in some danger by threates cast out against thē that had bene of the religion, to auoyde all suspicion of grief that he might conceiue for his reuolte, or of desire to returne to the cō ­panie of good men, he purposed with himself to commit some notorious acte, as he forth­with performed it in slandering and giuing forth the worst speaches he coulde, against this Peter De la Place, taking this occasion, which I will tell you, to make some shewe of his doing.

Peter de la Place, was tutor to his ne­phewes, [Page]which were childrē to this Counse­lers wife, & had, as I said before, withdrawen himself to a certaine castel of theirs. Hereup­on this Counseler ceased not by way of son­dry slanderous requestes and supplications, to forge and put into the heads of the Court of parlemēt a thousand lewde & wicked prac­tises & slanderous reproches: in so much as he caused this said La Place, while he was ab­sent and knew nothing of these matters, not onely to bee discharged of the office of his tutorship, to his great reproche, but also gate forth a commission to get hym posses­sion of the saide castel, and to arrest the said La Place. Which no doubt had bene executed in so vnhappy and trouble some a time, consi­dering what diligence he caused Tanchou & his archers to make, as if they had gone a­bout y ^e taking of some thief & murderer: had not God raised vp a friend, who came a night before and tolde him of the whole matter. Whereupon though he were in a continual burning ague, yet he was constrained to saue himselfe in the forest of Rez, which is hard ioyning vpon the Castell, where he light vpon a stranger, that tooke hym in, whereas this Counseler not onely against all right of [Page]kindred, but also contrarie to all humanitie seased vpon his Castel, cast out the children of the said Place, and spoiled such goodes as he had left there: and beside all this barba­rous vnkindnes, sent Tanchou and his ar­chers to pursue him. Who by this meanes was constrayned to remayne in the forest as a vagabond a good sorte of dayes togither, vntill at lengthe the Lorde of Bouchauane shewed him this courtiesie, to take him ve­rie secretly into a litle chamber in his Ca­stell of Coussy, where hee was constray­ned to remaine fast shut vp, comforting him selfe in these his distresses and miseries with the reading of the holy scriptures, at what time he gaue himselfe to some deeper consideration of the excellencie of a Chri­stian man, and to wryte this lytle trea­tise.

Afterwarde when it pleased GOD to giue his poore Churche some breathing time, he retourned home to his house, and though there were some resistance made a­gainst hym by one that in the tyme of the warre, had enryched himselfe with spoyle of his goods, yet hee reentred into the office of his Presidentship, and executed in without any reproche, being honoured of all good [Page]men, and feared of the wycked, vntill this cursed S. Barthlemewes day, y ^e 24. of August, the last day of a nūber of honest mens liues, yea and of the very chief & flowres of Frāce. And amongest the rest was this man De la Place most cruelly murdered, in maner as foloweth.

The 24. day about sixe of the clocke in y ^e morning, there came to his house one Cap­taine Michel by name, an harquebusier of Charles the ninth, whom he was the better content to receiue into his house, because he tooke him to bee one of the Kings Scot­tishe garde, for many of them loued him very well, and offred their seruice to him often­times. When this Captaine Michel was thus entred into his house, armed with an harquebouze on his shoulder, and a pistol at his gyrdel, and a table napkin about his left arme in token he was one of the murderers, the first wordes he spake were these, that the Duke of Guyse had by the Kings comman­dement slaine the Admiral, and many other noble mē of the religion: and because al the rest of the Huguenots, of what qualitie soe­uer they were, were appointed to be murde­red, he was come to this Gentlemans house La Place, to deliuer him out of this calami­tie. [Page]But yet he would they should shewe him all the gold and siluer in the house.

Then this Gentleman de la Place, ama­sed at the proudnes of this man, that being but one in the house, and amongest ten or twelue persons, he durst vse such wordes, as­ked him if he knew where he was, and whe­ther there were a King or no. To whom this Captaine answered with othes, that seeing it was so, he should go with him to the King, and so he should knowe his pleasure. When this Gentleman la Place heard this, and mis­douting that there was some great sedition in the towne, slipped out at a backdoore, thin­king to saue him selfe in some of his neigh­bours houses. In y ^e meane season most part of his seruants conueyed them selues away, and this Captaine hauing gotten about a thousand crownes, as he was departing was requested by Mistres Marets daughter to y ^e same Gentleman to condict her & Master Marets her husbande, to some Catholiques house, their friend, which he did.

After this, the sayd la Place, hauing bin re­fused at three houses, was cōstrained to come home to his owne, where he found his wyfe very desolate, and tormenting her selfe very pitifully, both for feare lest this Captaine [Page]would haue cast her some in lawe and her danghter into the water, and also for the pre­sent daunger she sawe her poore husbande and all her familie in. But this Gentleman la Place, strengthened with the spirit of God, and with marueilous constancie rebuked his wyfe sharpely, laying forth before her, howe paciently they had to receyue such afflictions at Gods hands: and so when he had a litle discoursed vpon the promises that God ma­keth to his children, he put her in good com­fort.

Afterward he commanded his men ser­uants and mayde seruants that were left to be called in, & as he vsed euery Sabbath day to make some kinde of exhortation to his fa­milie, he gaue him selfe to prayer, and after­warde began to reade a Chapter of Job, and Master Caluins sermon vpon it, and made a short discourse vpon the iustice and mercie of God, who (say [...] he) as a good Father ex­erciseth his chosen people with diuers cha­stisements, to the end they should not staye themselues vpon worldly things. He shew­ed them moreouer how necessarie afflictions are for the Christians, and that neyther the world, nor the deuill are able to hurt vs fur­ther, then it standeth with Gods good will [Page]and pleasure to suffer them, and therefore we neede not feare their power which reacheth no further then to our bodies. And after this, he gaue him selfe to prayer agayne, pre­paring him self and al his familie to suffer al kinde of torments, yea & death it self, rather then to do any thing against Gods glorie.

When he had ended his prayer, one com­meth and telleth him that Master Senescay Prouist of the towne house and a nomber of Archers were at his gates, and commanded them to open the gates in the Kings name, and sayd that he was come to garde la Pla­ces persone, and to kepe his house from spoy­ling by the multitude: vpon this occasion, this Gentleman la Place commanded the gate to be opened, and so he came in and told him what slaughter there was made of the Huguenots throughout all the towne, and that by the Kings commandement, adding these wordes amongst the rest in Latin, that there should not one be left, that could pisse against a wall. Notwithstanding he had ex­presse commandement from his Maiestie to see there were no hurt done to him, but to bring him to the Louure, because he was de­sirous to be instructed by him of diuers mat­ters touching them of the Religion, whiche [Page]he had to deale in, and therfore that he should make himselfe ready to come to the King.

This Gentleman la Place answered, that he would thinke him self happy for euer, if be­fore he departed out of this worlde, he might finde the meanes to giue the King an ac­compt of all his doings and behauiour. But for y ^t tyme, considering what horrible slaugh­ters were committed all the towne ouer, it woulde be impossible for him to get to the Louure in safetie, without great and most e­uident dāger of his person, but he might wel assurāce his Maiestie of his person, if it wold please him to leaue such a nōber of Archers in his house, as he should thinke meete, vntil the furie of the people were a litle appeased. Senescay graunted him his request, and left him one of his Lieutenants, called Toute voye, and foure of his Archers.

Shortly after that Senescay was depar­ted, the President Charon then Prouist of y ^e Marchants of Paris came to the house, and after he had talked a whyle with him in se­cret, departed & left him foure of the towne Archers beside the Archers of Senescays cō ­panie. All the day after and the night follow­ing, was bestowed in stopping vp and ram­paring the wayes into the house, and proui­ding [Page]pebbles and stones vp into windowes, so that by this great and painefull watche there was some likelyhood, that these Ar­chers were placed in the house for the safetie of la Places person, and to preserue his fami­lie frō that common miserie that other felt, vntyl Senescay came backe the next day fol­lowing about two of the clocke in the after noone and shewed him, that he had expresse & precise commaundement from the King, to bring him, without any further delay. This Gentleman la Place shewed him as before, what danger there was for him in the towne, seeing that the self same morning, there was one of his neighbours houses sacked. Al this notwithstanding Senescay was earnest to y ^e contrary, saying that it was a common vse a­mongst y ^e Huguenots to protest great hum­blenes, and say that they are the Kings most obedient seruants and subiects, but when it came to the point to obey the Kings cōman­dement, they shewed them selues very colde, and it seemed by them that they could in no wyse brooke it. And as for the danger, he sayde it was for him to go to the Louure, Senescay answered him, that he woulde giue him a Captayne of Paris, which should be ve­ry wel knowen to al the people, to accompa­nie [Page]him. Whyle Senescay was thus talking with him, a Captaine of Paris, called Pesou, and one of the chiefest cutthrotes came into this Gentlemans la Place his chamber, and offred to conduct him. La Place refused him very earnestly, saying to Senescay, y ^t he was one of the cruellest and wickedest men in all the towne, and therefore desired him onely, seeing he could refuse no longer to go to the King y ^t it would please him to go with him, whereto Senescay answered that by reason of other busines he had to doe, he could not go with him aboue 50. pase.

Whereuppon this Gentleman la Places wyfe, though she be a Gentlewoman on whō god hath bestowed many graces & blessings, yet notwithstanding the great loue she bare to her husbande, caused her to fal downe pro­strate before the sayd Senescay and beseeche him to accompanie her husband. But with that, this Gentleman la Place, who neuer shewed any token of an heart cast downe, be­gan to take vp his wyfe, & reproue her, shew­ing her that it is not the arme of man which we must haue recourse vnto, but to GOD alone. Afterward turning him selfe a side, he espied a crosse of paper in his eldest sonnes cappe, which he had of weakenes set there, [Page]thinking to saue him selfe by that meanes, whereupon he rebuked him sharpely, com­maunding him to take that marke of sediti­on out of his cappe, and laying foorth before him, that the true crosse whiche we must beare, are tribulations and afflictions which GOD sendeth vs, as moste certaine pled­ges and earnest pennyes of that ioye and e­uerlasting life which he hathe prepared for his children. Then seeing him selfe earnest­ly pressed by the sayde Senescay, to go to the King, resoluing him felfe to dye the death whiche he sawe prepared for him, tooke his cloke, embraced his wyfe, and desired her aboue all things to haue the honour & feare of God before her eyes, and so departed with a most cheerefull countenance.

Nowe when he was almost come to the streete called la Verrerie, ouer agaynst the Cocke streete, certaine murderers that wai­ted for him with their daggers ready drawē, aboue three houres, slewe him lyke a silly lambe in the middest of ten or twelue of Se­nescays archers which guyded him, and his house was sacked the space of fiue or sixe dayes togyther. The bodie of this Gen­tleman la Place, whose soule was receyued into heauen, was carryed into a stable, at [Page]the towne house, where his face was coue­red with dong, and the next day after in the morning was cast into the riuer.

Thus this great and excellent martyr of the Lord, whylest he obeyed the Kings com­mandement, in stede of Iustice whiche he sought, found death by the way, whiche was to him a beginning of the true lyfe: and on the contrarie side, both to them, from whom so vniust, agaynst all Gods lawe and mans lawe, and so cruel and barbarous and more then brutishe commandementes, proceeded, and also to the executers of such iniquities, cruelties, barbarities, and brutishnes, a most certaine beginning and entrance to an horrible iudgement that hangeth ouer their heades, & ouer their posteritie, though it seeme long before it come.

Of the excellencie of a Christian man, and the way to knowe him.

MY intent and purpose be­ing to intreat of the woor­thines of a Christian man, The excel­lencie com­mon to al men. I meane not in any wyse to stande to discourse vpon the excellencie of mankind wherein we do all communicate, and where­by the state of man surmounteth the conditi­on of all other creatures: a reason which moued the Philosophers to recommend vn­to vs so diligently the knowledge of our sel­ues, according to the old prouerbe giuen by Oracle, and framed by them to this purpose to cause vs not onely to keepe our selues within the boundes of modestie and hum­blenes, and to teache vs the weakenes of our nature, but also to leade vs to the considera­tion of our noblenes and dignitie, beginning by the vewe of the building and workeman­ship of this world, as of Heauen, the Sunne, the Moone, and the Starres: and so from them to other creatures and liuing things of diuers sortes, setting out Man, as the most excellent piece of worke of all, and the chie­fest [Page]wrought thing emongest all the crea­tures, on whome it pleased God to bestow most plentifully, and to enriche with that, which Heauen and earth, and all other his creatures had but small portions of, who was therefore called a Little worlde, and a miracle amongest all creatures, consi­dering the workemanship of his bodie, the iointes, the proportion, the beautie and vse of it with his members, his head aboue all his other partes, his eyes looking vp to hea­uen, to beholde from whence he came: and againe, the quickenes of his wit, his discour­ses vpon the heauens and the earth, and the secretes of nature, his memorie whereby he comprehendeth so many things & digesteth them, compareth things passed with things to come: Moreouer his reason which as they imagine is placed as Queene & Mistresse in the wit in the highest seate of vnderstāding to gouerne the wil of man, and to frame all his deliberations by the compasse of wise­dome.

The excel­lencie pro­pre to a Christian.I meane not, I saye, in any wyse to in­treate of this kinde of worthines: but min­ding to passe further, I purpose with my selfe to speake of an other kinde of excellen­cie, which is propre and peculiar to a Chri­stian [Page]man, which farre surmounteth with­out all comparison in all kinde of preroga­tiue and preeminence the former, be it ne­uer so highly commended and set out by them which professed themselues wise men, and were therefore reputed and taken for the wysest amongest other. Which men notwithstanding or wyse Philosophers be­ing carried away with an ouerweening and blynde loue of them selues, ouershot them selues so farre, as to saye, that Man is able, by reason of such powers as he hath in him, A foolish prayse of the powers and vertues that are in man. and by his owne strength, to discerne be­tweene good and euill, and commaunde his lustes, and that he hathe it in him to go­uerne him selfe, not onely for the framing of this earthly lyfe, but also to leade him to Godwarde, and to the attaynement of euer­lasting blisse and ioye. Moreouer, that as touching Life, he hath it by the gyfte of God, but as for Liuing well, he hath it of him selfe, and the goodnes that is in man, man getteth it of him selfe, in so much as no wise and discrete man, sayeth Cicero, euer gaue God any thankes for it, because, saieth he, we are commended for our vertue, and we brag & boast our selues of it: which we could not do, if it were the gift of God, & came not of [Page]our selues: adding moreouer, that the opi­nion of al the world is this, that as for world­ly commodities, we haue to craue them a [...] Gods hāds, but as for wisedome, euery man hath to seeke it within him selfe.

Mainteyning and publishing this false o­pinion, that what soeuer we do by the cōduct and guyde of nature, it can not be but well done, and if man could followe that rightly, which he hath in him of nature, he could ne­uer doo amisse. And many other suche foo­lish and vayne sayings, which notwithstan­ding (a thing more to be sorowed at) they y ^e make profession to be our instructors in holy writte, do marueilously embrace: who by suf­fering them selues to be caried away more then reason would they should, by this kinde of heathenishe wisedome, are fallen into the self same errour, and haue ascribed to man I knowe not what kinde of integritie and vp­rightnes both in his reason, and will, in so much that euen they amongst them which thought to speake more soberly and modest­ly then the rest, as Chrisostome and certeine other, haue made such a parting of stakes be­tweene God & man, that while they confesse on the one side, that we can do nothing with­out Gods helpe, they mainteine on the other [Page]side, that vnlesse we bring some thing of our selues, the grace of God can not helpe vs: for as they say, all the matter lyeth not in Gods helpe, but we must cast in our rec­koning also: yea, and that it is in vs to be­gin, and in God to make an ende, holding this for an vndoubted trueth, that GOD hath giuen man power to doe well and to do euill, both when, and as him listeth, and that he is at his own choyse, to take of them, which he will.

