A TREATISE of the Excellency of a Christian man, and how he may be known. Written in French by Master Peter de La Place, one of the King's Counsel, and chief Precedent of his Court of Aides in Paris. WHEREUNTO IS ADJOINED A BRIEF description of the life and death of the said Author, to the end that every one may know what he was. Translated into English by L. TOMSON.  MATTH. V 
Blessed are they which suffer persecution for righteousness sake: for theirs is the kingdom of heaven.  
Imprinted at London by Christopher Barkar, dwelling in 〈◊〉 Churchyard at the 〈…〉 the Tyg 〈…〉   

  

To the right worshipful Mistress Ursula Walsingham, grace mercy and peace from God the Father and from the Lord jesus CHRIST.  
ACcording as your Worship's pleasure was, I have perused this book, and as wind and weather would serve for passage, have brought it out of France into England: The cause of your liking, can not be misliked of any: and the judgement of the right honourable my Master, may stand as most grounded in truth and justice, whereby he sentenced him not only to be of the Religion of Christ, but also truly a religious Christian. For surely, if I be not deceived in judgement, who so shall read this book, shall find there was a Christ in the man, & such a Christ, as made him in deed a Christian, not for a day or two, not for fair and calm weather only, but from the first beginning of his entrance into the knowledge of God, to his very last breath, in most sharp and stormy tempests, as witnesseth his happy and blessed martyrdom, in that most horrible slaughter of the Saints of God, on barthelmew's day in Paris that wicked murderess of God's people, against whom their innocent blood crieth to God for vengeance against the day of wrath. As he felt, so he wrote, and his feeling was with such spiritual understanding, as that we may well see, he was one of them of whom he wrote, and by so well knowing himself to his everlasting comfort, gave us a way to know ourselves for the joyous assurance of our salvation. The greatest comfort we have, is to know that we are of the city of God, and who so would honour us the most, could not better perform it to our liking, then to assure us we are the children of that heavenvly Father, brought into that honour and dignity, by Christ that died for us, and gave himself for us, and in whom we devil, and he in us, if we deceive not ourselves. As for the comfort we might reap, by being made men, and not beasts, though it be great, & God is therefore greatly to be magnified, yet considering what God did for us, & what we have done against him, where he set us by grace, and where we find ourselves through sin and rebellion, we have cause rather to sorrow, then to joy, of heaviness then of comfort: and in that respect, the veriest varlet & caitif that goeth upon the earth hath as much to triumph in, as hath the best man of God, the dearest child of our heavenly Father. For they are men, as well as we, made to the image of God as well as we, have as great light in them of natural reason & understanding, as we, witness the Heathen that never knew God, no worse sinners in Adam than we, but we as bad as they, both of us for our sin and rebellion against him in that man Adam justly blinded, justly condemned. This the blind wise Philosopher did not see, and this the obstinate Pelagian Papist at this day will not acknowledge, and therefore they both lift up their heels against God, have wicked thoughts, and speak blasphemous words against heaven, and against their own salvation. And because this prerogative over other creatures, but equality of and in mankind, had not that in it, that might in deed comfort the heart of man, but rather cast him down, his mind and purpose was to lay forth the other to us, which is proper to us, I say proper to us, that are of the household of faith, of the common wealth of Israel, citizens of heaven, fellow heirs with Christ, the children of God: and I say proper, because the Heathen and Barbarians, be they never so wise, the Pelagians and Papists, be they never so superstitiously devout, have neither part nor portion in it. And this is the pre-eminence, not to be called, but to be a Christian, which whosoever feeleth in himself with a right feeling of true understanding, which neither of the two before named hath (for the one fighteth against the name of Christ, the other can not abide to hear of any certain persuasion & assurance of the conscience, that it is beloved of God, and that God is without doubt our Father,) hath the greatest pre-eminence that man can have upon earth, and the greatest joy and comfort that can be felt by man. All of us at this day, in this part of the world, do joy in this name, Christian, and it is taken for the greatest dishonour that can be done to man, to say he is no Christian: And yet sure it is, that every man is not a Christian, that is called a Christian, every man is not a Christian that is Christened, not every one that saith Lord Lord, shall enter into the Kingdom of heaven, no more than every one that was circumcised, was a true jew, or all that descended of the race of Abraham, were true children to Abraham. There was amongst them Ishmael, who persecuted his brother, and yet was he circumcised, there was Esau, whom the Lord hated, and yet was he circumcised: So are there heretics amongst us, Christened, and yet not Christians, for neither the cutting of of a piece of skin in them, did make them true Israelites, neither dipping in a little water, maketh these true Christians▪ both of these standeth in the spirit, not in the letter, in the inward work by grace and that of God, not in the outward work of man. So that he that hath this honourable name, to be called a Christian, hath more cause to tremble then to rejoice, unless he have a sure testimony both within and without, that he is in deed a Christian: for the abuse of God's name can avail man nothing at all, nay it furthereth and increaseth his condemnation, as great credit committed to a servant, and abused by that servant, procureth greater displeasure. How we shall come to the knowledge of this pre-eminence and excellency, which is in us, this book showeth, and because it is so plainly and shortly set forth, I will not stand here to make any discourse of it unto your worship, only I most humbly beseech you to read the book itself, and there shall you find it so well laid forth, as shallbe to your contentment and comfort. I could very willingly have been content to have entered somewhat into the matter, but I fear I should have overslipped myself, for I must needs confess of myself, and to the glory of GOD, I speak it, that I can easilier enter into it, then come forth, so great comfort I receive of the doctrine, which is the chiefest part of the joy of my salvation. Were it not that I had good assurance, and feeling of these marks which he setteth down, and are in deed the true marks of our salvation, both in us and to us, that we are saved, I should despair rather than hope, and bend myself wholly against God, then ever be subject or submit myself to GOD. And therefore so often as ever I enter into consideration of the wicked doctrines, which the reprobate and condemned Church of Antichrist, giveth out and teacheth, I find none so detestable as this point, that laboureth to take away from us all persuasion of God's love toward us, and of our most sure and certain redemption by the blood of Christ. They call it a presumptuous doctrine, a desperate doctrine, a doctrine that leadeth man to all kind of dissoluteness, an enemy to godliness of life and devotion, a furtherer of all sensuality, all lust, all wickedness and rebellion against GOD. Though we are taught by the Scripture, that none can believe but such as are appointed to salvation, and none can receive Christ, and believe in his name, but they which have this prerogative given them, to be sons of God: though the Apostle say, Know ye not that the Spirit of God dwelleth in you: and again, The Temple of God is holy, which Temple you are: though Christ himself say, Rejoice that your names are written in the book of life: and, Of those whom my Father hath given me, I will not lose one: yet cease they not against so manifest truths of the Spirit of God, & witness of the Son of God, yea and evident speeches of God himself, to disgorge their blasphemies tending to the subversion of souls, because they envy at other men's salvation, not passing, as seemeth by their doctrine, for their own, though I judge them not. Is it a presumption for a Christian man to say as Christ hath commanded us and taught us to say, Our Father which art in heaven? Or may I say, Our father, in doubt, whether he be so or no? No man can call God his Father, but in faith, and faith is nothing but an undoubted persuasion that we are beloved of God in Christ, beloved as children, because he gave his Son for us, because he the righteous, died for me the unrighteous, whereby as he become a sinner, by setting himself in my place, so do I become righteous, in that that God setteth me in his place: And because our condition and state is such with God, jesus Christ our Saviour willed us in praying, to pray thus, Our Father. For if this ground go not before, we are liars in so praying, Nay we blaspheme him in so praying, for he will not be called Father of the reprobate, no more than he will accept the sacrifice of the wicked, whereof he sayeth by his Prophet, that it is an abomination to him, for our prayers are sacrifices, and if they be the prayers of his children, then are they sweet smelling sacrifices: but if they be the prayers of the wicked and reprobate, then are they an abomination to the Lord. Do we not every one of us, in the Confession of our faith, say, I believe in God the Father? what do we lie, when we say so? Or must we doubt when we say so? Well this is the doctrine of the enemies of God the Papists, who say, it is presumption for any man to say that he is saved. Then I say, it is presumption for any man to say, that he is the child of God: then is it presumption for any man to say, that God is our Father: then is it presumption for any man to say that he is a Christian: then is it presumption for any man to say in a good and true faith, I believe in God. And so by this means shall the whole Catholic Church be condemned for charging us to say so: then is Christ a liar, and a master of heresies in teaching us to pray so: then do we all wickedly to call and profess ourselves Christians with such confidence as we do. And seeing their profession and doctrine is so, that no man can assuredly say that God is his Father, let them set it down in flattermes, as they mean it, and let the style of the confession of faith, and the Lords prayer go as their doctrine is, after this sort, I doubt in God the Father almighty, I doubt in jesus Christ, I doubt in the holy Ghost, and If thou which art in heaven be our Father, hallowed be thy name, and so forth. What a devilish doctrine is this? & yet it is the doctrine of the church of Rome: what a desperate doctrine is it? and yet it is the doctrine that we must confess to be true, or else we be heretics, we must be burned, we must be condemned. Christians I say, must be condemned, because they say they are Christians, for it is nothing else we say: we say we are the children of God, that is an heresy, say they, and yet they will grant us to be Christians. A strange kind of Christian, that hath not the Spirit of Christ, and if we have the Spirit of Christ, are we not Children? The Apostle teacheth us all this: why then what is it else to say, we are Christians, then to say, we are the children of God? and is there any child of God that is not saved? Paul sayeth, if sons, than heirs, heirs of the kingdom, yea fellow heirs with Christ. So than it is no more presumption to say, I am saved, then to say I am the the child of God: neither any more presumption to say, I am the child of God, then to say, I am a Christian. O but say they, this doctrine maketh men desperate: for if they stand upon those terms once, that they are saved, they will care no more for good works, they will abandon themselves to all kind of sin. In deed they say, as they feel, for if they felt what it were to have this persuasion & ground, they would know, that as they are freed from sin, so are they to live in righteousness: The true Christian and child of GOD, is more fearful to sin, because he loveth God, and is beloved of God, than all the wicked have for fear of punishment. He knoweth and is persuaded, that as he is dead with Christ, so must he rise again with Christ in newness of life, to live after the Spirit, not after the flesh, and that God hath prepared his ways to walk in, which are good works. If the lives of all men were looked into, it would easily appear, where were the greatest abundance of sin, whether in the true Christian who is a witness of the truth of this doctrine, or in the enemy of truth; which can not abide this doctrine. And why can he not abide this doctrine? because he can not abide to hear of the adoption of God, how God hath adopted and taken us to be his sons in Christ before the foundation of the world was laid. And why so? Because they go about to set up their own righteousness, and therefore will not be subject to the righteousness of god. If we do well, because we are the children of God, and if we believe, because we were appointed to salvation, them is it not our well doing that maketh us to be God's children: then are we not appointed to salvation, because we believe: then are all their merits gone, then is all their fat in the fire. A Heathen, a Pharisee, and a Papist, is no body unless he may merit, unless God may be bound to him, and not he to God: he will not take the kingdom of heaven of gift, he will have it of duty, and that is no God a mercy to him. This is the very point of the matter, judge now which is the presumptuous doctrine, either the heathenish pharisaical papistry, or the truth of the Gospel. But as I said, I can more easily enter into the matter, then get out of it, the grossness of their heresy is so notorious and brutish, the truth of our doctrine is so plain and rich, that I can not contain myself, if I should follow myself, I will therefore surcease and leave your worship to the reading of the work itself, which shallbe sufficient to instruct you in the way of this truth, and arm you against the assaults of Satan by these his instruments. The Lord by his holy Spirit work those two effects in you, for this present, so true and comfortable doctrine: and further lead you into all truth, as he is the God of truth, that in the day of the Lord jesus, you may be found to have walked without stumbling in whatsoever he hath thought necessary to reveal unto you for your salvation. 15. Sept. 1576.  
Your worships humbly at commandment L. T.   


