Mr. JOHN ARNDT (that famous Germane Divine) His Book of Scripture.  
DECLARING That every Child of GOD ought and must  

1. Daily die to the old Adam, but to Christ live daily.  
2. And be renewed to the Image of God day by day.  
3. And in the New-birth live the life of the New Creature.   
Translated out of the Latin Copy,  
By Radulphus Castrensis Antimachivalensis.  
LONDON, Printed by Mat. Simmons for H. Blunden at the Castle in Cornhill, 1646.   

TO THE RIGHT HONOURABLE, EDMOND, Lord SHEFFIELD, Baron of Butterwick, Earl of Moultgrave, and Knight of the most Honourable Order of the Garter.  
RIght Honourable & thrice Noble Lord, pardon my sudden & abrupt encounter in so saluting you without preamble; yet true it is, thrice renowned, for three remarkable & noble actions: 
* 1681.  First, for the encounter of the French Geryon, Francis de Valoise, Duke of Alonson, in the presence of Queen Elizabeth, and giving him the Buff at the Barriers. 
* 1686.  Secondly, your faithful and valorous encounter of the Irish 
john Gerond  Desmond in the Gerondine war of that kingdom, managed by your brother-in-law, Thomas Bot●eler, Earl of Ormond and Osserie, you being his true Patroclus in arms, to the utter ruin and extirpation of the Gerardine rebels. The 
* 1581.  third, your adventurous assistance given to your thrice noble Uncle Charles Howard Earl of Nottingham, in the encounter & overthrow of the Spanish Armado in 88 termed Invincible in their high conceit, that intended the ruin and overthrow of the Realm of England, the true Religion, and destruction of Queen Elizabeth of famous and long-fasting memory, your dread Sovereign & Mistress. For these thrice-noble and threefold actions, counted worthily one of her Majesty's Worthies; and elected the year following to be one of the thrice noble Order of the Garter. If I said no more, it were sufficient, I might here pause; your government, being Lord Precedent of the North, for the space of sixteen years, holding the Bucklers against the Espaniolized undermining Jesuits of the North, sowing even then the seed of this unnatural war, the Ashes of the Powder-treason, as one termeth it, will speak if I were silent, your open protestations and endeavours to discover the continual undermining practices of the hellish Locusts, still seeking the subversion of Religion, Laws, and Liberty of the Subject, to bring this Kingdom into the thraldom of Pope and Spaniard, is not to be forgotten by him that was a continual earwitness of it; nor likewise your safe and faithful counsel during this unnatural war, now of late years broken forth, 
The intelligence sent to Mendosa anno 1588.  after so many year's hatching and contriving. Nor can I pass, by, without remembrance, your ever to be remembered constancy and perseverance in your virtues for 
Faius the reader of divinity In Geneva, secund. jacobi.  the true Christianity the most part of eighty years; wherein I flatter not, as many both at home, and even in foreign parts, can and do bear witness. After sixty year's experience of your particular favours and love extended towards me, I should show myself ungrateful, if I at this time were silent to you, when the Divine Providence did incite me to this which followeth: The changing of this work of Reverend John Arndt, entitled, True Christianity, into our homespun habit, being a work so well approved of in foreign parts, so often printed and translated out of the Germane tongue, as I shall need to say nothing thereof, the work will approve itself. Only I beseech your Honour to accept in good part of this my aged, trembling, and halfe-forgotten faculty; such as it is, full of defects, even such as I could: which if the garment be not fitting the person of reverend John Arndt, I wish him hearty good will that shall amend it: and humbly entreat your Honour to accept of this my labour, as your accustomed manner is, with the good will you have ever shown me, and entertain it as a token of my thankfulness unto your Honour, for your long-continued love (ever to be remembered) whose property is to change the lover into the beloved; and so desireth to continue your Honours obliged servant unto death,  
Radulphus Castrensis Antimachivalensis.   

To the Courteous Readers.  
COurteous and loving Readers (for to you only do I write) in stead of an eloquent Exordium, I humbly entreat you would be pleased to extend your patience until you have read my part-impertinent narration: in which doing, for Conclusion, let the Critics think what they please. And thus I begin.  
In the time of William Rufus and Henry Beauclark Kings of England, there lived one 
* By some called johannet Anglicus after his death.  John of the Town of Beverley in the County of York, who when the Churches of all the Archbishopric of York were indicted by the Pope from saying Service, and their doors shut up for many years, by reason of the strife between Langfrank, Archbishop of Canterbury, and Thomas, Archbishop of York, concerning the preeminency & prerogative of those two Archbishoprics: such was the eager contention for and concerning the ambition in them both, that they could be content to discontinue the open-church-service of God, for many years, rather than to yield to each other after the humble example of Jesus Christ; nor could the strife be ended or determined by any godly or learned Bishop, or men of this Kingdom, until by appeal to the Pope, his thunderbolt of excommunication was sent against Thomas, his Monks and Clergymen in all his Dioceses. During which time of suspension from the Sacerdotiall Function, this John was debarred from his Church office; in the mean time he bethought how to employ himself in some laudable exercise for avoiding of Idleness; which moved him to write the British, Roman, and Saxon Story from the entrance of Brute until his time, compiled in one volume, concurring in substance with Galfridus Monumetensis the Welshman in the following Age, who writ and lived sixty years after the said John. Which being so, the said 
* Walter of Cale●●, Archdeacon of Oxford, delivered a History written in the British tongue, from Bru●e to Cadwalladar, to jeffrey of Monmouth to translate, as writeth R. W.  Jeffrey of Monmouth was not worthy of, neither is guilty of that aspersion laid upon him in these latter times, as being an inventor of the Welsh Story, and not before his time ever heard of by any. Which two Historians being so fare distant as Beverly and Monmouth, and being by their originals & births, from several people descended, the one a Britain, or Welshman, the other a Yorkshire man (by ancient Writers termed brigants) for distance from each other both in language and place, doth imply that they (agreeing in the substance of the Story) had some former Historians, as Coleman 1140. the Saxon Gildas Historicus, or Gildas 
* As writteth V P.  Poeta, who lived and writ in the time of 
* A●●eri●●●ene●ensis. 890.  Claudius Caesar, or some others to be their guides. Whoso doubteth thereof, may read Pitheus for further satisfactio in British & Saxon Writers. But what is this to the Translator of Reverend John Arndt the Germane Writer de ve●o Christianismo, or true Christianity? Yea, this is something in imitation of John of Beverley, the Translators Countryman: John of Beverley so called at the 
a But afterwards Io●n H●●nes, Anglic●●.  first, being a Clergyman, to avoid idleness, having no employment, in his 
b john de Oxe●ford writ a British Story again unto him. 1174.  vacation took upon him the collection of the British, Roman, and Saxon Story of England. So this Translator of reverend John Arndt his True Christianity, being a Lay man, and a guardian of the Peace, through envy and distraction of these warlike times, having no employment, for avoiding of idleness, and desire to benefit his Countrymen in what he may in his old age, took upon him the translation of True Christianity, to give it thereby some more freedom to pass here amongst us, than it had this twenty years past, when it passed amongst us in a Roman habit. Moreover, have we now no ambitious Prelates, or covetous Clergymen answerable to them of those times foretold and spoken of long ago by 
* Math. West. 1307. Polycro●ieō 1360.  Hildigardis, Egelfreda, Henry of Huntingdon, and others 
† Saxton and others more. 1484.  that for the retchlessness of God's house, they should be overcome and cast out: and is now in action under the Scottish Covenant, and demonstrated and fulfilled 
Abbot of Saint Albon, john Weathamsteed. who lived anno 1440. was the first that accused jeffrey of Monmouth for Fables.  in the Directory now confirmed by Parliament. And that these times as well formerly acted, as at this present time before they came to pass, and the contentions of our elder Bishops were foretold; as was the ambition of Austen the Romish Monk foretold by Marlin Ambrose when he said, Pallium Londini induet Dorobernia, Dover shall put on the Cloak of 
But enough hath been said before to clear him of that aspersion  London: And fulfilled when Austen procured of the Pope that the priority that London had, should be translated to Dover, and from thence to Canterbury. The Bishops of those times seeking themselves, and the things of this world, before the performance of their duties in their callings, Five times have they been chastised: First, the Britain's by the Romans, the Romans by the Saxons, the Saxons by the Danes, the Danes by the Normans, the Normans by these present wars: a purging war for the retchlesness of God's House, according to the prediction of Hildigardis. Such were the late Bishops of Scotland, not long since, risen from the dead. Such were our late Bishops drawn in their Chariots with six Horses, imitating and going about to renew unto us again the demeanour of the Roman Clergy, together with the swarms of Locusts lately permitted and increased amongst us, to eat up the verdure of our Land. And our supine Bishops to their last confusion, suffering their flocks to be devoured by the Wolves, and the shavelings to walk in triumph by Candle-light in open streets, in the bright Sunshine. Whoso doubteth of this, may have further satisfaction if he read the illaudable practices of our last Archbishop of Canterbury, together with his brother of York, the endeavours of Con the Pope's Agent, the discovery of Thomas Abernethie, the Scottish jesuit, and many more practices of these times; neither is there wanting a cloud of witnesses, foretelling and declaring the fall of the 
* A monster ●ith two heads.  Roman Beast, which draweth near, as witnesseth Ironeus Ignostes, saying, Bestia quarta amittet unum caput: 
* 1640.  Tobias Snawber the German, declaring the same to the Emperor's face, The Uropian Harold his Precusser, Our English Prophet Brightman, Napier the Lord Marqueston, the Author of the Scottish Banner, whose Motto is, Tandem bona causa triumphant; The Pythagoriall Monk of Westminster, who showeth the rise and fall of Antichrist in hieroglyphical demonstrations, and by whom, to wit, the North-Islanders, that is, the Britain's and Swedes; but none of these declare the manner how; yet this Author in his Hieroglyphics showeth, The Cardinal's Hat shall cover the Flower du Luce of France for a season, before that come to pass. After which the Cardinal's Hat shall make a nest for the Owl to hatch her eggs in: and the Pope's M●ter shall be thrown upon the dunghill; in it shall breed, and out of it shall crawl Toads and Serpents, the doleful seed of the old Serpent the Devil, and fruits of the the carrion flesh, so much adored and beloved by that generation, the spiritual Babylon. But what is this to the works of reverend John Arndt the Germane Author of the True Christianity? Very much by your good favour and patience, if you observe the Author's drift: First, the name or title of the book, doth intimate that there are false Christians, or outside Christianity; such as have born sway (and yet do bear rule) amongst the Romanists a very long season; which this Author reproveth likewise out of the substance of his works: you may find his endeavour is to teach the inward, spiritual, and true Christianity in these times, so much slubbered over even amongst the professors of the reformed religion, in so much as the hypocrites who can wipe the outside of the platter, do obtain the chief rooms and greetings in the market of the world, as it is said in the Gospel. Such were our Bishops. This is that which this reverend man of God teacheth, how to overcome the great Antichrist so much detested, and of few known, even ourselves; and endeavoureth how to beat down in his works, and in the room thereof to plant the true vine and word of God, by the true knowledge of God, the chief and sovereign good, and to know our own vileness, to deny ourselves, by faith, humility and prayer, to obtain true repentance in Christ Jesus; and to acknowledge true faith to be the work of God alone, and to rely upon the promises comprised in the word of God, by a steadfast faith in Christ Jesus, the propitiatory sacrifice once offered up unto the Father for the sins of all men, and by him alone, and through his merit, to obtain eternal salvation, the free gift of God alone, without any merit in men. This is that which casteth down the Devils strong bold, the Pope's Mitre and glory of the world into the dunghill; which whoso well observeth the works of reverend john Arndt, shall find therein, not only this heavenly doctrine, but also the rich pearl, tree bearing humility, patience, meekness, and long-suffering, with the hidden treasure in the field, more to be valued then all the world, and of higher price and esteem then can be valued or expressed by any tongue; with many more unspeakable gems of our Saviour Jesus Christ. And whereas most men in the frontispiece of their labours do commend them to some Patron of power to defend, or protect them from injury, oppression and detraction; so, I knowing nothing of worth (in these evil times) can escape detraction and oppression, do commend these works of john Arndt concerning true Christianity, to God the only patron and defender of his own profession, and no earthly protector; assuring myself, that as they have escaped the envy of his own countrymen, and have been protected by the heavenly power, from the fire of persecution, sword and injury; so likewise, I do assure myself, these books shall here continue in our native tongue, and be preserved to a long-lasting memory to God's glory, and his country's good, which is the translators only aim and desire: O these do hang out before the door of the house, an encomium or title of praise, as it were an Ivy-bush to draw custom to the Wine-celler. The name of this book is instead of an Ivybush to all good Christians, and better wine than is within it, cannot be had, even that wine for which we contend with so much loss of British blood, and we the laymen do stand up for with hazard of our lives and fortunes: I say, that heavenly pearl, or hidden treasure in the field, which by most, if not all the Bishops since the days of Langfrank and Thomas, hath been defaced or neglected even to this day; wherein the Bishops still with their Prelatical faction, do labour after the ●●● example, who fought for pre-eminence, honour, wealth and wine for the belly, preferring it before the true vine and wine of John Arndt in this body comprised, which undoubtedly is the best, unless it may be impaired something in the Cellar through the default of the Drawer: yet seeing it retaineth the true taste & spirit, and in itself is found good and wholesome, and by your good favours (gentle Readers) covered and conveyed in the cup of charity, which maketh the good will more acceptable than the 
Simon Castrensis Machivelenum Auglicanum edidit.  gift; it may easily draw from the Translator the remainder of the vessel in such expressions as Philopatiris is able. So resteth your devoted servant to be commanded,  
Radulphus Castrensis Antimachivalensis.   

THE FIRST BOOK of true Christianity.  

CHAP. I. Of the Image of GOD.  EPHES. 4. Be renewed in the spirit of your minds, and put on the new Man, which is created after God in justice and in the sanctity of truth. 
THE Image of God in Man, is a conformity or similitude of the Man, concerning th●e Soul, Understanding, Spirit, Mind, Will, and all the faculties both of Body and Mind, with God or the holy Trinity, and with all his divine Attributes, virtues, will and proprieties, said, Faciamus, Let us make (which are words, as I may s●y, of the 
Man the Image of the Trinity.  sacred Senate of the holy Trinity, Gen. 1.) man, after our image and similitude, and let him rule over the fishes of the sea, and fowls of heaven, and beasts of all the earth, and every creeping thing that moveth on the earth. Whereby evidently appeareth, that the holy Trinity planted his Image in man; so as mere divine holiness, justice and goodness might shine and send forth light in his soul, understanding, will, and hearts des●●e, yea even in his life, and all his actions nothing but divine love, virtue and purity be found in him no otherwise then in the blessed Angels. This Image God had made in man to take delight in, and rejoice as it we in his soul. Truly, even as one becoming a father, and beholding himself, or an other self in his offspring, cannot but rejoice with an inward joy hardly to be expressed: So God's delight and chief pleasure was, to be with the sons of men, or our first Parents, Prov. 8. For although God rested in all his works, yet he did take singular and chief delight in man, because in him his divine Image did most perfectly and exactly appear or shine forth by his innocency and excellency, 
The Image of the Trinity in the soul.  or inward beauty. For ●●at cause God had planted three chief faculties, as a most ample dowry, in the soul of man, to wit, Intellect, Will, and Memory; and those the same holy Trinity doth produce & preserve, sanctify and illuminate: and lastly, doth most beautifully adorn them with his graces, gifts, and works. Certainly it is the property of every image whatsoever, to set forth the like form and figure, neither can it be thought worthy the name of an image, unless it be as like as it may be to that body that it ought to represent. Let us take for example of what we say, a lookingglass in this, an image cannot appear unless it draw a similitude or like form from elsewhere, and as I may so say, conceive it, than also by how much purer and clearer the glass is, so much the more evidently doth the image of God appear in it. In like manner, the more clearer and pure the man's soul is, so much the clearer doth the divine Image show forth itself. And therefore to this end our great God created man altogether pure, without blemish or spot, endued with faculties of soul and body, blameless & unreprovable, that the image of God might be seen in him, and not so as in a glass a vain and liveless shadow appeareth, but a true and a living Image and likeness, or similitude of the invisible God, and of his inward hidden immense beauty; I say, an Image of the divine wisdom, the understanding of man, of long suffering, goodness, meekness and patience of God in the spirit of man, of love and mercy in the affections of the heart, of justice, sanctity, sincerity, and purity in the will, of lowliness, gentleness, humanity and virtue in all his actions and words, of power in his Dominion and rule over the earth, and fear of 
The true use of the image of God.  all living creatures granted unto him: last of all, of eternity in the immortality of the soul. Moreover, out of this Image man should or ought first of all, know God, and then himself; I say, God his Creator to be all things, the chief and only being, of whom all other created things have their being, and all those essentially, whose image should shine in man. Therefore seeing that he should carry the image of 
God is all goodness essentially.  the divine Goodness, it consequently followeth, that God is the chief and universal goodness essentially, and also the essential love, life, and holiness: wherefore to God alone all honour, praise, glory, magnificence, 
wherefore to God alone honour & glory is due.  fortitude, power, and virtue is due, because he is all these essentially; but to any creature none of all these is due. And thereupon it is, Matth. 19 to a certain man thinking Christ to be only man, and therefore saying, Good master, what good shall I do that I may have eternal life? answer is made, What dost thou call me good? None is good but only God alone, that is to say, essentially; and but for, and without God, no good can be. Yet further is to be noted, that man out of this Image, should learn to know himself, to wit, that there 
The Image of God ought to represent nothing but God.  is a very great difference between him and God, and man not God himself, but his Image, similitude, likeness, or proportion, in whom God alone should be seen. And therefore besides God, nothing should live, appear, work, will, love, think, speak, and rejoice in man; but if any thing else besides God should move and work in him, than the man cannot be the Image of God, but his, contrariwise, by whom he is moved, driven, and carried away. And to speak briefly, the man ought to suffer himself wholly to be delivered up, devoted, & resigned up to God, fulfilling the divine 
God will be all things in man.  will by a passive manner, by denying his 〈◊〉 proper will, and suffering God alone to do and work in him: this truly is the accomplishment of God, so that the man may be a more pure and holy instrument of God and his works and will, by which it cometh to pass, the man doth not move his will, but hath the divine will for his own, he loveth not himself, but God; he seeketh not his own honour, but Gods; he challengeth no goods to himself, being contented to possess God, and consequently without the love of the world, and the creatures. In brief, nought should be in man, live and work in him, but God alone, wherein consisteth the chief innocency, purity, and holiness of man: for what greater 
The chief innocency and simplicity.  innocency can be thought upon, then that the man should not do his own proper will, but to suffer God in him to work, and finish all things? what greater simplicity can there be, then that in little children void of all ambition and self-love? The Kingdom of God in man both without and within, Christ Jesus shown a most perfect example of in his life time, which was the most absolute Image of God, by sacrificing 
Christ the perfect Image of God.  and consecrating his will to his heavenly Father in perfect obedience, humility and meekness, despoiling himself of all honour and self-love, all pleasure and joy, permitting God alone to think, speak, and do all things in him by himself alone. In a word, he had the will and pleasure of God for his own, that which God himself testified by a voice sent from heaven, Mat. 3. This is my well-beloved Son, in whom I am well pleased; this Jesus Christ, I say, is the true Image of God, out of whom nothing did appear and shine forth, but God himself, that is to say, mere love and mercy, long-suffering, patiences, meekness, mildness, love towards man, holiness, consolation, life and blessedness eternal, by him the invisible God would be seen, manifested, 
God manifested in Christ.  and known to men, who also yet after a more sublime manner, is the Image of God, according to his Divinity, as being God himself, and his essential Image, a splendour or clearness of the uncreated light, as it is, Heb. 2. of which I will say nothing now, but only of his appearing and manifestation according to his humanity in his life and most holy conversation, such an Image of God, or most perfect innocency also Adam had, which I would to God he in true humility and obedience had kept, and had acknowledged himself not to be the chief good; but yet to be the express and perfect Image of the chief good. Now seeing he would be the chief good, and God himself; herewith he contaminated himself with the greatest and most detestable of all sins.  
But there was another part of knowing himself through the Image, to be desired, that he was made capable of the benefits of this divine Image, and most sincere pleasure, of flowing love, joy, peace, life, rest, fortitude, virtue, and light, that God alone in him should be all things, and alone live and work, self-will being excluded, and the love, and honour, and praise of himself denied, only God should be his glory, and praise and honour: for eevery like is capable of his like, not of his contrary, and in that rejoiceth and is glad: In this wise God had decreed to infuse himself with all the treasures of his goodness into the man, and so goodness is most of all communicative of itself. Last 
The chiefest tranquillity is the union of God.  of all, by the image of God, the man ought to understand, that he is by it united to God, and in this union the true union of the man doth rest, peace, joy, life, and everlasting happiness: contrariwise, the chief unrest of the mind, torment and vexation, cannot happen otherwise then by ceasing to be the Image of God, or giving over to be the Image of God, turning himself from God to the creature, and consequently hereby is frustrated or deprived of the chief and eternal good.   