This I say, to shewe, howe with all the light of vnderstanding and vprightnes of reason, A blindnes, euen in the knowledge of the excel­lencie that is in man. (whereunto they ascribe the soue­raintie of the whole man, making it as it were a Monarche and Emperour) man is blinded and daseled with the knowledge of the excellencie, which he laboureth in vaine to finde in him selfe by the knowledge of his powers, and beholding all things that are within him. And so consequently how much they abuse them selues, which thinke there is no better way to moue and perswade men to frame their liues accordingly as they ought, then to put them in remembrance what goodly and precious things they haue in them, for thereby they wilbe moued to make some accompt of them selues, and be [Page]more carefull to keepe them selues in their place and degree, shunning sinne, and follo­wing righteousnes: seeing that all this can serue to no other purpose, but to puffe him vp with vayne glorie & ouerweening of him selfe, and cause him to weary him selfe in conceyuing a good opinion of him selfe, which will not further him the worth of a pinne, and then to vndertake suche things, as he shall neuer be able to compasse, ney­ther by the reache of reason, nor by accom­plishing in deede what he intended. For the knowledge of a mans selfe, according to the rule of trueth, The true knowledge of a mans selfe. standeth properly in this, that man weye with him self the mise­rable state and condition whereinto we are fallen through the fall of Adam, to the ende that hauing a right feeling of it as wee ought, all vaine glorie and presumption may be beaten downe in vs, with a deepe consideration of the losse of our vprightnes, and in steade thereof, of a corruption and fall from all goodnes, which is come vpon vs by reason of the corruption of our nature, Satan hauing so fast footing in al the parts of our soule, that euery one of vs in him self (as S. Augustin sayeth) is become a Deuil, enemie to God, and accursed on all sides, [Page]to the ende that being liuely touched by this meanes with the feeling of our vanitie and frowardnes, we may be moued to come out of our selues, as voyde and destitute of all goodnes, and seeke our excellencie, worthi­nes, and noblenes somewhere els, yea and be moued to sighe, and in sighing to breathe after it with great desire to recouer the same.

Whereby it appeareth howe grossely they were deceyued & abused which thought to fynde the worthines of man within man him selfe, and in that that is of man. Their errour, whiche haue soght mans excellencie in that which is of man. The cause of their errour is this, that the secret of their destruction and fall, which came by our first fathers fault, & wherein they would nedes seeke a fayre and sound buylding, was not reueyled vnto them. Whereby it came to passe, that through pryde which they con­ceyued of them selues for that smal remnant of light that remayned of the first beginning which was included in our nature, (whiche they call a little portion of the Godhead) they spake so boldely and presumptuously of that which they knewe not, and commen­ded man for that whiche in deede is not in him, and wherfore he is not in any wyse to be [Page]commended. And seeing the case standeth so, that though man be fallen into a mise­rable state through the fall of Adam, and the image of God in him be marred and mi­serably deformed, yet he hath some sparkes left, whereby there remayneth in him some darke light and perceyuerance of the excel­lencie of his nature, that is to saye, of that vprightnes wherewith the firste man was beautified and made noble, so that the cor­ruption of sinne was not able to doe so muche, as vtterly to deface the image of GOD in vs, but that there remained al­wayes some litle trace of it, thereby it came to passe, that men pricked and awakened with the feeling of the reliques of their firste dignitie and excellencie (inwrapped notwithstanding in darkenes, and posses­sed with a peruerse and presumptuous de­sire to haue somewhat of their owne, & re­mayning within them) were easily moued to prayse and commende the excellencie of theyr nature: which foolishe desire being once presented to the vnderstanding and brayne of each mā, by the same deceyuer that would needes perswade our fathers to be­come like to God, there is not one of vs that [Page]hath not a roote of pryde deepely planted within his heart.

Not that I meane to denie, but that litle vnderstanding that man hath in him euen of nature for the maintenance of this present life, and that discretion of good and euill en­graued in his heart, yea & that piece of know­ledge of God which he hath naturally in him, is not out of doubt excellent, in that it com­meth from God: but I saye, that all these thinges are defiled in man, euen as wyne that hath receiued infection by the vnsauery taste of the vessel, wherinto it was put, All the ex­cellencie of man, as of man, is defi­led. wher­by the grace of his sauour and goodnes is gone, and hathe gotten beside a bitter and vnwholsome taste. Because, the iudgement and discretion which he hath left to discerne and make his choyse of thinges, is partly imperfect and full of confusion, and all the witte he hathe, becommeth vayne, as also his will is tempestuously caried and full of phrensies accordingly as man is wholy ca­ried awaie with sinne, and to be shorte, his vnderstanding, and perceyuerance which he hath of GOD is nothing els, but verie horrible welspring of errours, as appea­reth not onely by the idolatries and super­stitions which he inuēteth, but also herein, y ^t [Page]wheras the heauens keepe their natural motion, & the waters their accustomed course, the byrdes make their nestes, and the plantes bring forth fruit eche one in his due time, & to be short, no creature subiect to man faul­teth in his worke, man indued with know­ledge, iudgement, discours and vnderstan­ding, is he that onely erreth, and erreth in such sort, that in the whole world, there is no fault, no disorder & cōfusion, but on his part. So that, to speake truely, there remaineth not one droppe of vprightnes in his whole nature, so farre is he from that excellencie, wherof I meane to speake, by reason of the corruption that is in him, as euery man will freely confesse, that can and doth rightly cō ­sider the heauie sight of his decaie.

The cōmon nature of man is not capable of the excel­lencie of a Christian.Wherefore seeing that this our nature, which is common to all men liuing, is not capable of that excellencie whereof I speake, we must nedes say, that that man of whom I speake, is transformed into an other new and more excellent nature, whereupon God hath bestowed a singular & wonderfull ver­tue, which farre passeth and surmounteth al that is in mā, as in dede it can not be found, nor be confessed to procede from any, but frō God, yea from the Lord and sauiour Iesus Christ: by whom his good pleasure was to [Page]restore al mankind, towards whom though y ^e soueraignecreat [...]r [...] & maker of al things she­weth sufficiētly his fatherly fauour diuers & sundry ways, yet notw ^tstāding, vntil he shew himself to man a restorer in the person of his only begottē sonne, their cōscience reproueth thē within thē selues, & maketh thē perceiue that by reason of their filthines they are wel worthy to be cast away as wretched men & caitifs, & cannot be taken & accōpted for his worke established in them. In which worke is only & truely y ^t excellēcie wherof I meane to speake, which is a worke y ^t farre passeth y ^e worke of y ^e first creatiō of man, as it wil ap­peare more plainly hereafter, of which man when S. Paul speaketh, The won­derful work of God ap­peareth in a Christian. he saieth y ^t the effica­cie of y ^e might & power, y ^t is to say, of y ^e migh­tie power of God is plentifully shewed in him, because he setteth forth in him, after a wonderful sort his infinite vertue, according to the vnspeakeable goodnes, grace, and fa­uour, which he beareth to a Christian man.

The won­derful goodnes of God which appeareth in a Christian.And that it is so, to shew it more particu­larly, our heauenly father not content that he brought a Christian into the world, of no­thing, and that he made him not an oxe or an asse, which he might haue done, or a dogge, or a catte, or any other more bite and ab­iect creature, but a man, that is to saye, a [Page]singular and perfect piece of workemanship, and that he made the world & beautified the heauens and the earth with a perfect abun­dance, varietie, and beautie of all things, to lodge him in it, as it were in a great & sump­tuous palace, well and richely furnished with all thinges necessarie, not content I say, with al this, & moroeouer, that he had forgotten his vnthankeful and detestable infidelitie and fe­lonie, where he deserued to be cast of, and de­priued for euer of all his blessinges: yet not­withstāding it pleased him, of a certein more then fatherly loue, and speciall fauour which he bore him, not onely euen from his birth day, and from the first howre that he brought him out into this world, but euen from his mothers wombe, yea, and before he was con­ceiued, yea, and that more is, before the world was made (as he predestined him to him self from euerlasting) to elect and chuse him frō amongst an infinite million of men, to marke him & set him apart, to exempt him from the common state and condition of al other men, that is to say, from euerlasting condemnatiō and destruction which was prepared for him as wel as for euery other man, to reserue him for him selfe, to adopt, and regenerate him in the hope of life to an incorruptible inheritāce [Page]kept in store in heauen, to be reueiled to his elect at that day when all thinges shalbe re­stored, and to shewe in him the richesse of his glorie, as in a vessell of mercie prepared to saluation.

All the cause of this excellent prerogatiue and dignitie, The cause of the excel­lencie of a Christian cō sisteth in the onely good­nes of God. is not as we see to be sought any where els, but in the singular grace and mer­cie of God, whom it pleased without any fur­ther regarde or consideration of any thing without him selfe, foreseing the faulte and condition of mankinde, of his good pleasure to haue mercie vpon some, to set them in ho­nour as vessels of his mercie, and leaue the rest in their iudgemēt, giuing grace to some which was not due to them, and rendring to the rest that punishment that was due to thē, being in his power to giue to one part that which they deserued not, so setting forth his grace: and not to giue it to all, thereby shew­ing what al had deserued without further be­stowing like mercie on all: for he made all things, as Salomon saith, for his owne sake: yea, the wicked man to the day of his de­struction, according to the decree of y ^e good pleasure of his wil, which onely is the soue­reine and high rule of iustice that iudgeth al the world: his wayes, which are mercie and [Page]trueth being incomprehensible, as whereby he so worketh, that they which obteine mer­cie at his handes, haue nothing but his mer­cie to boast of, and they that are left in their condemnation, haue nothing to gainesay the iudgemēt of trueth as mē guiltie, nor ought wherewith to pleade against him, in so much as on the one side, to shewe forth his wrath, and make his mightie power knowen, he through great patience and meekenes bea­reth with the vessels of wrath prepared to destruction, & on the other side, setteth out y ^e richesse of his glory towards thē y ^t he chose by his grace, whom he prepared to glorie.

For so it is, as S. Augustine sheweth it at large, Of the eter­nall councel of God, touching man. where he speaketh of y ^e predestination of God, that when God had resolued w ^t him self, to buyld the Monarchie of this world & al that is cōteined in it, & forsawe, y ^t the first man should fal wittingly and willingly into death, being pliable to good & euill, hauing not that giuen him to continue & stande ste­dily in that state wherin he was placed: yea and that al mortal creatures should be with­in the compasse of his fall, & subiect vnto it, hauing so appointed it by his incomprehen­sible counsel and wisdom, which hath a fore­knowledge of all thinges ioyned with it, as [Page]also his mightie power which gouerneth all thinges by his hande, and yet notwith­standing minded to haue a litle rēnant, euen as you would say, an handful of men taken out of such a great multitude, to serue for y ^e praise of the glorie of his grace, he chose & set apart frō the multitude, one man amōgst many, which should be in his time ordeined to be conceiued of the seede of Dauid, and should be borne of a virgin, to wit, Iesus Christ, (finding nothing in all the seede of Adam worthy his election, and such a pre­rogatiue and excellēcie) in whom also as in the head, he chose to be members as it were of his bodie, such as it pleased him freely of his grace to appoint before hand & receiue to life: and by the selfe same man, to ioyne them vnto him selfe, and allie them so togi­ther that they should neuer be seuered, ha­uing foreseene a great while before that in Adam, there should come good of euill, and knew most vndoubtedly, y ^e it belonged to his almighty goodnes to turne good into euill, rather then to suffer that there should be no euill, and so accordingly disposed the life of men and Angels, as that he would thereby shewe first what free wil was able to do, and thē what y ^e gift of his grace could do, hauing [Page]shut all vnder sinne, that al might haue nede of grace.

And therfore as the excellencie which I ascribe to a Christian, and proceedeth from this grace appeareth fully and abundantly in Iesus Christ, The excel­lencie of a Christian appeareth fully in Ie­sus Christ. so is it powred out vpon his members according to the measure of euery one, by which grace man was made a Christian when he first began to belieue, as our sauiour was made Christ according to the fleshe, The excel­lencie of a Christian procedeth of that ful­nes which is in Christ. when he first began to be man. And therefore was hee called Christ, and the other by his meanes, Christiās, as strea­mes flowing from the chiefe fountaine: for so had the Almightie purposed in him selfe to gather them vnto him, All the elect are gathered together in Christ. by the blood of the Crosse of Iesus Christ, at the fulnes of time appointed, finding them miserably strayed and scattred amongst the other, and set them in their right state: whiche is, to cleaue continually to him, being knit and coupled together with him in a true & per­fite vnitie, by engraffing them into the bodie of his sonne. Who for that cause are cal­led elect or chosen through the good plea­sure of God, to make a difference betweene them and the other which were not kept in the said vnitie, but forsaken by a secret repro­bation [Page]in the secret counsel of God.

The cause and matter of the excel­lencie of a Christian is wholy to be referred to the loue and goodnes of God by Christ from euerlasting.So that, whether we meane the cause, or the matter it selfe of the excellencie of a Christian man, so farre I am either from seeking or setting the said excellencie of a Christian, in man him selfe, as the Philoso­phers doe, that I meane not to ascribe it to any thing in y ^e world, but to that headspring of all graces, benefites, and blessings, that is to saye, to the euerlasting loue and gracious goodnes of God by Iesus Christ, in whom God chose his elect before the foundation of the world, to adopt them according to the purpose of his will, and made them agrea­ble in his welbeloued sonne, who was by him appointed head ouer them, which by him & through him, and no otherwise, are restored and setled in his grace, and made his heires to enioye his kingdome, where as before they were a cursed rase of Adam, and inheri­ters of hel fyre. for the Father loueth none, but in his Sonne, The vaiting and ioyning together of a Christian with Christ and vouchsafeth none his inheritance, vnlesse he first ioyne them to his sonne by a secret bond & vnitie, causing y ^e vertue of the head to descende into the mem­bers, as the sappe of the roote of the tree goeth into the graffe that is imped into it, in so much as this spirituall bond and knot [Page]belongeth not only to the soule, but also to y ^e body, & so y ^e the Christian mā is made one w ^t Iesus Christ, flesh of his flesh, & bones of his bones, yea euē so farre forth, y ^e they beare his name & person before God, and he rather re­spected in their persons, then in his own. To be short, euē as naturally the only beholding of the face of man moueth vs to loue him and al his parts, though if we should vew his mē ­bers apart we might happily find somewhat to mislike vs, & bring vs out of tast, so fareth it likewise with the Christiā, who is a mem­ber of Iesus Christe, being considered in Christs face & person, which when God be­holdeth in his elect imprinted as it were in them by repairing of his image in them, loueth and cherisheth them, as persons with whom he is well pleased.

The excel­lencie of a Christian doth wel ap peare in the felowship which he hath with Christ.So that to speake in few words, it is this felowship which they haue w ^t Christ (where­unto they are called, both by the communion of one self same spirit, & one self same nature which is both in them and him) wherein the excellencie of a Christian man consisteth and appeareth very euidently, in that he is set in the highest degree of honour being made y ^e childe of God, by Iesus Christ taking vpon him that that was proper to man to be made [Page]man as he was, and to make him felow with him selfe in that that was proper to him self, by making him the sonne of God. For thēce commeth this holy brotherhood, whiche he teacheth vs, saying, I go to my father & your father, to my God & your God. Being not a­shamed (as the Apostle saith) notwithstāding the great oddes that is betwixt him & vs, to abase him self so far as to cal vs Brethrē, euē after his resurrectiō, whē he had put of al his infirmitie, vs, I say, which are not otherwyse worthy to be vnder his seruāts. The Chri­stian man farre passeth all other mē Herein ther­fore y ^e Christiā mā appeareth to be a loft, not onely aboue al other liuing creatures by rea­son of his owne nature, as the Philosophers say, but also aboue all other men by this pre­eminence which those Philosophers knew not at all, whereby he surmounteth the dig­nitie of the first man, taking him in the grea­test perfection he euer had, because the grace of God is farre more setled and sure in the regeneration of the faithfull, then it was in the first state of man, that beyng greater which we haue recouered in Christ Iesus, That which the Christiā recouereth in Christ, is greater then that which he lost in Adam. then that which we lost in Adam. For A­dam had grace giuen hym to continue in goodnes, if he had would, but to y ^e Christian it is giuen to haue a will, and in hauing a [Page]will he ouercommeth his lustes. So that Adam might if he would, but he had no wil, that he might: and the Christian hath both will and might giuen him. so that the first libertie was giuen to Adam, that he might absteine from sinne and not die: but that that is giuen to the Christian, (the pledges wherof we haue here, and looke for the per­fection in heauen) standeth in this, that he can neither sinne nor die, because the elect are vnseparably knit with Iesus Christe their head, which bond maketh them strong and stedfast, to cleaue to God for euer.