A brief collection of the chiefest points of the life of Master Peter de la Place, while he lived Counsellor to the French King, and chief Precedent in his Court of Aids, at Paris: set forth by P. de Farnace.  
THough, to judge aright of any work, we have to consider rather what the thing is in itself, then to stand much upon the author of it, because, as truth is, the opinions wherewith we are before possessed, whether they be with or against the persons, stay us from judging sincerely of their doings: yet notwithstanding it is a commendable custom, not only to set men's names before their books, but also to set down what men they were, to the end the reader may be the better prepared to taste of the fruit when he shall once understand what tree did bear it: for it is to be thought, that the fruit willbe like the tree that bore it. And therefore, seeing this work came to mine hands, I was so bold to put forth this short, but yet most true discourse of the life and death of the worthy man that made it: being otherwise thus minded, though this occasion had not fallen out, that it were an injury to posterity to suffer divers things lie buried under silence which befell him in his life time, and are worthy perpetual memory.  
Therefore, to begime at his birth, Master Peter de la Place, an Angoulesmian borne, was so well trained by in learning, even from a child, that he only of all his brethren resolved with himself to follow the study of the Laws, wherein he profited so marvelously, that before he was two and twenty years old, he made a commentary upon the title of Actions: and about the same time began to be a common pleader in the Parliament of Paris, where he got him great commendation and praise for excellency of wit and eloquence in pleading, and especiadly for singular uprightness of conscience. For which cause also, the deceased King Francis the great, did him this honour to choose him for his Advocate and Autourney in his Court of Aids in Paris. In which office he behaved himself so well, that no man is able to bereave him of this commendation, that he kept his hands continually clean from bribery, and never did any thing against his office, either for unbridled ambition or covetousness. King Henry the last, having sufficient testimony of his good and upright bearing of himself, in stead of continuing him in this office, chose him amongst a number of other to be his Precedent in the said Court of Aides. And whilst he was in this office, it pleased God to call him to know him, about the year 1554, after a strange fashion.  
About twenty years before, whilst he was a student at Poitiers, it pleased God to make him see Master john Caluine, passing then that way with the Archbishop of Tillet, whom he was content to hear speaking honourably of the knowledge of God in general, but when he spoke of the pure service of God, he made astaye there, as one very zealous of that religion wherein he had been carefully brought up. Yet so it was, that even from that day, there remained some scruple in his conscience, that it might well be, he might be deceived, and that his mind ran upon oftentimes as he confessed afterward: which was as you would say, a preparative to nourish this little seed, until it came to bud forth and spring, at such time as God had appointed it.  
After this it fell out on a day, that standing at his door, there came a certain stranger to him, by a wonderful providence of God, whom he knew not, but seeing him to be a man of some quality, and one that wanted relief in his extreme poverty, turned to him very humbly, and made him a long discourse in excellent Latin upon the cause of his misery. And finding him to be a man well qualified, caused him to come in even into his study, to feel him the better to the bottom at his leisure. Then this poor man, as one sent from God, began to discyfer out frankly unto him all the abuses of the Popish Church, and to show him the true and only way to serve 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 fierce which were prepared against them which were suspected the jest that might be, for the doctrine of the Gospel: as in deed this poor stranger, not long after, was tried in the furnace at Paris.  
But after this, Peter de la Place, left not turning both the Scriptures and all the old fathers, even to the very schoolmen, to find some means if it were possible, to take away this scruple which troubled his mind day & night. By this means 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 the death of King Francis the second, he declared himself 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 print, touching the right use of Moral Philosophy, with the doctrine of Christ.  
So that when the troubles increased, for his own safety, he departed from Paris, and withdrew himself to an house of his in Picardy: where all the time of the troubles he gave himself wholly to the study of Divinity, as the only and true Philosophy, (said he) which is able to minister to man true joy and comfort in his griefs and miseries: and used oftentimes to exhort his family to the fear of God, and exercised them in prayers. And some part of his time also he gave to writ how matters of Religion and the common wealth passed, divers pieces whereof, unwares to him were imprinted, Anno 1565.  
When these wars were ended, in the year 62, he went and presented himself to the King, to purge himself of many false bruits which certain evil willers had cast out of him in the war time: at what time, after that his Majesty was satisfied with his answers for his defence, finding the late Prince of Conde that dead is, in the Court, he went and did his duty to him: who, for his part, received him so courteously, that from that instant, he gave him the charge, and made him overseer of all his household affairs, which he took in so good part, that in all matters that concerned his honour, he spared neither goods, nor children, nor himself, so careful he was of his service.  
Five years after, when the troubles began afresh, he withdrew himself again, from Paris to the Castle of We in Valois, which belonged to his nephews, by the right of Mistress Ragonde Luillier his wife, to whom he was at that inscant, tutor. During the time of these wars, he suffered great per secutions: but neither the loss of his office, nor the sale of his movable goods, nor the seizing upon his unmovable, troubled or disquieted him so much, as the discourtesies did which he received at their hands, of whom he aught in courtiesie have reaped great hope of help, as of them that were nearest to him in blood, amongst all which, I can not let pass one unspoken of, who showed himself very barbarous and discourteous, and is a Counseler of the Court, (how be it I am content to conceal his name) and did once not only know the truth of the Gospel, but that more is, made open profession of it, but afterwards forgot himself so far the he played as lewd 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, perceiving that God proved his children somewhat sharply, he revolted by and by, and seeing himself in some danger by threats cast out against them that had been of the religion, to avoid all suspicion of grief that he might conceive for his revolt, or of desire to return to the company of good men, he purposed with himself to commit some notorious act, as he forthwith performed it in slandering and giving forth the worst speeches he could, against this Peter De la Place, taking this occasion, which I will tell you, to make some show of his doing.  
Peter de la Place, was tutor to his nephews, which were children to this Counsellors wife, & had, as I said before, withdrawn himself to a certain castle of theirs. Hereupon this counselor ceased not by way of sundry slanderous requests and supplications, to forge and put into the heads of the Court of parliament a thousand lewd & wicked practices & slanderous reproaches: in so much as he caused this said La Place, while he was absent and knew nothing of these matters, not only to be discharged of the office of his tutorship, to his great reproach, but also gate forth a commission to get him possession of the said castle, and to arrest the said La Place. Which no doubt had been executed in so unhappy and trouble some a time, considering what diligence he caused Tanchou & his archers to make, as if they had gone about the taking of some thief & murderer: had not God raised up a friend, who came a night before and told him of the whole matter. Whereupon though he were in a continual burning ague, yet he was constrained to save himself in the forest of Rez, which is hard joining upon the Castle, where he light upon a stranger, that took him in, whereas this counselor not only against all right of kindred, but also contrary to all humanity seized upon his castle, cast out the children of the said Place, and spoiled such goods as he had left there: and beside all this barbarous unkindness, sent Tanchou and his archers to pursue him. Who by this means was constrained to remain in the forest as a vagabond a good sort of days together, until at length the Lord of Bouchavane showed him this courtiesie, to take him very secretly into a little chamber in his Castle of Coussy, where he was constrained to remain fast shut up, comforting himself in these his distresses and miseries with the reading of the holy scriptures, at what time he gave himself to some deeper consideration of the excellency of a Christian man, and to write this little treatise.  
afterward when it pleased GOD to give his poor Church some breathing time, he returned home to his house, and though there were some resistance made against him by one that in the time of the war, had enriched himself with spoil of his goods, yet he re-entered into the office of his Presidentship, and executed in without any reproach, being honoured of all good men, and feared of the wicked, until this cursed S. Barthlemewes' day, the 24. of August, the last day of a number of honest men's lives, yea and of the very chief & flowers of France. And amongst the rest was this man De la Place most cruelly murdered, in manner as followeth.  
The 24. day about six of the clock in the morning, there came to his house one Captain Michael by name, an arquebusier of Charles the ninth, whom he was the better content to receive into his house, because he took him to be one of the King's Scottish guard, for many of them loved him very well, and offered their service to him oftentimes. When this Captain Michael was thus entered into his house, armed with an harquebouze on his shoulder, and a pistol at his girdle, and a table napkin about his left arm in token he was one of the murderers, the first words he spoke were these, that the Duke of Guise had by the King's commandment slain the Admiral, and many other noble men of the religion: and because all the rest of the Huguenots, of what quality soever they were, were appointed to be murdered, he was come to this Gentleman's house La Place, to deliver him out of this calamity. But yet he would they should show him all the gold and silver in the house.  
Then this Gentleman de la Place, amazed at the proudness of this man, that being but one in the house, and amongst ten or twelve persons, he durst use such words, asked him if he knew where he was, and whether there were a King or no. To whom this Captain answered with oaths, that seeing it was so, he should go with him to the King, and so he should know his pleasure. When this Gentleman lafoy Place heard this, and misdouting that there was some great sedition in the town, slipped out at a backdoor, thinking to save himself in some of his neighbour's houses. In the mean season most part of his servants conveyed themselves away, and this Captain having gotten about a thousand crowns, as he was departing was requested by Mistress Marets' daughter to the same Gentleman to condict her & Master Marets her husband, to some Catholics house, their friend, which he did.  
After this, the said la Place, having been refused at three houses, was constrained to come home to his own, where he found his wife very desolate, and tormenting herself very pitifully, both for fear jest this Captain would have cast her some in law and her daughter into the water, and also for the present danger she saw her poor husband and all her family in. But this Gentleman la Place, strengthened with the spirit of God, and with marvelous constancy rebuked his wife sharply, laying forth before her, how patiently they had to receive such afflictions at God's hands: and so when he had a little discoursed upon the promises that God maketh to his children, he put her in good comfort.  
Afterwards he commanded his men servants and maid servants that were left to be called in, & as he used every Sabbath day to make some kind of exhortation to his family, he gave himself to prayer, and afterward began to read a Chapter of Job, and Master Caluins' sermon upon it, and made a short discourse upon the justice and mercy of God, who (say● he) as a good Father exerciseth his chosen people with divers chastisements, to the end they should not stay themselves upon worldly things. He showed them moreover how necessary afflictions are for the Christians, and that neither the world, nor the devil are able to hurt us further, than it standeth with God's good will and pleasure to suffer them, and therefore we need not fear their power which reacheth no further then to our bodies. And after this, he gave himself to prayer again, preparing himself and all his family to suffer all kind of torments, yea & death itself, rather than to do any thing against God's glory.  
When he had ended his prayer, one cometh and telleth him that Master Senescay Provist of the town house and a number of Archers were at his gates, and commanded them to open the gates in the King's name, and said that he was come to guard la Places person, and to keep his house from spoiling by the multitude: upon this occasion, this Gentleman lafoy 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 town, and that by the King's commandment, adding these words amongst the rest in Latin, that there should not one be left, that could piss against a wall. Notwithstanding he had express commandment from his Majesty to see there were no hurt done to him, but to bring him to the Louvre, because he was desirous to be instructed by him of divers matters touching them of the Religion, which he had to deal in, and therefore that he should make himself ready to come to the King.  
This Gentleman lafoy Place answered, that he would think himself happy for ever, if before he departed out of this world, he might find the means to give the King an account of all his doings and behaviour. But for that time, considering what horrible slaughters were committed all the town over, it would be impossible for him to get to the Louvre in safety, without great and most evident danger of his person, but he might well assurance his Majesty of his person, if it would please him to leave such a number of Archers in his house, as he should think meet, until the fury of the people were a little appeased. Senescay granted him his request, and left him one of his Lieutenants, called Toute voye, and four of his Archers.  
Shortly after that Senescay was departed, the Precedent Charon then Provist of the Merchants of Paris came to the house, and after he had talked a while with him in secret, departed & left him four of the town Archers beside the Archers of Senescays company. All the day after and the night following, was bestowed in stopping up and ramparing the ways into the house, and providing pebbles and stones up into windows, so that by this great and painful watch there was some likelihood, that these Archers were placed in the house for the safety of la Places person, and to preserve his family from that common misery that other felt, until Senescay came back the next day following about two of the clock in the after noon and showed him, that he had express & precise commandment from the King, to bring him, without any further delay. This Gentleman lafoy Place showed him as before, what danger there was for him in the town, seeing that the self same morning, there was one of his neighbour's houses sacked. All this notwithstanding Senescay was earnest to the contrary, saying that it was a common use amongst the Huguenots to protest great humbleness, and say that they are the Kings most obedient servants and subjects, but when it came to the point to obey the King's commandment, they showed themselves very cold, and it seemed by them that they could in no wise brook it. And as for the danger, he said it was for him to go to the Louvre, Senescay answered him, that he would give him a Captain of Paris, which should be very well known to all the people, to accompany him. While Senescay was thus talking with him, a Captain of Paris, called Pesou, and one of the chiefest cutthroats came into this Gentleman's la Place his chamber, and offered to conduct him. La Place refused him very earnestly, saying to Senescay, that he was one of the cruelest and wickedest men in all the town, and therefore desired him only, seeing he could refuse no longer to go to the King that it would please him to go with him, whereto Senescay answered that by reason of other business he had to do, he could not go with him above 50. pace.  
Whereupon this Gentleman la Places wife, though she be a Gentlewoman on whom god hath bestowed many graces & blessings, yet notwithstanding the great love she bore to her husband, caused her to fall down prostrate before the said Senescay and beseech him to accompany her husband. But with that, this Gentleman la Place, who never showed any token of an heart cast down, began to take up his wife, & reprove her, showing her that it is not the arm of man which we must have recourse unto, but to GOD alone. Afterwards turning himself a side, he espied a cross of paper in his eldest sons cap, which he had of weakness set there, thinking to save himself by that means, whereupon he rebuked him sharply, commanding him to take that mark of sedition out of his cap, and laying forth before him, that the true cross which we must bear, are tribulations and afflictions which GOD sendeth us, as most certain pledges and earnest pennies of that joy and everlasting life which he hath prepared for his children. Then seeing himself earnestly pressed by the said Senescay, to go to the King, resolving him self to die the death which he saw prepared for him, took his cloak, embraced his wife, and desired her above all things to have the honour & fear of God before her eyes, and so departed with a most cheerful countenance.  
Now when he was almost come to the street called lafoy Verrerie, over against the Cock street, certain murderers that waited for him with their daggers ready drawn, above three hours, slew him like a silly lamb in the midst of ten or twelve of Senescays archers which guided him, and his house was sacked the space of five or six days together. The body of this Gentleman la Place, whose soul was received into heaven, was carried into a stable, at the town house, where his face was covered with dung, and the next day after in the morning was cast into the river.  
Thus this great and excellent martyr of the Lord, whilst he obeyed the King's commandment, in stead of justice which he sought, found death by the way, which was to him a beginning of the true life: and on the contrary side, both to them, from whom so unjust, against all God's law and man's law, and so cruel and barbarous and more than brutish commandements, proceeded, and also to the executors of such iniquities, cruelties, barbarities, and brutishness, a most certain beginning and entrance to an horrible judgement that hangeth over their heads, & over their posterity, though it seem long before it come.   

Of the excellency of a Christian man, and the way to know him.  
MY intent and purpose being to entreat of the worthiness of a Christian man, 
The excellency common to all men.  I mean not in any wise to stand to discourse upon the excellency of mankind wherein we do all communicate, and whereby the state of man surmounteth the condition of all other creatures: a reason which moved the Philosophers to recommend unto us so diligently the knowledge of our selves, according to the old proverb given by Oracle, and framed by them to this purpose to 'cause us not only to keep ourselves within the bounds of modesty and humbleness, and to teach us the weakness of our nature, but also to lead us to the consideration of our nobleness and dignity, beginning by the view of the building and workmanship of this world, as of Heaven, the Sun, the Moon, and the Stars: and so from them to other creatures and living things of divers sorts, setting out Man, as the most excellent piece of work of all, and the chiefest wrought thing amongst all the creatures, on whom it pleased God to bestow most plentifully, and to enrich with that, which Heaven and earth, and all other his creatures had but small portions of, who was therefore called a Little world, and a miracle amongst all creatures, considering the workmanship of his body, the joints, the proportion, the beauty and use of it with his members, his head above all his other parts, his eyes looking up to heaven, to behold from whence he came: and again, the quickens of his wit, his discourses upon the heavens and the earth, and the secrets of nature, his memory whereby he comprehendeth so many things & digesteth them, compareth things passed with things to come: Moreover his reason which as they imagine is placed as Queen & Mistress in the wit in the highest seat of understanding to govern the will of man, and to frame all his deliberations by the compass of wisdom.  