CHAP. II. Of the fall and apostasy of Adam.  Rom. 5. As by the disobedience of one man many were made sinners; so by the obedience of one also, many are made righteous. 
THe sin of Adam is disobedience against God, by which the man turned from God to himself, became a thief of the divine honour, whilst he went about to make himself God, deprived himself of the divine image, and perfect hereditary justices and holiness, blinded in his understanding, in will undutiful and contumelious against God. Lastly, as concerning the affection of the whole heart, from God alienated, and in hostiall manner opposite. Which abomination in all men, is propagated by carnal generation, and passeth by hereditary necessity, and bringeth to pass that man is spiritually dead, and the son of wrath and condemnation, unless Christ redeem him; and therefore let poor simple Christians take heed lest they extenuate the fall of Adam in their own interpretation, 
The fall of Adam was the greatest sin.  and account it as a light matter, and the eating of an Apple, but rather let them believe, that Adam's and Lucifer's was one and the same offence, and that most grievous one, and extremely to be detested, even a tyrannical affectation of the divine Majesty. This sin in the beginning was conceived in the heart, soon after by eating of the forbidden apple, broke forth into light; of which the sin of Absolom giveth us a fair and elegant example or pattern: for as he was not content first of all to be the son of a King; then to be the most beautiful amongst men, without blemish from the head to the sole of the foot; thirdly, most dearly beloved of his parents, (as may be gathered by the tears of David) unless actually he were a King by thrusting his father out of his Kingdom by violence; which opinion once confirmed in the mind, he did after profess himself the enemy of his father, and began to lie in wait for his life: So when man did not account it sufficient to be the Son of God, that he was the fairest of all creatures in body and mind, without fault: and lastly, that he was in the favour and love of God, unless he should be God himself: hereupon he conceived hostile hatred against God, being ready, as fare as in him lay, utterly to deface and extirpate God. A more detestable sin then this, can no man think. Then afterwards it followed, 
Adam and the Devil Lucifer committed one fault.  that the man concerning his heart and mind, became like unto the Devil, because they both committed one fault, and now was no more the son of God, nor the Image of God, but of the Devil, and the instrument of the Devil, capable of all Devilish malice: to this add, that he became of a divine celestial and spiritual Image, altogether earthly and carnal, and a beastly creature: for the Devil, that he might erect his own Image in man, durst first by enticing, deceitful and crafty speeches, sow his seed in man, that is to say, self-love, ambition, self-will and affectation of the Divinity; whereupon the Scripture calleth all selfe-lovers a Generation of vipers, Matth. 3. and those that be of a Devilish nature, The seed of the Serpent: I will put enmity between the seed of the Serpent, and the seed of the woman, Gen. 3. And from this seed of the Serpent, or seed of Vipers, nothing, or no offspring can come, but terrible fruit, as the Image of Satan, the offspring of Belial, the children of the Devil: for as even as in any other seed, be it never so small, yet after a wonderful and hidden manner, all the qualities and properties, stature, thickness, length, breadth, with boughs, leaves, flowers and fruits, and so the whole tree with innumerable fruits of the whole stock and plants is contained, so in this pestilent and 
The pestilent seed of Adam.  fatal seed of the Serpent, I say, in the self-love of Adam and his disobediences, so oft as we delivered it by carnal generation, there lieth the death deadly bearing tree, the innumerable fruits of malice; and lastly, the image of Satan, with all his marks and properties. For show me any child, and behold even from his mother's womb & first swaddling , this native 
Scandal called an action originally sin.  corruption, and especially disobedience and self-love, do grafie or sow itself; and so soon as it groweth up, regard and you shall see a violent natural self-love, ambition, a desire of glory, covetous of revenge & lying, and by and by as an Army marching, cometh on disdain, arrogancy, pride, blasphemy, oaths, fearful dire imprecations, deceits, contempts of God and his Word, contempts of his parents & Magistrates: to these add wrath, brawlings, hatreds, envy, dissimulations, revenge, homicide, and all kind of cruelty, especially, when scandals, and occasions do happen therewith, which as Midwives do help to bring forth the offspring of adam's and the Devil's corruption: for you shall see break forth impudency, shamelessness, lust, venereal cogitations, whoredoms, obscene and filthy speeches, shameless behaviour, both in words and deeds, drunkennesses, gluttony, intemperance in food and apparel, levity, effeminacy: Besides all these, covetousness, usury, deceits, frauds, fallacies, craftiness, impostures, and juggle: and to speak all at once, all kind of wickedness and naughtiness; and so various and abounding, that cannot be declared, 
Scandals of doctrine  according to that of Jeremy 17. The heart of man is wicked and inscrutable, who shall find it out? But if you add thereunto the seducing and heretical spirit, than you shall hear renouncing of God, forsaking of him, idolatry, hatred of the truth, and persecution, the sins against the holy Ghost, faith-breaking, corruptions of the faith, depraving of Scriptures, and terrible seducing. All which are no other than the fruits of the Serpent, and the image of Satan in the man. And who could even suspect in the beginning, in so weak and feeble an 
Malice is hidden in man.  infant, such a heap of wicked deeds, or a heart so pestililent, and that such a Basilisk did therein lurk, and hid itself thereunder; but he that is in life and conversation worst of all, and in the cogitation of his heart intentive to evil at all times, even from his tender infancy, as it is Gen. 6. written, who could have produced these things to light, and expressed them, if trial had not manifested it; therefore wicked and extreme evil is that root from whence so deadly and pestiferous a tree doth grow. O terrible seed of the Serpent, and of vipers, from whom so deformed and stinking an image doth arise and increase! for within all evils are fomented, and from thence do arise and grow, provoked, nourished, & set forward by external provocations, for what cause it is to 
Why offences were for bidden by Christ.  be th●ught, Christ Jesus did so seriously prohibit, that children should be provoked by evil example: for in whom this seed of the serpent lurketh, and the beginning of all wickedness and flagitious acts, their beginning and entrances are closely hidden, and are deceivable, no otherwise then cruel poison in a pestilent worm. Learn therefore, O man, of me, that the sins of Adam, and original corruption of 
Original sin unexpressible.  our kind, is not lightly to be regarded, or slighted, because this infection and depravation, is greater than any words can express, or human intellect can search into, know thyself, and what thou becamest to be after the fall of Adam, consider how thou from the Image of God became the Image of the Devil; a compendium I say, and an epitome or an abridgement, to receive all Devilish nature, malice and wickedness into a little room: for even as in the Image of God all virtues and divine 
The Image heavenly and earthly.  properties were contained: and as before the fall, man did carry the celestial Image, that is to say, he was all heavenly, spiritual, Angelical and divine; so now after his apostasy, he carrieth about with him the image of 
The man is a beast,  the earthly, and is become altogether and fundamentally earthly, carnal, and beastly. And why so? This thy fierce wrath, is it thine? Is it proper to a Lion, or to a Man? Thy envy and covetousness insatiable, do not Dogs and Wolves the same? Thy intemperance and shamelessness is hoggish; yea, if thou look rightly into thyself, thou shalt find within, even in thy heart, a certain world of beasts, yea even in thy tongue alone, in that least of thy members, as St. James saith, Chapt. 3. a lake and a sea of venomous worms, a harbour of unclean spirits, a biding place or cage of unclean birds, as witness Isa. 3. & Apoc. 18. but we often increase so much in malice that in wrath we exceed all kind of beasts; the Dogs in envy, the Wolves in covetous ravening, the Foxes in craftiness, the Basilisk in poison of the eye: and last of all, the very Hogs in filthiness: And from this beastly nature Christ (Mat. 3.) calleth Herod a Fox, and the impure, Dogs and Hogs, Matth. 7. Furthermore whosoever amendeth not the corruptions of our generation, and is not renewed in Christ, but dieth such a beastly man as we have described, this man shall everlastingly retain his Satanical nature, arrogant, disdainful, proud, and shall remain a cruel Lion, an envious Dog, a ravenous Wolf, a venomous worm, and a Basilisk never to be reform; he carrieth about with him always the image of Satan in everlasting darkness, to bear witness he lived not in Christ, nor was renewed according to the Image of God, according to John, Apoc. 21. Without be Dogs, Idolaters, and all Enchanters, that love and tell lies.   

CHAP. III. How the man is renewed in Christ to life eternal.  Galat 6. In Christ Jesus neither Circumcision availeth any thing, nor uncircumcision, but a new Creature. 
REgeneration is the work of the holy Ghost, by which the man, the son of wrath and eternal condemnation, is made the son of grace and salvation, and of a sinner a just man, through Faith, the Word, and the Sacraments, by which our hearts, both sense, mind, understanding, will and affections, are renewed, illuluminated and sanctified in Christ, and according to Christ, unto a new creature. Therefore regeneration is conceived chief in two benefits and graces. I say, in Justification and Sanctification, or Renovation, Cap. 3. ad Tit. Wherefore the original of every Christian is twofold, his line, or 
Twofold birth.  nativity and generation, the one carnal, defiled with sin, damned and accursed, descending from Adam, by which the seed of the Serpent, the image of the Devil, and the earthly and beastly man is propagated: The other spiritual, holy, heavenly, happy and blessed new birth or regeneration, through Christ, doth plentifully grow forth, by which the seed and image of God, and the man of God, so heavenly, and like unto God, is after a spiritual manner begotten & produced: for even as the stem of old Adam is in us, so is it necessary also, that the new stock, progeny and kindred of Christ be truly in us. And this is that old & new man, old and new birth, old & new Adam, 
The word of God is the seed of the new birth.  the earthly and heavenly image, the old and new Jerusalem, the flesh and the spirit, Adam and Christ in us: lastly, the outward and inward man. Now go to, let us see how we are regenerated by Christ: Even as the old birth is propagated carnally from Adam, so regeneration is made spiritually from Christ, through the word of God, which is like unto a seed of a new creature, born (saith Peter, Epist. 1. cap. 1.) not of a corruptible seed, but of incorruptible, by the word of God, living and remaining for evermore. And blessed John, Cap. 1. For he begot us voluntarily by the word of his faith, that we might be a certain beginning of his creatures. Therefore this Word produceth Faith, which apprehendeth in like manner the Word, and in that Jesus Christ, together with the holy Ghost, and by that virtue, force, and efficacy, the man is regenerated. Briefly, regeneration is made first by the holy Ghost, John 3. and this doth Christ call, or term, to be born of the Spirit. Secondly, by faith, John 5. He that believeth Jesus to be Christ, is born of God. Thirdly, by Baptism, John 3. Unless one be born again of water and the Spirit, he cannot 
Faith is the means of the new birth.  enter into the Kingdom of heaven. Of which things let us see further: By Adam the man came by the greatest and chiefest of evils, sin, abomination, wrath, death, devil, hell and damnation: for these are the fruits of the old descent, and original: but in Christ the man recovereth, and receiveth the chiefest good, as justice, grace, blessing, 
The fruits of both births.  life, and eternal salvation. From Adam the man hath a carnal spirit, and the ru●e and dominion of wicked spirits: contrariwise, from Christ he hath the holy Ghost, with his gifts, and a most quiet reign and Kingdom; for such as the spirit of man is, such is his original nativity and propriety. You know not of what spirit you are of, saith Christ, Luke 9 From Adam the man hath an arrogant spirit, swelling and proud, who if he have a desire to be regenerate, and born again, and to be renewed, than it will be necessary for him to receive an humble spirit, plain and simple from Christ by 
A new spirit from Christ.  faith. From Adam we receive an unbelieving spirit, blasphemous and ungrateful; therefore it behoveth us by faith in Christ, to attain to a believing spirit, faithful, acceptable, and well pleasing unto God. From Adam a disobedient, fierce, and rash spirit is given unto us: from Christ we must take the spirit of obedience, meekness and modesty, through faith in Christ. From Adam we possess the spirit of wrath, hostility, revenge, and homicide; but from Christ, by faith in the place thereof, is to be gotten the spirit of long-suffering, love of man, and goodness itself, which is charity. From Adam by our nativity, and carnal offspring, the man hath a covetous heart, and spirit churlish, seeking only his own commodities and profits, snatching, and catching, that which is another man's; but from Christ by faith, is to be obtained the spirit of mercy, piety, and liberality. From Adam by carnal propagation doth proceed the spirit of shamelessness, uncleanness, and intemperance; against which it is meet to seek to obtain a chaste spirit, clean and temperate. From Adam is communicated to him a lying spirit, speaking nothing but falseness and calumniation: from Christ we ought to participate the spirit of truth, integrity and constancy. Last of all, from Adam doth 
From Adam all evil, from Christ all goodness.  pass the spirit of beasts terrene or earthly, and mere brutish: and contrariwise, there is to be conceived from Christ, a spirit from heaven, celestial and divine: and for that cause it was behooveful for Christ to take humanity upon him, to be conceived by the holy Ghost, and to abound with the same spirit above measure; yea, for this cause it was convenient that the Spirit of the Lord, the Spirit of wisdom and understanding, the Spirit of counsel and fortitude, the Spirit of knowledge and the fear of God should rest upon him, as saith Isaias, Chap. 11. that the humane nature in him 
The human nature is renewed by Christ and his Spirit.  and by him, should be renewed, and that we in him, and by him, and through him should become a new offspring and a new creature, receiving from him the spirit of wisdom and understanding for the spirit of foolishness; the spirit of knowledge in room of our natural and inbred blindness; the spirit of the fear of the Lord, in stead of the spirit of impiety: in which permutation consisteth the new life, & the fruit of the new creature, or regeneration. For as in Adam we were all spiritually dead. neither could we expect other then death and works of darkness itself, in Christ 
In Christ by faith we are restored to life again.  we must be raised again to the works of light. As by carnal generation we entered into the sin of Adam, so by faith through Christ, we must attain unto righteousness. As by the flesh of Adam, pride, covetousness, lust, and all kind of uncleanness is begotten, born, and groweth old in us; so by the holy Spirit our nature ought to be renewed, sanctified, and repurged from all pride, covetousness, lust, and envy. And it is needful that we from Christ should draw a new spirit, a new heart, sense and mind, in the same manner as we drew from Adam our fleshly subject to sin. And as concerning regeneration, Christ saith, Isai. 9 Our 
All good works ought to proceed out of the new birth.  Father is eternal. After this manner then are we renewed in Christ to life eternal, regenerated by Christ, and in Christ become a new creature: by this regeneration by Christ, and the holy Ghost, and Faith, it is necessary works must flow and proceed, which we desire we should please God in, so we live in the new birth, and the new birth doth live in us, so we in Christ, and Christ in us: so last of all, we live in the 
The description of the new birth▪ and the fruits▪ thereof.  Spirit of Christ, and the Spirit of Christ in us. This regeneration and the fruits thereof Paul Ephes. 4. calleth and termeth thus, To be renewed in the spirit of our mind, to put off the old man, to be transformed into the Image of God, 2 Cor. 3. To be renewed and known according to his Image that made you, to the Coloss. 3. Regeneration and renovation of the holy Ghost, to Titus 3. Last of all, to take away the stony heart, and to give us a 
New birth is from Christ.  fleshy heart, Ezek. 11. And by this appeareth, how by the incarnation and humanity of Christ, regeneration is raised, or proceedeth; that is to wit, because man out of his ambition, pride, and disobedience, offended and turned himself from God: this Apostasy could not be amended, or put away, but by extreme humility, lowliness of will, and obedience of the Son of God. And as Christ in his conversation upon earth among men, was most humble, it is necessary that he should be the same in thee, to live in thee, and to renew the Image of God in thee. See now and behold the most amiable, the most lowly, courteous, the most 
The life of Christ in us. The example of Christ is the rule of our life.  obedient, and most patiented Christ, and learn of him, or even as he is, live in him. For what was the cause, sayest thou, why he so lived? Truly, that he might be thy example, lookingglass, and rule of life. He (I say) and no St. Bennets rule, nor of any other man commended unto thee, but the example of Christ, I say of Christ, which his Apostles with one consent and direct finger did alone point at. And this is the reason of his passion, death, and resurrection; that is to say, that thou with 
The new life is the fruit of the death & passion of our Lord.  him mayst die from thy sins, and again in him, with him, and by him, mayst rise spiritually, & walk in a new life; of which argument thou mayst see more hereafter in the 11. and 31. Chapters: therefore our regeneration ariseth out of, and disperseth itself, from the healthful fountain of the passion, death, and resurrection of Christ: whereupon S. Peter (1 Epist. 1.) saith, God hath regenerated us to a lively hope, through Jesus Christ: and thereupon it cometh to pass, that the Apostles every where do lay the foundation of penitence and the new life, to be the passion of Christ, as Rom. 6. 1 Pet. 1. Spend your time in reverend fear, knowing that you are not redeemed with corruptible gold or silver, but with the precious blood, even the Lamb the Lord Jesus. Where thou seest the most precious ransom of our redemption, to be the cause of our holy conversation. The same Peter (Epist. 1. Cap. 3.) writeth, Christ bought our sins in his body upon the Cross, that being dead unto sin, we might live unto righteousness, by whose stripes we are healed. And Christ himself (Luke 24.) saith: So it behoved Christ to suffer and rise again from the dead the third day, and preach repentance and remission of sins in his name. By which words it is manifest, that from the fountain of the passion, death, and resurrection of Christ, doth flow both preaching and repentance. Therefore the passion of Christ is both satisfaction for our sins, and the renewing of man by faith, both which together, and at once, are required to the redemption and reparation of mankind, because this is the fruit, and this is the efficacy of the passion of Christ, working in us renovation and sanctification, 1 Cor. 1. This lastly, is the means whereby we are born again, and renewed in Christ; neither is the laver of regneration any other thing wherein we are dipped to the death of Christ, to wit, to die with Christ from our sins, by the help and efficacy of his death, and arise from sin by the grace of his glorious resurrection.   

CHAP. IU. What is true Repentance, what also is the Cross, and Yoke of Christ.  Galat. 5. Those which are of Christ, have crucified their own flesh, with the vices and concupiscence thereof. 
REpentance and true conversion is the work of the holy Ghost, through which the man acknowledging his faults by the Law, and together therewith the most just wrath of God against sin, doth earnestly grieve for the same, and would not have committed those things he hath done: and through the Gospel understanding the grace of God by faith in Christ, obtaineth the remission of his sins; and by this penitency, the mortification and crucifying 
The property of true repentance.  of the flesh, and all carnal pleasures and concupiscences of the heart, is accomplished, and together with the same quickening of the spirit, whereby it followeth, that Adam with all his corruptions, dieth in us, and Christ contrarily liveth in us by faith, because these two neceslarily do grow together; so as the resurrection or renewing of the spirit, doth follow the mortification 
The old man's death is the life of the new  of the flesh at the heels; and the quickening of the new spirit followeth the abolishing of the old man: although the outward man decay, yet the inward man is renewed daily, 2 Cor. 4. Mortify your earthly members. Coloss. 3. and so think yourselves dead in sin, but alive in God through Christ 
The flesh is mortified by true repentance.  Jesus our Lord, Rom. 6. But let us consider why the flesh is to be mortified by true repentance: We said even now, by the fall of Adam, that the man became even devilish, earthy, carnal, without God, and without love, that is, without God and charity, changed from divine love to worldly love, so that every where in all things, he studies himself, favours, counsels, applauds himself, and setteth forth and provideth for his own honour and glory. And this as I say, is the effect of the fall of Adam: whiles he studieth to make himself God, he involved all mankind, in one and the selfsame calamity. And this corruption and depravation of human nature, must be changed and amended by serious repentance, that is to say, by true and divine contrition, by faith apprehending the remission of sins, and by the mortification 
True penitence changeth the heart.  of carnal pleasures, self-love, and pride: Neither doth true repentance consist, that you put away the great and outward sins, but that you descend into yourself, and look inward, into the inward of thy heart and mind, turn over the secrets and closerts thereof, change and renew them, and convert thyself from self-love to divine love, from the world and all worldly concupiscences, to a spiritual & heavenly life, and participating the merits of Christ by faith; whereupon it followeth that a man must deny himself, as it is Luk. 9 that is, to 
The property of true repentance is to die to the world & himself.  tame his will, & suffer himself to be carried wholly by the divine will, not to love himself, to account himself the unworthiest of all mortal creatures, to renounce all things he hath, Luke 14. that is, to contemn the world, with all the pomps and honours thereof, to pass by his own wisdom, and all endowments or gifts of nature 
To hate ones own life.  with closed eyes, to trust in no creature but God alone, even to hate his own life, that is, carnal will and pleasures, concupiscence, pride, covetousness, lust, wrath, envy, to mortify these, to displease himself to set nought by all that is his own, to boast 
To die to the world.  in nothing, to attribute nothing to himself or his proper strength, to die to the world, that is, to the concupiscence of the eyes and the flesh, to the pride of life, and to be crucified to the world, Gal. 6. This, this, I say, is true repentance and mortifying of the flesh, without which no man can be the disciple of Christ: this is the true conversion from the world, from himself and the Devil, to God; without which, no sinner can have remission of sins, nor attain salvation, Acts 26. This penitence and conversion is the denial of himself, and the true cross and yoke of Christ, of whom himself speaketh, Matth. 11. Take up my yoke upon 
The yoke of Christ is easy to the spirit, to the flesh a cross.  you, and learn of me, for I am meek and lowly in heart. As if he should say, by earnest and inward humility is thy self-love and ambition to be tamed; and by courtesy wrath & desire of revenge, is to be kept under: that which indeed to the new man is an easy yoke, and light burden, howsoever to the flesh it seem a most heavy and bitter cross. And this is indeed to crucify one's flesh, 
The true cross of Christ what it is.  with the vice and concupiscence thereof, Gal. 5. Therefore they err, and do greatly err, which know no other cross than tribulations, and worldly afflictions, being ignorant of inward repentance and mortifying of the flesh to be that true cross, which we ought to carry after Christ daily, in bearing our enemies with great patience, and in overcoming the disdain and arrogancy of our slanderers and adversaries with mildness and humility, after the pattern and example of Christ, who was willing to die to the world and all worldliness, most perfectly; (I say) this 
What it is to die to the world.  yoke of Christ is our true cross, which we are bound to bear; which when we do, than we die to the true world: and not if we hid ourselves in Monasteries; and if we make singular orders and rules of living, being in the mean time inorderly in the heart, full of the love of the world, spiritual pride, pharisaical contempt of others, lust, envy, and secret hatred. I say, this is not to die to the world, no it is not; but to mortify the flesh, with all things which are pleasant to it, and daily within, and secretly to be sorry, and to turn himself from the world inwardly to God, [whereby it cannot but come to pass, that the outward life and manners be renewed and changed; what if now one should only do outward repentance or penance, abstaining from great and enormous offences for the fear of punishment, and the inward man do keep his old spots still?] and daily inwardly in heart to die to the world, and to live to Christ by faith in sincere humility, and lowliness: and lastly, to confide in the grace of God in Christ Jesus, always doing such and so great things. To this repentance are we called by Christ: I say, that true and inward conversion from the 
Without true repentance Christ profits nothing  world to God, to whom also alone the imputation of his justice, and righteousness, and obedience, through the efficacy of faith, together with the remission of our sins is promised; so that without this inward repentance, Christ profiteth man nothing, that is, he shall not participate of his grace, and favour, and merit. The reason 
The fruits of the death & passion of Christ.  is, because they are to be comprehended by a contrite heart, faithful, humble, penitent. Truly this fruit of the passion of Christ is in us, that we may die to sin by true repentance; and of his resurrection, in that Christ in us, and we in Christ, might live: And hereby cometh the new creature 
True repentance inward.  in Christ, and regeneration, which only is available with God, Gal. 6. Vide infra, Chapt. 33. Therefore let us learn the nature & constitution of true repentance, and let us not err in the common error, but let all of us esteem and believe to bid adieu to external idolatry, blasphemy, homicide, adultery, whorehunting, thefts, with all such enormities and vices external, to be the true and only repentance: neither yet do I deny that this external repentance is forbidden by the Prophet, as Esay 55. and Ezek. Chap. 18. and 33. who likewise with the Apostles most certainly do command and give charge to level at the inwards and heart itself, even another repentance inward, more noble than the outward, even that whereby the man dieth to pride, covetousness, and lust, denieth and hateth himself, renounceth the world, despoileth himself of all his own, committeth himself to God, crucifieth the flesh, offereth a daily contrite heart, humbling and trembling, as the best and wellpleasing sacrifice unto God. And last of all, doth live with a heart full of tears and groans; which Character of inward repentance, the Psalms of David do every where set forth: So it remaineth that this is the true repentance, when inwardly in the heart with earnest sorrow, and most assured feeling of heaviness, we be made contrite and afflicted; and again be made holy and joyful, purged and changed, and amended by remission of sins by faith in Jesus Christ, whereby it cannot but come to pass, that the outward life and manners be renewed and changed. What if now one should only do outward penance or repentance, abstain from great and erroneous offences for the fear of punishment, and the inward man do keep his old spots still, and take no care to enter into the inward and new life in Christ, shall not such a one nevertheless be damned? neither shall it profit him a straw to cry, Lord, Lord, but he shall be constrained to hear that terrible voice, I know you not: For certain and sure it is, not all that say, Lord, Lord, shall enter into the Kingdom of heaven, but only those that do the will of the heavenly Father. Under which terrible sentence of the Divine Majesty, it is manifest, men of all orders are comprised: for as many as do not inwardly and from the heart truly repent, and become new creatures in Christ, those surely Christ will not acknowledge for his.   