To be short, this excellencie of a Chri­stian man mounteth so high, that it sur­mounteth the excellencie of the verie An­gels, in this respecte that the euerlasting Sonne of God vnited him selfe to mans na­ture, and not the nature of Angels, minding to perfit and accomplishe in it, the wonderful worke of our redemption: and afterwarde hauing glorified it with immortalitie, by his resurrection, hee set it in his heauenly kingdome aboue all principalities and hea­uenly powers in all honour and glorie: so that the Christian man being partaker of the fleshe of Christ which is carried vp and reig­neth on hygh, hath part also of the same king­dome [Page]and glorie. And though the Angels, as touching their naturall essence, are counted more excellent then man, yet notwithstan­ding, because they haue no head of their kind and nature, the Sonne of God, euen accor­ding to the fleshe, surmounteth them in dig­nitie and noblenes.

The chiefe excellencie of a Christiā is to be ma­de like vnto God.To this purpose, S. Peter speaking of Christians, thought it not inough to say, that they are a chosen generation, an holy race, a peculiar people to set forth the great ver­tues of God, and a Royall Priesthode, conse­crated to Iesus Christ, to offre sacrifices, not for the remission of sinnes (For that office is throughly accomplished by Christ Iesus his onely sacrifice, the force whereof remaineth for euer) but sacrifices of prayse, and thankes­giuing, and calling vpon the name of God, which are the calues of our lippes, and sacri­fices of beneuolence, & imparting our goods with the poore: he thought it not enough, I say, to giue them all these so great and ho­norable titles, but goeth on further and say­eth, they are made partakers of the diuine nature, which is so excellent a condition, that y ^e head of man is not able to imagine or wishe an higher. For in dede, what can a man desire more, then to become like to God? su­rely [Page]the spirit of man is not sufficient & able to comprehend the greatnes of this grace, & how it might be that God should vouchsafe to honour man so highly, as to make him a God as it were, if we may so say, by making him partaker of his diuine immortalitie and blessed glorie.

The Chri­stian man is made perfect in Christ.And therfore S. Paul writing to y ^e Coloss. and speaking to them as to Christians, saith that they were cōpleat in Christ, when he had said a litle before, y ^t al y ^t fulnes of the godhead dwelleth bodily in him, shewing therby, that this perfect essence of y ^e Godhead which is in Iesus Christ, did auaile thē in that, that they receiued thereby their perfectiō also. And in that that God is wholy in him, is to the ende that when they once possesse him, they might obteine such a perfection in him, as none of vs is able to atteine vnto by all the wit & vn­derstanding we haue. Yea so farre forth, that this knot & bond is such an one, that Iesus Christ who worketh all in al, vouchsafeth the Christian thus much honour, The wōder­ful vniting of a Chri­stian with Christ. that he coūteth him self after asort imperfect, if he be not ioy­ned with him, as S. Paul witnesseth, saying, that the Church is the filling vp of the bodie of Christ. And therefore there is no mar­ueile, if the Prophet Dauid rauished with great admiration of this so wonderfull [Page]goodnes & loue of God towards mankinde, and being as it were rauished & besides him selfe cried and saide, Lorde what is man that thou so regardedst him? that is to say, that of thy gracious goodnes thou hast made hym so excellent a creature? For if he should con­sider & seeke his first beginning from whēce he came, where shal he finde it but in y ^e durt & dust of the earth? if he marke y ^e place of his abode, he shall finde him selfe scrauling here vpon the earth below: if he looke to his end, he shall see that his bodie shalbe meate for wormes. And yet notwithstanding, saith he, thou hast so highly honoured this poore crea­ture Man, that y ^e Angels serue him, as if he were a God. for thou hast made him a litle in­ferior to God, & hast crowned him with glo­rie and honour, and placed hym ruler ouer the workes of thine handes, and hast put all things in subiection vnder his feete: As if he would saye, what occasion did durt giue thee, that of it thou shouldest make a crea­ture to thine image and likenes, whom thou wouldest make Lord and Master of all the worlde? and put in subiection vnder his feete what so euer is vnder the compasse of heauen? speaking of the man that is resto­red in Iesus Christ.

For in deede it is he onely, and none but he amongest all liuing things that is the on­ly Lord of the world, Only the Christian is Lord of the world. by recouering that inte­rest in Christ, which was before lost in Adam who was at the beginning made heire and Lord of all Gods blessings, but was after­wardes dispossessed of them through his re­bestion, and disobedience, so that all his poste­ritie hath no other interest nor title, in the blessings of this world, then theeues & rob­bers haue, whiche take awaye other mens goods, the Christian onely except, to whome of right belongeth the vse of all things, as S. Paul saith, whether it be the world, or life, or death, or things present, or things to come, al things, in a word, are his, because they were made for his profit. All things are profita­ble to the Christian, yea, euen sin it selfe. And there is nothing, but God maketh it serue, & turneth it to his pro­fit, in so much that by a speciall dispensation of his prouidence, he causeth that the very sinnes them selues which man committeth, turne rather to his saluation then to his hurt, in that that by them he humbleth them, and maketh them better taught, The Chri­stian man is from euer­lasting in the heart of god and more adui­sed. To be short, this mā is a creature y ^t from euerlasting was in Gods heart through Ie­sus Christ, The Chri­stian is Gods treasure. & therfore a thing so riche & pre­cious, y ^t it may well be called Gods treasure.

He desen­deth to a more parti­cular decla­ration of the excel­lencie of a Christian.But seeing I haue begun to dilate this ex­cellencie of a Christian man by the euerla­sting counsell of GOD, whiche he deter­mined and appoynted within him selfe be­fore the worlde was, according to his gra­cious goodnes fully set forth in IESUS Christ to al them whom he hath coupled to­gyther with him. It shall be good nowe to come lower, and to treat of the matter, as it were by descent from heauen to earth, and to shew this excellencie more particularly in a Christian, The Chri­stian is a creature whom the world kno­weth not. beginning at his regeneration and so going on from point to point, to shewe howe miraculously he is formed, nourished & brought vp to rype age: what maners he is of, what his life is, and what his cōuersation, to set him out after this sort in his coulours & markes as he is. For in dede he is a newe creature, whom the world knoweth not, and an hidden treasure in a vile and contempti­ble vessell, hard to knowe, if he be not well marked out & set forth with liuely colours. And lest in discoursing of it, we fal headlong into the same errour, which the wise fooles of the world fal into in their discourses vpō his excellencie, it shal not be amisse, if at the entrie of the matter, I warne euery man to beware he presume not so much of him self, [Page]as to imagine y ^t he hath ought of his owne, Man may bring no­thing of his owne to make him a Christian. as though he had in him selfe any piece of a cause, meane, or ayde to set forwarde this worke.

Therefore, as I sayde before, that we haue not to seeke the cause or ground worke, or matter of this excellencie any where els, The excel­lencie of a Christian procedeth from Gods election, and frō nothing that is in man. but in the mere grace of God according to his euerlasting prouidence: so say I againe, to shut out all worthines of man, that al the goodnes & vertue that may possibly be foūd in man, proceedeth from the fruict of Gods election: and therefore to be a Christian, that is to say, the best of all creatures, proce­deth wholy from the gift of our heauēly fa­ther, in that that whatsoeuer he hath giuen to Christ, cōmeth to Christ, and in that that no one whit of the worlde belongeth to the Creature, were it not that the grace of god plucketh a fewe out of destruction, which o­therwise should haue perished, the world be­ing left in that destruction, whereunto it is moste iustly appoynted. And for this cause Iesus Christ protesteth, that he prayeth the Father for them onely whome the Father hath giuen him. For in deede, the grace of God findeth no cause in any man, why hee should be good vnto him, but man receiueth [Page]all of his mercy, because it is Gods worke onely to saue his, and for that ende and pur­pose to make them fit and meete to be par­takers of his inheritance. And for a man to imagine any pretence for man in this case, it were as muche as if he shoulde go about to make him his owne maker. And if we doe wel to giue God al the prayse for the direc­tion of this our corruptible life, howe may we be so bolde to ascribe that vnto our sel­ues, which is without cōparison a thousand tymes better? to wit, the lyfe that perisheth not, but remayneth for euer, seeing it is a great deale easier to make vs men, then by our owne industrie and vertue to be rege­nerate into a farre more excellent nature.

Whereupon S. Paul, to take away all presumptuous opinion of mans brayne in this behalfe, sayeth, That it is neyther in the willer, nor in the runner, that is to say, ney­ther in merite, nor worthines, nor industrie; nor will, nor helpe, or any meanes that man can worke, but in the onely goodnes of our Lord and Master, who doeth all things ac­cording to the counsel of his good will, not according to our workes, but according to y ^t purpose of his grace, which was giuen vs by Iesus Christe before the worlde was. And [Page]this ought of a trueth content vs and suffice vs for all reason that may be brought: for to go about to searche out any other, what were it els, but to open a gappe for rashe and heady fellowes to demande in like sorte a reason of al his workes, why he bestoweth his graces more vpon some, thē vpon other, as to beginne with the brute beastes, why God made them not reasonable creatures: and why he made not a woman, a Man: and why he made not the ignorant, weake and poore man, a wyse, stronge, and rich man: and as touching the elect them selues, why they are not the same that their head is, why there is so great oddes betweene them, why they are so vncleane, and he very cleannes it selfe, and so in summe, why he bestoweth not his giftes, as well vpon this man, as vppon that man.

And yet my meaning is not, y ^t God hath no reason for making such a difference betwene his creatures as he hath done: but because that reason is hidden within his secret coun­sell, I say, it must suffise vs for good and all, that his will was so, and say with S. Augu­stin, that faithfull ignorance is better then rashe knowledge: yea that such ignorance is learned, and the desire to knowe more, is a [Page]kinde of madnes. Therefore when we see that some haue this honour done them, that they are made Christians as well as other, though we see no euident cause why it should be so, we must learne to stand in admiration of the deepenes and profoundenes of Gods iudgement, whiche we may in no wyse dis­pute of: and therefore euery one of vs hath to content him selfe to knowe, that to be a Christian, is the workemanship, To be a Christian, is the onely worke of God. as S. Paul sayeth, and creature of God, created in Ie­sus Christ, and that God hath blessed him with all spiritual blessings in heauēly things in him, as he chose him in him before the foū ­dation of the worlde, being predestined of God to adopt him to him selfe, according to the good pleasure of his will to the prayse of his grace, which he hath powred out moste plentifully vpon him, in all wysedome and vnderstanding, and to whom he hath giuen to knowe the secret of his will, according to his euerlasting decree which he purposed in himself, being moued thereunto by no other meanes, then of him selfe.

Of the re­generation of a Chri­stian.So then to come to the regeneration of a Christian, and to speake of the order that is holden therin, First of al we may not dreame of any such generation as Pythagoras made, [Page]who thought that as soone as y ^t bodies were dead, the soules went into other bodies: nei­ther may we dreame of any naturall genera­tion or power of man, whereby this man should be made after this sorte: for this ge­neration is not wrought by a corruptible & vncleane seede, as the first was whereof we are all partakers, which can engender no­thing but corruption, nothing can be borne of fleshe but fleshe, whose ende is death and destruction: but by an other and second ge­neratiō which is spiritual, made of an holy & vncorruptible seede, whiche is the worde of God preached, whereby thei that are appoin­ted to saluation, are called and begotten to him. For in deede there is no other differēce betweene Predestination, and Calling, but this, that predestination is a preparatiue of that, whereof the calling is the effect and the accomplishment: and yet my meaning is not, that this generation is made by the ver­tue of one simple worde vttered by the voyce of man which soundeth onely in the eares, which God vseth as his meanes and instru­ment to call all men indifferently to him: (for many are called, sayeth Christ, but fewe are chosen, and it were to set a mortall man to much on cockhorse to saye that his voyce [Page]were so pearcing of it self as to work a rege­neratiō in the soule of man) but I say, it is by an other inward calling of God, by the mea­nes of the outward which is wrought by mā, which inwarde calling maketh it selfe heard within, by drawing the hart vnto it, which re­ceyueth the witnes of the euerlasting grace, and without which, the voice of man could be but a bare sounde that vanisheth away in the ayre, and a literall preaching & dead without any fruit, the seede time being of litle valew, vnlesse the increase be giuē by vertue of that life which is reserued onely for them whiche were appoynted vnto it from the beginning of y ^e world, according to the purpose of God, and no purpose of theirs: to whom onely it is giuen to knowe the secrets of the kingdome of heauen, all other men being shut out and left to their owne nature, whereby they are deafe and blinde, cōceyued and borne such of the vncleane seede of their parentes, hauing beside a darkened vnderstanding whiche can not cōprehende the mysteries of God: for his worde is couered and hidden to them, so that they can no more perceyue the glorious and bright shining light of it, then blinde men cā the light of the Sunne: for no man can come to Christe, vnlesse he haue a speciall grace [Page]who thought that as soone as y ^e bodies were dead, the soules went into other bodies: nei­ther may we dreame of any naturall genera­tion or power of man, whereby this man should be made after this sorte: for this ge­neration is not wrought by a corruptible & vncleane feede, as the first was whereof we are all partakers, which can engender no­thing but corruption, nothing can be borne of fleshe but fleshe, whose ende is death and destruction: but by an other and second ge­neratiō which is spiritual, made of an holy & vncorruptible seede, whiche is the worde of God preached, whereby thei that are appoin­ted to saluation, are called and begotten to him. For in deede there is no other differēce betweene Predestination, and Calling, but this, that predestination is a preparatine of that, whereof the calling is the effect and the accomplishment: and yet my meaning is not, that this generation is made by the ver­tue of one simple worde vttered by the voyce of man which soundeth onely in the eares, which God vseth as his meanes and instru­ment to call all men indifferently to him: (for many are called, sayeth Christ, but fewe are chosen, and it were to set a mortall man to much on cockhorse to saye that his voyce [Page] [...] [Page]giuen him from aboue.

How a man becommeth a Christian.Nowe as touching the way that our hea­uenly father taketh in framing a Christian man, this it is, he first determined in him self to make the world and all things to his glo­rie, and men especially, to shewe to one sorte of them which are predestinate to saluation, his mercie, and to the other sorte, his iustice: And to this effect he appoynted for an onely and sole Mediatour, Iesus Christ his onely begotten Sonne, of one selfe same substance with him selfe, euen God euerlasting, to the ende that by him being made man, & the two natures vnited and ioyned togither in one in him, all corruption of mankinde might be purged, and all righteousnes fully accompli­shed in him for all, as one able ynough to su­steyne the iudgement of God, and woorthie ynough to appease his wrath by the offering vp of himselfe, the iust dying for the vniust, and to sanctifie all his elect, abolishing theyr sinne in them by the communication of his death, and quickening them by his resurrec­tion. To be short, he determined with him selfe to giue them his sonne, and in him what soeuer is requisite for their saluation, as also to giue them to him, and so to make them Christians, by ingraffing them into Christ: [Page]which euerlasting purpose and decree, he re­solued also to reueile vnto them, when they should not thinke of it, causing him selfe to be founde, as the Prophete sayeth, of them, which inquired not after him, & at that time, that they walke after the course and fashion of this worlde, euen as Satan woulde haue them, and proceedeth in it after this sort.