The excellency proper to a Christian.  I mean not, I say, in any wise to entreat of this kind of worthiness: but minding to pass further, I purpose with myself to speak of an other kind of excellency, which is proper and peculiar to a Christian man, which far surmounteth without all comparison in all kind of prerogative and pre-eminence the former, be it never so highly commended and set out by them which professed themselves wise men, and were therefore reputed and taken for the wisest amongst other. Which men notwithstanding or wise Philosophers being carried away with an overweening and blind love of themselves, overshot themselves so far, as to say, that Man is able, by reason of such powers as he hath in him, 
A foolish praise of the powers and virtues that are in man.  and by his own strength, to discern between good and evil, and command his lusts, and that he hath it in him to govern himself, not only for the framing of this earthly life, but also to lead him to Godward, and to the attainment of everlasting bliss and joy. Moreover, that as touching Life, he hath it by the gift of God, but as for Living well, he hath it of himself, and the goodness that is in man, man getteth it of himself, in so much as no wise and discrete man, sayeth Cicero, ever gave God any thanks for it, because, saith he, we are commended for our virtue, and we brag & boast ourselves of it: which we could not do, if it were the gift of God, & came not of ourselves: adding moreover, that the opinion of all the world is this, that as for worldly commodities, we have to crave them a● God's hands, but as for wisdom, every man hath to seek it within himself.  
maintaining and publishing this false opinion, that what soever we do by the conduct and guide of nature, it can not be but well done, and if man could follow that rightly, which he hath in him of nature, he could never do amiss. And many other such foolish and vain sayings, which notwithstanding (a thing more to be sorrowed at) they the make profession to be our instructors in holy writ, do marvelously embrace: who by suffering themselves to be carried away more than reason would they should, by this kind of heathenish wisdom, are fallen into the self same error, and have ascribed to man I know not what kind of integrity and uprightness both in his reason, and will, in so much that even they amongst them which thought to speak more soberly and modestly then the rest, as Chrisostome and certain other, have made such a parting of stakes between God & man, that while they confess on the one side, that we can do nothing without God's help, they maintain on the other side, that unless we bring some thing of ourselves, the grace of God can not help us: for as they say, all the matter lieth not in God's help, but we must cast in our reckoning also: yea, and that it is in us to begin, and in God to make an end, holding this for an undoubted truth, that GOD hath given man power to do well and to do evil, both when, and as him listeth, and that he is at his own choice, to take of them, which he william.  
This I say, to show, how with all the light of understanding and uprightness of reason, 
A blindness, even in the knowledge of the excellency that is in man.  (whereunto they ascribe the sovereignty of the whole man, making it as it were a Monarch and Emperor) man is blinded and dazzled with the knowledge of the excellency, which he laboureth in vain to find in himself by the knowledge of his powers, and beholding all things that are within him. And so consequently how much they abuse themselves, which think there is no better way to move and persuade men to frame their lives accordingly as they aught, then to put them in remembrance what goodly and precious things they have in them, for thereby they willbe moved to make some account of themselves, and be more careful to keep themselves in their place and degree, shunning sin, and following righteousness: seeing that all this can serve to no other purpose, but to puff him up with vain glory & overweening of himself, and 'cause him to weary himself in conceiving a good opinion of himself, which will not further him the worth of a pin, and then to undertake such things, as he shall never be able to compass, neither by the reach of reason, nor by accomplishing in deed what he intended. For the knowledge of a man's self, according to the rule of truth, 
The true knowledge of a man's self.  standeth properly in this, that man weigh with himself the miserable state and condition whereinto we are fallen through the fall of Adam, to the end that having a right feeling of it as we aught, all vain glory and presumption may be beaten down in us, with a deep consideration of the loss of our uprightness, and in stead thereof, of a corruption and fall from all goodness, which is come upon us by reason of the corruption of our nature, Satan having so fast footing in all the parts of our soul, that every one of us in himself (as S. Augustin sayeth) is become a Devil, enemy to God, and accursed on all sides, to the end that being lively touched by this means with the feeling of our vanity and frowardness, we may be moved to come out of ourselves, as void and destitute of all goodness, and seek our excellency, worthiness, and nobleness somewhere else, yea and be moved to sigh, and in sighing to breath after it with great desire to recover the same.  
Whereby it appeareth how grossly they were deceived & abused which thought to find the worthiness of man within man himself, and in that that is of man. 
Their error, which have sought man's excellency in that which is of man.  The cause of their error is this, that the secret of their destruction and fall, which came by our first father's fault, & wherein they would needs seek a fair and sound building, was not revealed unto them. Whereby it came to pass, that through pride which they conceived of themselves for that small remnant of light that remained of the first beginning which was included in our nature, (which they call a little portion of the Godhead) they spoke so boldly and presumptuously of that which they knew not, and commended man for that which in deed is not in him, and wherefore he is not in any wise to be 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 sparks left, whereby there remaineth in him some dark light and perceiverance of the excellency of his nature, that is to say, of that uprightness wherewith the first man was beautified and made noble, so that the corruption of sin was not able to do so much, as utterly to deface the image of GOD in us, but that there remained always some little trace of it, thereby it came to pass, that men pricked and awakened with the feeling of the relics of their first dignity and excellency (enwrapped notwithstanding in darkness, and possessed with a perverse and presumptuous desire to have somewhat of their own, & remaining within them) were easily moved to praise and commend the excellency of their nature: which foolish desire being once presented to the understanding and brain of each man, by the same deceiver that would needs persuade our fathers to become like to God, there is not one of us that hath not a root of pride deeply planted within his heart.  
Not that I mean to deny, but that little understanding that man hath in him even of nature for the maintenance of this present life, and that discretion of good and evil engraved 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 cometh from God: but I say, that all these things are defiled in man, even as wine that hath received infection by the unsavoury taste of the vessel, wherinto it was put, 
All the excellency of man, as of man, is defiled.  whereby the grace of his savour and goodness is gone, and hath gotten beside a bitter and unwholesome taste. Because, the judgement and discretion which he hath left to discern and make his choice of things, is partly imperfect and full of confusion, and all the wit he hath, becometh vain, as also his will is tempestuously carried and full of frenzies accordingly as man is wholly carried away with sin, and to be short, his understanding, and perceiverance which he hath of GOD is nothing else, but very horrible wellspring of errors, as appeareth not only by the idolatries and superstitions which he inventeth, but also herein, that whereas the heavens keep their natural motion, & the waters their accustomed course, the birds make their nests, and the plants bring forth fruit each one in his due time, & to be short, no creature subject to man faulteth in his work, man endued with knowledge, judgement, discourse and understanding, is he that only erreth, and erreth in such sort, that in the whole world, there is no fault, no disorder & confusion, but on his part. So that, to speak truly, there remaineth not one drop of uprightness in his whole nature, so far is he from that excellency, whereof I mean to speak, by reason of the corruption that is in him, as every man will freely confess, that can and doth rightly consider the heavy sight of his decay.  

The common nature of man is not capable of the excellency of a Christian.  Wherefore seeing that this our nature, which is common to all men living, is not capable of that excellency whereof I speak, we must needs say, that that man of whom I speak, is transformed into an other new and more excellent nature, whereupon God hath bestowed a singular & wonderful virtue, which far passeth and surmounteth all that is in man, as in deed it can not be found, nor be confessed to proceed from any, but from God, yea from the Lord and saviour jesus Christ: by whom his good pleasure was to restore all mankind, towards whom though the soueraignecreat●r● & maker of all things showeth sufficiently his fatherly favour divers & sundry ways, yet notwithstanding, until he show himself to man a restorer in the person of his only begotten son, their conscience reproveth them within themselves, & maketh them perceive that by reason of their filthiness they are well worthy to be cast away as wretched men & caitiffs, & cannot be taken & accounted for his work established in them. In which work is only & truly that excellency whereof I mean to speak, which is a work that far passeth the work of the first creation of man, as it will appear more plainly hereafter, of which man when S. Paul speaketh, 
The wondered work of God appeareth in a Christian.  he saith that the efficacy of the might & power, that is to say, of the mighty power of God is plentifully showed in him, because he setteth forth in him, after a wondered sort his infinite virtue, according to the unspeakable goodness, grace, and favour, which he beareth to a Christian man.  

The wondered goodness of God which appeareth in a Christian.  And that it is so, to show it more particularly, our heavenly father not content that he brought a Christian into the world, of nothing, and that he made him not an ox or an ass, which he might have done, or a dog, or a cat, or any other more bite and abject creature, but a man, that is to say, a singular and perfect piece of workmanship, and that he made the world & beautified the heavens and the earth with a perfect abundance, variety, and beauty of all things, to lodge him in it, as it were in a great & sumptuous palace, well and richly furnished with all things necessary, not content I say, with all this, & moroeover, that he had forgotten his unthankful and detestable infidelity and felony, where he deserved to be cast of, and deprived for ever of all his blessings: yet notwithstanding it pleased him, of a certain more than fatherly love, and special favour which he bore him, not only even from his birth day, and from the first hour that he brought him out into this world, but even from his mother's womb, yea, and before he was conceived, yea, and that more is, before the world was made (as he predestined him to himself from everlasting) to elect and choose him from amongst an infinite million of men, to mark him & set him apart, to exempt him from the common state and condition of all other men, that is to say, from everlasting condemnation and destruction which was prepared for him as well as for every other man, to reserve him for himself, to adopt, and regenerate him in the hope of life to an incorruptible inheritance kept in store in heaven, to be revealed to his elect at that day when all things shallbe restored, and to show in him the richesse of his glory, as in a vessel of mercy prepared to salvation.  
All the cause of this excellent prerogative and dignity, 
The cause of the excellency of a Christian consisteth in the only goodness of God.  is not as we see to be sought any where else, but in the singular grace and mercy of God, whom it pleased without any further regard or consideration of any thing without himself, foreseeing the fault and condition of mankind, of his good pleasure to have mercy upon some, to set them in honour as vessels of his mercy, and leave the rest in their judgement, giving grace to some which was not due to them, and rendering to the rest that punishment that was due to them, being in his power to give to one part that which they deserved not, so setting forth his grace: and not to give it to all, thereby showing what all had deserved without further bestowing like mercy on all: for he made all things, as Solomon saith, for his own sake: yea, the wicked man to the day of his destruction, according to the decree of the good pleasure of his will, which only is the sovereign and high rule of justice that judgeth all the world: his ways, which are mercy and truth being incomprehensible, as whereby he so worketh, that they which obtain mercy at his hands, have nothing but his mercy to boast of, and they that are left in their condemnation, have nothing to gainsay the judgement of truth as men guilty, nor aught wherewith to plead against him, in so much as on the one side, to show forth his wrath, and make his mighty power known, he through great patience and meekness beareth with the vessels of wrath prepared to destruction, & on the other side, setteth out the richesse of his glory towards them that he chose by his grace, whom he prepared to glory.  
For so it is, as S. Augustine showeth it at large, 
Of the eternal council of God, touching man.  where he speaketh of the predestination of God, that when God had resolved with himself, to build the Monarchy of this world & all that is contained in it, & foresaw, that the first man should fall wittingly and willingly into death, being pliable to good & evil, having not that given him to continued & stand steadyly in that state wherein he was placed: yea and that all mortal creatures should be within the compass of his fall, & subject unto it, having so appointed it by his incomprehensible counsel and wisdom, which hath a foreknowledge of all things joined with it, as also his mighty power which governeth all things by his hand, and yet notwithstanding minded to have a little rennant, even as you would say, an handful of men taken out of such a great multitude, to serve for the praise of the glory of his grace, he chose & set apart from the multitude, one man amongst many, which should be in his time ordained to be conceived of the seed of David, and should be borne of a virgin, to wit, jesus Christ, (finding nothing in all the seed of Adam worthy his election, and such a prerogative and excellency) in whom also as in the head, he chose to be members as it were of his body, such as it pleased him freely of his grace to appoint before hand & receive to life: and by the self same man, to join them unto himself, and ally them so together that they should never be severed, having foreseen a great while before that in Adam, there should come good of evil, and knew most undoubtedly, the it belonged to his almighty goodness to turn good into evil, rather than to suffer that there should be no evil, and so accordingly disposed the life of men and Angels, as that he would thereby show first what free will was able to do, and then what the gift of his grace could do, having shut all under sin, that all might have need of grace.  
And therefore as the excellency which I ascribe to a Christian, and proceedeth from this grace appeareth fully and abundantly in jesus Christ, 
The excellency of a Christian appeareth fully in jesus Christ.  so is it powered out upon his members according to the measure of every one, by which grace man was made a Christian when he first began to believe, as our saviour was made Christ according to the flesh, 
The excellency of a Christian proceedeth of that fullness which is in Christ.  when he first began to be man. And therefore was he called Christ, and the other by his means, Christians, as streams flowing from the chief fountain: for so had the Almighty purposed in himself to gather them unto him, 
All the elect are gathered together in Christ.  by the blood of the Cross of jesus Christ, at the fullness of time appointed, finding them miserably strayed and scattered amongst the other, and set them in their right state: which is, to cleave continually to him, being knit and coupled together with him in a true & perfit unity, by engraffing them into the body of his son. Who for that cause are called elect or chosen through the good pleasure of God, to make a difference between them and the other which were not kept in the said unity, but forsaken by a secret reprobation in the secret counsel of God.  

The cause and matter of the excellency of a Christian is wholly to be referred to the love and goodness of God by Christ from everlasting.  So that, whether we mean the cause, or the matter itself of the excellency of a Christian man, so far I am either from seeking or setting the said excellency of a Christian, in man himself, as the Philosophers do, that I mean not to ascribe it to any thing in the world, but to that headspring of all graces, benefits, and blessings, that is to say, to the everlasting love and gracious goodness of God by jesus 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 agreeable in his well-beloved son, who was by him appointed head over them, which by him & through him, and no otherwise, are restored and settled in his grace, and made his heirs to enjoy his kingdom, where as before they were a cursed race of Adam, and inheritors of hell fire. for the Father loveth none, but in his Son, 
The vaiting and joining together of a Christian with Christ  and vouchsafeth none his inheritance, unless he first join them to his son by a secret bond & unity, causing the virtue of the head to descend into the members, as the sap of the root of the tree goeth into the graff that is imped into it, in so much as this spiritual bond and knot belongeth not only to the soul, but also to the body, & so the the Christian man is made one with jesus Christ, flesh of his flesh, & bones of his bones, yea even so far forth, the they bear his name & person before God, and he rather respected in their persons, then in his own. To be short, even as naturally the only beholding of the face of man moveth us to love him and all his parts, though if we should view his members apart we might happily found somewhat to mislike us, & bring us out of taste, so fareth it likewise with the Christian, who is a member of jesus Christ, being considered in Christ's face & person, which when God beholdeth in his elect imprinted as it were in them by repairing of his image in them, loveth and cherisheth them, as persons with whom he is well pleased.  

The excellency of a Christian doth well appear in the fellowship which he hath with Christ.  So that to speak in few words, it is this fellowship which they have with 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 excellency of a Christian man consisteth and appeareth very evidently, in that he is set in the highest degree of honour being made the child of God, by jesus Christ taking upon him that that was proper to man to be made man as he was, and to make him fellow with himself in that that was proper to himself, by making him the son of God. For thence cometh this holy brotherhood, which he teacheth us, saying, I go to my father & your father, to my God & your God. Being not ashamed (as the Apostle saith) notwithstanding the great odds that is betwixt him & us, to abase himself so far as to call us Brethren, even after his resurrection, when he had put of all his infirmity, us, I say, which are not otherwise worthy to be under his servants. 
The Christian man far passeth all other men  Herein therefore the Christian man appeareth to be a fit, not only above all other living creatures by reason of his own nature, as the Philosophers say, but also above all other men by this pre-eminence which those Philosophers knew not at all, whereby he surmounteth the dignity of the first man, taking him in the greatest perfection he ever had, because the grace of God is far more settled and sure in the regeneration of the faithful, than it was in the first state of man, that being greater which we have recovered in Christ jesus, 
That which the Christian recovereth in Christ, is greater than that which he lost in Adam.  then that which we lost in Adam. For Adam had grace given him to continued in goodness, if he had would, but to the Christian it is given to have a will, and in having a will he overcometh his lusts. So that Adam might if he would, but he had no will, that he might: and the Christian hath both will and might given him. so that the first liberty was given to Adam, that he might abstain from sin and not die: but that that is given to the Christian, (the pledges whereof we have here, and look for the perfection in heaven) standeth in this, that he can neither sin nor die, because the elect are unseparably knit with jesus Christ their head, which bond maketh them strong and steadfast, to cleave to God for ever.  
To be short, this excellency of a Christian man mounteth so high, that it surmounteth the excellency of the very Angels, in this respect that the everlasting Son of God united himself to man's nature, and not the nature of Angels, minding to perfect and accomplish in it, the wondered work of our redemption: and afterward having glorified it with immortality, by his resurrection, he set it in his heavenly kingdom above all principalities and heavenly powers in all honour and glory: so that the Christian man being partaker of the flesh of Christ which is carried up and reigneth on high, hath part also of the same kingdom and glory. And though the Angels, as touching their natural essence, are counted more excellent than man, yet notwithstanding, because they have no head of their kind and nature, the Son of God, even according to the flesh, surmounteth them in dignity and nobleness.  

The chief excellency of a Christian is to be made like unto God.  To this purpose, S. Peter speaking of Christians, thought it not enough to say, that they are a chosen generation, an holy race, a peculiar people to set forth the great virtues of God, and a Royal priesthood, consecrated to jesus Christ, to offer sacrifices, not for the remission of sins (For that office is thoroughly accomplished by Christ jesus his only sacrifice, the force whereof remaineth for ever) but sacrifices of praise, and thanksgiving, and calling upon the name of God, which are the calves of our lips, and sacrifices of benevolence, & imparting our goods with the poor: he thought it not enough, I say, to give them all these so great and honourable titles, but goeth on further and sayeth, they are made partakers of the divine nature, which is so excellent a condition, that the head of man is not able to imagine or wish an higher. For in deed, what can a man desire more, then to become like to God? surely the spirit of man is not sufficient & able to comprehend the greatness 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 divine immortality and blessed glory.  