CHAP. V What is true Faith.  1 John 1. 5. Every one that believeth that Jesus is Christ, is born of God. 
FAith is a solid trust, and a firm and cernain persuasion of the grace of God promised in Christ for the remission of sins and life eternal, kindled through the word of God, and the holy Ghost in our hearts: by this faith is conferred unto us the remission of our sins, and that gratis, or freely, for no merits of ours, but Christ's alone; and that of mere grace, that our faith may remain fixed, or unmoveable, upon a firm and solid foundation. And this absolution or forgiveness of our sins, is our justice or justification, and that true, solid, and eternal, before God: For neither is it of Angels, but by the obedience of the Son of God, his merits and ransom, which by faith we appropriate unto us, fixing and applying the same to ourselves; therefore neither is the imperfections 
Properties of a true faith.  of our life, or any sins left remaining to withstand us, but they be covered with the veil of grace, for Christ's sake, Psal. 32. Furthermore, by this solid and firm trust, this followeth, that the man doth dedicate his whole heart solely to God, in him he resteth alone, to this one is he glued or fastened, with this alone he entereth society, and is joined to God, and participateth all things that are of God, and Christ, and is made one spirit with God, taketh and collecteth from him power and strength, a new life, new joys, many recreations, peace, lightness of heart, the soul's Sabbath and rest. Lastly, justification and holiness, or sanctification in the holy Ghost. What other thing than is it at the length, but to be regenerated through faith? for where true faith is, there is Christ with all his justice, holiness, redemption, merit, grace, remission of sins, adoption, and inherttance of life eternal. And this is the new life and regeneration, 
New birth.  through faith in Christ, whereupon the Apostle to the Hebrews, Cap. 11. calleth faith a Substance, that is, the undoubted, solid & firm trust of things which were hoped for, and a certain manifest and notable conviction and experience of things invisible: And finely, so great and powerful is the consolation of a true living faith in our hearts, as it cannot but convince by arguing most firmly from experience and taste of the sovereign good in his soul, that is, from the quietness and peace in God, 
justified faith where peace.  whereby that preservation remaineth most certain, which a Christian doubteth not to seal with his death: and this is that strength of spirit and inward man; this is vigour and alacrity of faith, or Parrhesia, Eph. 3. Phil. 1. 1 Joh. 2. & 3. this joy in God, 1 Thess. 2. Lastly, this Plerophoria, and  
The certainty of faith.  & firm certainty, 1 Thess. 3. even for which I shall dare to die, that truly cannot but first be persuaded in my mind most firmly, through the H. Ghost infixed and impressed in my inward understanding; also it behoveth to be lively & inward in most powerful consolation, whereby that cometh to the mind which is supernatural, divine, and a celestial strength to overcome the fear of death, and the love of he world to be uttetly extinguished in me: I say, so great & so solid Prolepsis, or persuasion 
To be born of God, is no dead work.  and union with Christ, is needful, that neither death nor life can dissolve it, Rom. 8. whereupon B. John pronounceth, That he that is born of God, hath overcome the world. But to be born of God cannot be any vain, or shadowed thing, it ought to be a lively thing, and very powerful: For it were wickedness to believe that the living God did beget a dead offspring, frivolous an● dead members, or instrumentsses: but 
It is living & overcometh, so it be true faith.  rather it is for a certain rule that God cannot, being a living God, but beget a living man, no other then new. Now seeing our faith is the victory, by which we overcome the world, who can doubt that it should overcome, being endued with powerful strength, and greatest force, and that our faith, which is commanded by God to overcome the world, aught to be lively overcoming, and affections working divine faith, a certain force and influence, yea Christ himself apprehended by faith, and fixed in our minds, and graffed in our understanding: and by this virtue of God 
What we are with Christ, & without him what.  we return into God, and become intimate and one with God. And from Adam as from a cursed Vine, we are transplanted into Christ that living and blessed Vine, John 15. So in Christ we possess all his goods, and in him are justified. Even as a Scien, or a plant graffed in a good tree, groweth, flourisheth, and beareth fruit; without it, it withereth: so man without Christ is a cursed vine, and all his works are sinful, the grapes of it are bitterness & gall, Deut. 32. but in Christ blessed and justified; wherefore St. Paul saith, 2 Cor. 5. that he ●hat knew no sin, for us became sin, that we might be justified before God in him. By this it appeareth manifestly, that works do not justify, because we must be graffed in 
justification is not by works.  Christ by faith, before we can do any good work; and so thy justification is the gift of God, freely given before, and preventing all our merits; we may as well say, a dead man may see, stand, and do good of himself. I think so indeed, but he must first be raised from death: so thou likewise that art dead in sin to God, canst not perform any work to God; unless thou be first raised by Christ to life: which being granted, it followeth, thy justification only proceedeth from faith in Christ: And faith is like 
But in Christ.  a newborn babe, newly come into the world, weak and naked, set before the eyes of his Saviour, from whom, as from his parent, he receiveth justice, honesty, holiness, grace, and the holy Ghost. And after this manner is the naked child, by the mercy of God clothed, and both his bracelets being taken away, he receiveth of God grace, health and holiness: This alone therefore, this only receiving, maketh him godly, holy, and happy, and our true justification, only through faith, and not 
What our justification is.  through works: I say, by faith, which apprehending Christ, be it what it may be, with all his goodness, he challengeth and maketh it his own properly, then of necessity sin, death, Devil, and hell, must 
Sin and death, & hell are subject to faith  give back and vanish away: and so powerfully, lively, and effectually doth the merit of Christ through faith work and abound, that even the sins of the whole world cannot hurt them. Now seeing that Christ by faith liveth and dwelleth in thee, let us never think or believe, that this his habitation is a dead work, but rather a certain living thing, not idle; powerful working, or as I may say in one word, a renewing: for faith performeth two things; first, it transplanteth thee into Christ, and giveth him freely unto thee, with all that he hath: secondly, it reneweth thee in Christ, that thou mayst grow green and flourish, and live in him: neither is the graft brought into the stock for other purpose, but that it should flourish and bring forth fruit in it. And even as by the Apostasy of Adam, and by the deceit and seducing of the Devil, the seed of the Serpent, and the Diabolical corruption of his nature, is sown in man, growing up into a tree bearing the fruits of death; so by the word of God, and the holy Ghost, the faith is sown in our hearts, as the seed of 
Faith is the seed of God.  God, in which after a wonderful manner, are shut up all divine virtues and properties; from whence in a like manner doth flow forth a most glorious and new Image of God, and bringeth forth a new tree, whose fruits are obedience and patience, humility, courtesy, peace, charity, justice, a new and another man; and so the whole Kingdom of God: for true and saving faith reneweth the whole man, maketh clean the heart, joineth and uniteth it to God, purged anew, and set free from earthly things, it hungreth and thirsteth after righteousness, it worketh love, it bringeth peace, joy, patience, strength, moderation in adversity, it overcommeth the world, it maketh us the sons of God, and heirs of all celestial goodness, and coheirs with Christ. If it happen any to be without, or to be ignorant of this joy which is by faith, acknowledging himself to be of little faith, let him beware he distrust not therefore, but rather let him trust in grace 
Consolation of those that have little Faith.  promised by Christ; which promise remaineth certain, , and everlasting. And although we through humane infirmities, do often fall and go backwards, let us in the mean while always account it sure and certain, that the grace of God remaineth solid and firm, whensoever by true and serious repentance we arise from our fall; for Christ is and will be Christ and Saviour, although you take hold of him by a firm or weak faith, for he embraceth both alike, and Christ is alike to all. Moreover, the promise of grace is universal and perpetual, upon which it is necessary our faith be founded, without difference, firm or weak, and in the mean time erect and fill thy heart with hope, God will in his good time, & in his own season, bring that sincere and sensible joy unto thee, although he hid himself a while in the inwards of thy heart, Psal. 37. 77. Of which Argument I shall say more, Lib. 2.   

CHAP. VI How the word of God by faith in man, aught to spread forth & live.  Luke 17. For behold the kingdom of God is within you. 
BEcause in Regeneration and Renovation of the man, all things are in us, therefore our great Gods will was, that those things which by faith in man, aught 
All the new man is set forth in the Scripture.  to be done spiritually & fulfilled, should be outwardly set forth in writing, and the whole new man painted and fully set forth in his word: for seeing that his word is the seed of God in us, certainly it is necessary that it should bring forth fruit, and out of that seed to grow by faith, which the Scripture outwardly doth teach and bear witness of, or certain it is, that the seed and embryo is dead: I say, in faith and spirit I ought to taste, prove, and joyfully in the inward sense perceive, hear, see, and touch even those things the Scripture doth dictate 
The word of God is to quicken in us.  and declare most truly; neither did God the Father in his counsel manifest the Scripture, that as a dead letter it should lie hid in paper & ink, but that it should receive life in faith and Spirit, or as we vulgarly say, be turned into our juice and blood, & spring up and grow young in us, to another new and inward man, because I say all things ought (and it is meet so to be) to be fulfilled and performed in faith and spirit through Christ, whatsoever the Scripture doth outwardly teach. Let us show it in the example of Cain and Abel, whose natures, manners and actions, if you call to mind, you cannot but understand that History: If you suppose in the place of Cain and Abel, the names of the old and new Man to be in the like manner to be done and iterated: for what is the displeasure of both? what is that lying in wait that Cain laid against Abel? What others are all those, than the daily strife of the flesh and the spirit? what other enmity than the seed of the new man, and the seed of the Serpent? Neither is there other reason in common sense: for by the food from heaven the corruption of the flesh is to be drowned and washed; but just and faithful No is to be preserved in the Ark, and a new Covenant is to be made between thee and thy great God. Moreover, the Tower of Babel, or Confusion, ought not to be built in thee. Thou must, with Abraham, go forth of thine own Country, or knowledge, and all things are to be left, even thy life itself, that thou mayst walk perfectly before God, carry out the victory, and go into the land of promise, and Kingdom of God. And Christ meaneth no other thing Matth. 10. Luk. 14. If any come unto me, and hateth not his father and mother, his wife and children, his brothers and sisters, yea and further, his own life, he cannot be my Disciple; that is to wit, he must bid all these adieu 
The strife of the flesh & spirit is the mystical faith of Abraham. Mystical Sodom.  rather than Christ. Furthermore, with Abraham, as Abraham did, thou must fight against five Kings which are within thee. I say, the Flesh, the World, Death, Devil, and Sinne. And with Lot t●ou must go out of Sodom and Gomorrah; that is, thou must renounce thy wicked and worldly life: neither must thou with Lot's wife, look back, as Christ commandeth, Luke 12. Briefly, our great God hath composed all the holy Scriptures for faith and the Spirits sake: And it all aught to be fulfilled in thee spiritually. And to this belongeth all the wars and battles of Israel against the 
The type of the old Testament is to be fulfillled by faith.  Infidels and Heathen people. And no other thing covered under the bark of the letter and the history, than the continual strife between the flesh and the spirit. Of this place and to this purpose is whatsoever is extant of the Mosaical Priesthood, the Tabernacle, the Ark of Covenant and Propitiatory: all which do pertain unto thee to whom it belongeth to pray in faith and spirit, to burn incense, and to kill the Sin-offering, Christ Jesus will have all these to be done and performed in thee, who hath contracted these in the new Man and Spirit, as an epitome and words abbreviated, to be fulfilled in thee by faith, and sometimes in one sigh: for the man is a breviary of all natures, is the Centre and little world; so is it a compendium of the sacred 
All the new testament is to be fulfilled in man.  Scripiure, and abridgement of the Word. And to come to the new Testament, what other thing is it according to the letter, then an external testimony and pattern, because all things in like manner are to be iterated & fulfilled by faith in man? I say all, even all the new testament, so much as it is, aught to be in us, & this one thing it doth require & look for at our hands, because the kingdom of God is in us: Therefore even as Christ by the holy Ghost in the faith of Mary, was conceived and brought forth; so ought the Son in me likewise be conceived after a spiritual manner, and begotten, increase, and grow up. Furthermore, because I am become a new creature in Christ, it remaineth 
The life of Christ in us.  and it followeth, that I should live and walk in it, in it and with it to fly into exile, with it to exercise humility, contempt of the world, patience, loving kindness, and charity, and to pardon or forgive our enemies their injuries, to use mercy, to love our enemies, to do the will of the Father, being tempted of Satan to carry away the victory from him, by reason of the truth that is in me, derided, despised, and contemned; and if necessity require, to die for, and with him after the example of all the Saints, to bear witness before him, and all the elect, that he is in me, and I in him was joined by faith, and so lived. And this is that which is spoken, saying, To be conformed to the image of Christ; for example, to be born with and in Christ, to 
The death and resurrection of Christ in us.  put on Christ, to grow up and wax strong in him, to live in exile, to be dipped in his baptism, with him to be derided, to die together, and to be crucified together, to arise together from the dead, and reign together, and not that alone by the cross, and patience, and suffering adversity together; but by daily repentance, and inward contrition and grief for his sins committed: I say, after this manner to die daily with Christ, and by crucifying our flesh, if we be minded to be joined with him as with our 
Christ ought to be in us.  head, and to be united therewith: if it be otherwise done, then is it not in thee, but without thee, far from faith, heart, & spirit, otherwise it will profit thee nothing; for he would have thee to be inwardly retained, so to live, to be inwardly consolated 
All things ought to be fulfilled in faith.  and kept safe. All which faith in Christ performed, whilst the word of God doth live within us, and it is as it were a living witness in us of those things which are spoken of in the holy Scripture. And after this manner faith is called Hypostasis, or a Substance, Heb. 11. And out of this which we have said, it doth appear manifestly, all the Sermons and Epistles of Christ, the Prophets and the Apostles, and the Scriptures so general, do belong to one man, 
The whole Scripture belongeth to man.  yea to us all, with all the Parables and Miracles the history of Christ is replenished; therefore neither was it necessary those things should be appointed & to come to pass written to the knowledge of all people, unless they were spiritually in us to be fulfilled. Therefore when I read that Christ cured others, I do promise to myself the same, because we live one with another: when he cured the blind, I am in good hope that he will give unto me, being spiritually blinded, by his grace and blessing, a spiritual sight, I mean other miracles, seeing there is the same reason of all, and then being blind, lame, palsy, leprous, and dead in sin, do thou understand it by 
The letter of the Scriptures by faith is to be fulfilled.  thyself, acknowledge it, and confess, and he will make thee whole in him, that thou mayst have part in the first resurrection: the sum is, the Scripture doth bear witness outwardly to those things which inwardly by faith the man should fulfil: So it painteth out the image of God outwardly, according to which inwardly within thee by faith thou oughtest to be so. So is the Kingdom of God according to the letter, Christ according to the spirit, as speaketh the Apostle, 2 Cor▪ 5. So Adam his apostasy and redemption, the new Jerusalem, regeneration; finally, another creature; he describeth outwardly all within thee by faith; yea thou thyself ought to be so, or the Scripture profiteth thee nothing. And thus much of faith, & the work of it in us, yea of God himself, and the reign of Christ in our heart.   

CHAP. VII. How the Law of God is written in the hearts of all men, that they be inexcusable at the day of Judgement.  Rom. 2. When the Gentiles that have not the Law, do naturally the things of the Law, shening the work of the Law written in their hearts. 
When God made man after his Image in perfect justice and holiness, he adorned him with divine virtues of all kinds, as some pattern of Art, and an unimitable work, and most accurately set it forth: three things he infixed in his conscience so firmly, and imprinted them, that 
Three things notable implanted in the soul  they could never be put out or defaced. The first, is the natural testimony of God: the second is an inbred knowledge of the last judgement, Rom. 2. The third, is the Law of Nature, or natural justice, by which honest and dishonest are commonly discerned, whereby both joy and sorrow are discerned and reconciled. For there was never 
The light of nature.  any Nation so barbarous and c●●ell, which did not acknowledge some God to be, nature arguing and convincing this by both inward and outward reasons most firmly: yea, they did acknowledge not only there was a God, but taught by their own conscience, because therein sometimes they were cruciated with sharp and terrible things, and sometimes they did find an inward pleasure and tranquillity, thereby collecting that God was just, and aught so to be; and that he was the revenger of evil things, and the rewarder of good things; by which knowledge they went further, to find the knowledge or doctrine of the immortality of the soul, as appeareth by Plato, who most gravely hath discussed and treated of this business. Last of all, by this law of Nature, or inbred light, they gathered that God was the author and cause of good, according to whose nature the best and true worship was the study of virtue, and a mind purged from vices: wherefore they defined the sum or chief good by virtue, virtue is the chief goodness; and there were for that cause Schools of Moral virtues founded and maintained by Socrates and other Philosophers; which things do serve us for instruction, that God hath left in man a spark of the light of nature, and as it were a certain token of footstep of inbred knowledge and understanding 
Sparks of natural Theology.  of God, that thereby he might be admonished of his offspring, and by following these footsteps, might so come to his Maker: neither was many of the Ethnics ignorant of this, and amongst those, Aratus the Poet spoken of by Saint Paul, Acts 17. We are the offspring of God. And Munilius, who thus saith: Is there any doubt that God dwells in our hearts, and that our souls return to heaven, as they came from heaven? Moreover, because the Gentiles had this natural testimony of God, and a conscience besides, which is a convincing argument, that he is our maker; and hereupon through their own fault and merit, man shall be condemned, and shall be altogether without excuse. And St. Paul 
Ethnics are inexcusable.  to the Romans argueth thus, Chap. 1. He who knoweth that God is, and doth not study to know him aright, and him to worship, he shall be inexcusable at the day of judgement. Seeing then that the Gentiles did know the justice of God, that is to say, taught by their natural conscience; because they that do evil, are worthy of death, not only because they do evil, but because they are delighted therein, and thereby have condemned themselves. And in Chap. 2. he speaketh of their consciences in themselves in like manner accusing or excusing themselves, will be a testimony at the future day of judgement, when God shall judge the hidden thoughts of men, which if the Gentiles for that cause shall be inexcusable, because being endued with the natural knowledge of God, against their consciences they have not sought God, what shall they say for themselves to whom God hath manifested his Word, and by Jesus Christ his only begotten Son, hath invited them to repentance, that is, that they should abstain from sin, and decline from the works of malice, to participate by faith 
False Christians less  than Ethnics.  the merit of Christ, and obtain thereby eternal salustion? Wherefore every half Christian in that day shall be condemned of two most grievous witnesses, by their conscience, I say the law of Nature, and by 
Two witnesses shall condemn the wicked.  the revealed word of God: Whereupon the terrible sentence will follow, Christ saying, In that day it shall be easier (or better) for Sodom and Gomorrah, then for them; and that the Queen of the South shall arise to the condemnation of the wicked generation. The reason is, because our great God made the 
Whereupon cometh the eternal vexation of the soul.  soul immortal, and in that soul a conscience, which can neither forget God, nor come at God: and hereupon followeth the terrible vexation and unrest of the soul, and the everlasting pains of the damned, which also will be so much more heavy hereafter, by how much more by impenitency of heart they have heaped up the wrath of God against the day of judgement, 2 Thess. 2. for even as our great God, 
Why amongst Christians be wickedness unknown to the heathen.  by a most just judgement, hath given over the Gentiles into a reprobate sense, because they contemned the inward Law of Nature and their conscience, and the Law of God written in their hearts, and contemptuously resisted it, as God himself; whereby they become blind in their understanding, they fell violently into filthy and abominable heinous offences, thereby heaping up the just wrath of God: So false Christians, because they have contemned both, as well the inward as the outward testimony of God, in not repenting, do resist the holy Ghost, and blaspheme God: For this cause God giveth them over to a reprobate sense, worse than Ethnics and Turks: And moreover, suffereth them to fall into terrible errors, to believe lies; and that all those should be punished that are delighted in unrighteousness. Whereupon it is, that such filthy abominable offences do creep abroad among Christians, and do bear rule, pompous and Satanical pride, unsatiable covetousness, abominable intemperance, beastly lust, and every kind of most inhuman wickedness; all which do arise from wilful blindness, hardness of heart, and are in a reprobate sense: and the reason is, because Christians in their life and 
They that will not follow Christ follow Satan.  conversation will not follow poor, courteous, meek, lowly Christ, and are scandalised in him, thinking it a shame to them to lead his most holy life, whom God hath given to the world, that they might live after his example, as in the light, and walk in his steps. Hereupon the the same most just God suffereth them to follow Satan, taking the life of Satan upon them, full of all abominable wickedness, lying, and unmercifulness, to execute all the works of darkness, because they resolved in their minds, not to walk in the light, according to that of Christ, Walk in the light while you 
Joh. 12.  have the light, that the darkness do not overtake you. Lastly, if God did punish the Ethnics with such terrible blindness and reprobate sense, because they contemned the Law of Nature, being like unto the snuff of a Lamp smoking; and the remainder of the darkness of the light of Nature and Conscience, or as the words of Paul to the Romans, Chap. 1. they did not approve it to have God in their knowledge: so that by their own fault they went without their own salvation: how much more true is it, 
The new covenant written in our hearts.  that those do not attain to salvation, in whose hearts not only by nature, but by the word revealed & the new covenant, the word of God is written, and yet do despise and cast behind them this grace and favour? Of which new Covenant Jeremy saith, Chap. 3. This shall be my compact, I will put my Laws into their inwards, and I will write it in their hearts, and a man shall not any more teach his neighbour, and a man his brother, saying, Know the Lord: for all men shall know me, saith the Lord, even from the least to the greatest, because I will forgive their iniquity, and I will not remember their sins any more. Hear what is said, Heb. 10. To those that voluntarily offend or sin against God after the knowledge he hath received, for such there is no sacrifice left for him, but a certain terrible expectation of judgement, and offering by fire, which consumeth the adversary. He that breaketh the Law of Moses, without any mercy, by the mouth of two or three witnesses, shall die the death; how much more and worse do you think, do they deserve death, which have contemned against the Son of God, and polluted the blood of the Testament in whom he is sanctified, and contumaciously despised the spirit of grace; for we know who hath said, Vengeance is mine, and I will return it upon them. And again, because the Lord will judge his people, It is a fearful thing to fall into the hands of the living God. With which heavy sentence without doubt those are not strucken, which fall through humane frailty, but those that wittingly and willingly sin against the tru● knowledge, and persevere in impenitency.   