First, to awake them out of the dead stepe of sinne wherinto they are fallen, he pricketh them with the sharpenes of his Lawe, and laying a nomber of examples of his Iustice before them, driueth them into a feare, not minding to beate them downe into despera­tion, but to make them turne their faces to­wardes the Mediatour, in whome they may finde some place of refuge. And to this end, he layeth before them in cōclusion his grace and fatherly goodnes by the preaching of his Gospel, He teacheth them, he maketh them apt to receyue instruction, assureth them of their election, summoneth them to his hea­uenly inheritance, stretcheth out his hande vnto them to bring them thyther, yea and draweth them vnto him, fashioneth thē new eares, lighteneth their eyes, changeth theyr stonie heart into a fleshy heart, openeth their vnderstanding, reneweth their senses, dispo­seth [Page]and maketh them fit to sauour and taste his worde, which he soweth, and causeth it to budde and bring foorth fruit in them, ma­keth them fit for his election. To be short, when he hath once formed Christ in them, he decketh and enricheth them with many gyftes and graces, and whereas they were farre of from him, he maketh them drawe neare to him, of strangers he maketh them housebirds, of wolues sheepe flocking togy­ther vnder the great pastour of soules: of na­tural, fleshly, earthly, and deuelish mē, he ma­keth them heauenly, spiritual, angellike and diuine: and by this meanes translateth them from the kingdome of darkenes, into the kingdome of light, transporteth them from death to life, and bringeth them into his own housholde. To be short, hauing thus ingraf­fed them into the body of his Sonne, he ioy­neth and allieth him selfe to them, he maketh him selfe one with them, maketh them his children and heyres, partakers of his immor­talitie and glorie, and all this he worketh by the inward vertue of his holy Ghost, & with an other maner of efficacie then by restoring y ^e reliques of free will, as some popish mates vse to speake, seeing that all the remainder that man hath of this free will, serueth to no­thing [Page]els but to sinne willingly, to flie from God, to hate him, and to haue no wil to heare him, nor beleeue in him, nor acknowledge a­ny of his blessings: and that more is, to think vpon nothing but vpon sinne, and not to haue so much as one good thought.

Which wonderfull order S. Bernard con­sidering, cryeth out and sayeth, Beholde an high and marueilous counsell, which hath bene published to vs. God knoweth thē that are his, and what he knewe, he hath shewed to men: he receyueth none to y ^e knowledge of this mysterie and hidden thing, but suche as he hath predestined. And addeth moreo­uer, The mercie of God from euerlasting to euerlasting on them that feare him: from euerlasting, because of his predestination: to euerlasting, because of the blessednes which they looke for, the one hath no beginning, & the other hath no end. S. Augustin also saith in lyke sort, Is not this a kinde of schole, far from the sense of the fleshe, wherein the Fa­ther is the scholemaster that teacheth vs to come to him, and the Sonne of God is the worde whereby he teacheth, and whiche en­treth by the eare euen to the heart; where is also the Spirit of the Father and y ^e Sonne, who teacheth also iointly with them, and not [Page]a part, for the workes of the Trinitie are in­separable, so that, if we see nombers come to the Sonne, it is by him that maketh many to beleue in Christ. But where & whē euery man hath heard & bene taught by the Father, we see it not, because this grace is hidden, se­cret & heauenly, wrought by y ^e renewing of y ^e holy Ghost, powred out plentifully vpon thē.

The excel­lencie of the power of God in the generation of a Chri­stian.And truely, it is a marueylous generatiō, which maketh man a new creature, not that he receyueth an other soule, or an other body in substance, but in qualitie, by repayring the Image of God in him, by an inward renew­ing of the whole nature, that was corrupted: yea it is a worke which setteth out vnto vs no lesse vertue and power of God, then that whereby Iesus Christ was raysed from the dead, and placed at the right hand of God his Father. To be short, it is done by the word, as by the ordinarie instrument whiche ma­keth vs partakers of Christ, and frameth the Christian man, so that vnlesse the doore of our hearing be opened by y ^e preaching of the Gospell, the worde can not enter into the heart, and the preaching is wrought by the voyce of man assisted by the inward vertue of the holy Ghost, which man must be sent by a special grace of God, to declare vnto vs, that [Page]this special grace is according to his electiō, which is according to his euerlasting coun­sell, determined according to the good plea­sure of his will, which onely is iust and reaso­nable. And so consequently both the calling, and other effects that follow, flowe from the euerlasting Election, as brookes and strea­mes doo from their fountaines and springs.

The begin­ning of a Christian is from hea­uen, as is al­so his Con­uersion.Therefore, seeing this man is not begot­ten eyther of flesh or blood, as other are, but of God, it is not for naught that I sayde be­fore, that he is such a creature, as the worlde knoweth not. For in deede his beginning is not from hence beneath from the earth, but from aboue from heauen, as also his chiefest conuersation & abyding place is there where he hath God for his Father: and here the church for his mother, The Father and Mother of a Chri­stian. but yet in deede hea­uenly: Mother, because she hath her begin­ning from that grace, that is aboue, & more­oner because she is gardien and keper of the seede of that life that perisheth not, by which seede she conceyueth and bringeth forth this man, and when she hath brought him forth, she nourceth him with the seasoned milke of vnderstanding, The nou­rishment of a Christian. that being nourished by it, he may growe vp to saluation. And after­warde shee fostereth him with stronge and [Page]substantiall meate, vntyll he come to a per­fect age, that is, to the attainement of the latter ende of fayth. Euen as the natural mā, conceyued of naturall seede is nourished with blood in his mothers wombe, and fed afterwarde with milke whē he is once borne, as all creatures are nourished with y ^t wher­of they are ingēdred, euen so the regenerate man, conceyued & begotten of the incorrup­tible seede of the worde of God, is nourished and fostered by it, receyuing the same simply and purely, without any mixture and hotch poch of any other mans inuention with it.

For as there is no food more holsome thē the foode of the worde of God, The nou­rishment of the pure worde of God is wholsome. if it be recey­ued syncerely as it is, so there is none more noysome and hurtful, when it is marred with mixture of other things mingled with it, thē is the false doctrine of men: And therefore God speaking to his Church by the mouth of his Prophet Esai, sayth after this forte, My spirit which is in thee, and my wordes which I haue put into thee, shal neuer depart out of thy mouth, nor out of the mouth of thy chil­dren. And to the ende, they may growe vp and profit the better, To make the Christiā grow vp & profit. he sealeth and marketh them with the seale and marke of Bap­tisme, adding moreouer an inwarde work­ing [Page]of his holy Ghoste, and afterwarde gy­ueth them for meate and nourishment the Sacrament of the body and blood of Iesus Christe, though he be able and sufficient y­nough to bring them to perfection in one houre. But it pleaseth him to haue them growe vp after that forte by litle and litle, vnder the nourishement of this mother, so that who so is not conceyued in her wombe, and brought foorth by her, and fostered and nourished by her, doeth boast in vayne, that GOD is his Father: Bastarde children. For he begetteth no children, neyther fostereth and bringeth vp any, but by his ministerie, so that we may not seperate these two thinges whiche God hath coupled togyther, to wit, that y ^e church is Mother to all them whose Father he is, and whosoeuer is not begotten of her, is be­gotten of an harlot and hathe an harlot for his mother, who begetteth children for the Deuill, & to euerlasting death: seeing there is no entrance into y ^e life that remayneth for euer, but onely for them whom this mother kepeth, and guydeth, and gouerneth: so that who so is out of her bosome, it is impossible for him to be saued.

And as in y ^e fleshly generation there is one lawful and an other bastard, so fareth it also [Page]in the spirituall generation, there is one law­full and an other bastarde. Two kindes of spirituall generation. The first is after the spirit, and the second after the fleshe, and are hereby knowen the one from the other, that the one is conceyued and made by the spirit of trueth, of a chast mother, that is chast and faithful to her husband IESUS Christ: and the other, by the spirit of errour and lyes, of a mother that playeth the har­lot with Satan, by breaking her promesse made to Christ, and yet notwithstanding kis­sing him with a trecherous kisse of Iudas: and lyke an hypocrite and dissembling har­lot as she is, contenteth her selfe to haue but one halfe of him: the one being touched with a pure and naturall loue, will not haue him, vnlesse she may enioye him wholly, and ther­fore begetteth lawefull children, which are children of light, begotten of the immortall seede, and beautified with righteousnes and holynes, to the ende sayeth Saint Iames, that they may be the first fruites of his crea­tures, that is to say, chosen and set a part frō all other men, and sequestred to be an holy offering: the other, on the contrarie side, be­getteth children of darkenes to Satan, of a mortall seede, which are workers of iniqui­tie, whose vnderstanding is corrupt, going [Page]on from naught to worse, as they are led by the spirit of lies, by whom the pure bright­nes of true doctrine is stopped vp, and the seruice of God disfigured with many kindes of superstitions, idolatrie and wickednes, & yet vnder a coloure of godlynes, wisedome, & holines, wherby thei draw other into errour.

Amongst al the bastard children, the childe of perdition is the chiefest.Amongest all the children thus begottē, the man of sinne & childe of Satan is most notorious, in whome the spirit of Satan dwelleth in all fulnes, as he doeth also in thē which haue receiued his marke in their fore­heads and handes, and this man lifteth vp him selfe aboue all that is called God, and a­boue that thing whatsoeuer it be, wherin the worship of the Lord stādeth, which he trans­ferreth to him selfe, in so much as he sitteth in the temple of God, and maketh warre a­gainst Christ, with power of illusion and de­ceiueablenes, the like whereof was neuer seene, bearing a booke in his hand, which is sweete in the hand, but bitter in the heart, & so much the more deadly to the consciences of men, by howe muche it is pleasant to mans sense and reasone, and giueth him oc­casion to boast of him selfe. To be short this generation is a crooked, vnfaithfull, wicked, and froward generation, and yet notwithstā ­ding, [Page]the number of them is great, they are farre mightier and of greater renowme thē the other, which are but a small flocke, vyle, abiect, and contemptible, as touching the flesh.

The gene­ration of a Christiā fur prounteth the reache of our sen­se [...].Now then, if the meanes of this genera­tion of a Christian man, wherby he is renued into a newe life, and made a newe creature, be founde to be suche that it surmounteth the capacitie of our senses, we may not mar­ueile at it, seeing that euen in this bodily life, we perceiue suche a vertue, as the rea­son wherof our senses are not able to atteine vnto. As for example, there is none of vs, but draweth the vital spirit of the ayre, and we al feele the motion of the ayre, wherby we both drawe in our breath, and breathe out, and yet there is not one of vs that can tel, frō whence this mouing commeth, or whither it goeth. And though euery one of vs feele in him self the vertue of the ayre, yet we knowe not the beginning and the cause of it. Wel then, if in this transitorie life which is gone in a mo­ment, we see a marueilous vertue whereby God worketh so mightely in it, that it pas­seth the reache of our senses, howe is it pos­sible to fetch within the compasse of our vn­derstanding this secret worke in the heauēly [Page]life whiche passeth the reache of nature, as though we were not to beleue any more, thē we are able to perceiue by y ^e vewe of the eie:

The light y ^• is giuen to the Chri­stian can ne­uer be who­ly extingui­shed.But the chiefest point that is to be consi­dered in the excellencie of this generation is this, that euen as the word of God is an vn­corruptible seed of life, which bringeth forth fruite like to it selfe, and suche a budde as ne­uer drieth vp: euē so when the Christian mā is once made partaker of this light, it cā ne­uer be so put forth and choked vp in him, but there remaineth still some sparke alway in him, such is the force of the worde, when it is once kindled in the heart of man by the holy Ghost, who beareth him witnes that he is the childe of God, and causeth him to folowe his gouernement and conduct with a stedy heart, and holdeth him in a stedy and conti­nuall obedience of iustice. And therefore GOD sayeth by his Prophet Ezechiel, That hee giueth them that are his, a newe heart, and promiseth thē that they shal walke in his ordinances, for his holy spirit pursueth his grace in them, euen to the ende. For though there be sometime some breaches & cracks in their faith, as we haue alteratiōs in vs by reason of our frailenes, moued therūto [Page]such violence as Satan worketh against vs, and though the brightnes of our faith be daseled with the thicke and obscure darke­nes of tentation: yet notwithstanding it cea­seth not to haue alwayes an eye to God: and that more is, though it so fal out (as we know it befell to Dauid) that the Christian man be for a season so dead on sleepe with suche a blockishnes of sume, that there appeareth not any one sparke of the spirit in him (as Dauid prayeth for this cause that it may be restored to him) yet notwithstanding this seede, whereby God regenerateth his elect, as it is incorruptible dieth not, though it be for a season as it were choked, so that a man would thinke, that all reuerence and feare of God were cleane put out. Yet there is a cole vnder these asshes, whiche kindleth and ta­keth fyre againe, and this roote commeth to spurt forth, when a man would haue thought it had bene cleane dead. For the vertue and goodnes of God is such, that it surmounteth our malice, so that, that man may be sure of his saluation, whom God hath once touched with a liuely faith, though it were but a very short whyle: for he is constrained to say, that that which he belieued, is a trueth, seeing it can not be by fleshe & blood, but by the light [Page]of God, wherein there is neither lie, nor de­ceit: and so consequently, that that hath bene once founde true, shalbe euer true.

The worke of the rege­neration of a Christian is neuer left vs perfect.For this is certaine that God, who began this worke of regeneration, will perfit it in the day of the Lorde, and will not leaue the worke of his handes vnperfect, for his gifts and callings are without repentance, & looke what he hath once giuen, he neuer calleth it back, being faithfull & constant in his deedes, and keepeth his trueth euerlastingly, with­out any alteration or change, for it is impos­sible his worde should faile: and it can not be but Gods decree must remaine according to the election, so that whomesoeuer he hath once knowen and appointed to saluatiō, that man can neuer fall from his saluation. The stedfastnes of his counsell is shewed to the heyres of promesse that it shall endure for euer, by two thinges whiche can neuer be changed, to witte, his worde, and his othe, whereby he hath confirmed his promisses, & it is impossible he should lye in them. To this purpose, Iesus Christ sayeth, that al that the father hath giuen him, shall come to him, and he wil not cast out one of them that shal come to him. For this is the will of my fa­ther, sayth hee, that I leese not one of them [Page]whom my father hath giuen me, but I will rayse them vp all in the latter day. And a­gaine, My sheepe, sayth he, heare my voyce, and followe me, I knowe them, and giue them euerlasting life, and no man shall take them out of myne hande. So then, seeing he hath promised that that man which hath once taken liuely roote in him, shall neuer be plucked vp, all that are of the flocke of his sheepefolde, are out of daunger to be euer cast away, because the purpose of God which he hath decreed vpon them is stedfast, and the sentence of peace is ratified to them, and therefore hee taketh them apart and sayeth vnto them in this wyse: feare not, litle flock, seeing it is giuen to you to know y ^e mysterie of y ^e kingdom of heauen: for to whom soeuer the gift of beleuing is giuē, to the same man is also giuē y ^e gift of cōtinuance according to the vertue of y ^e holy Ghost which is euerla­sting, wherby the Christian man is, renued & his force remaineth for euer: for otherwise were it not continuing for euer, the grace of God, could not be alwayes sure and stable.

And on the other side, it were to great & doltishe blockishnes & distrust, to doubt whe­ther the Sonne of God in his prayers for the Elect, that their faithe might not fayle [Page]them, were heard or no, seeing he sanctified him self for them, so that their hope which is as it were a sure anchre for the soule, exten­deth it selfe beyonde our death: and though the infirmitie of the fleshe be great, yet see­ing their fast holde hangeth not vpon their owne vertue, but vpon the vertue & strength of God, seeing their saluation is kept vnder his secret garde, as vnder a seale, and authē ­ticall signet, they are out of all danger, writ­ten as it were, & inregistred by the Almigh­tie and euerlasting God in the booke of life, so that all their synnes are not able to stoppe the course of Gods election, nor quenche or diminishe the lest wyse that may be, the loue of God, seeing that euen by our verie sinnes hee taketh occasion to shewe vs farre grea­ter loue, hee hym selfe beyng vnchangea­ble, and his decrees euerlasting, so that it is not in mans power to change his decree, nor to make him goe awaye from that whiche he hath once determined. And in deede, it were no meete thing for his vnchangeable nature, neither might it be truely sayde of hym, that hee lighteneth men to blynde them, or buyldeth to pull downe, or planteth to roote vp.