The Christian man is made perfect in Christ.  And therefore S. Paul writing to the Coloss. and speaking to them as to Christians, saith that they were complete in Christ, when he had said a little before, that all that fullness of the godhead dwelleth bodily in him, showing thereby, that this perfect essence of the Godhead which is in jesus Christ, did avail them in that, that they received thereby their perfection also. And in that that God is wholly in him, is to the end that when they once possess him, they might obtain such a perfection in him, as none of us is able to attain unto by all the wit & understanding we have. Yea so far forth, that this knot & bond is such an one, that jesus Christ who worketh all in all, vouchsafeth the Christian thus much honour, 
The wonderful uniting of a Christian with Christ.  that he counteth himself after asort imperfect, if he be not joined with him, as S. Paul witnesseth, saying, that the Church is the filling up of the body of Christ. And therefore there is no marvel, if the Prophet David ravished with great admiration of this so wonderful goodness & love of God towards mankind, and being as it were ravished & besides himself cried and said, Lord what is man that thou so regardedst him? that is to say, that of thy gracious goodness thou hast made him so excellent a creature? For if he should consider & seek his first beginning from whence he came, where shall he find it but in the dirt & dust of the earth? if he mark the place of his abode, he shall find himself scrawling here upon the earth below: if he look to his end, he shall see that his body shallbe meat for worms. And yet notwithstanding, saith he, thou hast so highly honoured this poor creature Man, that the Angels serve him, as if he were a God. for thou hast made him a little inferior to God, & hast crowned him with glory and honour, and placed him ruler over the works of thine hands, and hast put all things in subjection under his feet: As if he would say, what occasion did dirt give thee, that of it thou shouldest make a creature to thine image and likeness, whom thou wouldst make Lord and Master of all the world? and put in subjection under his feet what so ever is under the compass of heaven? speaking of the man that is restored in jesus Christ.  
For in deed it is he only, and none but he amongst all living things that is the only Lord of the world, 
Only the Christian is Lord of the world.  by recovering that interest in Christ, which was before lost in Adam who was at the beginning made heir and Lord of all God's blessings, but was afterwards dispossessed of them through his rebestion, and disobedience, so that all his posterity hath no other interest nor title, in the blessings of this world, than thieves & robbers have, which take away other men's goods, the Christian only except, to whom of right belongeth the use of all things, as S. Paul saith, whether it be the world, or life, or death, or things present, or things to come, all things, in a word, are his, because they were made for his profit. 
All things are profitable to the Christian, yea, even sin itself.  And there is nothing, but God maketh it serve, & turneth it to his profit, in so much that by a special dispensation of his providence, he causeth that the very sins themselves which man committeth, turn rather to his salvation then to his hurt, in that that by them he humbleth them, and maketh them better taught, 
The Christian man is from everlasting in the heart of god  and more advised. To be short, this man is a creature that from everlasting was in God's heart through jesus Christ, 
The Christian is God's treasure.  & therefore a thing so rich & precious, that it may well be called God's treasure.  

He descendeth to a more particular declaration of the excellency of a Christian.  But seeing I have begun to dilate this excellency of a Christian man by the everlasting counsel of GOD, which he determined and appointed within himself before the world was, according to his gracious goodness fully set forth in JESUS Christ to all them whom he hath coupled together with him. It shall be good now to come lower, and to treat of the matter, as it were by descent from heaven to earth, and to show this excellency 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 show how miraculously he is formed, nourished & brought up to ripe age: what manners he is of, what his life is, and what his conversation, to set him out after this sort in his colours & marks as he is. For in deed he is a new creature, whom the world knoweth not, and an hidden treasure in a vile and contemptible vessel, hard to know, if he be not well marked out & set forth with lively colours. And jest in discoursing of it, we fall headlong into the same error, which the wise fools of the world fall into in their discourses upon his excellency, it shall not be amiss, if at the entry of the matter, I warn every man to beware he presume not so much of himself, as to imagine that he hath aught of his own, 
Man may bring nothing of his own to make him a Christian.  as though he had in himself any piece of a cause, mean, or aid to set forward this work.  
Therefore, as I said before, that we have not to seek the cause or ground work, or matter of this excellency any where else, 
The excellency of a Christian proceedeth from God's election, and from nothing that is in man.  but in the mere grace of God according to his everlasting providence: so say I again, to shut out all worthiness of man, that all the goodness & virtue that may possibly be found in man, proceedeth from the fruit of God's election: and therefore to be a Christian, that is to say, the best of all creatures, proceedeth wholly from the gift of our heavenvly father, in that that whatsoever he hath given to Christ, cometh to Christ, and in that that no one whit of the world belongeth to the Creature, were it not that the grace of god plucketh a few out of destruction, which otherwise should have perished, the world being left in that destruction, whereunto it is most justly appointed. And for this cause jesus Christ protesteth, that he prayeth the Father for them only whom the Father hath given him. For in deed, the grace of God findeth no cause in any man, why he should be good unto him, but man receiveth all of his mercy, because it is God's work only to save his, and for that end and purpose to make them fit and meet to be partakers of his inheritance. And for a man to imagine any pretence for man in this case, it were as much as if he should go about to make him his own maker. And if we do well to give God all the praise for the direction of this our corruptible life, how may we be so bold to ascribe that unto our selves, which is without comparison a thousand times better? to wit, the life that perisheth not, but remaineth for ever, seeing it is a great deal easier to make us men, then by our own industry and virtue to be regenerate into a far more excellent nature.  
Whereupon S. Paul, to take away all presumptuous opinion of man's brain in this behalf, sayeth, That it is neither in the willer, nor in the runner, that is to say, neither in merit, nor worthiness, nor industry; nor will, nor help, or any means that man can work, but in the only goodness of our Lord and Master, who doth all things according to the counsel of his good will, not according to our works, but according to that purpose of his grace, which was given us by jesus Christ before the world was. And this aught of a truth content us and suffice us for all reason that may be brought: for to go about to search out any other, what were it else, but to open a gap for rash and heady fellows to demand in like sort a reason of all his works, why he bestoweth his graces more upon some, than upon other, as to begin with the brute beasts, why God made them not reasonable creatures: and why he made not a woman, a Man: and why he made not the ignorant, weak and poor man, a wise, strong, and rich man: and as touching the elect themselves, why they are not the same that their head is, why there is so great odds between them, why they are so unclean, and he very cleanness itself, and so in sum, why he bestoweth not his gifts, as well upon this man, as upon that man.  
And yet my meaning is not, that God hath no reason for making such a difference between his creatures as he hath done: but because that reason is hidden within his secret counsel, I say, it must suffice us for good and all, that his will was so, and say with S. Augustin, that faithful ignorance is better than rash knowledge: yea that such ignorance is learned, and the desire to know more, is a kind of madness. Therefore when we see that some have this honour done them, that they are made Christians as well as other, though we see no evident cause why it should be so, we must learn to stand in admiration of the deepness and profoundenes of God's judgement, which we may in no wise dispute of: and therefore every one of us hath to content himself to know, that to be a Christian, is the workmanship, 
To be a Christian, is the only work of God.  as S. Paul sayeth, and creature of God, created in jesus Christ, and that God hath blessed him with all spiritual blessings in heavenvly things in him, as he chose him in him before the foundation of the world, being predestined of God to adopt him to himself, according to the good pleasure of his will to the praise of his grace, which he hath powered out most plentifully upon him, in all wisdom and understanding, and to whom he hath given to know the secret of his will, according to his everlasting decree which he purposed in himself, being moved thereunto by no other means, then of himself.  

Of the regeneration of a Christian.  So then to come to the regeneration of a Christian, and to speak of the order that is holden therein, First of all we may not dream of any such generation as Pythagoras made, who thought that as soon as that bodies were dead, the souls went into other bodies: neither may we dream of any natural generation or power of man, whereby this man should be made after this sort: for this generation is not wrought by a corruptible & unclean seed, as the first was whereof we are all partakers, which can engender nothing but corruption, nothing can be borne of flesh but flesh, whose end is death and destruction: but by an other and second generation which is spiritual, made of an holy & uncorruptible seed, which is the word of God preached, whereby they that are appointed to salvation, are called and begotten to him. For in deed there is no other difference between Predestination, and Calling, but this, that predestination is a preparative of that, whereof the calling is the effect and the accomplishment: and yet my meaning is not, that this generation is made by the virtue of one simple word uttered by the voice of man which soundeth only in the ears, which God useth as his means and instrument to call all men indifferently to him: (for many are called, sayeth Christ, but few are chosen, and it were to set a mortal man to much on cockhorse to say that his voice were so piercing of itself as to work a regeneration in the soul of man) but I say, it is by an other inward calling of God, by the means of the outward which is wrought by man, which inward calling maketh itself heard within, by drawing the heart unto it, which receiveth the witness of the everlasting grace, and without which, the voice of man could be but a bore sound that vanisheth away in the air, and a literal preaching & dead without any fruit, the seed time being of little value, unless the increase be given by virtue of that life which is reserved only for them which were appointed unto it from the beginning of the world, according to the purpose of God, and no purpose of theirs: to whom only it is given to know the secrets of the kingdom of heaven, all other men being shut out and left to their own nature, whereby they are deaf and blind, conceived and borne such of the unclean seed of their parents, having beside a darkened understanding which can not comprehend the mysteries of God: for his word is covered and hidden to them, so that they can no more perceive the glorious and bright shining light of it, then blind men can the light of the Sun: for no man can come to Christ, unless he have a special grace who thought that as soon as the bodies were dead, the souls went into other bodies: neither may we dream of any natural generation or power of man, whereby this man should be made after this sort: for this generation is not wrought by a corruptible & unclean feed, as the first was whereof we are all partakers, which can engender nothing but corruption, nothing can be borne of flesh but flesh, whose end is death and destruction: but by an other and second generation which is spiritual, made of an holy & uncorruptible seed, which is the word of God preached, whereby they that are appointed to salvation, are called and begotten to him. For in deed there is no other difference between 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 virtue of one simple word uttered by the voice of man which soundeth only in the ears, which God useth as his means and instrument to call all men indifferently to him: (for many are called, sayeth Christ, but few are chosen, and it were to set a mortal man to much on cockhorse to say that his voice given him from above.  

How a man becometh a Christian.  Now as touching the way that our heavenly father taketh in framing a Christian man, this it is, he first determined in himself to make the world and all things to his glory, and men especially, to show to one sort of them which are predestinate to salvation, his mercy, and to the other sort, his justice: And to this effect he appointed for an only and sole Mediator, jesus Christ his only begotten Son, of one self same substance with himself, even God everlasting, to the end that by him being made man, & the two natures united and joined together in one in him, all corruption of mankind might be purged, and all righteousness fully accomplished in him for all, as one able enough to sustain the judgement of God, and worthy enough to appease his wrath by the offering up of himself, the just dying for the unjust, and to sanctify all his elect, abolishing their sin in them by the communication of his death, and quickening them by his resurrection. To be short, he determined with himself to give them his son, and in him what soever is requisite for their salvation, as also to give them to him, and so to make them Christians, by engraffing them into Christ: which everlasting purpose and decree, he resolved also to reveal unto them, when they should not think of it, causing himself to be found, as the Prophet sayeth, of them, which enquired not after him, & at that time, that they walk after the course and fashion of this world, even as Satan would have them, and proceedeth in it after this sort.  
First, to awake them out of the dead stepe of sin wherinto they are fallen, he pricketh them with the sharpness of his Law, and laying a number of examples of his justice before them, driveth them into a fear, not minding to beat them down into desperation, but to make them turn their faces towards the Mediator, in whom they may find some place of refuge. And to this end, he layeth before them in conclusion his grace and fatherly goodness by the preaching of his Gospel, He teacheth them, he maketh them apt to receive instruction, assureth them of their election, summoneth them to his heavenly inheritance, stretcheth out his hand unto them to bring them thither, yea and draweth them unto him, fashioneth them new ears, lighteneth their eyes, changeth their stony heart into a fleshy heart, openeth their understanding, reneweth their senses, disposeth and maketh them fit to savour and taste his word, which he soweth, and causeth it to bud and bring forth 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 gifts and graces, and whereas they were far of from him, he maketh them draw near to him, of strangers he maketh them housebirds, of wolves sheep flocking together under the great pastor of souls: of natural, fleshly, earthly, and devilish men, he maketh them heavenly, spiritual, angelic and divine: and by this means translateth them from the kingdom of darkness, into the kingdom of light, transporteth them from death to life, and bringeth them into his own household. To be short, having thus engraffed them into the body of his Son, he joineth and allieth himself to them, he maketh himself one with them, maketh them his children and heirs, partakers of his immortality and glory, and all this he worketh by the inward virtue of his holy Ghost, & with an other manner of efficacy then by restoring the relics of free will, as some popish mates use to speak, seeing that all the remainder that man hath of this free will, serveth to nothing else but to sin willingly, to fly from God, to hate him, and to have no will to hear him, nor believe in him, nor acknowledge any of his blessings: and that more is, to think upon nothing but upon sin, and not to have so much as one good thought.  
Which wonderful order S. Bernard considering, crieth out and sayeth, Behold an high and marvelous counsel, which hath been published to us. God knoweth them that are his, and what he knew, he hath showed to men: he receiveth none to the knowledge of this mystery and hidden thing, but such as he hath predestined. And addeth moreover, The mercy of God from everlasting to everlasting on them that fear him: from everlasting, because of his predestination: to everlasting, because of the blessedness which they look for, the one hath no beginning, & the other hath no end. S. Augustin also saith in like sort, Is not this a kind of school, far from the sense of the flesh, wherein the Father is the schoolmaster that teacheth us to come to him, and the Son of God is the word whereby he teacheth, and which entereth by the ear even to the heart; where is also the Spirit of the Father and the Son, who teacheth also jointly with them, and not a part, for the works of the Trinity are inseparable, so that, if we see numbers come to the Son, it is by him that maketh many to believe in Christ. But where & when every man hath heard & been taught by the Father, we see it not, because this grace is hidden, secret & heavenly, wrought by the renewing of the holy Ghost, powered out plentifully upon them.  

The excellency of the power of God in the generation of a Christian.  And truly, it is a marvelous generation, which maketh man a new creature, not that he receiveth an other soul, or an other body in substance, but in quality, by repairing the Image of God in him, by an inward renewing of the whole nature, that was corrupted: yea it is a work which setteth out unto us no less virtue and power of God, then that whereby jesus Christ was raised 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 ordinary instrument which maketh us partakers of Christ, and frameth the Christian man, so that unless the door of our hearing be opened by the preaching of the Gospel, the word can not enter into the heart, and the preaching is wrought by the voice of man assisted by the inward virtue of the holy Ghost, which man must be sent by a special grace of God, to declare unto us, that this special grace is according to his election, which is according to his everlasting counsel, determined according to the good pleasure of his will, which only is just and reasonable. And so consequently both the calling, and other effects that follow, flow from the everlasting Election, as brooks and streams do from their fountains and springs.  

The beginning of a Christian is from heaven, as is also his Conversion.  Therefore, seeing this man is not begotten either of flesh or blood, as other are, but of God, it is not for nought that I said before, that he is such a creature, as the world knoweth not. For in deed his beginning is not from hence beneath from the earth, but from above from heaven, as also his chiefest conversation & abiding 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 deed heavenly: Mother, because she hath her beginning from that grace, that is above, & moreoner because she is guardian and keeper of the seed of that life that perisheth not, by which seed she conceiveth and bringeth forth this man, and when she hath brought him forth, she nurseth him with the seasoned milk of understanding, 
The nourishment of a Christian.  that being nourished by it, he may grow up to salvation. And afterward she fostereth him with strong and substantial meat, until he come to a perfect age, that is, to the attainment of the latter end of faith. Even as the natural man, conceived of natural seed is nourished with blood in his mother's womb, and fed afterward with milk when he is once borne, as all creatures are nourished with that whereof they are engendered, even so the regenerate man, conceived & begotten of the incorruptible seed of the word of God, is nourished and fostered by it, receiving the same simply and purely, without any mixture and hotch potch of any other man's invention with it.  
For as there is no food more wholesome than the food of the word of God, 
The nourishment of the pure word of God is wholesome.  if it be received sincerely as it is, so there is none more noisome and hurtful, when it is marred with mixture of other things mingled with it, than is the false doctrine of men: And therefore God speaking to his Church by the mouth of his Prophet Esai, saith after this fort, My spirit which is in thee, and my words which I have put into thee, shall never departed out of thy mouth, nor out of the mouth of thy children. And to the end, they may grow up and profit the better, 
To make the Christian grow up & profit.  he sealeth and marketh them with the seal and mark of Baptism, adding moreover an inward working of his holy Ghost, and afterward giveth them for meat and nourishment the Sacrament of the body and blood of jesus Christ, though he be able and sufficient enough to bring them to perfection in one hour. But it pleaseth him to have them grow up after that fort by little and little, under the nourishment of this mother, so that who so is not conceived in her womb, and brought forth by her, and fostered and nourished by her, doth boast in vain, that GOD is his Father: 
Bastard children.  For he begetteth no children, neither fostereth and bringeth up any, but by his ministery, so that we may not separate these two things which God hath coupled together, to wit, that the church is Mother to all them whose Father he is, and whosoever is not begotten of her, is begotten of an harlot and hath an harlot for his mother, who begetteth children for the Devil, & to everlasting death: seeing there is no entrance into the life that remaineth for ever, but only for them whom this mother keepeth, and guideth, and governeth: so that who so is out of her bosom, it is impossible for him to be saved.  
And as in the fleshly generation there is one lawful and an other bastard, so fareth it also in the spiritual generation, there is one lawful and an other bastard. 
Two kinds of spiritual generation.  The first is after the spirit, and the second after the flesh, and are hereby known the one from the other, that the one is conceived and made by the spirit of truth, of a chaste mother, that is chaste and faithful to her husband JESUS Christ: and the other, by the spirit of error and lies, of a mother that playeth the harlot with Satan, by breaking her promise made to Christ, and yet notwithstanding kissing him with a treacherous kiss of judas: and like an hypocrite and dissembling harlot as she is, contenteth herself to have but one half of him: the one being touched with a pure and natural love, will not have him, unless she may enjoy him wholly, and therefore begetteth lawful children, which are children of light, begotten of the immortal seed, and beautified with righteousness and holiness, to the end sayeth Saint james, that they may be the first fruits of his creatures, that is to say, chosen and set a part from all other men, and sequestered to be an holy offering: the other, on the contrary side, begetteth children of darkness to Satan, of a mortal seed, which are workers of iniquity, whose understanding is corrupt, going on from nought to worse, as they are led by the spirit of lies, by whom the pure brightness of true doctrine is stopped up, and the service of God disfigured with many kinds of superstitions, idolatry and wickedness, & yet under a colour of godliness, wisdom, & holiness, whereby they draw other into error.  