CHAP. VIII. Without true repentance no man can challenge Christ and his merits to belong unto him.  Numb. 9 The unclean may not celebrate the Passeover. 
THe words of our Saviour Christ, Mat. 9 are, The healthy hath no need of the Physician, but the sick: I did not come to call the just, but the sinners to repentance; whereby we are clearly taught that Christ indeed did call sinners, but to repentance, neither can any come unto him without repentance, without conversion from sin, and 
What is true repentance.  faith: for repentance is no other thing then by true contrition and sorrow to die unto sin, and by faith to obtain forgiveness for sin, and to live unto righteousness in Christ, so that in true repentance, necessarily serious and divine contrition must go before, a heart as I may say, broken, and crucifying the flesh, whereupon in Cap. 6. Epist. ad Hebr. Repentance is said to be, or is called the work of dead men, because by it we abstain from those works whose reward is death; which if it be not done, than the merit of Christ profiteth not us one hair: For seeing Christ proffereth himself to be the Physician of our souls, & his holy blood to be the only and most true medicine of our sins, and no medicine, although it be most precious, can cure the sick man, which will not refrain from hurtful thin●s, and things resisting the power of the medicine: so it remaineth that the blood of Christ and death can profit nothing those that purpose not to abstain from sin: Whereupon blessed Paul, cap. 5. ad Galat. saith, Whosoever doth such things (the works of the flesh) do not obtain the Kingdom of heaven, nor shall have any part in Christ. Moreover, if Christ by his blood is become our medicine, who can doubt that first we must be sick? for the whole have no need of a Physician, but the weak. And none is spiritually sick, who is not penitent, and who is not sorrowful from his heart for his sins, who hath not a contrite heart and humble, who is secure as concerning the wrath of God, who hath not resolved, and firmly in his mind decreed to fly all worldly concupiscence; who lastly, seeking after honour, wealth, and pleasure, takes no knowledge of his sins, such as are so, those are not sick, and consequently need no Physician, and Christ profiteth them nothing, it is manifest. Therefore again and again, let this be remembered, that Christ called sinners, but it was to repentance, because a penitent heart, contrite, pensive, and faithful, only and alone is capable of the most precious blood, death, and merit of Christ. I account him happy whosoever he be, that heareth this holy calling inwardly, and in his heart; I call that a divine sorrow and anguish for sins, which worketh repentance 
God worketh spiritual sorrow.  to steadfast salvation, as the words be, 2 Cor. 7. The holy Spirit doth produce this divine sorrow by the Law, and serious meditation of the passion of the Lord, because it not only aboundeth with the documents of grace, but also withal hath in it an earnest exhortation to repentance, and a most terrible glass of the divine wrath. For if we seek into the cause of his 
The Passion of Christ efficient to repentance.  most bitter death, what else can we say was the cause, but our sins? If you join the divine love, out of which he most willingly gave his Son for us, as also you shall have his singular example both terrible and wonderful of his divine justice and clemency; which seeing they are so, who then sincerely loving Christ, can be affected and delighted with sin, which he knows Christ had with his blood washed and purged? Consider also with me, O man, which art subject to pride, and art slave unto ambition, with what contempt, and how great humility, Christ Jesus ought to repair our pride and insolency, think of his poverty, that he might satisfy for thy covetousness; 
The fruits of Christ's passion.  surcease at last, through God, so studiously to seek after wealth, and insatiably to thirst after riches most wretchedly. He with incredible grief of mind and anguish not to be uttered, doth satisfy and abolish the pleasures and concupiscence of the flesh: and thou contrariwise continually dost give thyself to pleasure and lust, how evil is thy preposterousness, pravity and wickedness, to take delight and pleasure in those things which to Christ were so wonderfully bitter; he died to expiate thy wrath, hatred, enmity, rancour, bitterness, desire of revenge, and implacability, with extreme mildness and patience, and wilt not thou even for the least cause, be very angry, and account revenge more pleasant than life, even for which thy Redeemer did drink the most bitter cup of death? wherefore so many as aspire to the name of Christians, and do not abstain from sin, those (I say) do even crucify Christ, and do make a mock of him as it is said 
The impenitent do even crucify Christ.  in the Epistle to the Hebrews, Chap. 6. Therefore it is impossible that those should participate of the merits of Christ, which indeed they do tread under foot, as it is in the same Epistle Chap. 10. And because they do pollute the blood of the Testament, neither believe truly that their sins are expiated by him, or much esteem his death, or think he died for his cause, because they contemn the sptrit of grace, that is, they despise it and repel it, even for that they by their wicked life they deride and contemn 
Christ his blood calleth for revenge against the wicked.  the mighty grace of God offered: so that the blood of Christ shed for them, crieth for revenge against them, and that by the just judgement of God (which is most terrible to hear) all which they do offer up & draw upon themselves: for truly it is a fearful thing to fall into the hands of the living God, as it is written in the same Chapter: for God even our God, is a living God, not a liveless Idol, that will not, or is not able to revenge this refusal and contempt of his grace: which revenge and divine wrath, even their own conscience doth threaten them, and follow them at the heels, who hearing that the Son of God did die a most terrible death for sin, yet do not take any care to abstain from sin. And this is the cause wherefore presently after the death of Christ, repentance 
Why God requireth repentance of all men.  was preached over all the world, both because he died the death for the sins of the whole world, and in all places of the world men should repent, as it is written, Chap. 17. Acts, and that they might receive that Panacea, that sovereign herb that cureth all diseases with a contrite, penitent and faithful heart, lest the grace of God should be frustrated and made void: 
Without repentance sins are not forgiven.  for after this serious repentance remission of sins doth follow immediately after; neither is it possible he should have his sins remitted that repenteth not, grieveth not, that hath sinned, and yet rejoiceth in sins: as also nothing is more fooolish and preposterous, that those sins should be pardoned, the which thou never didst think to abstain from, or challenge the merit of Christ to himself, and in the mean time to wallow in his sins, which was the cause of Christ's death. And yet there be many, who although all their life they never repent seriously that they had sinned, nor have abated a hair of their wrath, covetousness, pride, hatred, envy, hypocrisy, and unrighteousness; but rather have grown and augmented their sins more and more, and yet dare require remission of their sins, 
The false faith of false Christians.  and challenge the merit of Christ to belong unto them, which indeed is their blind and deplorable impudency. These are such as flatter themselves to their exceeding evil, persuading themselves through their own foolishness, that they are good Christians, because for sooth they know and believe, that Christ died for their sins, and by this means they do believe stead fastly they shall be saved: but thou art an unhappy, and after a most miserable manner bewitched false Christian; for neither doth the word of God teach, that by this means life eternal is to be obtained, neither any of the Prophets or Apostles did any time so preach; but this is the unanimous consent: Thou which requirest to have thy sins pardoned, first repent, abst. in from thy sins; and then grieving from thy heart, & earnestly, that thou hast sinned, believe in Christ. But how should he be sorry for his sins, who never thinketh how to eschew sin? or how should he eschew his sins which is not sorrowful for the committing of them? Wherefore Christ with all his Apostles & Prophets, doth teach thee that thou must 
What it is to die to the world.  die to the world and sin, as to pride, covetousness, lust, wrath, hatred, and that thou must return with all thy heart to the Lord, and ask pardon of him; which being done, now thou art absolved and free from thy sins, and now the heavenly Physician respecteth thee, who only healeth contrite hearts; if thou insist upon any other way, Christ profiteth thee nothing, and in vain, and of no value, or belonging to salvation, is the boasting of thy faith: for true faith, which reneweth the man, it extinguisheth and mortifieth sins in man, and quickeneth him in Christ, that is, maketh him to live in Christ, in faith, and in his charity, humility, meekness, and patience. And after this manner Christ is to thee the way to life, and thou in like manner art a new creature in him. But if thou intent to sin, and hast not yet determined to leave thine iniquity, but applaudest all thy old sins or actions of old Adam, let it be; how canst thou be another creature, or how canst thou belong to Christ, when thou dost not crucify the flesh with all the desires thereof, and concupiscences? as the Apostle saith, Galat. 5. Go then, and daily hear ten Sermons a day, and every 
The vain worship of God.  month confess thyself and communicate: for all these things are fare unworthy of remission of sins; because a penitent heart, contrite and faithful, which maketh thee capable of this wholesome medicine, thou dost not bring with thee. Truly and indeed, the Sacraments and Word of God, which are the most powerful remedies & helps, yet but only to those that repent of their sins from the bottom of their hearts, and that with daily faithful mourning do detest the way of their old and former life: For what profiteth it to anoint a stone with precious ointment, or a medicine? Or what harvest shalt thou reap if thou sowest amongst thorns and briers? Therefore thou must first pull up all these young thorns that choke the good seed, and all things that hinder thee from reaping 
Whom Christ profiteth nothing.  a good harvest. Last of all, whosoever cleaveth to his sins, it is sure that Christ profiteth him nothing; the nativity of Christ helpeth him nothing, who careth not to be born with him; nothing the death of Christ, him who hath not determined firmly in his mind to die unto sin; nothing the resurrection of Christ, him who refuseth in him to arise from sin: lastly, the ascension of Christ profiteth nothing to him that will not lead a heavenly life. But if converted with the prodigal, thou deplore, hate, and sly sin, and then prayest to obtain pardon of God, and beholding by faith Christ crucified, and his wowds, like unto the true Israelite, thou mayst say, Good God have mercy upon me a most grievous sinner; then pardon is at hand, what and how great soever thy sins be thou hast committed, so great truly is the perfection in the redemption gotten by the blood of Christ, and so is the perfection of applying the grace and imputation of the whole merit of Christ by faith: and it is most true, that is in 12. Sap. God giveth place to repentance for sins, that is to say, pardoning ●reely & perfectly, and wholly, the penitent for Christ; yea, it is the great good pleasure of God to exercise mercy, and to pardon sins freely. My bowels are troubled within me as towards them, I am merc●f●ll, and I will have mercy of them, saith the Lord, Jer. 31. For then the death of Christ is effectual, and cometh to perfection, or bringeth forth his fruits; and therefore the Angels of God in heaven rejoice, because the blood of Christ is become profitable to sinners for whom it was shed.   

CHAP. IX. The Antichristian life of men of this time, doth deny Christ and the true faith.  2 Timoth. 3. They have a certain form of godliness, but do deny the virtue thereof. 
BEcause no man doth boast himself that he is no Christian, although he do no part of a Christian; it followeth that by 
Christ is derided by a wicked life.  those manners he denieth Christ, or Christ is denied, contemned, derided, blasphemed, whipped, crucified, slain, and buried according to the Apostle, who saith, that certain men crucified the Son of God again, and do boast thereof: and also according to Daniel, who in the twelfth chapter foretelleth that Christ shall be pulled up by the roots; which Prophecy is vulgarly expounded of Christ crucified at Jerusalem by the Jews crying, Away with him, Away with him, crucify him: which exposition I would to God it were true, and that Christ were not yet daily by the Antichristian life taken from amongst us, so that his life truly holy and excellent at this day, is not where 
Where the life of Christ is not, there is no Christ.  to be found: for what darest thou speak of thy faith and doctrine? where the life of Christ is banished, there is no Christ, that is more true than may be doubted: or what is faith without a Christian life? even a barren tree without fruit, according to blessed Judas, who calleth the false Apostles, Summer trees without fruit, twice dead: of which sort the world is full. That which Christ foretold would come to pass, Luke 18. When the Son of Man cometh, do you 
True faith.  think he shall find faith upon the earth? He speaketh of faith, not this faith of which the world is full, and which we profess in our mouths, and deny the same in our works, as if it consisted in this, to love Christ in words, and not in deeds and truth; but the new man is another man, regeneration, a good tree, with his fruits, a man renewed by faith, in whom Christ liveth and dwelleth by faith. This is the faith that our Saviour meant, which according to his prophecy, is almost no where to be found at this day. For where true faith is, there Christ and his life must needs be: even so contrariwise, whosoever doth not imitate the life of Christ by faith, in him is neither faith nor Christ. The words of our Saviour are, Luk. 12. He that shall deny me before men, I will deny him before the Angels of God. This denial 
Denial of Christ.  is not only done in words, or by the mouth, as when we renounce our faith and Christ, but much more and more powerfully when in deeds and life we resist Christ and the holy Ghost voluntarily: that which St. Paul calleth denial in works and deeds. For it is most certain, that Christ is no less denied by a wicked and Diabolical life, then if he were denied openly by open words: even so it is with hypocrisy, with a specious and verbal holiness, as if it were by doctrine: to which purpose the Parable is extant, Matth. 21. of two sons, to one of which his father said, My son, go work to day in my vineyard: but be answered and said, I will not; yet afterwards he repent him, and did go. And coming to the other son, he said in like manner to him, who answered, I go Lord, and went not; which of these two did the will of his father? They said, The first, who denied to go, yet afterwards did go and labour. But the other, that said he would, and lied, or deceived, did not he 
The greatest contempt of God is in or by a wicked life.  mock and deny his father? And so there are many at this day of our false Christians crying, So, so, Lord, Lord, the worst of all others, not any of them doing the commandment of the Father. And to this belongeth the saying of Saint. Paul, They have indeed a show of godliness, but deny the power thereof. And what else is it to deny the power of godliness, then to betray 
False Christians.  and violate their faith towards Christ, and to play the Ethnic under the name of a Christian? whom therefore St. Paul rightly calleth Infidels, the children of infidelity, having no faith. Lastly, those that usurp a Christians name, and do nothing; and therefore Christ saith, Depart from me ye accursed, because I know you not: And worthy it is that I should deny you, who first durst and did deny me.   

CHAP. X. The modern life of worldly men is against Christ, and is false Christianity.  Matth. 12. He that is not with me, is against me. 
IF any will examine the life and manners 
The life of the worldly  of these times, after the square of the life and doctrine delivered by Christ, shall not he find the life of most men to be Antichristians; because they have no other thing more than covetousness, the study of getting, usury, concupiscence of the flesh, and of the eyes, pride of life, ambition, pomp, hunting after fame and glory, disobedience, wrath, strife, war, disorder, displeasure, thirsting after revenge, secret hatred, envy, implacability, unrighteousness, uncleanness, falseness, frauds and backbitings. In brief, we are all for the most part, selfe-lovers, seekers of the world, greedy, 
The life of Christ & Christians.  affecters of honours and our own proper gain: when contrariwise the life of Christ is nothing but the most pure and sincere love of God and man, courtesy, mildness, humility, patience, obedience to death, mercy, righteousness, truth, chastity, holiness, contempt of the world, of honours, wealth and pleasures, denial of ourselves, to bear the cross continually, trouble and affliction, daily study and thirst after the Kingdom of God: and lastly, an unexpressible desire to fulfil the divine will: seeing Christ saith, He that is not with me is 
He that hath not the Spirit of Christ is Antichrist.  Antichrist. But the modern life of worldly men hath no community with Christ, but most men are at discord with Christ, and descent with their whole heart, will, mind, and spirit, from Christ, (Paul 1 Cor. 2. commanding another thing, But we have the will of Christ; and to the Phil. 2. Have ye the same manners with Christ) it is agreeable that all worldly men should be adverse to Christ: what every one doth, this is Antichrist, not in doctrine, but in manner of life; which being so, in what place shall we find true Christians? Seeing then this flock should be lowly in their own eyes, Luke 12. to whom the Prophet Isaias agreeth, who compareth the faithful assembly and true Church to a little Cottage in a Vineyard 
The paucity of true Christians.  and a Watchtower in a garden of Cucumbers, and to a wasted City. And Micah compareth it to a cluster of grapes; which grapes the gatherers left by negligence in the vineyard, saying, cap. 8. Woe is me because I am become as one that gathereth grapes to make wine in Autumn. And blessed David likeneth it to a solitary Turtle, to a little Sparrow, hiding itself under the eves of the house; and to a night-crow in the desert, and to one remaining amongst the rubbish of a destroyed City: but where, where they are, the most high knoweth. Certainly Christ is and will be with them even unto the end of the world; neither will he leave them without succour, or desolate: For the Lord knoweth his, and those that be his Christ's. Amongst whom whosoever is to be reckoned, the Apostle declares, Let all depart from their iniquity which usurp the name of Christ; and they that are not so minded, let them get unto themselves another name.   

CHAP. XI. He that doth not imitate the life of Christ, and doth not repent, is neither Christian nor the Son of God: then what the second, or new birth is; and what the yoke of Christ is.  1 Pet. 1. Christ left us an example, that we may follow his footsteps. 
OUr great God gave unto us his Son, to be our Prophet, Doctor, and our Master, whom in like manner he commanded us to hear him by a voice from heaven; which office the Son of God did execute, not in words only, but in examples also of a most innocent life, valiantly and boldly, and as it was worthy such a true teacher: Whereupon Saint Luke, Acts 1. The former Treatise have I made, O Theophilus, of all things which Jesus began to do and to teach, even unto the day he was taken up; where it is to be observed, that the blessed Evangelist joineth the deeds and doctrine together, by a most certain counsel that cannot be separated: for it behoveth a true Teacher, which would teach others, first to do the things himself, and such a teacher Christ shown himself to be by his example, whose life is the true doctrine and book of life. And for that 
Christ is the light of our life.  cause the Son of God became Man, and was conversant amongst men on earth, that he might show unto us a living example of a heavenly life, divine, innocent, and perfect, that we might follow him as a light in the dark; for which cause he calleth himself the Light of the world, which if we follow, we do not walk in darkness, as witnesseth John, Chap. 8. Whereby it evidently appeareth, that all those do remain in the dark, and will never attain to the light of life who do not follow Christ in faith and life. And what this darkness is, St. Paul teacheth us, Rom. 12. commanding to lay down the works of darkness, and to put on the Armour of light, as if the 
Mystical darkness  should say, Repent. But we have sufficiently declared before that true and divine repentance, together with true faith, doth utterly change the man, crucify the flesh, and impose and beget a new way of life through the Holy Ghost. Therefore, lest we being seduced by error, should believe Christianity to be words only, and not a reality or real being; and that there should be a living example of the quickened Spirit or new man, God 
Christ is the shape of the new man.  set before our eyes his own Son, not only as a ransom and Mediator, but as a glass of true piety, and shape of the regeneration, or new man, in whom not the fleshly Adam through sin, but God himself did reign, that we might daily be renewed in him, according to his own Image, of which many things remain to be spoken. We know every one of us, and find by daily experience, our nature offending; that is to say, our blood, our flesh, body and mind to be polluted with all kind of uncleanness, malice, sin and wickedness; all which are both the works of the Devil, working powerfully in the carnal and natural man: 
The original of all sins.  as also more especially, the wicked and depraved will, because the depraved will is the root of all sins, which being taken away, there would be no sin; for the evil will is it which turneth him from God and his will: for whatsoever differeth from God, or the chief good, that cannot but be evil. And this aversion, or falling away of both, was, I say, of the Devil, and the fall of man, and thereby sin came into the world, which we deliver one unto another by carnal propagation; whereby it appeareth, that our flesh and blood by nature, and offspring, doth nourish our aptness to evil, and the seed of the Devil and our flesh will be infected with the venom of Satan, as indeed pride is, lying, lust, and every wicked work condemned of God: And for this inclination so wicked, Christ calleth the Pharisees, sons of the Devil, Joh. 8. and many other their disciples, by the name of Satan; no otherwise then, as if covetousness, lying, pride, and all wicked concupiscence were the Devil, wherewith the natural and carnal man is infected; whereupon it followeth further, that as many as lead their life without repentance, full of pride, covetousness, lust and envy, all those do live in the Devil and do participate of the inclination and nature of the Devil. In which number all those which take upon them any work, having an outward show of integrity, or honesty of their own inducements, or bringing up, and yet are in their heart and inwardly, full of the Devil, or that the Devil remaineth within, according to the saying of Christ to the Jews, which, although it be a terrible thing to speak, yet it is really so, no conjecture; 
Our extreme wickedness to be amended by the chiefest good. Why Christ was incarnate.  wherefore, seeing, as it is confessed, our nature is so extremely & miserably depraved, it is behooveful without doubt, that it should be corrected and amended, which by no means could be obtained or effected, but by this; that is to wit, that the chief good should destroy the chief evil; and that God himself should become man. Now then the Son of God became man, not for his own cause, but for ours, that he might reconcile us by himself unto God, and make us partakers of the sovereign good; and being purged, sanctify us; for what is to be sanctified, that of necessity is to be sanctified through God & with God; and as God is personally in Christ, so we with God by faith must be united, that we may live in him, and he in us; Christ in us, and we in Christ. 
We must be united to Christ by faith  Lastly, the divine will in us, and we in it, which is the only means by which Christ Jesus becometh our medicine to our most corrupted nature, of which so much as is in man, so much is his depraved inclination 
His nobility in whom Christ liveth. Christ is the new life of the new man.  amended. Happy & most noble is that man in whom Christ is all, and doth all, whose noble thoughts, mind & words are the will of Christ, the thoughts of Christ, and the mind of Christ, (according to that of Paul, 
* 1 Cor. 2.  We have the mind of Christ.) Lastly, whose words are Christ's. And so it needs to be indeed, because the life of Christ is that new and another life in man; neither is the new man any other thing, than he who liveth in Christ, according to the Spirit; whose life, I say, courtesy, patience, and humility, is no other than that of Christ: And this the new creature, and the life of Christ in us, according to that of Paul to the Galatians, G●l. 2. I live, but not I, but Christ in me liveth, this also is to follow Christ truly, and truly to repent, for by this method the old man is destroyed, and the carnal life declineth, the new spiritual and heavenly life ariseth and breaketh out of the clouds. This who ever doth, he truly is a Christian, not in title only, but in work and truth, a true son of God, begotten of God and Christ, renewed in Christ, and quickened by faith; and so long as the inward man dwelleth in flesh and blood, we may wish so much perfection, rather than attain unto it; but it is as meet and necessary to endeavour and to aspire thereunto, and study the same, and to wish it from our inward mind, and to strive that the life and kingdom 
The strife & daily fight with corrupt nature.  of Christ may be in us, and not the life of Satan; let all our counsels respect this, all our cares and inward groans be sent this way, and let this be our only strife and warfare, that we may mortify the old man by daily repentance: For how much every one dieth to himself, so much doth Christ live in him; how much corruption 
How the man is daily renewed.  departeth from our nature by the Holy Ghost, so much divine grace cometh in; how much the flesh is crucified, so much is the spirit quickened; so much of the work of darkness as is destroyed, so much is the man illuminated; by how much the exterior man is lessened and wasted, so much the inward is renewed, 2 Cor. 4. so much as you lose of your vain affections and carnal life, and are wasted, as self-love, ambition, wr●th, covetousness, and voluptuousness, so much Christ liveth in you; the further a man's heart is set from the world, from concupiscence of the eyes, flesh and pride of life, so much more of God, Christ, and the Holy Spirit, doth flow into him. Last of all, the more nature, flesh, darkness, and the world do bear rule in man, so much less grace, spirit of light, God and Christ, is found in him. Moreover, this new kind of living, is to the flesh 
The new life is the cross of the flesh.  an enemy and bitter cross, because it is that by which it is subjugated and brought under, and crucified with all the desires and concupiscences thereof, but yet is that wherein the whole power and fruit of penitency consisteth. This is the inward desire of the flesh and blood, that it had rather lead a free life, dissolute, according to its own will, and among pleasures and all kind of voluptuousness; for it only knows this to be sweet and pleasant; as contrariwise, the life of Christ to the flesh and the old man, is a heavy cross; but to the new man, and him that is spiritual, it is an easy yoke, a light burden, and a most quiet Sabbath; truly the true rest is sought for in vain, else were they in the faith of Christ, and in his sweetness, humility, patience, and love of Christ; whereupon it is said, Mat. 11. You shall find rest for your souls. Truly he that loveth Christ will not think it bitter to suffer death itself for him. This therefore is that sweet yoke of Christ, which we are commanded to take upon us, that our souls might be refreshed, and come into his rest; which command, if we determine to obey, and mean to put on Christ his life and yoke, than we must shake off the yoke of the Devil, our way of carnal life, wicked and dissolute, nor must we suffer the flesh as a Lady to insult and disquiet the spirit, but all things are to be brought under the Law, obedience and yoke of Christ, will, I say, reason, understanding, and all carnal 
What the yoke of Christ is.  appetites, which the concupiscence of Adam, and this flesh of ours is well pleased to be honoured, worshipped, and to be praised of men, to abound in riches and pleasures, to bring all which on the other side, under the yoke of Christ and his discipline, nothing regarding his ignominy, contempt and poverty, to think himself unworthy all things that the world gapeth 
What the life of Christ is.  after; and for which other men do contend, that truth is the cross of Christ wherewith the flesh is delighted. I say, that extreme humility of Christ, and his most noble life, which to the spirit is a most easy yoke and a most easy burden; for what other was the whole life of Christ then holy poverty, extreme contempt, and vile persecution, who came not into the world to be attended on, but to serve us himself, and spend his life, and shed his dearest blood to redeem our offences. It is the property of 
The natural man & the spiritual.  the natural man to seek after honours, and hunt after great things: The spiritual on the other side loved the humility of Christ, and desireth to become nothing; And whereas most men do desire to go before, or excel others, scarce one coveteth to be reputed as nothing, of whom the one belongeth to the square or rule of life of the old Adam, the other to the rule of Christ. The carnal man, and he who hath not yet learned what Christ is; that is to say, mere humility, courtesy and love, accounteth it folly to live as Christ liveth, and thinketh those only wise that live after their own 
The false & true light.  will, delicately and easily; not knowing that than he chief liveth in the Devil, when most foolishly he applaudeth himself, and esteemeth his own life as the best and most pleasing, which most miserable men, being fast bound in the lust of their own carnal wisdom, do enforce others to follow the like errors: contrariwise, those whom the true and eternal light hath enlightened, those are touched at the heart, when they do see the pomp and disdain, pride, pleasure, wrath, revenge, and such kind of fruit of the carnal life, which causeth them to sigh from the bottom of their hearts, saying; How fare is this from Christ and his knowledge, from true repentance, from genuine Christianity, and lastly, from the fruits of the new birth of the sons of God? for he liveth yet in Adam, in the old creature, and in the Devil himself: for to offend boldly, and willingly to sin, is nothing else then to live in the Devil. In whom therefore the life of Christ is not, this man is without repentance, neither is a true Christian, nor the son of God; nay, Christ knoweth him not. He who will rightly know him as a Saviour and example of life, it is meet he know him to be mere love, mere courtesy, patience and humility; which virtues of Christ it behoveth thee to have, and love them from the bottom of thy heart, and fasten them to thyself. As a plant by its favour and smell that it sendeth forth, betrays its own nature: so thou oughtest to know Christ, and by experience be certain, that he is a certain most fragrant 
The true knowledge of Christ.  stock, from whence thy soul doth draw and obtain admirable strength and new vital spirits, as also singular joy and solace. And after this manner is tasted how sweet the Lord is, so is the truth known, so is the chief and eternal good perceived, and then doth he know certainly that nothing is better than the life of Christ, nothing more pleasant, sweet, precious, or more full of tranquillity. And lastly, nothing can be more likened, or be compared to life eternal. And do we doubt that because it is better than all, it should be more ? for in whom the life of Christ is not, this man cannot know what the peace and tranquillity of eternal life is, nor what the chief good is, nor everlasting truth, nor what is true peace and joy, the true light, and true charity, seeing Christ is all these himself; whereupon John Ep. 1. chap. 4. saith, Every one that loveth, is born of God, and knoweth God; he that loveth not, knoweth not God, because God is love. Whereby the fruits of the new birth which is of God, appeareth, and also life and a new creature; not to be words and an external form, but a substance, but the Queen of virtues, and which is God himself, that is to say, Charity: for of whomsoever any is born, it is meet he should have the same properties; and he that saith he is born of God, let him show that by charity, because God is charity. In like manner, the knowledge of God resteth not in words, and shadowed or vain knowledge, but in lively, amiable, pleasant, and most sincere pleasure, which ought to flow into the bottom of our heart and mind, and there to dwell, when we taste by faith inwardly in our hearts, the sweetness of God. This, I say, this is the true, lively, and efficacious knowledge of God, of which David, in Psalm 84. speaketh, saying, My heart and my flesh rejoiceth in the living God: and Psalm 63. How pleasant is thy mercies over our lives! where it is presently manifested, the joy and sweetness of the knowledge divine, which is infused into the faithful heart: and so at length the man liveth in God, and God in him; so is truth known, and so the same truth knoweth man.   