Hereby now may euery man see that the [Page]spirit of God, Of the true marke of a Christian. is the true marke of a Chri­stian man, whereby he is knowen from all other, and is of greater accompt then all o­ther: not that Spirit whereby all crea­tures are susteined and haue their mouing by a generall strength and vertue which is common to all liuing creatures, neither that spirit, whereby we haue diuers and sundrie giftes bestowed seuerally vpon eche of vs, but the spirit of adoption and sanctification, which the Lorde giueth to none, but to the Christian man, when he receiueth him into the number of his children, and separateth him from all other, and sundreth him from the world, to bring him to the hope of the e­uerlasting inheritance. This Spirit, is for this cause called the Spirit of sanctificatiō, whereby the image of God is imprinted in a Christian, and serueth him for an earnest pē ­ny of his saluation: and in deede putteth him in possession and a certaine enioying of his adoption, whiche is giuen him by a speciall grace of God, to bring that to passe by a se­cret working, which he determined in his secret counsel to bring to passe in him, by his mightie hand, shewing him selfe to be a most gracious and louing father by his testimony: a greater then which, and more certaine, we [Page]can not desire, because the light and knowe­ledge which he giueth, is accompanied with such a persuasion and certaintie of spirit, and with so stedfast and assured trust of heart in his goodnes, that it maketh our vnderstan­ding surmount all thinges, clenseth & lifteth vp our hearts to heauen, and causeth vs to feele a spirituall tast of heauenly riches. And to be short, causeth a new birth in him, and transformeth him: for this light which is in a Christiā mans soule, differeth very much frō all other light of knowledge, and from that kinde of faith which procedeth from the per­suasion of man. For it is impossible for mās wit, to giue man such vnderstāding of know­ledge and faith as this is, which is wrought in him by the mightie working of the spirit of God: and is this in summe, that the Gos­pel which hath no appearance of witte nor strēgth, is notwithstāding a wisdom so high that it surmounteth y ^e heauens, & is y ^e migh­tie power of God to saluation to euery one y ^e beleueth to bring him to the kingdom of hea­uen: for in deede, what can there be more strange, more foolish, more simple, or more offensiue to reason, then to heare a man say, that God is made & become a mortall man, that life was subiect to death, righteousnes [Page]couered with a shew of sinne, blessing subiect to curse, that by this meanes, men might be ransomed from death, & made partakers of blessed immortalitie, to the end they might obtein life, & y ^t iustice might raigne, sinne be­ing once abolished: and last of al to the end y ^t death it self & malediction might be swalow­ed vp, and therfore, that we haue to enter in­to glorie by ignominie, into felicitie by my­series, and into life by death.

And moreouer that this light is farre dif­ferent from all other light of knowledge & faith which proceadeth from the persuasion of man, it is nedelesse to alleage any other ex­ample, thē the example of that faith, which is in the most part of them y ^t beare the name of Christians, & yet haue nothing but y ^e bare ti­tle, and beleue in Iesus Christ, because they haue bene so learned & taught frō father to sonne, & are so persuaded, because they see o­ther men y ^t liue w ^t them, beleue so: thē espe­cially whom they take to be the holiest, the wisest, y ^e most religious, & persuade them sel­ues y ^t their heades can not erre: So y ^t if they had chanced to haue bene borne in any other countrie or religion, they would as easely haue bene persuaded to it as to that which now they holde and are persuaded is true, [Page]seeing their knowledge is gotten by reason and discourse of man, not giuen of God and from aboue, but cold, fleshly, weake, and very changeable which hath no other end but a pe­culiar respect of his owne, and nothing lesse then to be touched with the glorie of God. Neither doe they receiue Iesus Christe for such an one, as he is offred of God the father in the Gospel by a liuely faith proper to the elect, but while they professe his name, they spoile him of his glorie, vertue, and dignitie, to transferre it to creatures and mens inuen­tions in steade of the Creator.

The Chri­stian can not be knowen by the light of mās senseAnd therefore it foloweth, that this man which we speake of, cā not be discerned from other by any iudgement of mans sense & rea­son, but by a spiritual iudgement by compa­ring spiritual things with spirituall things: for the Christian people are but a smal flock, contemptible, scattred here one & there one in y ^e thickest of a number that are falsely cal­led the people of God and Christians, sepa­rate from y ^e cōmō order of mē, & set apart as a treasure y ^t God reserueth for himself, hiddē & withdrawē from y ^e sight & knowledge of mē, as a few graines of corne vnder a great deale of chaf in a floore: so y ^t it is not y ^• reputatiō, no­bilitie, greatnes, wisdō, deuotiō or other appe­rance [Page]that man estemeth (be it neuer so glo­rious) which we haue to respect, as S. Paul willeth the Corinth. to consider, y ^t there are but a few called amongst them, a few wise, a few noble, a fewe mightie, & of authoritie af­ter the flesh: neither haue we to respect the ti­tle, or outward profession, ne yet the outward signe of Baptisme, as it is written, All they that are of Israel, are not Israelites, nor all they Abrahams children, which are borne of Abraham, although they haue all one selfe same marke of Circumcision: but it is the marke of the Spirit of God, which we must haue regard vnto, seeing that all signes and appearances, because they are onely without, are vnprofitable, without the holy working of the inward, wherein truely consisteth the witnesse, whereby a Christian man may know him self. The onely marke of y ^e spirit of God, cau­seth vs to knowe a Christian. And the first effect of this in­ward vertue of God, is that which the Scri­pture calleth Adoption, which is not com­mon to all the world, as Iesus Christ giueth vs to vnderstād, saying, That he prayeth not the father for the world, but for them, whom the father hath giuen him, as it is said in an o­ther place, That y ^e praise of y ^• adoption is not of men, but of God, according to his good pleasure and grace giuē in Christ, before the [Page]foundations of the world were layde. So y ^t, euen as it is said that Christ dwelleth in vs by the spirit of God, euen so doth man know, and is knowen to be a Christian, by the fe­lowship of the same spirit, as by that marke wherewith the heauenly father sealeth and marketh the heart of his elect in assurance of their adoptiō, & wherby he knoweth thē, whō he hath quickened frō heauen by his most se­cret vertue, which no sense of man is able to perceiue, being in it self very high & of great maiestie, & in outward appearāce vile & beg­gerly, wherby euery Christian mā hath such a conformitie with Christ, that as the world did not know him, so neither is he knowen to the world, for as much as y ^e world which hath receiued nothing but the spirit of the world, hath no vnderstanding of those things which sauor of y ^e spirit of God. For, saith S. Paul euē as no man knoweth y ^e things that are in mā, but only y ^e spirit of man, euen so no mā know­eth the things of God, but the spirit of God.

How a man may knowe that he is a Christian.So then, a man can not iudge, no not of him self, whether he be a Christian or no, vn­lesse it be by the light of this spirit of God y ^t is giuen him, as S. Iohn witnesseth speaking in the persone of euerie Christian, saying af­ter this sort: Hereby we know y ^t God dwel­leth [Page]in vs, euen by the holy Ghost whom he hath giuen vs. And this he sayeth vpon cer­taine knowledge, & not by gessing, according to that that S. Paul sayeth, That the same spirit beareth recorde with our spirit, that we are the children of God, and that it is not by the spirit of the worlde, but by the spirit of God, that we knowe those thinges which are giuen vs of God, to wit, our adoption, & hope of euerlasting life, and more, that we are able to say and to say truely, y ^t they are none of Christes which haue not this inward wit­nes of the spirit: and againe, that they beare about them a witnes & condēnation against themselues, which doubt whether they pos­sesse Christ and be of his bodie or no, hauing no assurance by certaintie of faith, to be out of doubt and vpon sure ground both for this present and for the time to come, and suche faith as Iesus Christ assureth vs, that al that are his shall haue, saying in this wise to his Apostles, the spirit of trueth which y ^e world can not receiue, because it seeth him not, ne knoweth him, but you knowe him, for he dwelleth in you, Faith is not without as­surance of continuance. and shalbe in you. And in deede seeing that continuance is a necessarie thing for saluation, what faith were it if it had not with it assurance and certaintie to [Page]continue: Nowe the trueth is so, that who­soeuer hath the gift of faith to beleeue, hath also the gift of perseuerance to continue, con­sidering that faith is not a persuasion for a daye and a thing that sodenly vanisheth a­way, but a stedfast and well rooted persua­sion in the heart to continue all the life long, as saint Paule boasteth boldely in many pla­ces of his election, and persuadeth other to doe the lyke, vpon a glorie whiche is not grounded vpon any thing that is in man, but in the goodnes of God, saying, That hee knoweth, whome he beleeueth, and that he is one of them, whome Christ came to saue, that hee wayteth for the Croune of glorie, and is sure that nothing can separate him from the loue of God in Iesus Christe, as one that was chosen before the founda­tion of the worlde was layed. Whiche thing fleshly mē can not do, because they know not what the spirit of God meaneth, being not regenerate, and for that cause hauing so base an heart, so vite, and abiect through sinne, that they can not persuade them selues that God loued thē so well, as to saue thē by y ^e death of his only & derely beloued sōne: & that he was so liberall, as to giue them paradise, vnlesse [Page]they deserue it by their workes and merites, where as the regenerate haue within them such a feeling of the loue of God in Christ, that they see them selues out of doubt most assuredly saued in him, and can not persuade them selues that Christ, to whom the father hath giuen all power to iudge, can pronoūce sentence against those his brethren and mē ­bers, for whom he died vpon the Crosse.

If [...] know­eth himselfe to be a Christian by the effects of Gods spirit in him.This christian mā hath a certaine know­ledge by the effects which the same spirit of God bringeth forth in him, that he hath this gift of faith, for as sone as hee causeth him through his vertue and mightie working to feele a peace and vnspeakeable rest in his cō ­science, that appeaseth, contenteth and satis­fieth it, he mainteineth him in a spiritual ioy, increaseth the studie of good workes in him, inflameth him in y ^e loue of God, maketh him delight in his word, & in the same word to be­hold the face of God, gracious, louing, and fauourable, with suche an assurance of his grace, that he reioyceth and triumpheth with a bolde and cherefull countenance in y ^e hope of euerlasting glorie, in so muche that he is not afrayed to present him selfe before his God, and call vpon hym as his father, with perfect assurance to obteine at his handes [Page]what soeuer is necessarie for him: whiche were impossible for him to do, if he were not moued & enforced thereunto through some heauēly and diuine working which surmoū ­teth all the force and strength that is or can be in man. For from whence might this as­surance of the good wil of God procede, and that the man is colde and altogyther sense­lesse of him selfe, voyd of al motion or bent to pray to him, could be moued to repayre vnto him with such a cōfidence, and yet godly not­withstanding, hauing grieuously offended him, were it not through his diuine and hea­uenly working? whiche the Christian man may easely perceyue moreouer by this, that it engendreth in him a loue of Iustice, and on the other side, a hatred of sinne, by an al­teration of affections, pleasures and displea­sures for other then before, to wit, suche as are in al them, whose eyes the Prince of this worlde hath blinded. And yet notwithstan­ding trueth it is that he feeleth a continuall combat of the spirit and the flesh in him self, whiche hindereth him from perfecting his workes, but yet so it is, that though sin dwell in him, yet it doeth not reigne in him. And such are the effectes, whereby the Christian man commeth to the experience and feeling [Page]of his fayth, & so consequently of his electiō.

For a Christian man striueth not to enter into the Sanctuarie of Gods wisedome to informe him selfe of Gods predestination, & secret counsell, as some rashe headed & more bold then godly wyse will nedes intrude and thrust in them selues most arrogantly in to the secretes of God, finding nothing in the ende, but a mase which they are neuer able to get out of: for neyther is it meere that the height of the wisedome of God shoulde be subiect to the sense of man, to seeke it out euen to his euerlastingnes. But the Chri­stian being once come to the way of fayth, & holding him selfe stedfastly there, is led from step to step euen to the King of heauens chā ­ber, as S. Augustin speaketh, there to be­holde the treasure of his Election, and yet for all that doeth not become thereby negli­gent and dissolute, but cleane contrarie, doth after that more diligently applie him selfe to God, Man is not made negli­gent by knowing that he is chosen [...]o lyfe. to be his instrument of righteousnes, continuing most reuerently to make his ele­ction more steady and sure by good workes, which God hath prepared for his Elect to walke in.

But we must vnderstande that this light whiche is in the children of God, whereby [Page]they haue this knowledge in thē selues that they are Christians, To know in an other be­side him self, whe­ther he be a Christian or no. reacheth to no further assurance then of them selues: for they are not able to knowe assuredly of an other man that that they knowe to be in them selues, by reason of that hypocrisie that is naturally in the heart of mā, wholly disguysed and seased with a thousand kinde of maskings, where­with he deceyueth not onely other men, but him selfe also: and moreouer because this priuiledge of sounding mens hearts, & kno­wing men within, belongeth properly to God alone, who hath reserued to him selfe the knowledge of his, as he keepeth them close vnder his seale, as S. Paul sayeth, yea at such time as when they do not as yet ey­ther knowe him, or them selues. Surely the sight of man is too weake to enter so farre as to iudge assuredly whether the seede of the word of God be rooted deepe ynough in any mans heart to remayne there. And to the end he should not rashly take so much vp­pon him, God hath taken a good order for it, warning vs dayly by experience, howe farre his secret iudgements passe our capacitie: for oftentimes we see those men brought in­to the right way, whiche seemes to vs to be vtterly cast away and lost children. As on the [Page]other side, we see a nomber fal, which seemed to vs to stand very fast, being true as S. Au­gustin sayeth, That according to the secret and hidden counsell of God, there are many sheepe without the Church, & many wolues within. And in deede there is in a nomber such a likelyhood and resemblance of a Chri­stian, vnder a cloake of hypocrisie, that they seeme to haue the selfe same beginning and grounde of fayth, which the Christian hath, which causeth vs that we can not iudge of them aright as we should. For moreouer & beside that they haue the self same name that the other haue, The hypo­crisie of the false Chri­stian hath great affini­tie with the true. and be likewise in the selfe same companie, make profession of one selfe same doctrine, receyue y ^e same Sacraments, they are sometimes touched with some taste of the worde of God, and do reuerence it, yea and that so far forth that they thinke it great impietie to contemne it and despise it: and haue moreouer such a taste of heauēly gifts, as the Apostle him selfe witnesseth in the E­pistle to y ^e Hebrewes, that thei seeme both to them selues and to other that see them, to be no lesse accōpted of then the rest of the faith­full. And yet it falleth out so in the end, that they shewe them selues to be nothing lesse then Christians, thus deceyuing them selues [Page]within them selues, because they can not throughly examine them selues in their heartes, nor make good profe of them selues whether Christ dwel in them or no, so full of vanitie is the heart of man.

The diffe­rence be­twene the true and counterfei [...] Christian.For thus it is, that the seede of the worde of God hath not life in them to continue and dwell there without corruption: though it seeme to haue taken roote in them, yet it is not liuely, so that, the taste which they get of the goodnes of God, is but for a whyle, and yet that too very confused, and very irreso­lute: and in like sort, in that that God lighte­neth their vnderstandings and maketh them knowe his grace, it is without ingrauing y ^t true efficacie in them, which is imprinted in y ^e Christians heart, which they neuer knew, because they receyue not the vertue of the Spirit of GOD in deede, ne haue the true clearenes of fayth but onely to serue them for greater condemnation, and make them voyde of all excuse. And in that that God en­treth into their heartes, it is to no other ende but that his bountie and trueth may be kno­wen to them by the Spirit of vnderstāding, without further cōmunicating with them, the Spirit of adoption. And this is the mat­ter, why through want of ablenes to compre­hende [Page]his vnchangeable will, they can not constantly embrace his trueth to haue more then a light and sly knowledge of it, nor haue an earnest desire to loue God heartily as his children do. Hereof it followeth, that a man can no more know certaynely, It is impossi­ble to know who is a true Chri­stian before he dye. whether an o­ther man be a true Christian or no, then he can in a ground sowed with diuers seedes, knowe one seede from another, which shall bring forth fruit & which shal not, yea though it haue already put forth, yea and that more is, though it be al eared. Wherefore euen as Solon sayed to Cresus King of Lydia, that no man is to be counted happie before his dea­thes day, because of many miseries and cala­mities which may befall him: euen so I say, that no one mā can know an other man tho­rowly to be a Christian, (whiche is the grea­test felicitie that is) before y ^e ende of his race. And for this ende and purpose Iesus y ^e sonne of Sirach warneth vs to iudge of no man be­fore his death, because, sayeth he, that is the time wherein a man sheweth what he hath bin all his lyfe long. For some shew euident tokens, that they were neuer other before God but Christians, though whyle they li­ued, they neuer made any shewe of it: other some, that thei were neuer Christians, thogh [Page]they made shewe of that profession a great nomber of yeeres: for witnes wherof, let vs take Iudas on the one side, and the thief that was hanged with Christ on the other. This is a poynt which we must alwayes haue re­course vnto, that such as God hath chosen to be true Christians, shalbe true Christians, what malice & vnbeliefe soeuer they be pre­sently giuen vnto: and they also on the o­ther side, of whome he hath foreseene that they shall be wicked and infidels, shalbe such be they neuer so good and of a true pro­fession at this instant: for he is a Christian alwayes, which hath bin foreknowen and ap­poynted before from the beginning to be a Christian.