Among all the bastard children, the child of perdition is the chiefest.  Amongst all the children thus begotten, the man of sin & child of Satan is most notorious, in whom the spirit of Satan dwelleth in all fullness, as he doth also in them which have received his mark in their foreheads and hands, and this man lifteth up himself above all that is called God, and above that thing whatsoever it be, wherein the worship of the Lord standeth, which he transferreth to himself, in so much as he sitteth in the temple of God, and maketh war against Christ, with power of illusion and deceiveableness, the like whereof was never seen, bearing a book in his hand, which is sweet in the hand, but bitter in the heart, & so much the more deadly to the consciences of men, by how much it is pleasant to man's sense and reason, and giveth him occasion to boast of himself. To be short this generation is a crooked, unfaithful, wicked, and froward generation, and yet notwithstanding, the number of them is great, they are far mightier and of greater renown than the other, which are but a small flock, vile, abject, and contemptible, as touching the flesh.  

The generation of a Christian fur prounteth the reach of our sense●.  Now then, if the means of this generation of a Christian man, whereby he is renewed into a new life, and made a new creature, be found to be such that it surmounteth the capacity of our senses, we may not marvel at it, seeing that even in this bodily life, we perceive such a virtue, as the reason whereof our senses are not able to attain unto. As for example, there is none of us, but draweth the vital spirit of the air, and we all feel the motion of the air, whereby we both draw in our breath, and breath out, and yet there is not one of us that can tell, from whence this moving cometh, or whither it goeth. And though every one of us feel in himself the virtue of the air, yet we know not the beginning and the cause of it. Well then, if in this transitory life which is gone in a moment, we see a marvelous virtue whereby God worketh so mightily in it, that it passeth the reach of our senses, how is it possible to fetch within the compass of our understanding this secret work in the heavenvly life which passeth the reach of nature, as though we were not to believe any more, than we are able to perceive by the view of the eye:  

The light that is given to the Christian can never be wholly extinguished.  But the chiefest point that is to be considered in the excellency of this generation is this, that even as the word of God is an uncorruptible seed of life, which bringeth forth fruit like to itself, and such a bud as never drieth up: even so when the Christian man is once made partaker of this light, it can never be so put forth and choked up in him, but there remaineth still some spark always in him, such is the force of the word, when it is once kindled in the heart of man by the holy Ghost, who beareth him witness that he is the child of God, and causeth him to follow his government and conduct with a steady heart, and holdeth him in a steady and continual obedience of justice. And therefore GOD sayeth by his Prophet Ezechiel, That he giveth them that are his, a new heart, and promiseth them that they shall walk in his ordinances, for his holy spirit pursueth his grace in them, even to the end. For though there be sometime some breaches & cracks in their faith, as we have alterations in us by reason of our frailness, moved thereunto such violence as Satan worketh against us, and though the brightness of our faith be dazzled with the thick and obscure darkness of tentation: yet notwithstanding it ceaseth not to have always an eye to God: and that more is, though it so fall out (as we know it befell to David) that the Christian man be for a season so dead on sleep with such a blockishness of sum, that there appeareth not any one spark of the spirit in him (as David prayeth for this cause that it may be restored to him) yet notwithstanding this seed, 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 think, that all reverence and fear of God were clean put out. Yet there is a coal under these ashes, which kindleth and taketh fire again, and this root cometh to spurt forth, when a man would have thought it had been clean dead. For the virtue and goodness of God is such, that it surmounteth our malice, so that, that man may be sure of his salvation, whom God hath once touched with a lively faith, though it were but a very short while: for he is constrained to say, that that which he believed, is a truth, seeing it can not be by flesh & blood, but by the light of God, wherein there is neither lie, nor deceit: and so consequently, that that hath been once found true, shallbe ever true.  

The work of the regeneration of a Christian is never left us perfect.  For this is certain that God, who began this work of regeneration, will perfect it in the day of the Lord, and will not leave the work of his hands unperfect, for his gifts and callings are without repentance, & look what he hath once given, he never calleth it back, being faithful & constant in his deeds, and keepeth his truth everlastingly, without any alteration or change, for it is impossible his word should fail: and it can not be but God's decree must remain according to the election, so that whomsoever he hath once known and appointed to salvation, that man can never fall from his salvation. The steadfastness of his counsel is showed to the heirs of promise that it shall endure for ever, by two things which can never be changed, to wit, his word, and his oath, whereby he hath confirmed his promises, & it is impossible he should lie in them. To this purpose, jesus Christ sayeth, that all that the father hath given him, shall come to him, and he will not cast out one of them that shall come to him. For this is the will of my father, saith he, that I lose not one of them whom my father hath given me, but I will raise them up all in the latter day. And again, My sheep, saith he, hear my voice, and follow me, I know them, and give them everlasting life, and no man shall take them out of mine hand. So then, seeing he hath promised that that man which hath once taken lively root in him, shall never be plucked up, all that are of the flock of his sheepfold, are out of danger to be ever cast away, because the purpose of God which he hath decreed upon them is steadfast, and the sentence of peace is ratified to them, and therefore he taketh them apart and sayeth unto them in this wise: fear not, little flock, seeing it is given to you to know the mystery of the kingdom of heaven: for to whom soever the gift of believing is given, to the same man is also given the gift of continuance according to the virtue of the holy Ghost which is everlasting, whereby the Christian man is, renewed & his force remaineth for ever: for otherwise were it not continuing for ever, the grace of God, could not be always sure and stable.  
And on the other side, it were to great & doltish blockishness & distrust, to doubt whether the Son of God in his prayers for the Elect, that their faith might not fail them, were heard or not, seeing he sanctified himself for them, so that their hope which is as it were a sure anchre for the soul, extendeth itself beyond our death: and though the infirmity of the flesh be great, yet seeing their fast hold hangeth not upon their own virtue, but upon the virtue & strength of God, seeing their salvation is kept under his secret guard, as under a seal, and authentical signet, they are out of all danger, written as it were, & enregistered by the Almighty and everlasting God in the book of life, so that all their sins are not able to stop the course of God's election, nor quench or diminish the least wise that may be, the love of God, seeing that even by our very sins he taketh occasion to show us far greater love, he himself being unchangeable, and his decrees everlasting, so that it is not in man's power to change his decree, nor to make him go away from that which he hath once determined. And in deed, it were no meet thing for his unchangeable nature, neither might it be truly said of him, that he lighteneth men to blind them, or buildeth to pull down, or planteth to root up.  
Hereby now may every man see that the spirit of God, 
Of the true mark of a Christian.  is the true mark of a Christian man, whereby he is known from all other, and is of greater account than all other: not that Spirit whereby all creatures are sustained and have their moving by a general strength and virtue which is common to all living creatures, neither that spirit, whereby we have divers and sundry gifts bestowed severally upon each of us, but the spirit of adoption and sanctification, which the Lord giveth to none, but to the Christian man, when he receiveth 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 everlasting inheritance. This Spirit, is for this cause called the Spirit of sanctification, whereby the image of God is imprinted in a Christian, and serveth him for an earnest penny of his salvation: and in deed putteth him in possession and a certain enjoying of his adoption, which is given him by a special grace of God, to bring that to pass by a secret working, which he determined in his secret counsel to bring to pass in him, by his mighty hand, showing himself to be a most gracious and loving father by his testimony: a greater then which, and more certain, we can not desire, because the light and knowledge which he giveth, is accompanied with such a persuasion and certainty of spirit, and with so steadfast and assured trust of heart in his goodness, that it maketh our understanding surmount all things, cleanseth & lifteth up our hearts to heaven, and causeth us to feel a spiritual taste of heavenly riches. And to be short, causeth a new birth in him, and transformeth him: for this light which is in a Christian man's soul, differeth very much from all other light of knowledge, and from that kind of faith which proceedeth from the persuasion of man. For it is impossible for man's wit, to give man such understanding of knowledge and faith as this is, which is wrought in him by the mighty working of the spirit of God: and is this in sum, that the Gospel which hath no appearance of wit nor strength, is notwithstanding a wisdom so high that it surmounteth the heavens, & is the mighty power of God to salvation to every one the believeth to bring him to the kingdom of heaven: for in deed, what can there be more strange, more foolish, more simple, or more offensive to reason, then to hear a man say, that God is made & become a mortal man, that life was subject to death, righteousness covered with a show of sin, blessing subject to curse, that by this means, men might be ransomed from death, & made partakers of blessed immortality, to the end they might obtain life, & that justice might reign, sin being once abolished: and last of all to the end that death itself & malediction might be swallowed up, and therefore, that we have to enter into glory by ignominy, into felicity by miseries, and into life by death.  
And moreover that this light is far different from all other light of knowledge & faith which proceedeth from the persuasion of man, it is needless to allege any other example, than the example of that faith, which is in the most part of them that bear the name of Christians, & yet have nothing but the bore title, and believe in jesus Christ, because they have been so learned & taught from father to son, & are so persuaded, because they see other men that live with them, believe so: them especially whom they take to be the holiest, the wisest, the most religious, & persuade them selves that their heads can not err: So that if they had chanced to have been borne in any other country or religion, they would as easily have been persuaded to it as to that which now they hold and are persuaded is true, seeing their knowledge is gotten by reason and discourse of man, not given of God and from above, but cold, fleshly, weak, and very changeable which hath no other end but a peculiar respect of his own, and nothing less than to be touched with the glory of God. Neither do they receive jesus Christ for such an one, as he is offered of God the father in the Gospel by a lively faith proper to the elect, but while they profess his name, they spoil him of his glory, virtue, and dignity, to transfer it to creatures and men's inventions in stead of the Creator.  

The Christian can not be known by the light of man's sense  And therefore it followeth, that this man which we speak of, can not be discerned from other by any judgement of man's sense & reason, but by a spiritual judgement by comparing spiritual things with spiritual things: for the Christian people are but a small flock, contemptible, scattered here one & there one in the thickest of a number that are falsely called the people of God and Christians, separate from the common order of men, & set apart as a treasure that God reserveth for himself, hidden & withdrawn from the sight & knowledge of men, as a few grains of corn under a great deal of chaff in a floor: so that it is not the reputation, nobility, greatness, wisdom, devotion or other appearance that man esteemeth (be it never so glorious) which we have to respect, as S. Paul willeth the Corinth. to consider, that there are but a few called amongst them, a few wise, a few noble, a few mighty, & of authority after the flesh: neither have we to respect the title, or outward profession, ne yet the outward sign of Baptism, as it is written, All they that are of Israel, are not Israelites, nor all they Abraham's children, which are borne of Abraham, although they have all one self same mark of Circumcision: but it is the mark of the Spirit of God, which we must have regard unto, seeing that all signs and appearances, because they are only without, are unprofitable, without the holy working of the inward, wherein truly consisteth the witness, whereby a Christian man may know himself. 
The only mark of the spirit of God, causeth us to know a Christian.  And the first effect of this inward virtue of God, is that which the Scripture calleth Adoption, which is not common to all the world, as jesus Christ giveth us to understand, saying, That he prayeth not the father for the world, but for them, whom the father hath given him, as it is said in an other place, That the praise of the adoption is not of men, but of God, according to his good pleasure and grace given in Christ, before the foundations of the world were laid. So that, even as it is said that Christ dwelleth in us by the spirit of God, even so doth man know, and is known to be a Christian, by the fellowship of the same spirit, as by that mark wherewith the heavenly father sealeth and marketh the heart of his elect in assurance of their adoption, & whereby he knoweth them, whom he hath quickened from heaven by his most secret virtue, which no sense of man is able to perceive, being in itself very high & of great majesty, & in outward appearance vile & beggarly, whereby every Christian man hath such a conformity with Christ, that as the world did not know him, so neither is he known to the world, for as much as the world which hath received nothing but the spirit of the world, hath no understanding of those things which savour of the spirit of God. For, saith S. Paul even as no man knoweth the things that are in man, but only the spirit of man, even so no man knoweth the things of God, but the spirit of God.  

How a man may know that he is a Christian.  So then, a man can not judge, not not of himself, whether he be a Christian or no, unless it be by the light of this spirit of God that is given him, as S. john witnesseth speaking in the person of every Christian, saying after this sort: Hereby we know that God dwelleth in us, even by the holy Ghost whom he hath given us. And this he sayeth upon certain knowledge, & not by guessing, according to that that S. Paul sayeth, That the same spirit beareth record with our spirit, that we are the children of God, and that it is not by the spirit of the world, but by the spirit of God, that we know those things which are given us of God, to wit, our adoption, & hope of everlasting life, and more, that we are able to say and to say truly, that they are none of Christ's which have not this inward witness of the spirit: and again, that they bear about them a witness & condemnation against themselves, which doubt whether they possess Christ and be of his body or not, having no assurance by certainty of faith, to be out of doubt and upon sure ground both for this present and for the time to come, and such faith as jesus Christ assureth us, that all that are his shall have, saying in this wise to his Apostles, the spirit of truth which the world can not receive, because it seeth him not, ne knoweth him, but you know him, for he dwelleth in you, 
Faith is not without assurance of continuance.  and shallbe in you. And in deed seeing that continuance is a necessary thing for salvation, what faith were it if it had not with it assurance and certainty to continued: Now the truth is so, that whosoever hath the gift of faith to believe, hath also the gift of perseverance to continued, considering that faith is not a persuasion for a day and a thing that suddenly vanisheth away, but a steadfast and well rooted persuasion in the heart to continued all the life long, as saint Paul boasteth boldly in many places of his election, and persuadeth other to do the like, upon a glory which is not grounded upon any thing that is in man, but in the goodness of God, saying, That he knoweth, whom he believeth, and that he is one of them, whom Christ came to save, that he waiteth for the Crown of glory, and is sure that nothing can separate him from the love of God in jesus Christ, as one that was chosen before the foundation of the world was laid. Which thing fleshly men can not do, because they know not what the spirit of God meaneth, being not regenerate, and for that cause having so base an heart, so vite, and abject through sin, that they can not persuade themselves that God loved them so well, as to save them by the death of his only & dearly beloved son: & that he was so liberal, as to give them paradise, unless they deserve it by their works and merits, where as the regenerate have within them such a feeling of the love of God in Christ, that they see themselves out of doubt most assuredly saved in him, and can not persuade themselves that Christ, to whom the father hath given all power to judge, can pronounce sentence against those his brethren and members, for whom he died upon the Cross.  