CHAP. XII. The being of a Christian man is to die to himself and the world, and to live unto Christ.  2 Corinth. 5. Christ died for all men, that those which live, might not now live unto themselves, but unto him who died for them, and rose again. 
OVer and above this, that this sentence is full of consolation, whilst it is manifested that Christ died for all men, as also it containeth a most wholesome doctrine concerning the way of a Christian life, how we ought to live, that is to say, not to our 
He that will live in Christ; must die to the world.  selves only, but to him who died for our cause: but this by no means can be done, unless first we die to ourselves and the world: Therefore if thou hast purposed to live in Christ, necessarily thou must die to worldly concupiscence: but if thou mind to live to thyself and the world, it will profit nothing to be with Christ. But there be 3. kinds of death; one spiritual, when the 
Death is three fold.  man daily dieth to himself, that is, to the concupiscence of his flesh, covetousness, pride, voluptuousness, wrath, & such like: the second natural, the third everlasting: of the second speaketh Paul to the Philippians, ch●p. 1. To live to myself it is Christ, and to die it is gain; as if he should say, To a Christian desiring to die, Christ is his life, and death gain: for when he changeth this short and miserable life for a better life, and this earthly and frail goods for stable and eternal goods, this is a most gainful exchange: and he who shall be well pleased with this saying, and fit himself to the first sort of death, in my judgement he shall not err: For that soul is thrice and four 
The life of Christ.  times happy, to whom to live is Christ, that is, wherein Christ liveth, or that hath the life of Christ, that is, followeth his humility and lowliness. But alas, most men 
The life of the Devil.  at this day have taken upon them the life of the Devil, and their life is the Devil. As for example, covetousness, pride, concupiscence, wrath, blasphemy: for this is the life of the Devil. But thou, O man, walk carefully, and look about thee again and again; and see who liveth in thee, and thou 
What it is to die to themselves and the world.  shalt be most happy, if thou canst truly say, To me to live is Christ, not in the other life only, but also in this present life; & so truly it is needful also in this present life now, that for thee to live is Christ, & gain to die: For is there any thing more profitable then to die in this condition, to covetousness, pride, concupiscence, wrath and hatred, that Christ by that means may live in thee. For how much every one dieth to the world, so much Christ liveth in him. Go to them, let Christ live in thee in time, that thou in like manner mayst live with him in 
From whence be the perturbations of the mind.  eternity. But seeing that the mind distracted with divers worldly concupiscences, is not capable of true tranquillity and peace, it followeth, that those that do die before they begin to live in Christ, that which our 
Sarah the type of the new birth.  great God hath taught us in divers figures in the old Testament: for Sarah when by reason of her age she was unfit to bring children, and dead to marriage bed, did conceive in her womb, and brought forth Isaac, which word signifieth Laughter. So then, unless thou root out of thy mind, worldly love, thou shalt not be able to feel and receive the joy of the Spirit: The promise was not made unto Abraham of Christ, 
Abraham is a type of the abnegation of the world.  and the covenant of circumcision annexed, before he left his proper habitation, and his own inheritance: it is no otherwise with man, so long as he hath his mind fixed to the world, it is impossible for him to taste and receive Christ into his heart. Herod being dead, Christ returned into Judea, Matth. 2. The document is plain, so long as the mind doth play the Fox with the World, Christ cannot enter into it, and therefore thou must die to the Fox 
First die unto Adam that Christ may live in thee.  Herod, that the child Christ may live in thee. All which returns to this, that you must die unto Adam, or the old man, before Christ can live in thee. Paul to the Galat. 2. saith, I live, yet not I, but Christ liveth in me. And to the Coloss. 2. You are dead, yet he writes to the living, and your life is hid in Christ: for then every one is truly dead, when he ceaseth to be that he was before. Those which are of the spirit, do understand the things of the spirit, saith St. Paul, Rom. 8. and to the Galat. 5. If we live in the spirit, we walk also in the spirit. Neither is it sufficient to boast of the faith and the spirit in words, but words are to be approved by the fruits and works: for it is spoken to all men by the Apostle, If you live after the flesh, you shall die; but if you mortify the works of the flesh by the spirit, you shall live: wherein very many are like unto Saul, who did not slay Agag, the King of the Amalekites, 
Concupiscences are to be mortified, not hidden.  as God commanded him, but put him into prison: so these men do nourish and hid closely their concupiscence, when they should be eradicated utterly, and not any part of the root left behind: let us do this, unless (with Saul) we lose our Kingdom; 
The scope of the whole Scripture requireth the new man.  that is, lest we be deprived of our eternal life. In brief, the whole Scriptures with the consent of all Histories, Types and Figures, do point out Christ, whose life we ought to imitate, and do set out the scope thereof; neither do I speak here of the great world, and of his exceeding testimonies of God, and divine love. There is a sort of men that not unfitly may be compared to Winter trees: for as they receive easily their leaves which were cast off, the year changing and becoming favourable; so many in adversity do retain their pleasures within, and hid them, which yet do forthwith in prosperity, having, as it were, gathered a troop, break out on a sudden. A true Christian is most unlike to those hypocrites, who in prosperity and adversity liveth according to piety, equally just and faithful to his Christ, and taketh all things indifferently his lot doth cast upon him. When our great God did grant to Achab victory over the King of Syria, upon that condition that being taken, he should hold him in prison, that he should remain an example to show that God was stronger than all his enemies, and did require just punishment against those that did blaspheme his Name, he despising the Name of God, and his Commandments, having taken his enemy in battle, saluted him as his brother, and let him go; for which disobedience, and giving life to a man deserving to die, the Prophet pronounceth the pain of death to Achab by God's appointment. To whom these are most like, who nourish and feed their own concupiscences, when they should pull them up by the roots, & therefore willingly 
without mortification of the flesh, there is no good in man.  do draw eternal death upon themselves. And therefore it is most true, that without mortification of the flesh, no prayer nor piety. Lastly, without mortification, no work of spiritual devotion can abound in the soul, which was the cause God Almighty, Exod. 19 appointed all those beasts to die, that should approach unto the mount Sinai: and by how much more ought we to kill our beastly concupiscences, if we ascend to the holy mount of God and offer our prayers to God, and if we meditate on the word of God, lest if we do otherwise, we die the death. Gen. 32. we 
jacob thou must be before thou be Israel.  read that a new name was given unto Jacob, to wit, Israel, which signifieth a Champion, or a Prince of God; because in wrestling with the Angel of God, he beheld his face. But before this, Jacob, which signifieth a Supplanter, or underminer: for so he was, not only in name, but in deed; after whose example, unless thou first through the holy Ghost, do tread down thy concupiscences, to become Israel, or the Prince or Captain of God, thou shalt never attain 
Man must displease himself to please God.  the place of a Captain, or see the face of God. The same Jacob, that he might enjoy the beautiful maid Rach●l, he was constrained to take Lea with bleared eyes; do thou such a thing, and if thou art in love with Rachel, that is, if thou darest marry with Christ the true Jacob, first do not despise Lea, that is, despise thyself as a beastlike and sinful man, displease thyself and force it to death. But there be very many who like unto Jacob, are deceived of their own life, thinking verily he had met with Rachel, that is, that he had led a Christian life, pleasing to God, inwardly declared in truth; afterward then see that they live with Lea, that is, they have not yet learned Christ, and therefore not in the favour, but in the hatred of God, and that most deservedly. Therefore let us do this, Before all, let us displease ourselves, and as Lea in the house of her father, be counted unworthy: so let us contemn ourselves, taking to us humility, lowliness, and patience, that at the last we may obtain fair Rachel, for whom, as Jacob served constantly the whole seven years, her love 
The service of mystical jacob.  mitigating the hardness of his labour, and wearing out the time without tediousness: so the most faithful spouse of our souls, Christ Jesus, served full thirty three years in this world, a most hard service or servitude, for our cause, according to that of Matth. 20. The Son of man came not to be ministered unto, but to serve others, and give his life a redemption for many. And according to that of Jacob, which he endured after a sharper manner for our love: This twenty years (saith he) I served thee in thy house, abiding both heat and cold, and frost; and I watched both day and night. And shall we doubt yet to love Christ again, and make war all our life, against his capital enemy the world?   

CHAP. XIII. For Christ and eternal salvation, to which we were created and redeemed, every Christian ought willingly to die to themselves and the world.  2 Corinth. 8. You know the grace of our Lord Jesus Christ, because for you he was made poor, being rich, that by his poverty ye might be made rich. 
FOr thy Christ thou must die to thyself, thy sins, and the world, thou must do good, and live a holy and innocent life; not that thou canst merit any; for Christ did that for all; but out of thy sincere love towards him, and because he 
To love Christ is to live in him. the love of Christ overcometh the world & death.  willingly died for thee: for neither in thy tongue or words, lest thou be deceived, must thou love him, but in deed and work, and in virtue and truth, and in keeping his commandments, as thou art taught by himself, John 14. If any man love me, he will keep my words, and my Father loveth him, and we shall go unto him, and have a mansion with him: For this is the love of God, That we keep his commandments, and his commandments are not heavy. St. John 1 Epist. Cap. 5. and our Saviour himself, Matth. 11. doth affirm, My yoke is pleasant, and my burden is light: And to those that love Christ fervently, it cannot but be easy and pleasant to want the sweetness of worldly trifles, and to live in Christ; mitigating all sense of difficulty through the vehemency of love: but to those that do not embrace Christ's love with sincere affection, doing all things ingratefully, and with an evil will, all things must needs be found sharp and difficult in the study of an holy life: when contrariwise, to a true friend of Christ, not death itself, if it be required for him, is in any wise terrible: For unto us it is given (saith St. Paul to Phil. 1.) for Christ, not only that we might believe in him, but also that we might suffer and die for him. Behold Moses with me, of whom honourable mention is made in most ample words in the Epistle to the Hebrews, Chap. 11. By faith Moses denied to be made great, and denied himself to be the son of the daughter of Pharaoh, rather choosing to be afflicted with the sons of God, then to have the pleasantness of a temporal office, esteeming the opprobry of Christ to be greater riches than the treasures of Egypt. 
The love of wisdom doth cause the contempt of pleasure.  Consider with me Daniel, Chap. 1. set apart by the King of Babylon, with a certain number of his fellows in captivity, and reserved by the King, and nourished with meat and drink from the King's Table, until he should be fit to execute the offices appointed by the King, and forth with he was brought up; yet he and his fellows despised those dainties, and desired the Prince of the Eunuches, that they might rather be fed with lentils, and drink water: for so much could the love of divine wisdom work in their young and tender minds; with which to be divinely endued, they only desired: Therefore take thou heed, and do not think thou mayst do otherwise: but if thou wish that Christ, who is the eternal wisdom of the Father, should come into thy mind, persuade thyself again and again, that thou must abstain from carnal pleasures, as from the delicate dishes of the Babylonians Court. And as those children by themselves were made more beautiful when they lived soberly and temperately, satisfying nature with Lentiles and water; so be thou assuredly persuaded in thy mind, that it will be before God the best of all, and most excellent, and so become partaker of his divine nature, as saith Saint Peter, 2 Epist. chap. 1. if thou detest worldly pleasures and sin. The words of S. Paul are to Gal. 6. The world is crucified to me, and I to the world; that is, I am dead to the world, and the world to me. In example of this, all true Christians are in the world truly, but not of the world; and although they live in it, no part of the love of it cleaveth unto them, accounting it for shadows, and as nothing; worldly pomps, dignities, concupiscence of the eyes and the flesh, with the pride of life, how the world is dead to them and is crucified, and they 
Christians account all worldly things but shadows  to the world, likewise are dead and crucied, because they esteem little of honours, wealth and pleasures, and account them as dung to obtain Christ, or in respect of Christ. But happy, and thrice and four times happy is that heart who is so divinely endued, and in whose heart such graces are infused, that it is withdrawn with no desire of worldly honours, wealth and pleasure; which to obtain, it is needful, and very behooveful for a true Christian to pray daily to God for the same. Solomon, the wisest of all Kings, by this means obtained his desire of God, Prov. 30. Two things I desire of thee, deny them not unto me: That thou neither give me Riches nor Poverty, but give me so much as is necessary for my life. Let a true Christian in like manner so pray, 
Two things are necessary for a Christian.  Two things I desire of thee, O Lord, two things, That I may die to myself and the world: without these two things, it is impossible to be a true Christian: And if thou thinkest otherwise, thou art deceived, and thou shalt hear this, I know you not. Although to flesh and blood it be a grievous cross to die to himself and the world, that is, to set by no worldly thing in respect of heaven; yet the spirit overcommeth, and breaketh through all these difficulties, so 
A spiritual life is a cross to the flesh  great is the force, so great is the love of Christ, that they pass through all these things, as a sweet yoke, and easy bu●den. And although those which are so, are hated of the world, yet they are beloved of God. For the enmity of this world, is the friendship and love of God: And in like manner, the enmity of God is the friendship of the world. Whosoever therefore would be a friend of the world, is sure to be the enemy of God, witness James, chap. 4. and Christ himself, John 15. plainly professeth, If you were of this world, the world would love that which were its own: but because you are not of the world; for I have chosen you out of the world, therefore the world doth hate you. For as the Sea receiveth, and will bear quick men, and casteth out dead men: so the world is adversary to those that are dead to the world, and so esteemeth them, and is otherwise to those that live in pomp and splendour, it commendeth them. Finally, to speak briefly, he who so liveth that in his heart pride, covetousness, pleasure, wrath, revenge, & the desire thereof mortified, are to him indeed the world 
What it is to die to the world.  is dead, and he to the world: this man liveth in Christ, and Christ in him. And those that are so, these Christ doth acknowledge for his, to others it is said, I know you not, who in like manner knew him not, and were ashamed of his life: I say, his meekness, humility, and patience. In brief, he who refuseth to live with Christ here in time, how should he live with Christ in eternity? For how should he live in thee after this life, who canst not live with him in this life? It remaineth therefore, whose life in this world is not in Christ, he shall not have life in the other world. Here I pray thee now examine thy life, and see whether it be more like to Christ's or the 
Union with Christ or the Devil.  Devils: Certainly, with one of them thou shalt be joined eternally after death. But who is dead to himself, he is in love with no businesses, yea is dead to the world; what other thing is it to die unto the world, than not to love the world, and the things of this world, according to that of John, Epist. 1. chap. 2. He who loveth the world is not of God? For what should he do in the world, who inwardly and in his heart is dead to it? Whom also whosover loveth, he is no otherwise than Samson of Dalila, overcome of it, and condemned to all the torments and vexations which the 
He is overcome of the world that loveth it.  worldly life containeth or affordeth. Moreover, the love of the world belongeth to the old man, not to the regeneration, because the world hath nothing but honours, 
The old man delighteth in the world, the new man in Christ.  wealth, concupiscence of the eyes, and of t●e flesh, with the pride of life, in which the old Adam is conversant, and delighteth itself. And contrariwise, to the new man, he hath all things in Christ, as joy, honour, wealth and pleasure: for what can be more 
The Image of God the great est dignity of man.  honourable to a man, or is more to be desired then the Image of God renewed by Christ? Or if we seek pleasures, what man in his wits can doubt that God doth give delight to his, above all creatures, and delight 
The man is made for greater things than this world.  them more? as the words of Taulerus say. Furthermore, what think you of that which the Scripture teacheth, Man was not made for the world's sake, but the world for man's sake, nor to fill his belly with delicate meat, pamper his own wit, heap up riches, spread his Empire abroad to get most ample possessions, grounds, and fruits of the earth, to be gorgeously attired, to abound in gold and silver, to be Lord of the earth, to put all his delight and joy therein, as in his paradise to place it, and know & hope for nothing but what is before his eyes: Or lastly, for any terrene cause whatsoever, or any thing that is frail, although of itself it be good, pleasant, and precious. No truly, he must go hence, he is but a tenant and a life-renter of this great world, into which we enter many at one instant, as it were by heaps, yet death calls for us also. As it is not profitable for any of us to carry with us a grain of all the treasure we have heaped, whereby it evidently appeareth, that we were not created for this temporal life, 
To what man was created.  neither this world to be the principal end of our creation, seeing that we live therein as prilgrims and guests, therefore another cause brought us into this world, and for whom we were born, which is God himself, and the image of God which we bear in Christ, and unto whom we are renewed: In this we are convinced evidently, to wit, that we are especially created for the kingdom of God, and life eternal, which Christ hath recovered for us, and to whom we are regenerate by the holy Ghost. How preposterous then is it for one to fix his heart to the world, and give his mind to earthly things, when we know the other to be more noble than the whole word? I say, for a man to attend and spend his time on earthly things, which is the most excellent of all creatures, which carrieth about him the image of God in Christ, and is renewed to this image: Wherefore as I said before, the man for the world was not created, but the world was created for man, and therefore carrleth about with him the image of God in Christ: of which the excellency and nobility is so great, that all men with all his works and power, could not repair one soul, or renew the Image of God. But for this cause it was necessary that Christ should die, that because the image of God was defaced and destroyed in man, it should be renewed by the holy Ghost, and he should become forthwith the habitation and house of God. And this being known and called to mind, if he be right minded, he will never compare the riches of the world, honours 
To prefer earthly things before heuvenly, is great madness.  and pleasures, with the price of his soul, which Christ hath redeemed at such a price: for what is it to cast pearls in the mire and before swine, if this should not be? That which our Saviour saith, Matth. 16. pertaineth to this place, What profiteth it a man to get the whole world, and lose his own soul? For seeing the world is mortal, and the soul of man immortal, the world with all his pomp cannot recover one soul.   