A Christian man may be knowen by the iudge­ment of charitie, and how?So then it appeareth that there is great difference betwene that iudgement whiche a Christian man may make of him selfe, and y ^t iudgement which he can make of an other man, because the certeintie of faith remay­neth shut vp within, and stretcheth not so far as to be knowen in other, seeing that the Spirit of GOD beareth all the elect wit­nesse of their calling. But as for an other man, wee knowe not howe to iudge of him, saue onely by the outwarde man, whiche is often tymes very deceyueable. [Page]And yet notwithstanding by the iudgement of charitie we may accompt him for a Chri­stian, in whom we finde, (so farre as the eye of man is able to reach) the seede of the word not to be fruitlesse, that is to say, that y ^e prea­ching of the Gospel is not only in worde, but in vertue of the holy Ghost, considering that where we see the signes of Gods election as we take them, there we haue occasiō to hope well, and not defraude our neighbour of a charitable, friendly, and louing iudgement. For moreouer and beside that the good na­ture which ought to be in a Christiā, leadeth vs to hope well of all men. S. Paul writing to the Thessalonians, is so bolde as to assure them, that their election is of God, speaking as it were vpon a certaintie of knowledge grounded vpon notable signes and markes of the vertue of the holy Ghost, which he say­eth, he sawe in them, by euident effectes of fayth, the carefull and paynefull charitie to­wardes their neighbours, the sure hope and stedfast continuance in wayting for the ma­nifestation of Iesus Christe, with pacience which surmounteth all wearines both of the length of time, and of all afflictions of the world whatsoeuer. The like he doeth parti­cularly in Timothies respect, to whome he [Page]writeth, That he assureth him self that faith and true religion dwelleth in him, iudging so of the certeintie of the cause which is hid­den to all men, by the apparant effects there­of, euen as if it were visible. And so we in like sorte, by a charitable iudgement, may iudge, or at the least, perswade our selues wel of our brethren, in whom we perceyue like fruites and actions of the Spirit of God, to take & accompt them for Christians. For as we iudge by the outward motions of the bodie, that there is a soule in the bodie: so may we perceyue by his workes whether the spirit of God be in man or no, seeing that euen as the soule which liueth not idle within mans bo­die, sheweth it self by that vertue and vigour which it distributeth to the members, and to eche part of the bodie: euen so the Spirit of God that is in man, is not idle but sheweth what power it is of, in the man in whome it is: and sheweth it selfe effectually by a con­formitie with Christ who liueth in him, and gyueth life to his members whiche he com­municateth with them, and powreth out vpō them by the vertue of his Spirit, which is, as you would say, the general soule of al the childrē of God, not respecting the substance, but the grace: so that, euen as we thinke that [Page]the graffe is well ioyned to the substance of the tree which it is graffed into, when we see it bring forth fruite out of the same tree, by that strength which it receyueth of the same roote: euen so we know that a man is truely ingraffed and made one body with Christ, when through one selfe same force of the Spirit, he bringeth forth fruit in Christ.

To know a reprobate man.But as for the knowledge of a reprobate man, it is a thing so secret and hidde to men, that they can neuer iudge of it certeinly, vn­lesse they haue some extraordinarie reuelati­on: for be it that we finde neuer so euil signes and tokens in any man, what is he that can tell whether God haue reserued mercy for him in store or no, vnto the latter ende of his lyfe, though he haue spent it wholly in wic­kednesse? Therefore seeing in deede it was not expedient nor mete for vs to haue know­ledge to discerne the one from the other, lest that thereby we shoulde become to colde in charitie towardes all, as we owe to all, as though all men were our brethren in Christ, it is sufficient that this chaffe shall be sepa­rate from the corne at the latter day. So then this onely remayneth, that we knowe distinctly and particularly, what the operati­ons of y ^e holy Ghost in man are, because there [Page]is no other way to knowe a Christian man outwardly by, but by them.

To knowe a Christian man by the outward ef­fectes of the holy Ghost in him.And seeing it is so as we haue saide, that a Christiā man, is a man made a new creature as touching his nature, by a seconde byrth, it is euident, that that can not be done vnlesse the first nature dye, and this man put of the fleshe, that is to say, his first nature which is corrupt, euen that which we bring with vs from our mothers wombes, which is called the old man. For he can not in any wyse be capable of the kingdome of heauen, vnlesse he be destroyed and brought to naught by the sworde of the Spirit, to the ende that death may make a riddance of all the operacions of the fleshe, which sinne woorketh in him. For as long as we are Adams children, and nothing els but men, we are suche slaues to sinne, that we can do nothing but sinne, vntil we be made new men by the death of the first man, and haue passed by meanes of the com­munication of the death of Christ to the par­ticipation of his life. These two pointes, to wit, Mortification, and Viuification, Mortificati­on and San­ctification, two of the chiefest ef­fects of the Spirit of God in a Christian. whiche can not be separate the one from the other, are out of doubt y ^e chiefest operations of the holy Ghost in a Christian man: so that, euen as Christe dyed to destroy sinne, passing by [Page]death to euerlasting lyfe, in that fleshe which he toke of vs: euē so this man is dead in him selfe, and renued to a better life, accompanied with meete & conuenient workes for it: and such as may witnes that he is a trewe mem­ber of Christ, by casting downe of him selfe, of his owne wisedome, and reason, and al his affections and passions, which casting downe of him selfe proceedeth from a liuely tast and feeling of the goodnes of our heauenly Fa­ther, whereby man is knowen to be Gods chylde, and inheritour of al his blessings: for this can not be, but forthwith his vyle, base, carnal and earthely affections vanishe away and become dead in him, by reason of y ^e great light of fayth, which darkeneth & putteth out all the false light of our corrupt nature.

Wherefore, a Christian man doeth then in deede shewe him selfe to be a right Christiā, when the death of Christ, which hath a cer­tayne force in it to expell and cast out the wickednes of our fleshe, and his resurrection whereby there is raysed vp in vs the state & condition of a better nature, shew their fruit in him, as by Baptisme we are made parta­kers of this grace. So that al knowledge of Iesus Christe, that hath not this vertue to followe it, is naked and bare, and al baptisme [Page]without it vnprofitable and nothing worth: for there commeth no man to Christ, or is receyued into the grace of Christ, but the ef­ficacie of his death appeareth in him, & bea­reth about a shew and token of it in him by mortification of the flesh, and quickening of the spirit, as hauing passed out of this first nature, into y ^e nature of Christ by a spirituall renewing, which sheweth it selfe by framing the course of our life anew, wherein who so is formost, sheweth that he hath profited most in the knowledge of God: And we may not thinke that the benefit of the death and re­surrection of Iesus Christ belongeth to any other, saue onely to them which shew forth a new lyfe, & of a right affection of heart, some sooner, some later, giue them selues to holy­nes and cleannes, wherein standeth the band of the coniunction that is betwene God and vs, and the certayne badge and marke of a Christian man, wherby the children of God, as S. John sayth, are knowen from the chil­dren of the deuill.

For which cause, Iesus Christ speaking of this sanctificatiō to his Apostles, Holynes of lyfe is a marke of a Christian. as of a true marke wherby his are knowen, sayed, that it is the wedding garment, whereby as by the bridegromes cloth & liuerie, those y ^t are bid­den [Page]to the mariage feast are knowē from o­ther. And the Apostle sayth to the same pur­pose, that without this cleannes no man can see God, nor be ioyned to him, to cleaue fast to him. And it is impossible for y ^e spirit of adop­tion to be in one, but the spirit of sanctificatiō must also nedes be in him: for by it, it is that y ^e faithful are called Saincts, as sanctified & made holy of God, consecrated & set apart frō prophane & common vse, & separated from al earthly filthines & defyling of the flesh, as the vessels, garments, temples, & swete sinelling sacrifices were, which might not be applyed to any other vse, but that y ^t was holy and de­dicate to the glorie of God. For it is meete y ^t they that are lightened with the doctrine of saluation, should shewe them selues an other sort of men, then they that walke after y ^e va­nitie of their owne braines, being ouercoue­red with darknes, because they neuer felt any light of trueth: so that to finde an holy mā in deede (which is the Christian man) we neede not seeke him in an heremitage or desert, An holy man. or in some close place that is walled about, sepa­rate from the conuersation and common life of men, eyther in garments, meate, ceremo­nies, or what other obseruation soeuer of cor­ruptible things, and other forme of holynes [Page]inuented by men, with a kinde of wisedome in superstition and humblenes of spirit, and contempt of the body vnder a cloke of fayned obedience, pleasant in shew to mans reason: but in the onely working of the holy Ghost, which transformeth soules into that holynes which he hath him self, and frameth them in such wyse to newe thoughts and affections, that we may welsay, they are other then they were before, as wrought in his knowledge and to his image that made them.

Which thing appeareth not only within through an inward and spirituall feeling of a pure conscience cleansed from wicked affec­tions, assisted thereunto with a feare of God, and faith, and hope, and patience, and inuoca­tion: but also without through a cōtinual ex­ercise of godlynes, voyde of all superstition, which might lessen or darken the glorie of God, by giuing that to other which is propre to him: as also by peace and ioy of cōscience, meekenes, goodnes, vpright dealing, iustice, sobrenes, temperancie, & other fruites of the Spirit, contrarie to the fruites of the fleshe, whiche are, vncleannes, filthines, idolatrie, sectes, heresies, dissolutenes, enimities, seditions, outrages, murders, theftes, & other such like, which are cōtrary to brotherly charitie, [Page]which Iesus Christ telleth vs, is an other marke & tokē, Charitie a marke of Christians. wherby they y ^t are his are mar­ked & knowē to be his disciples: not only by a cōmon loue towards al men, as al men are one fleshe, and al created and fashioned to the image of God, but also by a special & mutuall loue the one towards the other, so much the more straight and precise, by how much the image of God shineth more clearely in thē, whom he hath before regenerate.

And therfore, as by mortifying of him self, the Christiā man forgetteth himself, & what­soeuer is about him, to liue in God, referring the partes of his life to him, as to their onely end, without further searche of things that please him selfe, but suche onely as please him, and as he well lyketh of for the aduan­cement of his glorie: and so by this way & ef­fect of mortification, he casteth of al conside­ration of him self, and layeth aside all fleshly affectiō to giue him self wholly to his neigh­bour, and preferreth the profit of his neigh­bour, A differēce betwene Charitie and the loue of our selues. before any respect of him self: So that this loue is an other manner of loue, thē that naturall loue which is common to all men, which is nothing els, to speake truely, but a loue of our selues, accordingly as euery man is inclined to haue a care of him selfe, [Page]and so to seeke his owne profyte and gayne: neither is there any more agreement be­tweene them, then is betweene fyre and wa­ter, for the loue of our selues keepeth all our senses so well occupied, that this Christian and brotherly loue, is wholly banished. And therefore S. Iohn sayeth playnely, That all they that haue a right feeling of it, knowe that they are passed from death to life, and they that haue no feeling of it, remaine in death, that is to say, thei y ^t are not regenerat.

And in deede, the bond of perfection con­sisteth in loue, for loue is the marke and end whereat the Lawe shooteth, and wherin the end of sanctification standeth, as whereby e­uery one of vs hath to witnes to the world, what loue we beare to God, whom we loue in our brethren. Considering that this loue is so ioyned and coupled with the loue of God, that it can in no wyse be separate from it, because it procedeth from the loue of God. as the effect from the cause: and in this it is, to be short, wherein stādeth the right rule of life, whereby the Christian man frameth all his actions and moderateth the right vse of the giftes of God. And therefore whatso­euer is not squared by it, is false, and all ver­tues be they neuer so excellent, are without [Page]it, nothing els but a wynde that puffeth men vp with pryde and vanitie, and a vaine pain­ting or vnprofitable sound, that is to saye, a thing of nothing, and that more is, a stin­king and abominable thing before God.

And therefore we must not thus thinke of a Christian man, that he is a man with­drawen a side from all other men, liuing in a solitarie place, A Christian man with­draweth not him self frō doing. or so dedicate to a contem­platine life, as they call it, as that thereby he is distract from such actions of conuersatiō, as are behoueable and necessarie for the in­terteinement of the societie of men. Seing that men are borne one for an other, to com­municate one with an other for the mainte­nance of the societie of mankinde, and not to bereue our neighbours of that duetie we owe them, if we wil not be taken for theeues before God. Considering that we were not placed here in this world, to liue solitarily as wylde and brute beastes, but to liue amongst companie, and to make other men partakers of that which God hath bestowed vpō eche of vs, and there is nothing wherein men are said to followe God so muche in, as in em­ploying them selues charitably one for ano­ther, for the profit of one an other, as in deede that vertue is the best of all, that is profita­ble [Page]to the most.

The Chri­stian man employeth him selfe to eue­ry trade of life, both priuate and pu­blique.Therefore the Christian, is a man that hath dayly conuersatiō with other men, that applieth him selfe indifferently to all condi­tions and trades of life, whereunto he findeth him selfe rightly called, and therein employ­eth him selfe faithfully to the profit of the societie of mankinde, whether it be in respect of a priuate life and the dealinges thereunto belonging, or in regarde of the common weale, whiche is to be folowed without his owne house: So that as a sonne he ren­dereth the duetie of obedience and subiection to his father and mother, and helpeth them as much as he can: as a seruant, he sheweth him selfe seruiceable to his master, The priuate state. and dili­gent to please him, as of a free and wylling heart, seruing God and not man: as on the other syde, if he be a master, hee entreateth his seruantes gentlye, and is not to rigo­rous and churlishe towardes them, hauing alwayes an eye to God, as to the Lorde and Master of all: and if he be a Father, he v­seth his children louingly and gentlye as is meete for their persones, trayneth vp and frameth theyr lyues in good maners: and last, if hee be an husbande, he rendreth that beneuolence, that is due vnto his wife, [Page]for we may not thinke, that this man is of the number of those, whiche forsake the re­medy that God hath established for auoiding of fornication, and will nedes vpon an headi­nes ouercome the necessitie of nature, rashly assuring them selues that God will helpe them, which he promiseth to none but to thē that walke in his wayes, ne giueth the gift of continencie at all times to all men. Moreouer the order and frame of an hous­hold, is so well perceiued in the house of a Christian, that he him self as Pastoure of his familie, instructeth it diligently in the feare of God, and keepeth it in good and Godly discipline by continual exercise in Godlines. So that in his house, you shall finde the chast wife, the shamefaced, plaine, & modest wife, decked without as she is within, no painted nor masked thing, rendring true obedience to her husband, and hauing an eye vpon her familie, her seruants, her children: the ma­ster, father, and husbande, euery one in his degree employing him selfe syncerely in his duetie and office, approuing his doings as before God.