If 〈◊〉 knoweth himself to be a Christian by the effects of God's spirit in him.  This christian man hath a certain knowledge by the effects which the same spirit of God bringeth forth in him, that he hath this gift of faith, for as soon as he causeth him through his virtue and mighty working to feel a peace and unspeakable rest in his conscience, that appeaseth, contenteth and satisfieth it, he maintaineth him in a spiritual joy, increaseth the study of good works in him, inflameth him in the love of God, maketh him delight in his word, & in the same word to behold the face of God, gracious, loving, and favourable, with such an assurance of his grace, that he rejoiceth and triumpheth with a bold and cheerful countenance in the hope of everlasting glory, in so much that he is not afraid to present himself before his God, and call upon him as his father, with perfect assurance to obtain at his hands what soever is necessary for him: which were impossible for him to do, if he were not moved & enforced thereunto through some heavenvly and divine working which surmounteth all the force and strength that is or can be in man. For from whence might this assurance of the good will of God proceed, and that the man is cold and altogether senseless of himself, void of all motion or bent to pray to him, could be moved to repair unto him with such a confidence, and yet godly notwithstanding, having grievously offended him, were it not through his divine and heavenly working? which the Christian man may easily perceive moreover by this, that it engendereth in him a love of justice, and on the other side, a hatred of sin, by an alteration of affections, pleasures and displeasures for other than before, to wit, such as are in all them, whose eyes the Prince of this world hath blinded. And yet notwithstanding truth it is that he feeleth a continual combat of the spirit and the flesh in himself, which hindereth him from perfecting his works, but yet so it is, that though sin devil in him, yet it doth not reign in him. And such are the effects, whereby the Christian man cometh to the experience and feeling of his faith, & so consequently of his election.  
For a Christian man striveth not to enter into the Sanctuary of God's wisdom to inform himself of God's predestination, & secret counsel, as some rash headed & more bold than godly wise will needs intrude and thrust in themselves most arrogantly in to the secrets of God, finding nothing in the end, but a maze which they are never able to get out of: for neither is it mere that the height of the wisdom of God should be subject to the sense of man, to seek it out even to his everlastingness. But the Christian being once come to the way of faith, & holding himself steadfastly there, is led from step to step even to the King of heavens chamber, as S. Augustin speaketh, there to behold the treasure of his Election, and yet for all that doth not become thereby negligent and dissolute, but clean contrary, doth after that more diligently apply himself to God, 
Man is not made negligent by knowing that he is chosen ●o life.  to be his instrument of righteousness, continuing most reverently to make his election more steady and sure by good works, which God hath prepared for his Elect to walk in.  
But we must understand that this light which is in the children of God, whereby they have this knowledge in themselves that they are Christians, 
To know in an other beside himself, whether he be a Christian or no.  reacheth to no further assurance then of themselves: for they are not able to know assuredly of an other man that that they know to be in themselves, by reason of that hypocrisy that is naturally in the heart of man, wholly disguised and seized with a thousand kind of maskings, wherewith he deceiveth not only other men, but himself also: and moreover because this privilege of sounding men's hearts, & knowing men within, belongeth properly to God alone, who hath reserved to himself the knowledge of his, as he keepeth them close under his seal, as S. Paul sayeth, yea at such time as when they do not as yet either know him, or themselves. Surely the sight of man is too weak to enter so far as to judge assuredly whether the seed of the word of God be rooted deep enough in any man's heart to remain there. And to the end he should not rashly take so much upon him, God hath taken a good order for it, warning us daily by experience, how far his secret judgements pass our capacity: for oftentimes we see those men brought into the right way, which seems to us to be utterly cast away and lost children. As on the other side, we see a number fall, which seemed to us to stand very fast, being true as S. Augustin sayeth, That according to the secret and hidden counsel of God, there are many sheep without the Church, & many wolves within. And in deed there is in a number such a likelihood and resemblance of a Christian, under a cloak of hypocrisy, that they seem to have the self same beginning and ground of faith, which the Christian hath, which causeth us that we can not judge of them aright as we should. For moreover & beside that they have the self same name that the other have, 
The hypocrisy of the false Christian hath great affinity with the true.  and be likewise in the self same company, make profession of one self same doctrine, receive the same Sacraments, they are sometimes touched with some taste of the word of God, and do reverence it, yea and that so far forth that they think it great impiety to contemn it and despise it: and have moreover such a taste of heavenvly gifts, as the Apostle himself witnesseth in the Epistle to the Hebrews, that they seem both to themselves and to other that see them, to be no less accounted of then the rest of the faithful. And yet it falleth out so in the end, that they show themselves to be nothing less than Christians, thus deceiving themselves within themselves, because they can not thoroughly examine themselves in their hearts, nor make good proof of themselves whether Christ dwell in them or not, so full of vanity is the heart of man.  

The difference between the true and sergeant Christian.  For thus it is, that the seed of the word of God hath not life in them to continued and devil there without corruption: though it seem to have taken root in them, yet it is not lively, so that, the taste which they get of the goodness of God, is but for a while, and yet that too very confused, and very irresolute: and in like sort, in that that God lighteneth their understandings and maketh them know his grace, it is without engraving that true efficacy in them, which is imprinted in the Christians heart, which they never knew, because they receive not the virtue of the Spirit of GOD in deed, ne have the true clearness of faith but only to serve them for greater condemnation, and make them void of all excuse. And in that that God entereth into their hearts, it is to no other end but that his bounty and truth may be known to them by the Spirit of understanding, without further communicating with them, the Spirit of adoption. And this is the matter, why through want of ableness to comprehend his unchangeable will, they can not constantly embrace his truth to have more than a light and sly knowledge of it, nor have an earnest desire to love God hearty as his children do. Hereof it followeth, that a man can no more know certainly, 
It is impossible to know who is a true Christian before he die.  whether an other man be a true Christian or no, than he can in a ground sowed with divers seeds, know one seed from another, which shall bring forth fruit & which shall not, yea though it have already put forth, yea and that more is, though it be all eared. Wherefore even as Solon said to Croesus' King of Lydia, that no man is to be counted happy before his deaths day, because of many miseries and calamities which may befall him: even so I say, that no one man can know an other man thoroughly to be a Christian, (which is the greatest felicity that is) before the end of his race. And for this end and purpose jesus the son of Sirach warneth us to judge of no man before his death, because, sayeth he, that is the time wherein a man showeth what he hath been all his life long. For some show evident tokens, that they were never other before God but Christians, though while they lived, they never made any show of it: other some, that they were never Christians, though they made show of that profession a great number of years: for witness whereof, let us take judas on the one side, and the thief that was hanged with Christ on the other. This is a point which we must always have recourse unto, that such as God hath chosen to be true Christians, shallbe true Christians, what malice & unbelief soever they be presently given unto: and they also on the other side, of whom he hath foreseen that they shall be wicked and infidels, shallbe such be they never so good and of a true profession at this instant: for he is a Christian always, which hath been foreknown and appointed before from the beginning to be a Christian.  

A Christian man may be known by the judgement of charity, and how?  So than it appeareth that there is great difference between that judgement which a Christian man may make of himself, and that judgement which he can make of an other man, because the certainty of faith remaineth shut up within, and stretcheth not so far as to be known in other, seeing that the Spirit of GOD beareth all the elect witness of their calling. But as for an other man, we know not how to judge of him, save only by the outward man, which is often times very deceivable. And yet notwithstanding by the judgement of charity we may account him for a Christian, in whom we find, (so far as the eye of man is able to reach) the seed of the word not to be fruitless, that is to say, that the preaching of the Gospel is not only in word, but in virtue of the holy Ghost, considering that where we see the signs of God's election as we take them, there we have occasion to hope well, and not defraud our neighbour of a charitable, friendly, and loving judgement. For moreover and beside that the good nature which aught to be in a Christian, leadeth us to hope well of all men. S. Paul writing to the Thessalonians, is so bold as to assure them, that their election is of God, speaking as it were upon a certainty of knowledge grounded upon notable signs and marks of the virtue of the holy Ghost, which he sayeth, he saw in them, by evident effects of faith, the careful and painful charity towards their neighbours, the sure hope and steadfast continuance in waiting for the manifestation of jesus Christ, with patience which surmounteth all weariness both of the length of time, and of all afflictions of the world whatsoever. The like he doth particularly in Timothy's respect, to whom he writeth, That he assureth himself that faith and true religion dwelleth in him, judging so of the certainty of the cause which is hidden to all men, by the apparent effects thereof, even as if it were visible. And so we in like sort, by a charitable judgement, may judge, or at the lest, persuade ourselves well of our brethren, in whom we perceive like fruits and actions of the Spirit of God, to take & account them for Christians. For as we judge by the outward motions of the body, that there is a soul in the body: so may we perceive by his works whether the spirit of God be in man or not, seeing that even as the soul which liveth not idle within man's body, showeth itself by that virtue and vigour which it distributeth to the members, and to each part of the body: even so the Spirit of God that is in man, is not idle but showeth what power it is of, in the man in whom it is: and showeth itself effectually by a conformity with Christ who liveth in him, and giveth life to his members which he communicateth with them, and poureth out upon them by the virtue of his Spirit, which is, as you would say, the general soul of all the children of God, not respecting the substance, but the grace: so that, even as we think that the graff is well joined to the substance of the tree which it is graffed into, when we see it bring forth fruit out of the same tree, by that strength which it receiveth of the same root: even so we know that a man is truly engraffed and made one body with Christ, when through one self 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 hid to men, that they can never judge of it certainly, unless they have some extraordinary revelation: for be it that we find never so evil signs and tokens in any man, what is he that can tell whether God have reserved mercy for him in store or not, unto the latter end of his life, though he have spent it wholly in wickedness? Therefore seeing in deed it was not expedient nor meet for us to have knowledge to discern the one from the other, jest that thereby we should become to cold in charity towards all, as we own to all, as though all men were our brethren in Christ, it is sufficient that this chaff shall be separate from the corn at the latter day. So then this only remaineth, that we know distinctly and particularly, what the operations of the holy Ghost in man are, because there is no other way to know a Christian man outwardly by, but by them.  

To know a Christian man by the outward effects of the holy Ghost in him.  And seeing it is so as we have said, that a Christian man, is a man made a new creature as touching his nature, by a second birth, it is evident, that that can not be done unless the first nature die, and this man put of the flesh, that is to say, his first nature which is corrupt, even that which we bring with us from our mother's wombs, which is called the old man. For he can not in any wise be capable of the kingdom of heaven, unless he be destroyed and brought to nought by the sword of the Spirit, to the end that death may make a riddance of all the operations of the flesh, which sin worketh in him. For as long as we are Adam's children, and nothing else but men, we are such slaves to sin, that we can do nothing but sin, until we be made new men by the death of the first man, and have passed by means of the communication of the death of Christ to the participation of his life. These two points, to wit, Mortification, and Vivification, 
Mortification and Sanctification, two of the chiefest effects of the Spirit of God in a Christian.  which can not be separate the one from the other, are out of doubt the chiefest operations of the holy Ghost in a Christian man: so that, even as Christ died to destroy sin, passing by death to everlasting life, in that flesh which he took of us: even so this man is dead in himself, and renewed to a better life, accompanied with meet & convenient works for it: and such as may witness that he is a true member of Christ, by casting down of himself, of his own wisdom, and reason, and all his affections and passions, which casting down of himself proceedeth from a lively taste and feeling of the goodness of our heavenly Father, whereby man is known to be God's child, and inheritor of all his blessings: for this can not be, but forthwith his vile, base, carnal and earthily affections vanish away and become dead in him, by reason of the great light of faith, which darkeneth & putteth out all the false light of our corrupt nature.  
Wherefore, a Christian man doth then in deed show himself to be a right Christian, when the death of Christ, which hath a certain force in it to expel and cast out the wickedness of our flesh, and his resurrection whereby there is raised up in us the state & condition of a better nature, show their fruit in him, as by Baptism we are made partakers of this grace. So that all knowledge of jesus Christ, that hath not this virtue to follow it, is naked and bore, and all baptism without it unprofitable and nothing worth: for there cometh no man to Christ, or is received into the grace of Christ, but the efficacy of his death appeareth in him, & beareth about a show and token of it in him by mortification of the flesh, and quickening of the spirit, as having passed out of this first nature, into the nature of Christ by a spiritual renewing, which showeth itself by framing the course of our life anew, wherein who so is foremost, showeth that he hath profited most in the knowledge of God: And we may not think that the benefit of the death and resurrection of jesus Christ belongeth to any other, save only to them which show forth a new life, & of a right affection of heart, some sooner, some later, give themselves to holiness and cleanness, wherein standeth the band of the conjunction that is between God and us, and the certain badge and mark of a Christian man, whereby the children of God, as S. John saith, are known from the children of the devil.  
For which cause, jesus Christ speaking of this sanctification to his Apostles, 
Holiness of life is a mark of a Christian.  as of a true mark whereby his are known, said, that it is the wedding garment, whereby as by the bridegrooms cloth & livery, those that are bidden to the marriage feast are known from other. And the Apostle saith to the same purpose, that without this cleanness no man can see God, nor be joined to him, to cleave fast to him. And it is impossible for the spirit of adoption to be in one, but the spirit of sanctification must also needs be in him: for by it, it is that the faithful are called Saints, as sanctified & made holy of God, consecrated & set apart from profane & common use, & separated from all earthly filthiness & defile of the flesh, as the vessels, garments, temples, & sweet sinelling sacrifices were, which might not be applied to any other use, but that that was holy and dedicated to the glory of God. For it is meet that they that are lightened with the doctrine of salvation, should show themselves an other sort of men, than they that walk after the vanity of their own brains, being overcovered with darkness, because they never felt any light of truth: so that to find an holy man in deed (which is the Christian man) we need not seek him in an hermitage or desert, 
An holy man.  or in some close place that is walled about, separate from the conversation and common life of men, either in garments, meat, ceremonies, or what other observation soever of corruptible things, and other form of holiness invented by men, with a kind of wisdom in superstition and humbleness of spirit, and contempt of the body under a cloak of feigned obedience, pleasant in show to man's reason: but in the only working of the holy Ghost, which transformeth souls into that holiness which he hath himself, and frameth them in such wise to new 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 spiritual feeling of a pure conscience cleansed from wicked affections, assisted thereunto with a fear of God, and faith, and hope, and patience, and invocation: but also without through a continual exercise of godliness, void of all superstition, which might lessen or darken the glory of God, by giving that to other which is proper to him: as also by peace and joy of conscience, meekness, goodness, upright dealing, justice, soberness, temperancy, & other fruits of the Spirit, contrary to the fruits of the flesh, which are, uncleanness, filthiness, idolatry, sects, heresies, dissoluteness, enmities, seditions, outrages, murders, thefts, & other such like, which are contrary to brotherly charity, which jesus Christ telleth us, is an other mark & token, 
Charity a mark of Christians.  whereby they that are his are marked & known to be his disciples: not only by a common love towards all men, as all men are one flesh, and all created and fashioned to the image of God, but also by a special & mutual love the one towards the other, so much the more strait and precise, by how much the image of God shineth more clearly in them, whom he hath before regenerate.  
And therefore, as by mortifying of himself, the Christian man forgetteth himself, & whatsoever is about him, to live in God, referring the parts of his life to him, as to their only end, without further search of things that please himself, but such only as please him, and as he well liketh of for the advancement of his glory: and so by this way & effect of mortification, he casteth of all consideration of himself, and layeth aside all fleshly affection to give himself wholly to his neighbour, and preferreth the profit of his neighbour, 
A difference between Charity and the love of ourselves.  before any respect of himself: So that this love is an other manner of love, than that natural love which is common to all men, which is nothing else, to speak truly, but a love of ourselves, accordingly as every man is inclined to have a care of himself, and so to seek his own profit and gain: neither is there any more agreement between them, than is between fire and water, for the love of ourselves keepeth all our senses so well occupied, that this Christian and brotherly love, is wholly banished. And therefore S. john sayeth plainly, That all they that have a right feeling of it, know that they are passed from death to life, and they that have no feeling of it, remain in death, that is to say, they that are not regenerate.  
And in deed, the bond of perfection consisteth in love, for love is the mark and end whereat the Law shooteth, and wherein the end of sanctification standeth, as whereby every one of us hath to witness to the world, what love we bear to God, whom we love in our brethren. Considering that this love is so joined and coupled with the love of God, that it can in no wise be separate from it, because it proceedeth from the love of God. as the effect from the cause: and in this it is, to be short, wherein standeth the right rule of life, whereby the Christian man frameth all his actions and moderateth the right use of the gifts of God. And therefore whatsoever is not squared by it, is false, and all virtues be they never so excellent, are without it, nothing else but a wind that puffeth men up with pride and vanity, and a vain painting or unprofitable sound, that is to say, a thing of nothing, and that more is, a stinking and abominable thing before God.  
And therefore we must not thus think of a Christian man, that he is a man withdrawn a side from all other men, living in a solitary place, 
A Christian man withdraweth not himself from doing.  or so dedicated to a contemplatine life, as they call it, as that thereby he is distracted from such actions of conversation, as are behovable and necessary for the entertainment of the society of men. Seeing that men are borne one for an other, to communicate one with an other for the maintenance of the society of mankind, and not to bereave our neighbours of that duty we own them, if we will not be taken for thieves before God. Considering that we were not placed here in this world, to live solitarily as wild and brute beasts, but to live amongst company, and to make other men partakers of that which God hath bestowed upon each of us, and there is nothing wherein men are said to follow God so much in, as in employing themselves charitably one for another, for the profit of one an other, as in deed that virtue is the best of all, that is profitable to the most.  