CHAP. XIV. A true Christian ought after the example of Christ, to contemn the world, and hate his life in this world.  John 12. He that loveth his soul loseth it; and he that hateth his soul in this world, doth preserve it to eternal life. 
HE that will hate himself, he must first, not love himself, so that he may daily die to sin, and therefore he must continually 
Self-love the chiefest enemy of the soul▪ & Idolatry  wrestle with himself and his flesh; for nothing is more hurtful to a man that is desirous of his salvation, and more hindereth him, than self-love; I say that carnal Philautia, of which this following discourse in all this book, is the subject. I do not say that care of preserving ourselves, but loving ourselves is forbidden: For seeing that God alone is to be loved, it followeth, that he who loveth himself, is an Idolater, and maketh himself God; what every one loveth, in that his heart is fixed, neither can we be taken but with the love and servitude of something, so as we become servants, despoiling ourselves of our proper liberties; and consequently, having so many Lords, we are subject unto, as we have objects to love; but if thy love be sincerely and simply towards God, than thou art subject to no object, but it is manifest thou art at liberty; wherefore thou must be very circumspect, that thou follow nothing that may hinder the divine love in thee: And if thou desirest to possess God alone as much as thou art able, so much in like 
The law of God brings forth tranquillity, the world perturbation.  manner of thy all, must thou consecrate to him: But if thou love thyself, and please thyself, much pensiveness, sorrow, fear, and sadness, will befall thee. Contrariwise, if thou love God, and rejoycest in him only, and dost dedicate thyself only to him, then will he be thy comfort, never shalt thou be overcome with sorrow, fear, and sadness; he who seeketh himself every where, and in all things, and followeth after his own profit only, praise and honour, he never attaineth to tranquillity: for always something meeteth him that bringeth perturbation. Therefore beware you believe not, that the increase of wealth, fame, and honour, is good and profitable, but rather set before thee the best things, contemn such things, and extirpate the root of concupiscence, which hindereth thee in pursuance of the love of God. Now seeing the commodities of this 
True & constant rest in God.  life, praise, honour, and likewise the world itself, are frail and floating away, but the love of God remaineth for ever: that delight cannot be durable which thou takest in the love of thyself and earthly things, because it may vary by very light occasion, where contrariwise the mind firmly set upon divine love, cannot but continually rejoice: vain, frail, and brickle is that which is not grounded upon God; but do thou forsake all things, and thou shalt find all things by faith: For the lover of himself and the world, findeth not God. The love 
Who findeth not God  of ourselves is earthly, and not of God, and is chief enemy to heavenly wisdom: 
Humility is the companion of heavenly wisdom.  for it careth nothing less than to be eminent in the world, and to be accounted great; for which cause, and for their own profit and simplicity, it cometh to pass, as almost with one blot it is put out of the mind and memory of Man. Therefore although many in Sermons do boast and make a noise thereof, yet remaineth, and will remain, this precious Pearl unknown and hidden, as long as in life and manners we are fare from it, and know little: And the only way to find it, is to unlearn and forget humane wisdom, proper applause, self-love. And for humane and earthly wisdom, which the whole world boasteth to be such, but indeed is ridiculous and vile, you must change for celestistiall and divine. It is impossible to love 
Wherein the love of God consisteth.  God, unless you hate yourself, that is, unless thou be displeased with thyself for thy sins, crucify thine own flesh, and mortify thy proper will; that is, by how much any man is attentive to the love of God, so much more doth he study to mortify and keep under the concupiscence of the flesh, and his own proper appetites. Also, the further thou departest from thyself, and thy proper love, by the power of divine love, by so much the nearer art thou hidden in God and his love, through faith. For even as inward peace dependeth on vacancy and leisure from outward things; so it must needs be, that when the inwards are at leisure, and the heart free from all creatures, it cleaveth to God alone, giving back from other things; the soul must enter 
Self-love & the love of God, are two contrary things.  into God by consequence. Moreover, he that goeth about to deny himself, therein it must needs follow, that he doth not his own work, but Christ's: I am, saith John 14. the Way, the Truth, and the Life: without the way no man goeth on, without 
Christ the way, the truth, & the life,  the truth nothing is known, and without life no man liveth: Therefore look upon me who am the Way, which you ought to walk in; the Truth, which you ought to believe; and lastly, the Life, which you ought to live and hope in: I am the Way that endureth for all ages, the infallible Truth, and the Life everlasting and eternal. The King's way to immortal life through my merit, the truth itself in my word, and life through the power and efficacy of my death. Therefore if you continue in this Way, the Truth doth carry you to eternal Life. If you will not err, follow me; if you will know the Truth, believe me; and if you will possess Life eternal, put your trust in my death. And what is that King's Way, that infallible Truth, and that Life the best and most noble of all others? Truly, other life cannot be then the most holy and precious merit of Christ, nor other truth then the word of God; lastly, no other life then sempiternal happiness. Now than if you desire to be exalted into heaven, it behooveth thee to believe in Christ, and after his example to follow humility in this world, which is the only King's way. If thou wilt not be deceived of the world, take hold of his word by faith, and follow the footsteps of his life, because this is the chiefest and the infallible truth. If thou desirest to live with Christ, with him in time, and through him, thou must die to sin, and become a new creature, because this is life. In brief, Christ is the Way, the Truth, and the Life, no less by example then merit. Be you followers of God, as most dear children, saith S. Paul to the Ephes: 5. Let us therefore with all our 
Our life ought to be conformed after the life of Christ.  might & power endeavour this one thing, that our life may as near as possible it may be, be most like unto Christ's life, so that if other things be wanting to confound false Christians, even this only example of Christ might be sufficient: for we may be ashamed to lead our lives in pleasures when Christ Jesus led his life amongst sorrow and tribulation, even to his death. And if a Soldier do forget his own proper recreation, when he seethe his Captain by fight valiantly, receive his death, and thou gettest honour before thy Captain's eyes, used most contemptuously, shall I not say that thou dost not fight under his Banner? But alas, we will be accounted Christians, 
Many Christians, but few followers of Christ  but how few be there that imitate the life of Christ? Truly, if it were the part of Christians to be seekers after wealth, perishing fame, and honours, Christ would never have commanded the loss of them for eternal good. Behold with me his life and doctrine, and thou shalt not deny, that nothing is more unlike than the world and He: that manger, that stable, those swaddling , are not those a spectacle or lookingglass of the contempts of these worldly things? Or let us perhaps say, that thou wilt by these examples draw thyself from the true and right way? nay, rather it is means to bring thee into the right way, when we shall compare his doctrine and way together with his example: whereupon he saith and proclaimeth that he is the Way and the Truth. Therefore when they by contempt, misery, and reproaches, do attempt to make the way to attain to heaven, it followeth, that thou that seekest after jollity and wealth, and thirstest after promotion, art in a ready way to hell, return thou, and come out of that broad highway, and come again into this way that cannot stray, and embrace the truth that cannot deceive. And lastly, live in him which is life itself: this Way is Truth, this Truth is the Way. O the blindness! a worm of the earth will make himself great, when the Lord of glory in the world did willingly give up his own life! Blush therefore faithful soul, and do not thou when thy heavenly spouse, celestial Isaac, cometh 
Humility is the way to Christ.  on foot to meet thee, fit aloft on thy Camel: but like to Rebecca, who beholding her Husband, for bashfulness covered her face, and coming down from her Camel, went on foot with him; so thou from the toilsome beast of thy proud heart, descend lowly upon the ground, and meet thy Spouse, and he will enfold thee in his arms, and bring thee into his heart. Go from thine own land, and from thine acquaintance, and from thy father's house, and come into the Land I will show unto thee: so said God unto Abraham, Gen. 12. Go thou likewise out of the house of thy selfelove self-love, and proper will: for self-love corrupteth true judgement, blindeth the understanding, 
The evil fruits of self. love.  disturbeth the reason, seduceth the will, corrupteth the conscience, shutteth the gates of life, and knoweth neither God nor his neighbour, expelleth virtue, hunteth after honours, lieth in wait for riches, longeth after pleasures; and lastly, preferreth earth before heaven: who so doth so love his life, loseth it, John 12. but whosoever hateth his own life, that is, doth deny his self-love, this man shall keep it to eternal life: self-love is the root of impenitence and eternal damnation; with the which whosoever are bewitched, they are without humility and acknowledgement of their sins: the remission whereof can be obtained with no tears. For they were not tears for God offended, but for their own proper loss. Mat. 13. the kingdom of heaven is compared to a precious stone, or pearl of great value, which to obtain, the Jeweller went and sold all that he had. This Pearl is God himself, or eternal life, which to obtain, all other things are to be left: of which thing we have a most absolute example, Jesus Christ, who descended from heaven, not for his own, but for thy cause; not to serve or profit himself, but thee, and shall we then doubt to seek him alone, who did forget himself, and for us gave himself unto death? It is the part of a faithful Spouse to seek to please none but her husband, and thou being spoused to Christ, desirest still to please the world? See than thou remember 
What soul is the virgin and spouse of Christ.  that thy soul is espoused to Christ, yet not without a sacrifice, with this condition annexed, that thou mayst not love any but Christ; rather persuade thyself thus, that thou oughtest to contemn and put all things out of thy mind, that thy Spouse might deem thee worthy of his loving embracements; for if thou darest divide thy love, so that thou beholdest not Christ alone in all things, now thou art no virgin, but an adulterer: for it behoveth the charity of Christians to be a chaste virgin and without spot: Therefore as in the Law of Moses it was lawful for the Priests only to marry with virgins; so Christ our true high Priest, doth desire a virgin soul, and which is taken with nothing besides his love, and so knoweth not her own self in respect of Christ: that which he professeth in express words, saying, If any come unto me, and hateth not his own s●ule, he cannot be my Disciple. What it is so to do, to hate himself, 
Why a man must hate himself.  let us show in a word. We all do carry about with us the old man, and are so, the old man himself, whose nature and property is, to do nothing but sin, to love himself, to follow his profits and honours, to pamper his own will and the flesh: for the flesh and blood is at all times like unto itself, studieth itself, giveth honour to itself, doth applaud itself, doth serve itself, doth respect itself, in all things, it is easily grieved, envious, bitter, covetous of revenge: All which thou dost and art; for seeing they arise and flow from thy heart, this is thy life, thine I say, of the old man. Wherefore thou must hate thyself if thou desirest to be Christ's Disciple. And he that loveth himself, he that loveth his proper pride, covetousness, wrath, hatred, envy, lying, perfidiousness, unrighteousness, and wicked concupiscence, which without doubt are not to beloved of any, they are not to be excused and covered, but followed with professed and open hatred, mortified and utterly denied by him that will be Christ's Disciple.   

CHAP. XV. In a true Christian it behoveth the old man should daily die, and the new man be renewed. Also what it is to deny himself, and what is the true Cross of Christ.  Luke 9 If any will follow me, let him deny himself, and take up his cross and follow me. 
THese are the words of St. Paul, Ephes. 4. of the old man, Lay aside according to your former conversation, the old man which is corrupted according to the desires of error: but be renewed in the spirit of your mind, and put you on the new man, which is created according to God in justice and holiness of truth. And he expresseth the cause, 1 Cor. 6. For ye are bought with a great price, therefore glorify and bear about with you God in your hearts. What the old man is, we said even now, as 
What the old man is.  pride, covetousness, lust, unrighteousness, wrath, enmity, hatred and envy, all which must die in a true Christian, that the new man might spring up and be daily renewed. The old man therefore dying, the new man quickeneth in opposite to it, that is, pride wasting, humility succeedeth by the grace of the holy Ghost; wrath dying, lowliness shineth in the room; covetousness being extinguished, trust in God is increased; the love of the world being taken away, the love of God waxeth warm. And 
What the new man is.  this then is the new man with his members, these are the fruits of the Spirit, this is the living and powerful faith: this is Christ in us, and his most noble life, this is new obedience, this is the new commandment, this is the fruits of regeneration in us; in which whoso live, these verily are the only sons of God; and therefore it is said, that a man ought to deny himself, as proper honour, self-will, and his own judgement, private profits, and his own estimation; yea, to forgo his own right, and not only all other things, but to think himself unworthy to live his own life. 
What it is to deny himself.  Wherefore a true Christian, and one that is endued with the humility of Christ, doth willingly acknowledge that the man cannot 
All things are to ●e used with fear.  by his own right challenge or require any of those things which God bestoweth on him, seeing that all things that are, are the free gifts of Gods divine munificence; whereupon he useth the same as other men's goods with fear and trembling, not to his private pleasure, or instruments of his private 
Comparison between a carnal and a spiritual man,  profits, praise and estimation. Go to then, let us compare together a Christian in deed, and self-lover, as also a genuine man, and one answering to his name, and one desirous of this denial of which we speak. If you offer the one a contumelious affront, presently you shall see him wax hot, to be grieved with anger, to reprove him, to brawl and play the madman, in words & deeds to be revenged, and to bind his allegation with an oath; all which are the old man, to whom it is proper and easy to be angry, to practise hatred and revenge. On the contrary, he that hath denied himself, is courteous, well-pleased, patiented, thinking nothing of revenge, confessing himself to be worthy of all these, and much more, because all these are contained under the name of self-denial: of which patience, humility and lowliness, 
Christ denied himself  we have an absolute example, Christ Jesus, who sooner would deny himself, when he said, Matth. 20. The Son of man came not to be ministered unto, but to minister unto others. And Luke 22. I am in the midst of you as one that ministereth. And Cap. 9 The Son of man hath not where to rest his head. And Psalm 22. I am a worm and no man. In like manner blessed David, when Shimei reviled him, denied himself, saying, The Lord hath commanded him, for I am a worm in the sight of the Lord, I am worthy fare worse 
All the Saints have denied themselves.  things. Briefly, all the Saints of God, and the Prophets, have denied themselves, holding themselves unworthy of any good thing; hereupon they did bear all things patiently, they cursed no man, giving thanks for their injuries, they blessed their persecuters, and prayed for them that slew 
What it is to deny ourselves.  them, and so by many tribulations have entered the Kingdom of heaven. Thou hast now what it is to deny their selves. That is, to acknowledge themselves unworthy of any good thing, and worthy of all evils that might befall. And this is the Cross of Christ, which he commanded us to carry, Luke 9 He that will be my Disciple, let him deny himself, and take up my Cross and follow me. For this life of Christ is a cross to the old man, and to the flesh and blood a punishment, 
The works of Christ.  yea, death itself, because he had rather lead an unbridled life after his own will in this kind of pleasure, then in humility, lowliness, patience; and lastly, to assume the life of Christ entirely. Which nevertheless is to be done necessarily; whatsoever is 
The decay of the old man is the beginning of the new.  the old man, aught to die in a Christian: for thou shalt never put on the humility of Christ, unless thou put off the pride of the old man, nor his poverty unless thou cut off avarice by the root; nor the contempt of glory, and reproaches, unless thou pull up ambition by the root: Lastly, nor the lowliness and patience of Christ, unless thou correct thy desire of revenge, and thy wrath. All which things the Scripture calleth the denial of himself, the bearing of the Cross of Christ, and the following of Christ, and that for no hope of profit, merit, reward, praise or glory, but only for the love of Christ, because he hath done this first, because this is his life: and lastly, because he hath left this in command. Furthermore, seeing this is the Image of God in Christ and us, a greater honour than this none can happen to man: it were a thing very unworthy to expect other reward 
The Image of God the greatest dignity of man.  of our work and dainly labour; for those that define all things by the honour of this world, and attend this only, by which only part they are made better than others, when by their own judgement Fortune hath bestowed all things upon them. The beginning and end of all men is one, 
No man better than others.  neither is one better than another, nor one entereth this life, or goeth forth with better conditions than others; and yet what madness is this of ours? we vex ourselves willingly, and to other crosses we add a wheel of ambition, to the vice of self-love, 
Self-love forbidden.  from whence that mad & giddy hunting after honour, doth spring or flow forth. Which whosever loveth, and applaudeth, and flattereth himself in, and serveth both pomps, honours, and praises, it is certain that he averteth his mind from God and Christ, to the world and himself. And to such as this appertaineth that of our Saviour, If thou wilt keep thyself, thy soul and thy life, thou must hate all these things; but if thou intent to love them, truly thou art in the way of perishing. Which paradoxical sentence old Adam, to whom it is always pleasing to be accounted some body, out of his own image or inward man, refuseth and is adversary to it. Thereupon it is that there be few which know this genius of Adam, or being known, dare meet and encounter it, specially when we must needs extirpate both this and all other things that have their beginning with us, and their continuance, and die with Christ; as is pride, covetousness, ambition, pleasures & wrath, which we must kill and bury in the humility of Christ, poverty, contumely, suffering and lowliness of Christ: But whosoever is dead after this fashion to himself, he easily thenceforth contemneth the world, 
God maketh glad the heart of him that is dead to the world.  with all the pomps thereof, wealth, honours and pleasures, comprising all these in one Christ; a true stranger to this world, & new born, but a continual guest and table-friend of Christ, who by and by will fill his heart with joy exceeding, and in this life will, keep a daily jubilee with him, and in the other and in the other an eternal jubilee with all the Saintsses.   

CHAP. XVI. In a true Christian the strife of the Flesh and Spirit never ceaseth.  Rom. 7. I see another Law in my members resisting the Law of my mind. 
IN a true Christian the man is twofold, 
Man is twofold in use.  Exterior and Interior; which two, although they be conjoined, yet they do daily differ by turns, ruling and dying, according to that of S. Paul, 2 Cor. 4. If our outward man be corrupted, yet the inward is daily renewed. The same Paul calleth Rom. 7. The law of the mind and of the flesh; to the Gal. 5. the Flesh and the Spirit. The flesh, he saith, coveteth against the spirit, and the spirit against the flesh. Therefore when the spirit overcommeth, the man liveth in a new nativity, and a new creature, and in God and in Christ: But the flesh reigning, the same man liveth in the Devil, and in the old nativity, 
The carnal and spiritual man.  without the kingdom of God, and is called carnal, and to be wise according to the flesh, is death. Therefore according to the rule of either of them, the man obtaineth his name in Scripture, according as the carnal man, or the spiritual man speaketh. But if the concupiscence with his strength be overcome, it will be argument of the strength which the spirit hath in the inward man; and if it faint, it is a sign of the weakness of the faith and spirit, because these two are one thing, according to that of 2 Cor. 4. having the same spirit 
The spirit and faith are suitable  of faith for which we speak. Moreover, when one hath himself and his proper lusts tamed, and keepeth them in their duties, he is stronger than he that overcometh a most strong Tower, according to the holy Proverb. Chap. 14. The patiented man is better than a strong man, and he that ruleth over 
The greatest victory to overcome himself.  his mind, than he that gaineth a City. If therefore thou hast a desire, and settest thy heart upon the greatest victory, and to obtain it, then conquer thyself, thy private wrath, pride, covetousness, and evil concupiscence, 
What it is to overcome the kingdom of the Deulll.  and thou hast overturned the kingdom of the Devil, which ruleth in the world by such things and means: of which sort of victors and conquerors, there be very few to be found, and there be many 
The victory of the soul keepeth the whole man.  conquerors of Cities. Here consult with me and advise, if thou pamper the flesh overmuch, thou slayest thy soul; but it is better to overcome the soul, that the body therewith may be preserved, then that this overcoming, it with the soul doth perish: for our Saviour Christ once said, John 12. He that loveth his own life loseth it, and he that hateth his own life in this world, keepeth it to eternal life. But howsoever this strife may have in it sharp things to be born, yet it bringeth forth in the end a famous victory, and most beautiful Crown. Be thou faithful unto death, (saith the Son of God, Apoc. 2.) and I will give thee a crown of life. And 1 John 5. This is the victory which overcommeth the world, even our 
What it is to overcome the world.  faith: that is to say, the world within us, and in the inwards of our hearts; which being overcome, we become more stronger than ourselves. What if some should say unto me, Shall I then be damned, if sin sometimes subject me unwilling to it, therefore to be put out of the number of the sons of God, according to that of 1 Joh. 3. He that sinneth, is of the Devil? God defend. For if thou find a conflict of the spirit, and a strife with the flesh, that thou dost those things that thou wouldst not, which are the words of S. Paul, it is a manifestation of a faithful heart; and that the faith or the spirit is averse to the flesh: for St. Paul by his own example teacheth, that this strife is to be found in good and faithful 
The strife of faith.  souls, when he professeth plainly, that he perceived another law in his members resisting the law of his mind (which is the new creature, the new and inward man) and taking him captive in the law of sin, causing him to do the things he would not, and to will is present with him, but to finish that which is good, he could not: for he could not do the good that he would, but to do the evil he would not, that was present: Therefore most lamentably he exclaimeth, Unhappy man that I am, who shall deliver me from the body of this death! Like unto which is that which Christ pronounceth, Matth. 14. The spirit truly is ready, but the flesh is 
Sin reigning not dwelling, doth damn.  weak. Therefore sin doth not rule in man, so long as this strife is perceived in him, neither is it to be said, that sin exerciseth his dominion over him, against which he daily fighteth; and that which doth not rule, the spirit resisting it, that consequently cannot damn a man. It is the equal condition of all Saints to have sins, according to that of Paul, I know because it dwelleth not in me, (that is, in my flesh) good dwelleth not. Also that of blessed John, Epist. 1. Chap. 1. If we say we have no sin, we deceive ourselves: which vulgarly we call, Sin dwelling in us, to distinguish it from sin reigning, whose property it is only to condemn: for that sin we contend with, and do not consent unto, that is not imputed unto us. Paul speaking to the Rom. 8. Now then there is no condemnation to those which are in Christ Jesus, who live not after the flesh: that is, they do not suffer it to bear rule: But as many as are not exercised in this daily strife, these are not born again, having sin reigning; and therefore overcome, and servants of Sin and Satan, and damned so long as they suffer sin to rule over them. This strife is shadowed unto us in the type of the Canaanites, Josh. 13. 15. whose remainder in the promised rest was suffered to dwell amongst the children of Israel, but 
Mystical Canaanite.  not to rule over them: even so the holy men of God, every one of them feel and suffer their imperfections remaining, who in the mean time suffer them not to rule over them, as becometh the new man; I say, a true Israelite, and Champion of God, as contrariwise, it is fitting the old Adam should be subdued and brought under. Therefore the daily strife against the old man, sheweth the new man, and argueth it plainly; strength and victory showeth a true Israelite, and a new born man. Lastly, the warfare approveth him to be a Christian: for the Land of Canaan is conversant 
The spirit ought to look, lest the flesh do rule long.  and occupied in warfare; but if it happen sometimes the flesh, or the Canaanites do invade the territories, it is the part of Israel and the new man, not to suffer a tyrant long; but having gathered his new strength and aid by the grace of God in Christ, and by serious repentance and remission of sins, to arise from his fall, and implore and entreat the true josua to give him victory, even that true Prince of his people, to lend him aid to overcome the Canaanites; which being done, first the sin is covered, blotted out of mind, and pardoned, and the man is again renewed to life, and transplanted into Christ. Wherefore they who feel many imperfections in their flesh, and cannot do and perform all things according to their mind, let me persuade them again and again, as true converts, and true repentants, to impute them upon the merits of Jesus 
The imputation of the merits of Christ, is only belonging to the penitent.  Christ effectually, and entreat him to hid their spots under his most perfect obedience. This (I say) is the means, and this is the way and lawful appointment of the imputation of the merits of Jesus Christ, when daily repentance goeth before, and always ariseth from his fall. Which when the impenitent do not, cockering and pleasing the flesh in every thing, and sitting at rest under sin reigning; therefore such as these cannot challenge the merit of Christ to belong unto them; for the blood of Christ trodden under foot, can be no medicine.   