The publi­que state.And as for other offices & dealings which are not houshold matters, and are without his house, as an inferiour and subiect, he re­uerenceth [Page]the higher powers, & submitteth him selfe willingly to them, as to Gods ordi­nances, whose minde is by this order, to go­uerne the worlde and keepe the state of man­kinde in peace and tranquillitie, payeth them their tributes and dueties, and submitteth him selfe freely and frankely to obey their lawes and commandementes, not onely for necessities sake, because he can not resist thē without danger of being punished for it, but also for conscience sake, bound to do it by the worde of God. He honoreth the Ministers & Pastours of the Church, as Gods messen­gers, and sheweth him self ready and frame­able to their teaching, frequenteth the holy assemblies, and vseth all meanes he can, that are profitable to nourishe and mainteine the seruice of God. And againe, as superiour and placed in higher roume aboue other, he hath a care to execute his charge faithfully, to de­fende the good, punish y ^e wicked, as al power and authoritie of man, is bound to serue the commoditie and profit of the subiects. If he be a pastour, he ministreth the world of God faithfully, and marreth not the doctrine of saluation, he keepeth it in his puritie, and in­structeth the people both in good doctrine & in good example of life, and vsurpeth no rule [Page]or violent & tyrānous Lordlines ouer his fe­lowes nor inferiours, but seketh the commo­ditie and profite of all them that hee hath charge of.

Where there is mutuall charitie, there is also mutuall ser­uitude.So then the condition of all men is this, that they are mutually bounde one to an o­ther, so that none of vs may exempt him selfe from subiection, and therefore wheresoeuer there is loue of one toward an other, there is also interchangeable seruice. The highest Kings and Princes that are, are not exempt from it, for God hath placed them in pree­minence to serue, as the members of the bo­die, what preeminence and prerogatiue soe­uer the one hath ouer the other, yet notwith­standing serue one an other, vsing such pow­ers as God hath put in them, to the profit of the whole bodie, receiuing no other commo­ditie but that which ariseth of the profite of the whole, and is powred out vpon the whole bodie.

The Chri­stian loketh alwayes to his calling.And for this cause, the Christiā man hath his eyes alwayes bent vpon his vocation, as vpon aprinciple and ground whereby to go­uerne him self a right, necessarie in al things to keepe the right waye, taketh heede he do not ambitiously and rashlye, take vpon him many and sondrie charges and offices togi­ther, [Page]that he attempt not more then his cal­ling will beare, and medleth not rashly with those things which do nothing cōcerne him, but contenteth him selfe with his present cō ­dition, whatsoeuer it be, whether great or smal, rich or poore, honorable or base, he fo­loweth it and continueth in it constantly, and passeth not his bounds, nor changeth it with­out iust cause. For his affections are ruled, & he bridleth his naturall & inordinate desires which couet commonly more then mā hath, measuring his sufficiēcie by the will of God, which he knoweth by that that befalleth him: and taketh all as from him, and by his proui­dence, whereunto he referreth the whole cō ­duct of him selfe, and whatsoeuer concerneth him, so that he wil do nothing, nor take ought vpon him of his owne head, but as a simple toole & instrument submitteth himself to the conduct of his master and workeman, who is the Lord of all.

The Chri­stian is con­tent with his state.And therfore in what state soeuer he finde him self, either high or lowe, rich or poore, he beareth him selfe alwayes moderatly and as it were, in an euen balance. Hauing aboun­dance of richesse, honours, and heauenly bles­singes, plentifully poured vpon his soule, hee easely frameth hym selfe to beare hym [Page]selfe after one forte in what so euer state may befall him in this present life, making nothyng so great accompt of earthly and transitorie things, The quali­ties of a Christian. as men cōmonly do verie vainely and foolishly. To be short, the Chri­stian man, is a vessel of honour, sanctified to euerie good worke, and a man that walketh after the spirit, and not after the flesh, and as Iesus Christ sayth, that bringeth forth good things out of the treasure of his heart and spirituall vertue that is in him: for he is the good tree which is knowē by his good fruite it beareth. And a man clad with the garment of light, that walketh honestly as at midday in all mens eyes, being a paterne of good workes, and a lampe lightened with the spi­rit of God, that shineth in the darkenes of the world by purenes of life, in whom there is not one piece or portiō of his life, but yeldeth a good and sweete sauour of holines & loue to the glorie of God, and profit of his neigh­bour, whether we marke his talke, which is poudred with salt, accordingly as the worde of God dwelleth plentifully in him, and with such a grace, that he is able to draw his hea­rers by reason of the commoditie and profit that commeth by his talke, either to his mo­dest behauiour, being very meeke and graue, [Page]or to his actions which tende to nothing but to goodnes & honestie before men, labouring by his good conuersation to edifie all men to the aduancement of their saluation. And all this he doeth, because he feeleth within hym selfe that he is called to so high a degree of honour as to be the childe of God, which mo­ueth him with great earnestnes, and zeale of spirite to do an infinite sort of good workes to the glorie of God, and to frame himselfe to be manered and facioned as becommeth so high a state as he is placed in.

Of y ^e marke of the crosseAnd though these markes may seeme to be sufficient to knowe a true Christian by, yet notwithstanding beside those markes of holines and charitie, there is the marke of the crosse, farre more apparant and to be per­ceiued in the sight of man, to teache vs more plainely that the knowing of a Christian mā standeth in the mortification of the outward man outwardly, as the former did in the in­ward man. And yet both the one and the o­ther proceede out of one head, which is the felowship we haue with Christe, which can not be separate frō the crosse. For this cause the doctrine of the Gospel is called the word of the Crosse, because the worlde doeth for the most parte, hate it, as the wisdome of mā [Page]is wholly cōtrarie to the wisedome of God: the one seeking Gods glorie, the other, the glorie of the flesh, which is so much the more enemy to the first, because the light of y ^t Gos­pel discouereth the darknes of it, & the trueth of the Gospel maketh manifest and bringeth to light the errours and lies of the flesh. And because the world can not indure it, & seeth that it can not mainteine it self in credit, by y ^e may of trueth and peace, it striueth to do it by the way of lying, cogging, and violence, as it is in deede a lier & murderer: so that they that are accompted and taken for the wisest, the discretest, of greatest power and holines, are sometimes the first that band them selues against the trueth of God, as they that feele them selues most greeued. And therfore the Iewes did more hainously a great deale per­secute Christ then the Gentiles, & amongst them the Pharisies and high Priests more then the common people: and so at this day, the chiefest among the false Christians and members of Antichriste, are enemies to Christ, more than other, so that the saying of saint Paule is found true in all times, That they which are after the flesh, alwayes perse­cute thē, that are after the spirit, for though they do not imprison all, nor banish all, nor [Page]confiscate all Christians goodes, nor burne all, or behead all, or hang all, yet at the lest wyse, there are fewe that scape their scoffes and mockes, their reuiles and tantes, their gnashing of teeth and shaking their heads at them. for this is a sure saying and worthy to be receyued, that all that will liue fayth­fullye in Jesus Christe, must suffer perse­cution.

The condi­tion of the Christian is to beare the crosse.So that all the children of God haue this condition layed vpon thē, to beare the crosse of Christ, as men appointed to it, by the wyll of the heauenly Father, who hath decreed this with him selfe to obserue this order and meanes in gouerning his childrē, that he wil exercise thē in this life with diuers crosses: and for that cause Jesus Christ him selfe the elder brother was consecrate by afflictions, and so entred into the preferrement of salua­tion. And so must all they that followe him, beare the same liuerie and cognissance vpon them, as he him selfe shewed plaine inough, saying to his Apostles, No man can be said to be his disciple, but he y ^t taketh vp his crosse & foloweth him. And in an other place, That the childrē of God shalbe knowē frō other by this, y ^t y ^e world shal hate thē, as he was hated first. And in deede if we looke vpon Abrahā [Page]the paterne of our faith, which is a sufficient example for vs, Abraham a paterne of y ^e Christians. so that we neede not alleage any other, we may see that the promisse of adoption was no soner made him, but he was by and by commaunded to depart from his house, and forsake his parentes, his own coū ­trie, and other cōmodities, to be a pilgryme and a stranger vpon the earth, subiect to a perpetuall kinde of crosse. And surely that man can not haue a certain profe within him self, that he is a Christian, y ^t is vnwilling to be subiect to this state & condition, which the master, & head, and Lord of al, was willingly subiect to, for vs all, & who is a liuely paterne for vs to folowe.

Conformi­tie to Christ by y ^e Crosse.For the free adoption, wherein consisteth mens saluatiō, can not be separate frō Gods euerlasting decree, which hath made all his children subiect to beare the Crosse: and be­cause there shalbe none inheritour of heauē, which is not first made like to the only sonne of God. For as he hath y ^e chiefest & best place amongest al the children of God, as amongst men, the eldest sonne beareth the name of the house: so is he appointed to be their paterne, by whom they must be framed as it were by line and square, to the end they refuse no­thing which he was subiect vnto: and that [Page]in so doing, they may euerie one in his place, be ioyned and coupled together with their head, who is placed in the highest degree, not onely to be aboue all, but also to holde all thē that are coupled togither with him vnder one selfsame marke of brotherhood and ho­nour. And as kings & princes of this world, haue their honours and praises, wherewith they crowne the noble and valiant actes of their soldiers: so this soueraigne King and Prince Jesus Christ honoreth thē with his markes, whom he vseth in matters of great weight, to y ^e ende they may appeare glorious with him aboue the rest.

A difference betwene the crosse of the Christians, and y ^e world­ly crosses.Hereby it appeareth, how farre this marke of y ^e crosse which is proper to y ^e Christiās dif­fereth frō y ^t which al y ^e world tasteth of, seing the case standeth so, y ^t there is no mā can say, that he is exēpt frō miserie, affliction, & trou­ble in this life. For where as the other which al mē taste of, is a signe of y ^e curse of God to the wicked, this crosse which is sanctified of God, is a signe of blessing, & wholsom for thē that beare it, & therefore they should be decei­ued y ^t should thinke, that they which suffer in this warfare against sinne, should be thought to suffer for sinne, as y ^e worldlings do in their sufferāces: cōsidering y ^t by this crosse, God [Page]procureth the saluation of his people, God procu­reth our sal­uation by y ^e Crosse. vsing it as an instrument and help fit for the aduā ­cing of regeneration begun in them, both to beate downe the foolishe & vaine confidence of the flesh, and to breake in pieces the veile of hypocrisie, which is naturally in it, and also to bridle his intemperancie. For the whole nature of mā is so prone to boast it self proud­ly and presumptuously of his vertue & suffi­ciencie, that it is needefull to shewe him his frailetie, as it were with the finger & before his eyes, to the ende he may be humbled and brought to a more true & certain knowledge of him self by a liuely feeling of his feblenes, and learne to cal for strength from the Lord, as Jonas did, A compari­son of man with the sea saying, I remembred the Lord when my soule was in anguishe: & Dauid, when I was in tribulatiō, I cried to y ^e Lord: for it fareth so with men, as it doeth with the sea, which would be infected and stinke, if it were not troubled with y ^e windes: so would men be naught, if they were not sometimes tossed with afflictions.

The crosse serueth for a certaintie of our electiō.And therefore as y ^e worldly crosse serueth the world for a witnes of his cōdemnation, so this crosse being sanctified is an assurance and certaintie to the elect of their election, adoption, & felowship they haue with Christ, the rest of his afflictiōs being accōplished in [Page]thē, as mēhers & parte of him. For as Christ suffred once in himself, Iesus Christ suffreth in his mēbers. so suffreth he daily in his members, as the head suffreth with the parts of the bodie. And so his members are made like to him by y ^e same tryal of obediēce, with such a grace, y ^t moreouer & beside they are quit & exempt frō those paines which all men deserue generally for their sinnes, they are honorably marked with the markes and badges of his sonne, for y ^t the Father appoin­ted they should be afflicted for his name. And wheras he might by good reason haue made thē suffer more grieuously, yea as shamefull thieues, murderers, robbers, & euil doers, he maketh thē suffer as innocents laying vpon them the persone of his sonne, and causeth them to suffer for his sake.

God taketh no pleasure in the affli­ctiōs of his, but chasti­seth them for their profite.And though notwithstāding al this, they be subiect to al miseries which al men tast of indifferently, both good and euil, yea & worse punished then other, in so much that if a man would compare their afflictions with other mens, a man would thinke there were none so bad as they: & that God doeth (as a man would say) spare the wicked, in cōparison of his rigour which he sheweth toward his: yet we may not thinke y ^t God taketh a pleasure in their torments, & as some prophane men [Page]say, that he maketh but a sport & pastime of it when he so afflicteth men, hauing cast of the care & prouidēce of mens affaires. But on y ^e cōtrarie side, because God iudgeth y ^e world a right, so y ^t no man can escape his hands with­out punishment, he moderateth & cōpasseth his iudgemēts in such sort, that he winketh at many lewde turnes which the wicked cō ­mit, as though he sawe them not, and in the meane season correcteth his childrē as sone as they make a fault, & the reason is, because he hath a care of them to bring thē into the right way, purposing to make his prouidēce especially knowen in the gouernement of his Church, and so vseth his arme towardes it, that by the waye he giueth vs to vnder­stande, he hath a fatherly care of vs, and pro­uideth for the saluation of his Church.

And truely if amongest men there be no father, of sounde and right iudgement, but will chastice his children, because without correctiō, he is not able to bring them to any good point: howe shall God, who is a most gracious & wise father, forslacke a remedie y ^t is so necessarie? Which notwithstanding he vseth insuch sort, that whereas he punisheth and iudgeth the world, and sheweth him self a seuere & angrie iudge against the froward, [Page]he sheweth him self gracious and gentle to­wards his. For by this meanes, he meaneth to giue al men some litle taste of that which he wil shew playnely in the latter day, to wit, that he is the iudge of the world, and loueth iustice in deede, and hateth vniustice deadly, both to make the vnbeleuers so much y ^e more inexcusable, and also for the great profit and commoditie of the faithful, to whom he pro­testeth, that he doeth not punish them for any hatred he beareth them, but contrariwyse be­cause he loueth them, to amende them by af­flictions which are the fruites of sinne, and cause them to runne more feruently to his grace, hauing once felt in the crosse what the anger of God is, so that whereas the wicked are ouerwhelmed with the fearful torments which they suffer, y ^e Christian by being made partaker of the sanctification of Christ, tho­rowe the crosse, hath an entrance into y ^e ioyes of heauen, and euerlasting life with him.

And by this way it is, that God wil proue euery mans fayth, The profe of a Chri­stian by the Crosse. whether it be buylt vpon a sure rocke or no, whether the seede of y ^e word be fallen vpon good ground, & whether the doctrine of the Gospell whiche men haue re­ceyued, be golde, siluer, and precious stones, or whether it be hay & stubble, which the fire [Page]of tribulation consumeth and bringeth to naught. For if we make so great accompt of golde which is but a metal, that we wil trye it in the fyer, to make it please vs the better, what marueill is there, if God trye the faith of his children after the same sort, to the end that when we are once wel purged from the dregges and filthe of incredulitie whiche re­mayneth in vs, and are purified in the four­nace of diuers afflictions, and so melted as it were a new, our faith may be of like accompt before him.

And surely it wil be as easie to knowe a Christian from an hypocrite by this tryal of affliction, as it is to know a piece of gold frō a piece of brasse, when they come both to the anuile, and to be striken with the hāmer: for brasse wil not be handled, but when it com­meth to the beating, it breaketh, and maketh a sharpe dinne and irkesome: and gold soun­deth sweetely, & is plyable, you may stretch it out both in length and breadth in thinne and fine leaues as you list: euen so when an hypocrite cōmeth betwene the anuile & the hammer of affliction, The Crosse discouereth the false Christian. he brasteth with impa­tience, he murmureth, cryeth out, and lamē ­teth in blasphemies against God: whereas y ^e Christiā praiseth God, giueth him thanks, [Page]and layeth out his heart, submitting him self willingly vnder the lords hand that striketh him. Againe, by this exercise, God exerciseth the faithfull to contemne this life, The profite of the crosse & stirreth them vp, to thinke vpon and desire the life to come, by drawing them away by litle & litle, from the foolish and immoderat loue of this world, daseled with a vayne shew of fleshly & transitorie things: and moreouer to ioyne them togither with his sonne in y ^• felowship of the crosse, that as he passed through a bot­tomlesse pit of miseries to enter into hea­uenly glorie, so should they also come thither by diuers tribulations, herein honouring thē in making them suffer persecution for righ­teousnes sake, that is to say, for the defense of his trueth agaynst the lyes of Satan, or to mainteine al iust causes, y ^t thei may be in like sort renowmed as his sonne was here in this world, and through more sufferance of mise­ries wherein he maketh his gifts and graces appeare which he bestowed vpon them, be so much the more confirmed in that felowship which they haue with him, to the ende they may be notorious for his glorie, and profit of his Church, which is by this meanes obedi­ently gouerned.