The Christian man employeth himself to every trade of life, both private and public.  Therefore the Christian, is a man that hath daily conversation with other men, that applieth himself indifferently to all conditions and trades of life, whereunto he findeth himself rightly called, and therein employeth himself faithfully to the profit of the society of mankind, whether it be in respect of a private life and the dealings thereunto belonging, or in regard of the common weal, which is to be followed without his own house: So that as a son he rendereth the duty of obedience and subjection to his father and mother, and helpeth them as much as he can: as a servant, he showeth himself serviceable to his master, 
The private state.  and diligent to please him, as of a free and willing heart, serving God and not man: as on the other side, if he be a master, he entreateth his servants gently, and is not to rigorous and churlish towards them, having always an eye to God, as to the Lord and Master of all: and if he be a Father, he useth his children lovingly and gently as is meet for their persons, traineth up and frameth their lives in good manners: and last, if he be an husband, he rendereth that benevolence, that is due unto his wife, for we may not think, that this man is of the number of those, which forsake the remedy that God hath established for avoiding of fornication, and will needs upon an headiness overcome the necessity of nature, rashly assuring themselves that God will help them, which he promiseth to none but to them that walk in his ways, ne giveth the gift of continency at all times to all men. Moreover the order and frame of an household, is so well perceived in the house of a Christian, that he himself as pastor of his family, instructeth it diligently in the fear of God, and keepeth it in good and Godly discipline by continual exercise in Godliness. So that in his house, you shall find the chaste wife, the shamefaced, plain, & modest wife, decked without as she is within, no painted nor masked thing, rendering true obedience to her husband, and having an eye upon her family, her servants, her children: the master, father, and husband, every one in his degree employing himself sincerely in his duty and office, approving his doings as before God.  

The public state.  And as for other offices & dealings which are not household matters, and are without his house, as an inferior and subject, he reverenceth the higher powers, & submitteth himself willingly to them, as to God's ordinances, whose mind is by this order, to govern the world and keep the state of mankind in peace and tranquillity, payeth them their tributes and duties, and submitteth himself freely and frankly to obey their laws and commandements, not only for necessities sake, because he can not resist them without danger of being punished for it, but also for conscience sake, bound to do it by the word of God. He honoureth the Ministers & Pastors of the Church, as God's messengers, and showeth himself ready and frameable to their teaching, frequenteth the holy assemblies, and useth all means he can, that are profitable to nourish and maintain the service of God. And again, as superior and placed in higher room above other, he hath a care to execute his charge faithfully, to defend the good, punish the wicked, as all power and authority of man, is bound to serve the commodity and profit of the subjects. If he be a pastor, he ministereth the world of God faithfully, and marreth not the doctrine of salvation, he keepeth it in his purity, and instructeth the people both in good doctrine & in good example of life, and usurpeth no rule or violent & tyrannous Lordlines over his fellows nor inferiors, but seeketh the commodity and profit of all them that he hath charge of.  

Where there is mutual charity, there is also mutual servitude.  So then the condition of all men is this, that they are mutually bound one to an other, so that none of us may exempt himself from subjection, and therefore wheresoever there is love of one toward an other, there is also interchangeable service. The highest Kings and Princes that are, are not exempt from it, for God hath placed them in pre-eminence to serve, as the members of the body, what pre-eminence and prerogative soever the one hath over the other, yet notwithstanding serve one an other, using such powers as God hath put in them, to the profit of the whole body, receiving no other commodity but that which ariseth of the profit of the whole, and is powered out upon the whole body.  

The Christian looketh always to his calling.  And for this cause, the Christian man hath his eyes always bend upon his vocation, as upon aprinciple and ground whereby to govern himself a right, necessary in all things to keep the right way, taketh heed he do not ambitiously and rashly, take upon him many and sundry charges and offices together, that he attempt not more than his calling will bear, and meddleth not rashly with those things which do nothing concern him, but contenteth himself with his present condition, whatsoever it be, whether great or small, rich or poor, honourable or base, he followeth it and continueth in it constantly, and passeth not his bounds, nor changeth it without just cause. For his affections are ruled, & he bridleth his natural & inordinate desires which covet commonly more than man hath, measuring his sufficiency by the will of God, which he knoweth by that that befalleth him: and taketh all as from him, and by his providence, whereunto he referreth the whole conduct of himself, and whatsoever concerneth him, so that he will do nothing, nor take aught upon him of his own head, but as a simple tool & instrument submitteth himself to the conduct of his master and workman, who is the Lord of all.  

The Christian is content with his state.  And therefore in what state soever he find himself, either high or low, rich or poor, he beareth himself always moderately and as it were, in an even balance. Having abundance of richesse, honours, and heavenly blessings, plentifully poured upon his soul, he easily frameth himself to bear him self after one fort in what so ever state may befall him in this present life, making nothing so great account of earthly and transitory things, 
The qualities of a Christian.  as men commonly do very vainly and foolishly. To be short, the Christian man, is a vessel of honour, sanctified to every good work, and a man that walketh after the spirit, and not after the flesh, and as jesus Christ saith, that bringeth forth good things out of the treasure of his heart and spiritual virtue that is in him: for he is the good tree which is known by his good fruit it beareth. And a man clad with the garment of light, that walketh honestly as at midday in all men's eyes, being a pattern of good works, and a lamp lightened with the spirit of God, that shineth in the darkness of the world by pureness of life, in whom there is not one piece or portion of his life, but yieldeth a good and sweet savour of holiness & love to the glory of God, and profit of his neighbour, whether we mark his talk, which is powdered with salt, accordingly as the word of God dwelleth plentifully in him, and with such a grace, that he is able to draw his hearers by reason of the commodity and profit that cometh by his talk, either to his modest behaviour, being very meek and grave, or to his actions which tend to nothing but to goodness & honesty before men, labouring by his good conversation to edify all men to the advancement of their salvation. And all this he doth, because he feeleth within himself that he is called to so high a degree of honour as to be the child of God, which moveth him with great earnestness, and zeal of spirit to do an infinite sort of good works to the glory of God, and to frame himself to be mannered and fashioned as becometh so high a state as he is placed in.  

Of the mark of the cross  And though these marks may seem to be sufficient to know a true Christian by, yet notwithstanding beside those marks of holiness and charity, there is the mark of the cross, far more apparent and to be perceived in the sight of man, to teach us more plainly that the knowing of a Christian man 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 proceed out of one head, which is the fellowship we have with Christ, which can not be separate from the cross. For this cause the doctrine of the Gospel is called the word of the Cross, because the world doth for the most part, hate it, as the wisdom of man is wholly contrary to the wisdom of God: the one seeking God's glory, the other, the glory of the flesh, which is so much the more enemy to the first, because the light of that Gospel discovereth the darkness of it, & the truth of the Gospel maketh manifest and bringeth to light the errors and lies of the flesh. And because the world can not endure it, & seeth that it can not maintain itself in credit, by the may of truth and peace, it striveth to do it by the way of lying, cogging, and violence, as it is in deed a liar & murderer: so that they that are accounted and taken for the wisest, the discretest, of greatest power and holiness, are sometimes the first that band themselves against the truth of God, as they that feel themselves most grieved. And therefore the jews did more heinously a great deal persecute Christ then the Gentiles, & amongst them the pharisees and high Priests more than the common people: and so at this day, the chiefest among the false Christians and members of antichrist, are enemies to Christ, more than other, so that the saying of saint Paul is found true in all times, That they which are after the flesh, always persecute them, that are after the spirit, for though they do not imprison all, nor banish all, nor confiscate all Christians goods, nor burn all, or behead all, or hung all, yet at the jest wise, there are few that scape their scoffs and mocks, their reviles and tantes, their gnashing of teeth and shaking their heads at them. for this is a sure saying and worthy to be received, that all that will live faithfully in Jesus Christ, must suffer persecution.  

The condition of the Christian is to bear the cross.  So that all the children of God have this condition laid upon them, to bear the cross of Christ, as men appointed to it, by the will of the heavenly Father, who hath decreed this with himself to observe this order and means in governing his children, that he will exercise them in this life with divers crosses: and for that cause Jesus Christ himself the elder brother was consecrated by afflictions, and so entered into the preferrment of salvation. And so must all they that follow him, bear the same livery and cognissance upon them, as he himself showed plain enough, saying to his Apostles, No man can be said to be his disciple, but he that taketh up his cross & followeth him. And in an other place, That the children of God shallbe known from other by this, that the world shall hate them, as he was hated first. And in deed if we look upon Abraham the pattern of our faith, which is a sufficient example for us, 
Abraham a pattern of the Christians.  so that we need not allege any other, we may see that the promiss of adoption was no sooner made him, but he was by and by commanded to departed from his house, and forsake his parents, his own country, and other commodities, to be a pilgrim and a stranger upon the earth, subject to a perpetual kind of cross. And surely that man can not have a certain proof within himself, that he is a Christian, that is unwilling to be subject to this state & condition, which the master, & head, and Lord of all, was willingly subject to, for us all, & who is a lively pattern for us to follow.  

Conformity to Christ by the Cross.  For the free adoption, wherein consisteth men's salvation, can not be separate from God's everlasting decree, which hath made all his children subject to bear the Cross: and because there shallbe none inheritor of heaven, which is not first made like to the only son of God. For as he hath the chiefest & best place amongst all the children of God, as amongst men, the eldest son beareth the name of the house: so is he appointed to be their pattern, by whom they must be framed as it were by line and square, to the end they refuse nothing which he was subject unto: and that in so doing, they may every one in his place, be joined and coupled together with their head, who is placed in the highest degree, not only to be above all, but also to hold all them that are coupled together with him under one self-same mark of brotherhood and honour. And as kings & princes of this world, have their honours and praises, wherewith they crown the noble and valiant acts of their soldiers: so this sovereign King and Prince Jesus Christ honoureth them with his marks, whom he useth in matters of great weight, to the end they may appear glorious with him above the rest.  

A difference between the cross of the Christians, and the worldly crosses.  Hereby it appeareth, how far this mark of the cross which is proper to the Christians differeth from that which all the world tasteth of, seeing the case standeth so, that there is no man can say, that he is exempt from misery, affliction, & trouble in this life. For where as the other which all men taste of, is a sign of the curse of God to the wicked, this cross which is sanctified of God, is a sign of blessing, & wholesome for them that bear it, & therefore they should be deceived that should think, that they which suffer in this warfare against sin, should be thought to suffer for sin, as the worldlings do in their sufferances: considering that by this cross, God procureth the salvation of his people, 
God procureth our salvation by the Cross.  using it as an instrument and help fit for the advancing of regeneration begun in them, both to beat down the foolish & vain confidence of the flesh, and to break in pieces the veil of hypocrisy, which is naturally in it, and also to bridle his intemperancy. For the whole nature of man is so prove to boast itself proudly and presumptuously of his virtue & sufficiency, that it is needful to show him his frailty, as it were with the finger & before his eyes, to the end he may be humbled and brought to a more true & certain knowledge of himself by a lively feeling of his feebleness, and learn to call for strength from the Lord, as Jonas did, 
A comparison of man with the sea  saying, I remembered the Lord when my soul was in anguish: & David, when I was in tribulation, I cried to the Lord: for it fareth so with men, as it doth with the sea, which would be infected and stink, if it were not troubled with the winds: so would men be nought, if they were not sometimes tossed with afflictions.  

The cross serveth for a certainty of our election.  And therefore as the worldly cross serveth the world for a witness of his condemnation, so this cross being sanctified is an assurance and certainty to the elect of their election, adoption, & fellowship they have with Christ, the rest of his afflictions being accomplished in them, as menhers & part of him. For as Christ suffered once in himself, 
jesus Christ suffereth in his members.  so suffereth he daily in his members, as the head suffereth with the parts of the body. And so his members are made like to him by the same trial of obedience, with such a grace, that moreover & beside they are quit & exempt from those pains which all men deserve generally for their sins, they are honourably marked with the marks and badges of his son, for that the Father appointed they should be afflicted for his name. And whereas he might by good reason have made them suffer more grievously, yea as shameful thieves, murderers, robbers, & evil doers, he maketh them suffer as innocents laying upon them the person of his son, and causeth them to suffer for his sake.  