CHAP. XVII. The Inheritance and goods of Christians are not of this world, therefore they must use them as strangers.  1 Timoth. 6. We brought nothing into this world, neither shall we carry any thing out of it, having therefore meat and raiment let us be content therewith. 
SEeing that God Almighty created temporal goods to that end, & did bestow 
All things are to be used for necessity, only with fear.  them on man as certain helps, and necessary furtherances, it is meet that they should not be otherwise converted, but to be used and taken from our most loving God with thanksgiving, and fear & trembling; and whatsoever is more than necessary, 
Riches are trials and proofs of men.  abound and are superfluous, as are gold and silver, meat and drink, and raiments, these are left to man as a trial, by God for to try man, that by these things it may be seen how his mind standeth between these terrene things and God himself, that is, whether he cleave only to him alone, rest in him alone, and seek only after celestial and invisible goods: or contrariwise, sucking in, and feeding on the enticement of earthly things, addict himself to this temporal life, and prefer this earthly paradise before that of heaven. Therefore God Almighty, by reason 
Man is unexcusable.  of temporal things, and in them only gave unto man his election and choice, whom by riches, honours, graces, and goodly gifts, it might be manifested in some sort, whether he did cleave unto God, respect him, live in him, or being seduced with their splendour, and false shows, turn his mind from God, and live without him, and contrary to him. After which manner, every one by his own sentence and trial, is declared, and remaineth inexcusable, according to that of Moses, Deut. 30. Consider what I have propounded this day before thee, Life and Goodness; and on the contrary, Death and Evil; 
Superfluous things are proofs of the fear of God.  that thou mightest choose life, and thou mightest bless thyself. All things therefore in this world are exposed to our eyes, not for the cause of deliciousness and pleasure, but as proofs and trials, in which the fall is easy when we fall from God; and this is that forbidden tree with the fruits thereof, the eating whereof is so forbidden, lest our mind resting in them, do take delight, and play the adulterer, after the manner of men now, who know no other pleasure but what is taken and received from earthly things, abusing thereby the creatures of God, meat, drink, and apparel, to the pleasures of the flesh, and vain delights, wherewith most men at this day are drawn from God. But it is the part of a true Christian to think that they be strangers or Pilgrims, 
A Christian is not delighted in worldly things.  whose necessity these earthly things should serve, not for delicateness, and that they should not set all their delight and pleasure in the world, but should place it in God alone: but if they do otherwise, they entangle themselves in sin, and being seduced with wicked concupiscence, being womanly wanton and effeminate, no true Israelites, with Eva they eat of the forbidden fruit. Therefore Christians do not desire curiously & deliciously dainty meats, so that they may gormondize them, but they hunger after meat which corrupteth not, they follow not the pomp of apparel that is earthly; but otherwise they aspire to the clothing of divine light & glorified bodies. In brief, to true Christians all 
Worldly things are a cross to a Christian.  things whatsoever in this world do please others, are nothing but a cross, temptation, allurements of sin, gall and venom, and rightly indeed: for whatsoever a man, to obey his concupiscence, and pamper the flesh, usurpeth without the fear of God, that cannot but be venom or poison to the soul, howsoever to the body it may seem healthful.  
But such is the indocibility of man, no man layeth to heart to know the forbidden tree, but every man most intemperately 
A Chrstian doth use the creatures with fear.  is fed with the concupiscence of the flesh, the fruit, I say, of the forhidden tree; but a Christian which useth all things with the fear of God, and as a stranger, using diligence, and having great care that he offend not his heavenly Father in meat, drink, clothing, houses, or any frail good thing by his intemperance; or his table-friends, taking heed of all abuses most diligently, and with the eyes of faith he beholdeth future good things in like manner: for what profiteth it the body, by & by to be eaten with worms, if in this world it swell in all kind of pleasure? Naked (saith Job) came I out of my mother's womb, and naked shall I return again▪ that is to say, naked, infirm and brickle body we bring into the world, as an unprofitable burden we bring it into the world, which as the spoil of death, when we go out of the world, we carry it out again, and in truth poorer than when we entered: for being born, we have body and life, and things not yet ripe are at hand, cloth, clothing, 
The bread of christians is the bread of grief.  meat and drink; all which being dead, we leave behind, and so now whatsoever we had even from our birth to the hour of death; in this world the solace of miserable necessity; yea the bread of mercy and grief they were, whose use and possession in a moment death hath interdicted and taken away: therefore nothing is more wretched than a dead man, and especially he who is not rich in God. Go to then, O ye mortals, because we are strangers and Pilgrims in this world; and because we must leave all these things when we die, will we nill we, let us leave at least to be grievous to our souls in such things, 
In death all are alike, riches, covetousness, is a kind of madness.  and let us acknowledge it to be a kind of madness to gather wealth with great labour for a brickle and frail body, which it cannot carry out of the world, especially seeing there is another world, and another body, and another life. Call these things, I say, O ye mortals, to mind, to you I speak, who in truth are strangers and Pilgrims before the eyes of God, as it is in the Psalms, although very few of you do testify that you think so by your deeds; and if we be straugers in this world, it followeth that our country is elsewhere, that which is manifest to man of itself, if we confer or compare time with eternity, the visible world with the invisible, the earthly habitation with the heavenly, mortal with immortal things, frail with eternal things. 
The meditation of eternal and temporal things, doth introduce wisdom.  In which comparison or meditation of contrary things, our soul is enlightened, and by faith we behold many things, to the knowledge whereof they are not admitted; those which to this contemplation are not at leisure; and therefore like a Sow in the mire, so they wallow in earthly matters, drowned in covetousness, fixed to the cares and study of earthly things, given to usury, and as concerning the soul blind, howsoever otherwise they have a quick sight, and have Lynx's eyes. Because such as these thereby have addicted themselves to this frail and worldly life, and think this alone most pleasant, the best and most 
To Christians the world is a cross and exile.  noble, when true Christians esteeming all things with a sound judgement, and right estimation, accounteth it an exile, a valley of tears, a den of misery, a prison of grief and sorrow. Therefore those which love the world, do not exceed brute beasts in prudence, and die like a beast as saith the Psalmist, they think not on heavenly things, they rejoice not in God, they are pleased only in earthly things: in these things they take sweet delight and rest, and having obtained these things, do think they are exceeding well. Men in deed and truth wretched all manner of ways, blind and mere animals, sitting here in the darkness of ignorance, and hence removing to that of death and eternal damnation. 
Christians are strangers in the world.  But we must firmly imprint this in our minds, that we are strangers and Pilgrims in this world, after the example of Christ, whose doctrine and life we we ought alike to love, and to him as an Image and pattern for all true Christians to follow and set before them, to conform our manners, thoughts, and the whole course of our lives & conversations. Who when he was the most noble of all men, he chose voluntarily that life in which nothing is notable as for himself, besides extreme poverty and contempt of honour, wealth, and pleasure: which three the world hath for their three Gods. Therefore thereupon Matth. 8. he confesseth, that the Son of man hath not whereon to rest his head. David before he was called to the Kingdom, was poor, vile and contemned, and being made King, esteemed all Kingly splendour as nothing, in comparison of life eternal, whereupon the Psalmist singeth, Psal. 84. How delightful are thy Tabernacles, O God of power? my soul fainted and failed me in the Courts of the Lord, my heart and my flesh were exalted in the living God: Better is one day in thy house, than a thousand elsewhere. I have indeed a Kingdom, I have subjects and people subdued unto me, I have Kingly Palaces, and the Tower of Zion: but these are nothing in respect of thy Tabernacle, O Lord. Neither was blessed Job of another mind, when he rejoiced in his Redeemer; nor Peter, nor Paul, nor the other 
The Saints live in Christ.  Apostles, which intended not the riches of this world, but sought after the riches of another world, took upon them the life of Christ, walking in his charity, lowliness, and patience, they contemned the world, they prayed for them that cursed them, they thanked them that reproached them, in persecutions they praised 
The Saints were dead to themselves and the world.  God; by many tribulations it behoveth us to enter into the Kingdom of heaven. And last of all, when they were slain, they (with Christ) prayed, Father forgive them. And what is it to die to wrath, revenge, bitterness of mind, ambition, pride, the love of the world, and himself? also, what is it to live in Christ, and in his charity, lowliness, humility and patience? Lastly, what is it to be made alive in Christ by faith, if this be not it? Which most noble way of living, to the lover of this world is altogether unknown. Therefore because they live not in Christ, being ignorant that the true life is in him, Eph. 4. it cometh to pass, that they are dead in their sins, wrath, hatred, envy, covetousness, usury, pride, and covetousness of revenge; in which so many as are drowned therein, those for that cause are without true repentance, neither live in Christ by faith, whatsoever they persuade and boast of themselves. Contrariwise, true Christians do understand that it is their duty to follow the steps of Christ, to conform their lives to the life of Christ, and to take from him as from a book and an authentic author, the Rule of life and doctrine. And these are found to be such, that none but this is the only true life which is in Christ Jesus, according to that saying, The life of Christ can teach us all things; these say with the Apostles, 2 Corinth. 4. We do not contemplate those things which are seen, but those things which are not seen: For those things which are seen are temporal; but those things that are not seen are eternal. And Hebrews 6. 13. We have no abiding City here, but seek after one to come. Which if it be true, that we be strangers, and have not any abiding place in this world, it followeth that we were not created for the cause of this world; and it followeth then, that there remaineth for us another world, another country, other dwellings, for which we shall think it gain to lay down hundred worlds, yea, our life itself; which a true Christian well knowing, he rejoiceth in his inwards, that he was ordained to eternal life: and attending this one thing, that he may grow rich in God, he laugheth at the madness of those that are made blind with the love of the world, who feareth not miserably to afflict their souls for these brickle and frail things, and so unhappily to lose them.   

CHAP. XVIII. That God is grievously angry with those that prefer frail things before eternal: also why and how fare we ought not to set our heart on creatures.  Behold burning among them in wrath, the fire of the Lord hath devoured the extreme part of the Tents. Numb. 11. 
THe people of Israel that murmured against Moses, saying, Who shall give us flesh to eat? We do remember the Fishes 
The type of the true & false Christian.  and Cucumbers which we did eat in Egypt, is a type of men of this time, who under the pretext of the Gospel, and title thereof, seek after nothing but earthly and carnal things, as honours, wealth, and pleasures; they use more diligence to be sumptuous, then to become blessed and happy; they study to please men more than God: And lastly, attribute more to the concupiscence of the flesh, then to the poverty of the spirit. Contrariwise, the Character of a true Christian is to have more care of eternal honour and glory, than this momentary, to thirst after heavenly, and let earthly go, to seek after invisible and neglect present things: and lastly, to crucify the flesh, that the spirit may live in him. Truly in this is both the foredeck and the poop of Christianity, to imitate our Saviour: or as Augustine saith, The chiefest 
Christ is the rule of our life.  of religion is to imitate him whom thou lovest; from which opinion differeth not much that saying of Plato, drawn from the law of Nature, The perfection of men consisteth in the imitation of God; whereupon nothing else is left unto us, then that Christ ought to be the example and square of our life, and that all our counsels, studies, and cogitations, should respect that one thing, how we should come to him, by him be saved, and live with him eternally, 
All things are to be done in faith.  expecting with joy the dissolution of our prison. And that we shall attain, if we direct all our labours, actions, business and vocations by faith, and go on with desire and hope of eternal life: or to speak more significantly, if we never lay aside the memory 
The love of the world is extinguished by faith.  of eternal happiness in all our actions; because through this fear of God, is begotten in man, a certain holy desire of eternal things, and withal the desire & coveting of earthly things, insatiable in its own nature, is restrained, according to that saying of St Paul to the Coloss. 3. Whatsoever you do in word or deed, do all things in the name of our Lord Jesus Christ, giving thanks to God the Father through him. And the name of God is nothing but the honour, praise and glory of God, According to thy Name let it be O God, and thy praise to the ends of the world, saith David, Psal. 48. Which 
Wh●● the name of God i●.  scope if all our works and life do chief respect, than we think of eternity, and our works are done in God, and consequently ourselves are in God. Briefly, God our chief good, and the eternal life of all our thoughts, works, and words, should be the first mover, if we will not fail of eternal salvation. That which Paul most elegantly expresseth to 1 Tim. chap. 6 But thou, O man 
Who i● the man of God: or the man of the world.  of God, fly these things, to wit, covetousness. He calleth a Christian a man of God, because borne of God, and living in God, he is the son and heir of God. Even as contrariwise a man of the world is he who liveth after a worldly life, whose inheritance is the world, and whose belly is filled with the goods of the earth, as it is in Psalm 17. Which way the Christian is fare from, seeking after faith and love, and unsatiably covetous of eternal life, to which he was created alone; which if it come not to pass, than the man linketh himself to enormous sins, which our just God doth punish with eternal fire, prefigured by the burning of the Tents, sent from heaven, and from an angry God to punish and revenge the excesses of the Israelites. 
The wrath of God from whence.  Wherefore so often as such like plagues are sent upon the wicked, as inundation, fire, war, hunger, pestilence, let us always call to mind and remember, that these are the most just punishments of a moved and angry God, because the people of Israel unmindful of heavenly things, did follow after transitory things, did prefer present things before future, and had more care of the body then of the soul; which things let us not err in. It is an extreme point of ingratitude and contempt 
A great contempt & ingratitude to God.  of God, both here and hereafter to be punished, to wit, to contemn God, for whom we bear about both body and soul, and from whom we received them, and instead thereof to worship Idols of the creatures, the work of men's hands, & to esteem eternal things after transitory. For these creatures 
Why creatures are given to us.  are given to us for necessity, and not to set our hearts and minds after them, that which God alone deservedly challengeth to himself, and that they might be as prints and testimonies of God, whereby we come nearer to the knowledge and love of God, the author of them all; which divine institution, when the love of the world dare abrogate it, than the same, by the most just vengeance of God, together with the proper Idolaters, are turned into the fire 
The love of the world Is converted into the fire of Sodom.  and infernal flood, of which Sodom and Gomorrah is a type, and this burning of the Tents of which we speak. Truly all creatures are of themselves good, but when men set their hearts upon them, and that not after a lawful manner, but doth worship them as Idols, than they become abomination 
How the creature becometh abomination.  before God Almighty, no otherwise then the detestable and execrable Images of gold and silver, and therefore matters of eternal fire, although gold and silver of themselves are good creatures. In brief, the love of Christians, joy, wealth and honour, are circumscribed in eternity, whereupon there followeth even life eternal: for where thy treasure is, there is thy heart, Luke 1●. On the contrary, from the concupiscence 
The fruit of worldly love.  and love of the world, nothing can follow but eternal damnation; for the world passeth away, with all the pomp thereof, but he that doth the will of God, continueth for ever; whereupon B. John 1. Epist. chap. 2. beseecheth the faithful, saying, Little sons, do not love the world, nor those things that be in the world; which being so manifestly shown thee, that God would not have us love any creature, first, 
Why the creatures are not loved.  because love is the heart of man, and the most noble of all affections; which therefore is due to God alone as to the chiefest and only good. Secondly, because it is a great folly to love that which cannot love us again; whereupon in vain are frail and transitory things beloved; by good right is God alone to beloved above all creatures, who out of his exceeding love created us to eternal life, redeemed and sanctified us. Thirdly, because naturally, like things are 
Why man was created after God's Image.  loved; therefore God made thee after his own image and likeness, that thou mightest love him and thy neighbour. Fourthly, although our soul be like to wax, ready 
The soul is the lookingglasse of God.  to take any impression put upon it, rather like a glass representing all objects set before it, whether of heaven or earth, yet it is born only to set God before it. Fifthly, as the Patriarch Jacob when he lived in Mesopotamia amongst strangers, and after twenty year's service, demanded his two 
What our mind ought always to respect.  wives and his wages; and being provoked with the sweet memory of his country, did think and desire to return to the same: so our soul among worldly occupations, and businesses of our callings, as the Loadstone it ought never to decline from the Pole of eternity & our country. Sixthly, because men are good or evil by reason of that which they love; therefore he that loveth 
The fruit of love.  God participateth of every kind of virtue and good thing: on the other side, he that loveth the world is defiled with all the sins and evils thereof. Seventhly, like as King Nabuchadnezzar when he loved the 
The love of the world maketh man a beast.  world more than was meet, he lost the essential form of man, he degenerated into a beast: for when the Scripture speaketh expressly, that he in the end recovered his former shape, it followeth that he was in humane shape and kind. So all men blotting out of their hearts the image of God, become according to the interior man, Wolves, Dogs, Lions and Bears; even so are all those that addict themselves wholly to the love of the world. Last of all, what every one here savoureth in his 
The manifestation of hearts from the world.  heart, it will be manifested in him, and he will follow it, God or the World, to which of the two he turneth himself into, it may be hell fire prefigured in this type.   

CHAP. XIX. That he who in his own judgement is most miserable, to God is most dear, and so by Christian knowledge of his own proper misery, obtaineth grace with God.  Isaia 66. To whom should I show respect but to the little and poor, and a contrite heart, or spirit, trembling at my words? 
THis sentence our most gentle God doth 
The contempt of ourselves.  set forth to erect and lift up our minds oppressed and dejected with sorrow; which propitiatory whosoever desireth to have, it behoveth him to declare himself in his own judgement wretched and unworthy of divine or humane favour. But whosoever yet seems something to himself, is not yet wretched nor humbled in his own opinion, nor capable of divine favour; whereupon Saint Paul saith, Gal. 6. If any man esteem himself something when he is nothing, he deceiveth himself. For God alone is all things, which he that only knoweth, and doth not inwardly in his heart approve it, and show it in his example, argueth the knowledge of God in him to be superficial and slight. Therefore if thou wilt give God the glory, and teach it in thy deed, that God is all things, it must needs be so, that thou use a most sharp judgement against thyself, and believe most assuredly, that thou art nothing, after the example of David, who dancing before the Ark of the Lord, when Michol contemned him as an abject person, he answered, I will yet be more vile than I have been. He that will be something, he is the 
The matter of which God maketh fools.  matter of which God maketh nothing; yea, a fool. And he that on the contrary, loveth to be reputed as nothing, and in his own judgement is so, this is the matter of which the great workman maketh something, yea, half Gods; he who professeth himself before God to be more miserable and worse than all men, he in his judgement is made the greatest and chiefest of all others: and he that in his own judgement is the greatest sinner, him doth God account among the Saints. This is in truth that humility which God exalteth, the misery which he respecteth. Lastly, this nothing is that of which God no otherwise then the old world, is wont to produce the men of God, and create them so; of which things we have David for example, whose baseness our most gentle God beholding, transformed him into a most noble instrument; then Jacob whose saying this is, I am less than all thy mercies. And Christ dejected below the common sort of men, who also for 
God maketh all things of nothing.  us was accursed and made a worm, into how great majesty did his heavenly Father exalt him? For as a workman showing his skill upon some special piece of work, to labour it more exactly, taketh a new matter, polluted with no man's hands: so that man that God will make something, he must be nothing: And he that will make himself great, and believeth himself to be something, this cannot be the matter for divine works, because that which is nothing, and void, is it of which he after a 
A man judgeth himself worthy of nothing.  wonderful manner shapeth all things: which the virgin Mary knew full well, saying, Luk. 1. He beholdeth the lowliness of his Handmaid, behold from henceforth all generations shall call me blessed. But he is indeed inwardly and in heart wretched, which thinketh himself worthy of no divine benefit, neither corporal nor spiritual: for he that arrogateth any thing to himself, this man indeed esteemeth himself something when in truth he is nothing, and therefore is furthest from divine graces, and most impatient of all arrogances, who if he judge himself 
What is proper to man.  worthy any thing, he taketh not all things gratis of God: for grace is not merit, what soever we wish to obtain for ourselves from heaven. Moreover, nothing is proper to man, except sin, misery, and infirmity, all other things are Gods. Behold the shadow of a tree with me, which is no more something than a man, and therefore as it followeth the motion of a tree, from 
Man is a shadow.  whom it hath its being: so this man carrieth his life and all he hath received of God, according to that of Paul, Acts 17. In him we live, move, and have our being. And although apples appear in the shadow of the tree, they do not therefore belong to the shadow, but to the tree. Now think thou the like with me, the good fruits that appeareth in thee, and are apparent, but are not thine own. But as the apple groweth not out of the tree, as the unskilful vulgar think, although it hang thereon, no otherwise 
Man is a very tree.  then a child on the mother's paps: So all men are fruitless trees and withered, the Lord only is their force and vegetable power, according to Psalm 17. The Lord is the horn of my salvation. And that of Luke 23. If they do these things to a green tree, what will they do to a dry tree? I, saith the Lord, Hos. 14. will hear and direct him that he shall flourish, of me shall thy fruit proceed. And our Saviour, John 15. If you remain in me, you shall bear much fruit.  
But when a man is truly & in his understanding wretched, and moved at all times, and trusteth only in the heavenly grace of Christ, then doth God respect him: which respect is not done, or cometh to pass after a humane manner, and without force and efficacy; but is full of virtue, life, and consolation. And as some contrite hearts are capable of this divine aspect only; so how much more clear, amiable, and frequent it is, so much the less do they think themselves worthy thereof.  
How much humility have we shadowed in 
The truly humbled think themselves worthy of nothing.  Jacob, Gen. 32. who pronounceth himself unworthy of all divine favour, and temporal blessings? Therefore to his example and pattern a heart truly humbled & contrite, acknowledging himself unworthy of the least heavenly visitation and consolation, be it never so little, crieth, O Lord, my soul, thine handmaid, is unworthy of thy great love and mercy which thou hast showed it in Christ Jesus; behold since thou gavest me thy Son, I come with two troops, with the blessings (I say) of grace and glory. And indeed if a man would weep a sea of tears, it were not sufficient price for the least heavenly favour or consolation. Therefore the grace of God is merely pure and free gift; and the merit of man is nothing else but punishments and eternal damnation, which every one knoweth 
What misera. men God respects.  through faith, and acknowledgeth freely; man consequently is guilty of his own misery, and is pardoned of God, that which cannot befall man without this zealous acknowledgement, and so to obtain the favour of God. Whereupon S. Paul, 2 Cor. 12. saith, I would boast of the infirmities in me, that the power of Christ might awell in me. For such is the mercifulness of God, he will not see his works suffer corruption, but so much the weaker it is in itself, so much more fortitude is divinely infused into it, according to that the Lord said unto Paul. My grace is sufficient for thee; for my power is made perfect in infirmity. Wherefore by how much a true Christian in his own judgement is more wretched, by so much doth God pardon more freely, to the manifestation of the riches of his glory in a vessel of mercy, Rom. 9 not looking to any merit of his by heavenly consolations, more sincere than all human joys. Furthermore we call not him a miserable man, not he that is poor 
Why a man is wretched.  and destitute of human succour and comfort, but he that from the bottom of his heart acknowledgeth, and is grieved for his sins: for if sin were not, there would be no misery in the world, and so much could not befall man, but that he is worthy of much more. Far be it from us to grieve, because many heavenly benefits are not bestowed, 
Man is worthy of no divine grace.  seeing we are not worthy of the least, no not the life we carry about with us. Which saying, although our flesh think it a very unworthy and hard saying; yet if we will obtain the grace of God, the truth is to be spoken, and every true repentant sinner most be a most bitter Judge and upbraider of himself for his sins. Wherein then, and wherefore should a man open his mouth? Truly thus I think, what ever man thou be, it is better for thee to say thou canst say nothing, in these two words; Lord, I have sinned; Have mercy upon me a sinner: certainly God himself requireth nothing else of a man, but that he should deplore his sins, and crave pardon: which two whoso 
The best work of man.  neglecteth, may be said, that he hath omitted the best part. Take heed therefore, O man, to pour forth tears for thy body because it is naked, because it is afflicted with hunger and cold, and because it suffereth persecutions, because it is restrained in bands, or because it is weak and sick; but bewail and send forth tears for thy soul, which is constrained to dwell in flesh and blood, obnoxious to sin and death. Unhappy man that I am, (cryeth blessed Paul, Rom. 7.) who shall deliver me from this body of sin? And this Christian acknowledgement and conscience of his proper and inward misery, this grace-thirsting repentance, 
Faith is the door of grace  this faith fastened on Christ alone, opening the door of grace in Christ, by which God cometh into the soul; therefore repent and amend, saith John, chap. 3. Behold I stand at the door, and I beat or knock, if any shall hear my voice, and shall open it to me, I will enter therein, and I will sup with him, and he with me. Which supper is nothing verily but the remission of sins, consolation, life and happiness: at this door of faith, our most loving God at his own time doth meet the wretched soul; here the truth ariseth from the earth, and justice looketh from heaven: here Mercy and Truth meet one another, Justice and Peace do kiss each other, Psalm 85. Here the offender Magdalene, I say, the soul of 
Mystical Magdalen.  man, all confused and pouring forth tears, anointeth the feet of our Lord, washeth them with tears, & wipeth them with the hairs of her head, of most profound humility. Here the spiritual and mystical Bishop in the holy ornaments of faith, offereth the true sacrifice, the contrite heart and lowly, and the frankincense of true repentance and contrition; I say, the tears for sins committed, that true cleansing water, 
The mystical Bishop and sacrifice of a Christian.  wherewith the mystical Israel are washed and made clean by faith and efficacy of the blood of Christ. And thus much, Christians, it appeareth how by the acknowledgement of your proper misery, and faith in Christ, you may attain the grace of God; so that by how much every one in their own judgement is more wretched, so much the more dearly beloved of God, and by him is adorned with great favours.   