But the chiefest thing that is to be consi­dered [Page]in this point, & is in deed the choysest piece of Excellencie that is to be founde in a Christian y ^t suffreth for Christs sake, The excel­lencie of a Christian man appea­reth vnder the crosse. is this, that where al mē are naturally afrayd, & are sad and pensiue when any aduersities befall them, murmure against God, curse their life, & fal out to banning against heauen & earth, detesting their state as miserable, the Chri­stian very quietly & contentedly beareth pa­tiently whatsoeuer befalleth him, not that he is so voyd of sense, that he feeleth no grief, or affliction were not sharpe & irksome to him, and very harde to beare, (for if it were other­wyse, how could he be pacient if he feele no­thing) but because the crosse of Christ hath this propertie, that being accompanied with the vertue of y ^e holy Ghost, which sweteneth the sharpenes & bitternes of all afflictions, it engendreth peace and meekenes in the heart of the Christian, and also thankes giuing, for a singular benefit receyued of God, & causeth him euen in the middes of the greatest cala­mities & griefs that may come vpon him, to haue a ioyful and mery heart, and receine thē for an especial cause of comfort. So y ^t these two affections, whiche are ioye and sadnes, great enemies the one to the other, come & mete so togither, that the one is constrained [Page]to giue place to the other, as the stronger & hauing the vpper hande: in so much that the ioy of the spirit which is incomprehensible, & as S. Paul sayeth, inexplicable, in that that it proceedeth from a taste of heauenly giftes, doeth in fine swalowe vp as it were y ^t Sad­nes and heauines. On y ^e contrarie side, they y ^t haue no taste of those giftes, can not chuse but at length be oppressed with sadnes, when aduersitie assayleth them, for so much as the sweete & louing yoke of Christ is to heauy a burden for them, because they can not cōpre­hend, how God our most louing and mercy­ful Father giueth them power to suffer that which they doo suffer, to bring them to his blisse, wheras the Christian mounteth vp on high, and passeth the very heauens, & holdeth him self quiet and glad for the blisse of the in­heritance to come, as though he had it in his bosome, committing himselfe for the rest to Gods direction & gouernement, as in deede it belongeth to the Father, who is of right aboue al fathers. And so not measuring the punishments after the iudgemēt of the flesh, but giuing honour to God, he acknowledge y ^t he moderateth his punishments both dis­cretely & wisely, so that there can be nothing found in them, but very good moderation, & [Page]such measure, that though through weaknes of reason he be not alwayes able to compre­hende it, yet he hath sufficient to comfort him selfe, in that he knoweth that Gods indge­ments are most iust and righteous.

To be short, euē as a mā y ^t passeth through a strong flood or streame on foote, A fit comparison of the Christian passing tho­rowe the miseries of this world. lest he stō ­ble and fal downe, setteth his eie stedily vpon the firme lande which he mindeth to atteine vnto, & marketh not the swift course of y ^e wa­ter, & so goeth ouer safely and is nothing dis­mayed: so this man passing through y ^e raging waues of present troubles, turneth away his sight, his thought, & all apprehension that he might otherwise haue of the miserie of thē, and lifting vp his eyes to heauen, beholdeth there with a spiritual regard the inestimable treasures of y ^e heauenly inheritance, which he striueth to atteine vnto, & by this meanes ea­sely surmounteth al horrour and feare of tor­ments & griefs which cōmonly make altera­tions in mens heads, & casteth them hedlong into desperation. So then he standeth surely setled, The glorie of a Christian in the Crosse. & marcheth on without feare, & not so only but leapeth for ioy, & reioyceth in his tri­bulations, & glorieth in the crosse, which the world accompteth shamefull & infamous, as in a thing which he estemeth most precious [Page]and honourable, & more full of maiestie then al the crownes & scepters, proude pompes & triumphes of al the Kings in y ^e world which y ^e world wondereth at: for he casteth his eies vpon Iesus Christ, and beholdeth in him the glorie of his sufferāces, wherby he seeth him self glorified with him, and the reproche that commeth by him to become nothing. And in deede, who is he that wil accompt that thing ignominious which is holy, yea & sanctified of God: Or who would despise that, wherby the children of God are prepared to glorie, which is so farre from being diminished in a Christian, through the contemptible state of this present life, that it is rather augmented: And Moses for this cause thought the repro­ches which he suffred for Christs sake, grea­ter richesse, then all the treasures of Egypt.

The crosse of Antichrist & of his members hath nothing like, it is harde, The crosse of Anti­christ. grieuous and shameful to beare. For in y ^t they seeke not to be iustified by Christ, they labour in vaine by going about to iustifie them selues, & shewe thē selues to be enemies to y ^e crosse of Christ, striuing to beare y ^e mortification of the crosse by many foolish inuentions, & withdrawing thēselues into desert & inclosed places, vnprofitably punishing their bodies without faith, [Page]w ^tout Christ, w ^tout hope, & without charitie.

Thus the Christian mā findeth combes of hony in the Lyons belly, The excel­lencie of a Christian in affliction. that is to saye, ioye, gladnes and glorie, in the deepest & greatest miseries that may be, and a quiet state in the gulfe of tēpestes, as if he were in full blisse, & already raysed vp from death to lyfe, & set in the heauenly places with Iesus Christ, in whom he possesseth euen from this instant e­uerlasting glorie & blisse, and obteineth vic­torie against the rage of Satan, & al the force the world is able to vse: for to him it is giuē, to treade the Lyons vnder foote, & also the dragons, and al other hurtful power, because he marcheth vnder the enseigne of this vali­ant captaine which wil neuer lose any one of his, though he employ them & exercise them in continuall combats, giuing them this pro­prietie, that who so continueth stedfast & con­stant in attayning to the glory of his hope, shal in the end obteine a good and blessed end, whereas the man that is afraid to make head and set him self courageously against al that exalteth it self as enemie against God, is not able to say that he hath a true hope in him.

And though the trueth be so, that there is not a weaker creature in the world then mā is, subiect to the world, the flesh, & the deuill, [Page]and al his lustes, (though he had all the wise­dome of the Grecians, and strength of y ^e Ro­manes, and vertue of the Philosophers, and righteousnes of the Iewes in him) alwayes in feare, care, and horrour, and one that cā not resist the lest tentation that may befal him: For he is but a shadow of vanitie, yea & vani­tie it self: yet notwithstāding being regene­rate in Iesus Christ, he is so strong & migh­tie, that though he cast of all worldly helpe & fauour, as Dauid put of his armour when he went to fight against Goliath, he doeth not only resist al assaults of the world, flesh, & the deuil valiantly, but also surmounteth all the enemies of God by the vertue of faith, which causeth vs to see by her light y ^t all creatures are but fansies and vaine fearebabes, which haue no power, but as pleaseth God to giue them, whom we acknowledge to be our Fa­ther, and one y ^t hath such a singular & fatherly care of vs, that he maketh al things serue to our saluation: euen so much that this mā be­ing transformed into God by loue which suf­freth al things, can no more be ouercome thē God him self, being sure in dāger, at quiet in torment, in pouertie riche, in sicknés whole, quiet in persecution, glorious in ignominie, blessed in miserie, aliue in death, & therefore victorious and triumphant ouer all his eni­mies: [Page]for he that is borne of God, saieth S. Iohn, ouercommeth the world.

Hereby we may gather, how falsly thei brag & boast of them selues y ^t they are Christians, He that would ex­empt him selfe from the crosse, abuseth the name of a Christian. which wil nedes be exempt frō this cōdition of the Christians, as thogh it were possible to lay such hold vpō Iesus Christ as we ought, y ^t we might embrace him, & let his crosse go: and as though we might be members of his bodie, and not be partakers of his sufferāces, which is but a mere & vaine imaginatiō sprōg frō hence, that we do not so rightly iudge of the benefit of adoption as we ought to do, but cast away the grace, which sanctifieth vs to e­uerlasting life. For y ^e trueth is so, that who so professeth him self to be a christian & is asha­med to folow Christ who goeth before him, doeth nothing els but cut of him self, as you would say, & disauoweth him self to be any of Gods childrē. For the Gospel is neuer w ^tout persecutiō, neither is there any way to come to the kingdome of heauen, but by the crosse, though a man would neuer so much flatter & excuse himself, vnder a colour of weakenes, which is nothing els, to speake as the trueth is in dede, but infidelitie, & a small accompt y ^t man maketh of the holy & sacred name of the Sonne of God. For certaine it is that faith shal alwayes ouercome y ^e world, but that can [Page]not be done without fight. And he y ^t for feare to confesse Gods name openly, alleageth for him self, that yet notwithstanding God seeth his heart, sayeth trew, because he can see no­thing in him but infidelitie & hypocrisie, ha­uing nothing, to say the trueth, to turne him away from Christ, but only because he appea­reth with his crosse, disfigured & contempti­ble, and subiect to y ^e reproches of this world, & calleth vs to be partakers of his afflictiōs. So that this kinde of men preferreth y ^e glo­rie of this world, before the glorie & maiestie of Christ which is spiritual, and the ease and quietnes of this life before euerlasting blisse: playing therein y ^e part of Esops cocke, which found a riche & precious pearle, & forsoke it for a graine of corne, so vile and abiect & base their heart is, voyd of al noblenes & courage of a Christian heart, which surmoneth al vi­sible things, as one of the housholde of God, yea his chyld & heire, being assured that there is a better possession in heauen, then y ^t which men seeke here vpon earth. But seeing the world is so brutishe, & ful of malice and igno­rāce, we nede not merueile, if we see the most part of men draw back & cowardly cast away their weapons, as soone as they see the stan­dart of the crosse set vp, as we haue sene more examples then were to be wished: and that of [Page]such as at the beginning seemed to be vali­ant soldiers, which had neuer learned to war­fare and fight against their enemies but with a certaine hautines of courage, which passeth away by and by, & not to possesse their soules in patience. These and such like are the ap­parant markes & signes of the holy Ghost in a Christian man, and his true ornaments & beautie that hath put on Iesus Christ, wher­by he may be knowen from other.

Now that we haue in this sorte spoken of the Excellencie of this man, A man is to be taken for a Christian, though he haue not at­teyned to a perfection. by marking and setting him forth in his colours, no man may thinke that I wil take no man for a Christi­an, but him y ^t hath these markes so perfectly as though he were ful of the holy Ghost, and renewed with suche vprightnes of lyfe, as though he wanted nothing. For if the case stoode so, it were very hard to finde any such amongst men, for there hath neuer bin man yet so perfect. For whē we speake of a Chri­stian man, as of a man y ^t is truly renewed, & made spiritual, iust & without blame, we may not thinke y ^t the worke of this making a new creature, is a work done in a moment, or in a day, The worke of regenera­tion is not perfited in one day. yea or perfected all this lyfe long: as we may not also thinke, y ^t it is a worke which is wrought equally in al: for it is a work which God furdereth in proces of time by litle and [Page]litle, & as it were by degrees, according to y ^e measure that it pleaseth him to giue to eche of vs, vntil he haue brought it to perfection.

How a Christian man is said to be spiritual and righteous.So that the spirit of God which is giuen to a Christian, doeth so abolishe the corrup­tion of the flesh, that there remaine notwith­standing euen to death certaine reliques of the old man, but yet so that y ^e holy Ghost in y ^e end getteth y ^e vpper hand: For it can not be, but he is the strongest whersoeuer he is, & by the efficacie of his mouing, he holdeth men necessarily in stedy and continual obedience of Iustice, as the seede wherby he is regene­rate, is incorruptible. By meanes whereof, though this man y ^t is so regenerate, abideth notwithstanding in the flesh, and sinne dwel­leth in him: yet according to his better part, and in respect of the spirit that in the end ru­leth in him, he is called spiritual, so y ^t though there be at this present no such perfection in the world, but there may be some fault found with it, notwithstāding he is already coūted, as it were, inreprehensible, & without blame, who is regenerate & of a right heart tendeth to this marke. And I thought good to adde this point, to the end that no man should dis­courage him selfe, though he feele not a per­fect regeneration and crucifying of the flesh in him self, and a ful and whole quickening of [Page]the spirit, but lay y ^t before him which I spake of before, as it were a patern wherby he hath to forme & frame his life, shooting alwayes at the perfectiō, as at a marke which he must alwaies leuel at, cōsidering how smal a thing it is and of litle accompt to enter into the list of the Gospel, vnlesse we labour and striue to come to the end. for the chiefest wisdome of y ^e best, is to draw on further, and to go on more and more, as the calling of a Christian man requireth: nay no mā ought to thinke of him self that he hath profited but smally, that can feele in him self some signe & witnes of that felowship he hath with Christ in his death, & resurrection through new motions of an vn­feined heart, which striueth in dede to godli­nes of life. Considering that God of his free goodnes vouchsaueth y ^t holy affection which he him self planteth in the heartes of his ser­uants this honour, that he taketh him for a Christian, which is not so as yet properly: for mā can not come to this happines in this life to be cleane from all sinne, and to haue a ful­nes of faith & pure charitie. And in that that a man is taken to be a Christian, it is by rea­son of the newnes of life that is begonne in him through the vertue of the holy Ghost, y ^t by his vertue quickeneth him, vntil he be perfectly renewed: which cā not be done before [Page]the time that we shal haue put of y ^e mortalitie of these our bodies, and therewithall, the filth of sinne.

An admoni­tion to eue­ry one, that he should wel examine himself whether he be truely a Christian.And therfore let a man examine his life, & soūd his heart to the depth, to know whether he finde the markes of a Christian there or no: and in case he do finde them there, let him be as thankeful to God as if he had receiued the greatest benefit in the world, being assu­red that his name is written in heauen. And therfore let him with S. Iohn skip for ioye, & crie out with Elizabeth, & enlarge his tōgue with Zacharie, and magnifie the Lord with the virgin Marie, for that it hath pleased him to cast vpō him, being but a worme of y ^e earth, y ^e eies of his great mercy, to make him taste such high things, so riche & secret to the sense of man, that there is no eye can see them, no eare can heare them, nor heart and vnderstā ­ding that can cōprehend them. And let that man know, that this secret was giuē him, to the end he should keepe this so great a bene­fit vnto death, by encreasing the same faithe, whereby he was receiued to be partaker of this benefit: for it is the ende of a Christian mans calling to go on more & more in obe­dience to Godward, & to striue without cea­sing to draw euery day more nere then other to him, regarding on the one side y ^e goodnes [Page]of God on them that continue, & on the other side his seueritie on them, which abuse y ^e trea­sure & bountifulnes of his grace. And if on y ^e other side he can not know in him selfe y ^t he is a Christian chosen of God, let him sobbe & sighe before his face, & pray to him to make him partaker of his light & heauenly grace, to the end he may be out of doubt. for he that doubteth, hath not as yet sufficient light in him, seeing the efficacie of y ^e witnes of Gods spirit is so cleare and certaine in his heart in whom he is, That man is very blind y ^t can not per­suade him self he is a Christian. that as touching y ^e point, there is no doubt. But we may well say that that man is blinde, peruers, & miserable, that can not persuade himself so much of y ^e goodnes, mightie power & trueth of God, as to beleue his promises which he hath made, & sworne, and pronounced so solemnely. And therefore let euery man striue with him selfe to make his election sure through a good conscience, and sinceritie of life answerable to the pro­fessiō of his faith, & labour by al meanes possible, that the world may know in deede that it is not in baine that he persuadeth himself, he is a Christian.