God taketh no pleasure in the afflictions of his, but chastiseth them for their profit.  And though notwithstanding all this, they be subject to all miseries which all men taste of indifferently, both good and evil, yea & worse punished than other, in so much that if a man would compare their afflictions with other men's, a man would think there were none so bad as they: & that God doth (as a man would say) spare the wicked, in comparison of his rigour which he showeth toward his: yet we may not think that God taketh a pleasure in their torments, & as some profane men say, that he maketh but a sport & pastime of it when he so afflicteth men, having cast of the care & providence of men's affairs. But on the contrary side, because God judgeth the world a right, so that no man can escape his hands without punishment, he moderateth & compasseth his judgements in such sort, that he winketh at many lewd turns which the wicked commit, as though he saw them not, and in the mean season correcteth his children as soon as they make a fault, & the reason is, because he hath a care of them to bring them into the right way, purposing to make his providence especially known in the government of his Church, and so useth his arm towards it, that by the way he giveth us to understand, he hath a fatherly care of us, and provideth for the salvation of his Church.  
And truly if amongst men there be no father, of sound and right judgement, but will chastise his children, because without correction, he is not able to bring them to any good point: how shall God, who is a most gracious & wise father, forslacke a remedy that is so necessary? Which notwithstanding he useth in such sort, that whereas he punisheth and judgeth the world, and showeth himself a severe & angry judge against the froward, he showeth himself gracious and gentle towards his. For by this means, he meaneth to give all men some little taste of that which he will show plainly in the latter day, to wit, that he is the judge of the world, and loveth justice in deed, and hateth unjustice deadly, both to make the unbelievers so much the more inexcusable, and also for the great profit and commodity of the faithful, to whom he protesteth, that he doth not punish them for any hatred he beareth them, but contrariwise because he loveth them, to amend them by afflictions which are the fruits of sin, and 'cause them to run more fervently to his grace, having once felt in the cross what the anger of God is, so that whereas the wicked are overwhelmed with the fearful torments which they suffer, the Christian by being made partaker of the sanctification of Christ, thorough the cross, hath an entrance into the joys of heaven, and everlasting life with him.  
And by this way it is, that God will prove every man's faith, 
The proof of a Christian by the Cross.  whether it be built upon a sure rock or not, whether the seed of the word be fallen upon good ground, & whether the doctrine of the Gospel which men have received, be gold, silver, and precious stones, or whether it be hay & stubble, which the fire of tribulation consumeth and bringeth to nought. For if we make so great account of gold which is but a metal, that we will try it in the fire, to make it please us the better, what marvel is there, if God try the faith of his children after the same sort, to the end that when we are once well purged from the dregs and filth of incredulity which remaineth in us, and are purified in the furnace of divers afflictions, and so melted as it were a new, our faith may be of like account before him.  
And surely it will be as easy to know a Christian from an hypocrite by this trial of affliction, as it is to know a piece of gold from a piece of brass, when they come both to the anvil, and to be stricken with the hammer: for brass will not be handled, but when it cometh to the beating, it breaketh, and maketh a sharp din and irksome: and gold soundeth sweetly, & is pliable, you may stretch it out both in length and breadth in thin and fine leaves as you list: even so when an hypocrite cometh between the anvil & the hammer of affliction, 
The Cross discovereth the false Christian.  he brasteth with impatience, he murmureth, crieth out, and lamenteth in blasphemies against God: whereas the Christian praiseth God, giveth him thanks, and layeth out his heart, submitting himself willingly under the lords hand that striketh him. Again, by this exercise, God exerciseth the faithful to contemn this life, 
The profit of the cross  & stirreth them up, to think upon and desire the life to come, by drawing them away by little & little, from the foolish and immoderate love of this world, dazzled with a vain show of fleshly & transitory things: and moreover to join them together with his son in the fellowship of the cross, that as he passed through a bottomless pit of miseries to enter into heavenly glory, so should they also come thither by divers tribulations, herein honouring them in making them suffer persecution for righteousness sake, that is to say, for the defence of his truth against the lies of Satan, or to maintain all just causes, that they may be in like sort renowned as his son was here in this world, and through more sufferance of miseries wherein he maketh his gifts and graces appear which he bestowed upon them, be so much the more confirmed in that fellowship which they have with him, to the end they may be notorious for his glory, and profit of his Church, which is by this means obediently governed.  
But the chiefest thing that is to be considered in this point, & is in deed the choicest piece of Excellency that is to be found in a Christian that suffereth for Christ's sake, 
The excellency of a Christian man appeareth under the cross.  is this, that where all men are naturally afraid, & are sad and pensive when any adversities befall them, murmur against God, curse their life, & fall out to banning against heaven & earth, detesting their state as miserable, the Christian very quietly & contentedly beareth patiently whatsoever befalleth him, not that he is so void of sense, that he feeleth no grief, or affliction were not sharp & irksome to him, and very hard to bear, (for if it were otherwise, how could he be patient if he feel nothing) but because the cross of Christ hath this property, that being accompanied with the virtue of the holy Ghost, which sweteneth the sharpness & bitterness of all afflictions, it engendereth peace and meekness in the heart of the Christian, and also thanks giving, for a singular benefit received of God, & causeth him even in the mids of the greatest calamities & griefs that may come upon him, to have a joyful and merry heart, and receive them for an especial cause of comfort. So that these two affections, which are joy and sadness, great enemies the one to the other, come & meet so together, that the one is constrained to give place to the other, as the stronger & having the upper hand: in so much that the joy of the spirit which is incomprehensible, & as S. Paul sayeth, inexplicable, in that that it proceedeth from a taste of heavenly gifts, doth in fine swallow up as it were that Sadness and heaviness. On the contrary side, they that have no taste of those gifts, can not choose but at length be oppressed with sadness, when adversity assaileth them, for so much as the sweet & loving yoke of Christ is to heavy a burden for them, because they can not comprehend, how God our most loving and merciful Father giveth them power to suffer that which they do suffer, to bring them to his bliss, whereas the Christian mounteth up on high, and passeth the very heavens, & holdeth himself quiet and glad for the bliss of the inheritance to come, as though he had it in his bosom, committing himself for the rest to God's direction & government, as in deed it belongeth to the Father, who is of right above all fathers. And so not measuring the punishments after the judgement of the flesh, but giving honour to God, he acknowledge that he moderateth his punishments both discreetly & wisely, so that there can be nothing found in them, but very good moderation, & such measure, that though through weakness of reason he be not always able to comprehend it, yet he hath sufficient to comfort himself, in that he knoweth that God's judgements are most just and righteous.  
To be short, even as a man that passeth through a strong flood or stream on foot, 
A fit comparison of the Christian passing thorough the miseries of this world.  jest he stumble and fall down, setteth his eye steadyly upon the firm land which he mindeth to attain unto, & marketh not the swift course of the water, & so goeth over safely and is nothing dismayed: so this man passing through the raging waves of present troubles, turneth away his sight, his thought, & all apprehension that he might otherwise have of the misery of them, and lifting up his eyes to heaven, beholdeth there with a spiritual regard the inestimable treasures of the heavenly inheritance, which he striveth to attain unto, & by this means easily surmounteth all horror and fear of torments & griefs which commonly make alterations in men's heads, & casteth them headlong into desperation. So then he standeth surely settled, 
The glory of a Christian in the Cross.  & marcheth on without fear, & not so only but leapeth for joy, & rejoiceth in his tribulations, & glorieth in the cross, which the world accounteth shameful & infamous, as in a thing which he esteemeth most precious and honourable, & more full of majesty than all the crowns & sceptres, proud pomps & triumphs of all the Kings in the world which the world wondereth at: for he casteth his eyes upon jesus Christ, and beholdeth in him the glory of his sufferances, whereby he seeth himself glorified with him, and the reproach that cometh by him to become nothing. And in deed, who is he that will account that thing ignominious which is holy, yea & sanctified of God: Or who would despise that, whereby the children of God are prepared to glory, which is so far 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 reproaches which he suffered for Christ's sake, greater richesse, than all the treasures of Egypt.  
The cross of Antichrist & of his members hath nothing like, it is hard, 
The cross of Antichrist.  grievous and shameful to bear. For in that they seek not to be justified by Christ, they labour in vain by going about to justify themselves, & show themselves to be enemies to the cross of Christ, striving to bear the mortification of the cross by many foolish inventions, & withdrawing themselves into desert & enclosed places, unprofitably punishing their bodies without faith, without Christ, without hope, & without charity.  
Thus the Christian man findeth combs of honey in the lions belly, 
The excellency of a Christian in affliction.  that is to say, joy, gladness and glory, in the deepest & greatest miseries that may be, and a quiet state in the gulf of tempests, as if he were in full bliss, & already raised up from death to life, & set in the heavenly places with jesus Christ, in whom he possesseth even from this instant everlasting glory & bliss, and obtaineth victory against the rage of Satan, & all the force the world is able to use: for to him it is given, to tread the Lions under foot, & also the dragons, and all other hurtful power, because he marcheth under the ensign of this valiant captain which will never loose any one of his, though he employ them & exercise them in continual combats, giving them this propriety, that who so continueth steadfast & constant in attaining to the glory of his hope, shall in the end obtain a good and blessed end, whereas the man that is afraid to make head and set himself courageously against all that exalteth itself as enemy against God, is not able to say that he hath a true hope in him.  
And though the truth be so, that there is not a weaker creature in the world than man is, subject to the world, the flesh, & the devil, and all his lusts, (though he had all the wisdom of the Grecians, and strength of the Romans, and virtue of the Philosophers, and righteousness of the jews in him) always in fear, care, and horror, and one that can not resist the least tentation that may befall him: For he is but a shadow of vanity, yea & vanity itself: yet notwithstanding being regenerate in jesus Christ, he is so strong & mighty, that though he cast of all worldly help & favour, as David put of his armour when he went to fight against Goliath, he doth not only resist all assaults of the world, flesh, & the devil valiantly, but also surmounteth all the enemies of God by the virtue of faith, which causeth us to see by her light that all creatures are but fancies and vain fearebabes, which have no power, but as pleaseth God to give them, whom we acknowledge to be our Father, and one that hath such a singular & fatherly care of us, that he maketh all things serve to our salvation: even so much that this man being transformed into God by love which suffereth all things, can no more be overcome than God himself, being sure in danger, at quiet in torment, in poverty rich, in sicknés whole, quiet in persecution, glorious in ignominy, blessed in misery, alive in death, & therefore victorious and triumphant over all his enemies: for he that is borne of God, saith S. john, overcometh the world.  
Hereby we may gather, how falsely they brag & boast of themselves that they are Christians, 
He that would exempt himself from the cross, abuseth the name of a Christian.  which will needs be exempt from this condition of the Christians, as though it were possible to lay such hold upon jesus Christ as we aught, that we might embrace him, & let his cross go: and as though we might be members of his body, and not be partakers of his sufferances, which is but a mere & vain imagination sprung from hence, that we do not so rightly judge of the benefit of adoption as we aught to do, but cast away the grace, which sanctifieth us to everlasting life. For the truth is so, that who so professeth himself to be a christian & is ashamed to follow Christ who goeth before him, doth nothing else but cut of himself, as you would say, & disavoweth himself to be any of God's children. For the Gospel is never without persecution, neither is there any way to come to the kingdom of heaven, but by the cross, though a man would never so much flatter & excuse himself, under a colour of weakness, which is nothing else, to speak as the truth is in deed, but infidelity, & a small account that man maketh of the holy & sacred name of the Son of God. For certain it is that faith shall always overcome the world, but that can not be done without fight. And he that for fear to confess God's name openly, allegeth for himself, that yet notwithstanding God seeth his heart, sayeth true, because he can see nothing in him but infidelity & hypocrisy, having nothing, to say the truth, to turn him away from Christ, but only because he appeareth with his cross, disfigured & contemptible, and subject to the reproaches of this world, & calleth us to be partakers of his afflictions. So that this kind of men preferreth the glory of this world, before the glory & majesty of Christ which is spiritual, and the ease and quietness of this life before everlasting bliss: playing therein the part of Esop's cock, which found a rich & precious pearl, & forsook it for a grain of corn, so vile and abject & base their heart is, void of all nobleness & courage of a Christian heart, which surmoneth all visible things, as one of the household of God, yea his child & heir, being assured that there is a better possession in heaven, then that which men seek here upon earth. But seeing the world is so brutish, & full of malice and ignorance, we need not marvel, if we see the most part of men draw back & cowardly cast away their weapons, as soon as they see the standard of the cross set up, as we have seen more examples than were to be wished: and that of such as at the beginning seemed to be valiant soldiers, which had never learned to warfare and fight against their enemies but with a certain haughtiness of courage, which passeth away by and by, & not to possess their souls in patience. These and such like are the apparent marks & signs of the holy Ghost in a Christian man, and his true ornaments & beauty that hath put on jesus Christ, whereby he may be known from other.  
Now that we have in this sort spoken of the Excellency of this man, 
A man is to be taken for a Christian, though he have not attained to a perfection.  by marking and setting him forth in his colours, no man may think that I will take no man for a Christian, but him that hath these marks so perfectly as though he were full of the holy Ghost, and renewed with such uprightness of life, as though he wanted nothing. For if the case stood so, it were very hard to find any such amongst men, for there hath never been man yet so perfect. For when we speak of a Christian man, as of a man that is truly renewed, & made spiritual, just & without blame, we may not think that the work of this making a new creature, is a work done in a moment, or in a day, 
The work of regeneration is not perfected in one day.  yea or perfected all this life long: as we may not also think, that it is a work which is wrought equally in all: for it is a work which God furthereth in process of time by little and little, & as it were by degrees, according to the measure that it pleaseth him to give to each of us, until he have brought it to perfection.  

How a Christian man is said to be spiritual and righteous.  So that the spirit of God which is given to a Christian, doth so abolish the corruption of the flesh, that there remain notwithstanding even to death certain relics of the old man, but yet so that the holy Ghost in the end getteth the upper hand: For it can not be, but he is the strongest wheresoever he is, & by the efficacy of his moving, he holdeth men necessarily in steady and continual obedience of justice, as the seed whereby he is regenerate, is incorruptible. By means whereof, though this man that is so regenerate, abideth notwithstanding in the flesh, and sin 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 that though there be at this present no such perfection in the world, but there may be some fault found with it, notwithstanding he is already counted, as it were, inreprehensible, & without blame, who is regenerate & of a right heart tendeth to this mark. And I thought good to add this point, to the end that no man should discourage himself, though he feel not a perfect regeneration and crucifying of the flesh in himself, and a full and whole quickening of the spirit, but lay that before him which I spoke of before, as it were a pattern whereby he hath to form & frame his life, shooting always at the perfection, as at a mark which he must always level at, considering how small a thing it is and of little account to enter into the list of the Gospel, unless we labour and strive to come to the end. for the chiefest wisdom of the best, is to draw on further, and to go on more and more, as the calling of a Christian man requireth: nay no man aught to think of himself that he hath profited but smally, that can feel in himself some sign & witness of that fellowship he hath with Christ in his death, & resurrection through new motions of an unfeigned heart, which striveth in deed to godliness of life. Considering that God of his free goodness vouchsafeth that holy affection which he himself planteth in the hearts of his servants this honour, that he taketh him for a Christian, which is not so as yet properly: for man can not come to this happiness in this life to be clean from all sin, and to have a fullness of faith & pure charity. And in that that a man is taken to be a Christian, it is by reason of the newness of life that is begun in him through the virtue of the holy Ghost, that by his virtue quickeneth him, until he be perfectly renewed: which can not be done before the time that we shall have put of the mortality of these our bodies, and therewithal, the filth of sin.  

An admonition to every one, that he should well examine himself whether he be truly a Christian.  And therefore let a man examine his life, & sound his heart to the depth, to know whether he find the marks of a Christian there or no: and in case he do find them there, let him be as thankful to God as if he had received the greatest benefit in the world, being assured that his name is written in heaven. And therefore let him with S. john skip for joy, & cry out with Elizabeth, & enlarge his tongue with Zacharie, and magnify the Lord with the virgin Marie, for that it hath pleased him to cast upon him, being but a worm of the earth, the eyes of his great mercy, to make him taste such high things, so rich & secret to the sense of man, that there is no eye can see them, no ear can hear them, nor heart and understanding that can comprehend them. And let that man know, that this secret was given him, to the end he should keep this so great a benefit unto death, by increasing the same faith, whereby he was received to be partaker of this benefit: for it is the end of a Christian man's calling to go on more & more in obedience to Godward, & to strive without ceasing to draw every day more near than other to him, regarding on the one side the goodness of God on them that continued, & on the other side his severity on them, which abuse the treasure & bountifulness of his grace. And if on the other side he can not know in himself that he is a Christian chosen of God, let him sob & sigh before his face, & pray to him to make him partaker of his light & heavenly grace, to the end he may be out of doubt. for he that doubteth, hath not as yet sufficient light in him, seeing the efficacy of the witness of God's spirit is so clear and certain in his heart in whom he is, 
That man is very blind that can not persuade himself he is a Christian.  that as touching the point, there is no doubt. But we may well say that that man is blind, perverse, & miserable, that can not persuade himself so much of the goodness, mighty power & truth of God, as to believe his promises which he hath made, & sworn, and pronounced so solemnly. And therefore let every man strive with himself to make his election sure through a good conscience, and sincerity of life answerable to the profession of his faith, & labour by all means possible, that the world may know in deed that it is not in bane that he persuadeth himself, he is a Christian.   
FINIS.