CHAP. XX. By Christian contrition our life is daily amended, and made more and more fit for the Kingdom of Heaven, and life eternal.  2 Corinth. 7. Godly sorrow worketh repentance to eternal salvation, but worldly sorrow worketh death. 
TRue Christianity consisteth in pure Faith, true Charity, and holy life, which have their beginning out of serious 
Holiness from whence.  contrition, repentance, and a strict and severe knowledge of himself, perceiving daily more and more his defects, and amending them daily, and participating the righteousness and holiness of Christ by faith, 1 Cor. 1. and cannot be obtained 
The fear of God.  by any other means; in which, if we walk in the continual fear of God, after the example of good children and subjects, we do not nourish any thing belonging to the flesh. All things are lawful for me, (saith Paul, 1 Cor. 6.) but are not all expedient in me, making me better. For even as a son in his father's house doth not all things, which many times the lust of the flesh prompteth him unto, but warily observeth his father, and as it were by the eye doth counsel with him before he cometh to say or do any thing: So a true Christian, and the Child of God will chastise his senses with Christian modesty, neither will do or speak any thing without the fear of God. But for 
The joy of the world doth extinguish the fear of God.  the most part all men are without the fear of God, & do addict themselves to worldly pleasures, not knowing it is better continually to fear God, then to wallow in the pleasures of the world: for the fear of God is the foundation and beginning of wisdom and devotion; all which the concupiscence and delight of the world doth extinguish. For even as by daily contrition or sorrow for sin, and mortification 
The renewing of the man with his soul.  of the flesh, the man is daily renewed, according to that of the Apostle, 2 Cor. 4. Although our outward man be daily broken, yet our inward man is daily renewed in bearing heavenly fruits and celestial, of unexplicable sweetness; So contrariwise the pleasure of the world bringeth heaviness, vexation, and wound of conscience; yea so great 
The loss of the soul by worldly pleasure  is the calamity of the mind, and so heavy is the loss of heavenly gifts, which flow from the pleasure of the flesh, and worldly delights, as he that calleth them to mind, or would call them to mind, he cannot overcome or detest any of the worldly joys. Two things there be which whosoever disputeth, and seriously pondereth 
The fruit of the meditation of eternal joy and misery.  with himself, he must be neither affected with worldly pleasures, nor moved with calamities. The one is the pain of the damned, which whosoever shall be willing to consider of deeply, truly the more for that cause, because it is eternal, he is never hearty merry or joyous. The other is life eternal, which he cannot for that cause neither take out of his mind, nor 
The impediment of spiritual joy and sorrow.  mitigate, do what he can: neither whereof because we sometimes do revolve them in our mind, seriously can we revolve hereupon; it is no wonder that we are both without wholesome contrition and sorrow, as also ignorant altogether, and unexperienced of celestial joys: and it is the property 
The true cause of joy and sorrow.  of a true Christian to be equally minded, who rejoiceth very sparingly in earthly things, being full of divine pleasures and life eternal; neither is he carried away immoderately with calamities, or dejected in adversity; but against the loss of the soul only, he beareth it so, as for that cause all his life time he doth not refuse to account it a thing worthy of lamentation: for a Christian loseth nothing that is never so little, of these fragile things, which perish, but he shall receive a thousand fold in another world: but if the soul once perish, it cannot be repaired or recovered. Blessed then is the man that findeth this divine sorrow, and besides that, celestial and spiritual pleasure. But oft times we perversely and crookedly do laugh, when we ought rather to weep; seeing there is no true liberty or delight but in the fear of God, and a right conscience, which without faith and holy life can neither be had nor kept: For faith accompanied with divine sorrow, by the holy Ghost, doth correct 
The hindrances of the king doom of God.  the defects of man daily; which daily means every man neglecteth, and he loseth the best cause and part of living, thereby he is adversary to the new life, hindereth the kingdom of God in himself, neither can 
Who is truly wise.  he be set free of the blindness of his heart. Whereupon it followeth, that he only deserveth the name of a prudent and wise man, who declines with all study what he understandeth shall be an obstacle to amendment of life, and proficience of heavenly gifts; neither doth he determine to fly those things only whereby any calamities might arise to the body and the faculties thereof, but much more those things which he understands to be grievous to the mind, or any ways burdensome. Be of good cheer then, and learn to war like an enemy, and so continue: a valiant man can best resist a wicked custom, according to that of Saint Paul, Rom. 12. Be not overcome of evil, but overcome the evil with goodness: For there is no cause why thou shouldst think thyself sick of incurable evils; if thou reflect thy thoughts upon thine own mind & cogitations; & first view thine own proper defects, and do not curiously first cast a rash censure of judging thy neighbour in admonishing him before thou hast controlled thyself first. Wherefore if this daily sorrow, and spiritual contrition beget reproach and reports, and for that cause the good will of men grow cold towards thee, take heed therefore that you grieve not at it, but rather complain of thyself, as becometh a Christian, and live Christianlike, as thy mind desireth; and that thou mightest in good works equal the dignity of the name of a Christian. For it is meet for thee to be afflicted by the world, & grieved at it, that therefore in like manner God might delight in thee, according to that of Isai. 57 I do 
The joy of the world and of heaven are quite contrary  dwell on high in the holy place, and with a contrite and humble spirit, that I might quicken the humble spirit & contrite heart. It is impossible that divine & worldly joy at one time reside in the heart of man, so contrary they are, and so different in their offspring; when the pleasure of the world begetteth one in prosperity, the other of heaven is begotten in adversity: I acknowledge it indeed to be beside, yea against nature, to rejoice in adversity, according to that of Paul, 2. Cor. 6. As heavy, yet rejoicing; as poor, yet being rich; as having nothing, yet possessing all things. But the grace of God doth mend, and purify, & change nature: whereupon the Apostles rejoiced because they were accounted worthy to suffer some things for Jesus Christ, Act. 4. Neither do all true Christians otherwise, who are made the new creature, and become other men, for they rejoice and are glad in adversity; and indeed those things that disturb the old man, cannot disturb the new man, who with S. Paul, Rom. 8. glorieth in tribulation. The joy that is from above, is more noble than earthly pleasures, which he perceiveth very well by the contumely and contempt of Christ who belongeth to him, of whom if we be ignorant, let us persuade ourselves again and again, that this happeneth by reason of the love of the 
True humility  world. A man truly humbled thinketh himself worthy of afflictions and tribulation, and unworthy of divine consolations. But by how much he thinketh himself unworthy, so much more largely is he visited of God: And by the more and the oftener he deploreth his sin, so much the less is he affected to the world; yea it becometh more grievous and bitter to him thereby. He who considereth himself as is meet, findeth 
More causes of mourning than joy.  more things wherein to mourn, then wherein to rejoice: And he who examineth another man's life, shall gather more things worthy pity and compassion, than arguments of envy thereby. When Christ wept over Jerusalem, which persecuted him, and followed him to death, even because he deplored the sins and blindness of it, let us think the same is to be done to us, and no other matter more heavy and more worthy of tears, than the sins and impenitency of men. If it came to mind so often unto a man that he should die, and that he was to plead his cause before God, as often as he in a pensive manner 
'Cause of mourning.  discusses the matter with himself of the helps of this life, surely he would be more sad, and more diligent in the amendment of his life, and of repentance. And if the same man should call to mind the eternal torments, he could not but despise the world, and in comparison of them, think all the afflictions of this world pleasant. From which opinion, and fervency of devotion, we are the more distant, because we are so much inveagled with the enticements of the flesh. In brief, it behoveth 
The life of the flesh is the death of the spirit.  a Christian most firmly to persuade himself, that if it go well with his body, and that he flow in pleasures of this world, that his spirit is dead, but that he liveth if he crucify his flesh with his desires and concupiscences, for the one is the death of the other: if the spirit live, it must needs be the body shall spiritually die, and be offered a living sacrifice, Rom. 12. Which way of life all the Saints from the beginning of the world did observe, eating and drinking with thanksgiving the bread and cup of 
The bread of tears.  tears, according to that of David, Psalm 80. Thou shalt feed us with the bread of tears, and thou shalt give us drink of tears by measure. And Psalm 41. My tears were unto me my bread both day and night. And this bread of tears faith by a wonderful sweetness doth mix and temper; and the drink of tears is pressed from the tender grapes of devout hearts, by true repentance and sorrow, which worketh to steadfast salvation. As 
The fruit of worldly sorrow.  contrariwise the sorrow of this world bringeth forth death, witness St. Paul: the loss of honour, temporal and frail goods; and it is often so sharp and bitter, and impatient, that men catch themselves in a net, or bring themselves to their own death by divers ways, of which there be many examples in the histories of the Ethnics, for which it were better to be more moderate, and show themselves better Christians, who know it to be far unworthy their profession, for the loss of frail goods to lose their souls, which the whole world will not recompense. Far be it from us that for temporal goods we should not mourn or thirst after eternal, seeing the use of them is most short, & ends with death. When a man departeth (saith the Psalm 49.) he taketh not all, neither doth his glory descend with him; which law is equally spoken to all, no less to the King then to the meanest Beggar; the dead body putrefieth, and so a living Dog is better than a dead Lion, as saith Solomon, Eccles. 9 yet the Lord will set the death at all times, and the face of them that are in bonds among all people, and he wipeth the the tears from every face, as it is written, Isa. 25. Therefore remember to carry moderately the loss of earthly things, and that the whole world is not worth one soul for 
The love of the world bringeth sorrow.  which Christ vouchsafed to die; But if thou prosecutest not these frail things with so unruly a love, thou shalt be less troubled with the loss of them; seeing this, that it is the condition of things beloved, that things lost are more desired, and so the labour of fools afflicteth them, which are the 
From whence the pertur bations of the mind.  words of Eccles. 10. The sons of this age do gather goods with great labour, with no less fear do they possess them, and with greatest grief forgo them, which is the sorrow of the world begetting death. Apoc. 10. we read of those that followed & adored the Beast, had no rest: to whom all these are like, that adore the goodly Beast of earthly wealth, and avaricious desires thereof, a kind of men most wretched, unquiet, and full of sorrows; whom perhaps we shall shall not evilly compare to Camels, or Mules: for as they by rocks, and steep hills, carrying Silken Garments, Pearls, Aromatic Spices, and generous Wines on their backs, do draw many servants with them for security sake, and so at evening coming to their stables, their precious ornaments, and painted  and garments, are taken from them, and now being weary and stripped, nothing but the prints of stripes & foul marks of blows are to be seen: So those which in this world did shine in Gold and Silks, the day of their death being come, have nothing but the prints and scars of sins through the abuse of riches committed unto them. Learn then, O learn to leave the world 
The world in the world i● to be left.  before it leave thee with most bitter pains; which he who doth, and first separateth his soul from the world; to this man it is easy to be separate in body from it, neither doth he grieve for the loss of it. For as the Israelites even now being about to leave Egypt, were daily pressed with greater burdens by Pharaoh, going about utterly to overthrow their whole progeny, or stock; so 
We carry nothing out of the world.  the infernal Pharaoh envying our eternal salvation, when we are near to death, so much greater care and rapacious desire of earthly things, is he wont to infest our souls withal; which blindness is the more remarkable, because we cannot carry the least dust with us of all those heaps of money which we have gotten, into the Kingdom of heaven; because that way is so straight, as all earthly things and of the body, do exceedingly hinder the passage of the soul: The way is straight which leadeth to heaven, and few there be that find it, Matth. 7. As the Husbandman on the Barn-floore separateth the Wheat from the Chaff, so death setteth free the seed of the faithful souls from the chaff of the world, neither are they any other thing else indeed but chaff carried hither and thither with the wind, Psalm 1. Therefore do that with all thy might, and let not that departed out of thy mind which we brought before out of St. Paul, The sorrow which is according to God, worketh repentance to a firm salvation, but the sorrow of the world bringeth death.   

CHAP. XXI. What is true divine Worship.  Levit. 10. The sons of Aaron did offer to the Lord strange fire, and there went fire from the Lord and devoured them. 
THis fire is said to be strange fire, because it was other then that which burned perpetually on the Altar, and which by the commaandement of God did burn the Offering, and it is a type of the false divine 
The false worship of God.  worship. The sons of Aaron did deserve to be burned with the fire of revenge, because they broke the commandment of the Lord: which zeal of the most just God, those likewise provoke against themselves, which out of their own invention and singular devotion and presumption of religious sanctity, do invent a new and uncommanded kind of worship, not of God commanded. Into which indignation of the divine Godhead, lest perhaps we 
The punishment of it.  should fall into it also, it remaineth to see wherein the true worship of God consisteth: for the punishment of the temporary fire, which in the old Testament is remembered against feigned worship, standeth as an argument that God will do the like in the new Testament for false religions both with eternal fire, and wars, and devastations of the laws, than which I know not whether any fire can be more terrible; if he so avenge, it is most sharp. And the nature 
The true worship of God.  of the true divine worship, and the reason will easily appear to us by the comparison of both the covenants together; that which God required in the old Testament, it was external and typical, full of figures and shadows of the Messiah, and full of ceremonies, which that nation was bound to observe strictly, and according to the letter. In which rites and images the faithful of the Jews did as it were behold the Messiah, & by faith in him are saved through the compact and promise divine, which God in the new Testament did fulfil. This consisteth not in external Figures, Ceremonies, Rites, Statutes and Laws, but is altogether inward, and drawn into Spirit and Truth, consisting of faith in Christ, because by him the Temple, the Altar, Sacrifices, the Ark and Priesthood, with all the Moral and Ceremonial Law, are fulfilled, whereby consequently we are graffed into Christian liberty, free from the maledicti-of the Law, Gal. 3. and Jewish ceremonies, Gal. 5. So that with a free heart and holy spirit dwelling in us, we might serve God, Jer. 31. Rom. 8. And our faith and consciences are bound to no traditions of men. 
The truen worship of God consisteth in 3 things  Moreover, three chief things are requisite to a true spiritual, internal; and Christian worship, that is to say, The true knowledge of God; Then of Sin and Repentance; Thirdly, of Grace and remission of sins. And these three are one no otherwise than God himself is one in Trinity: for in the knowledge eternal of God is contained both repentance and remission of sins, and that consisteth in faith, which taketh hold of Christ, and in him and through him, acknowledgeth God his omnipotence, love, mercy, righteousness, verity, wisdom of God; all which is God himself, and Christ, and the holy Ghost. And that not absolutely alone, and by his 
What i● God.  own nature, but respectively also, and beholding of me by his gracious will in Christ, by which means he is God omnipotent to me, merciful to me, eternal righteousness to me by grace and remission of sins, and to me eternal truth and wisdom. Nor there is no other way with Christ, who is become unto me, eternal omnipotency, omnipotent Head and Prince of life, my most merciful Saviour, perpetual love, justice and righteousness , according 
The true knowledge of God.  to that, 1 Cor. 1. Christ is become our wisdom from God, and righteousness, and sanctification, and redemption. All which, and every one of them also are spoken in like manner of the holy Ghost. And this is the true knowledge of God, which consisteth in faith, and it is not a mere knowledge, but a joyful, living, and powerful trust, by which I sweetly feel in me, the beams and infusion of the divine omnipotency of God, so as I am held and carried by it, to live in it, and perceive myself to be moved and to be so. In a word, that I may feel and apprehend the riches of his goodness and mercy in me: for can can there be greater charity thought upon, then that which God the Father, Son and holy Ghost have showed unto us all most abundantly? What righteousness more perfect and ample, then that whereby he draweth us from sin, death, hell, and the Devil? Or what can be added to that 
Faith is the virtue and power of God.  heavenly and infallible truth and wisdom of his? This then is the true and solid faith, consisting in lively and effectual trust, and not only in words, or the noise of words, or external sounds. In which knowledge of God, or faith, it behoveth us all, the sons of God, daily more and more to profit & be perfected. Whereupon blessed Paul hath sufficient for us to wish for, Ephes. 3. That we may know the love of Christ exceeding all knowledge; as who should say, all the study of our whole life if it were employed to know the love of Christ, it would not be sufficient to learn the exceeding largeness thereof. Neither doth only knowing define this knowledge, be not deceived, but thus much more he will, that we 
The lively knowledge of God.  participate, taste, and have trial of the sweetness, well-pleasingnesse, virtue, and lively infusion in our hearts, inword, and in faith, of his divine love so great and immense without expression. For shall we say he knew the love of Christ which never tasted it, never proved it? according to that of the Hebrews, chap. 6. Who have tasted the heavenly gifts, and the good word of God, and the power of the world to come; which in faith is obtained through the word: Neither is any other, the effusion of the love of God into our hearts by the holy Ghost, Rom. 4. wherein consisteth the fruit and efficacy of the divine word. And to shut up all, this is the true knowledge of God arising from taste and experience, and consisting in living and solid faith, which therefore the Epistle to the Hebrews calleth Hypostasin, and most certain eviction. Furthermore; this knowledge of God, which consisteth in living faith, is a part of the eternal and spiritual divine worship, 
What faith is.  as in like manner faith itself is a spiritual gift, living and heavenly, as also the light 
The true knowledge of God doth change the heart, & brings forth virtue.  and virtue of God. Therefore when this knowledge goeth before, by which God doth as it were drink to our souls, to taste and relish it, according to Psalm. 34. Taste and see how sweet the Lord is, it cannot be but serious repentance will follow, that is, the renewing of the mind, and amendment of life. For from the perceiving & solid knowledge of the omnipotency of God, there followeth withal humility, seeing that it is not possible under the powerful hand of God not to be made crooked, nor to make himself strait. From the taste of the divine mercy, proceedeth love towards his neighbour: for no man is or can be childish, or can deny his neighbour any thing, who is experienced of the divine love, and shall remember that God out of his mere mercy hath given him Himself. From divine patience and long-suffering, ariseth a wonderful patience towards his neighbour, and that so great, that if it were possible for a Christian to die seven times, yet he would forgive his enemy that cruelty, being mindful of the great mercies of God, first showed unto him. From divine righteousness floweth the acknowledgement of his sins, whereupon he prayeth with the Prophet, To thee, O Lord belongeth justice, but to us confusion of our faces, Dan. 9 Enter not into judgement with thy servant, because no flesh is justified in thy sight, Psal. 130. Lord, if thou regardest our iniquities, who can stand before thee? Psal. 143. Out of the knowledgement of the divine truth doth flow faith and integrity towards our neighbour, whereby frauds do cease, falsehood and lying, and a true Christian with such thoughts fortifieth his heart, doth not circumvent his neighbour; for by this means thou shalt offend the verity of God, which is God himself, who when he dealeth so faithfully & truly with me, it were very unworthy for me to carry myself otherwise towards my neighbour. Out of the knowledge of the eternal wisdom of God, floweth forth the fear of God, whom it is manifest to be the searcher of the hearts, to see into the inward of man, whereby deservedly we reverence the eyes of the divine Majesty. He that planted the ear, shall he not hear? or he which made the eye, shall he not see? Psalm 94. Woe unto you that are of a deep heart, that you might hid your counsel from the Lord, whose works are in the dark, and say, Who seethe us, and who doth know us? Perverse is this your thought, as if the clay should rise against the Potter, and the work should say to the maker, Thou didst not make me; and the workmanship should say to his maker, Thou understandest not? And thus fare of the true knowledge of God, wherein consisteth repentance, and repentance in the renovation of the mind, and these things concerning the amendment of life; that which concerneth the other part of divine worship, and is that holy fire appointed by God for offering the sacrifice, lest he wax hot in his wrath, and send revenge. A type of this repentance was the forbidding-drinking 
The type of repentance.  of wine by divine commandment to the Priest when he entered the Tabernacle of the Testimony, which spiritually belongeth to all Christians: for if we will enter into the Tabernacle of eternal life, it is necessary that we abstain from concupiscence of the world and of the flesh, also from all things by which the flesh may subjugate the spirit: for the love of the 
Pleasure is like unto wine.  world, pride, and other vices, as sweet and strong wine, do cloud the soul and the spirit, whereby they are brought under the power and servitude of the flesh. For even as Noah and Lot being overtaken with wine, left themselves unclothed; so honour, pleasures, and riches, after the manner of strong wine, do invade, try, and disturb the soul and the spirit, whereby a man may be prohibited entrance into the Tabernacle of the Lord, that is, from his knowledge, and driven from his sanctification, losing the difference of holy things and profane, clean and unclean, so that he understandeth nothing in divine things, and therefore neither can instruct the people left in his charge with wholesome doctrine, which is a just judgement of all those that mad themselves with the wine of concupiscence, so that their own thoughts and intellect are not conversant in the true light; and at the last do rush into everlasting darkness. Moreover, this repentance, or sorrow and grief for sins, and also effectual faith in Christ Jesus, before remission of sins, which as it doth consist only in the sole merit of Christ, so no man can challenge to himself this merit of Christ without repentance; whereupon remember the Thief upon the Cross, who repent before his forgiveness, and Christ admitted him to Paradise: and that was not a slight or superficial repentance, but a hearty and true, as appeared by the chiding of his fellow Thief, And dost not thou fear God? For us, we receive punishment due for our deeds, but this man hath done none evil. And moreover, he prayed unto Christ, Lord have me in remembrance when thou comest into thy Kingdom; which certainly were most sure arguments of a faithful and contrite heart. And that free pardon of his sins, which a repentant heart in true faith apprehendeth and requesteth, is 
Christ supplieth all things for us.  of such force as God excuseth all things, which was impossible for us to expiate, and that for the death and blood of Christ, wherewith he purgeth all things, blotting out all our offences, as if they never had been done, and his abundance of satisfaction, not now equalling, but exceeding the heaviness of our offences and sins: Whereupon blessed David crieth out, Psalm 51. I shall be made clean from my offences, and I shall be whiter than the snow. Now seeing the condition of our pardon is such, and our payment so good, as the Creditor can make no more demands, nor the debtor hath not any thing to pay; Hereupon it is said, that God forgetteth them, and never 
Why God forgets sins.  more will call our sins to mind; so that the sinner turns to him; as witnesses Esa. 18. & chap. 1. This conversion, or condition not without which, he commending specially to the people under the person of God, saith, Wash you, be you clean, ●ease to do perversely, and after that come and argue with me: If your sins were as red as Scarlet, they shall be made as white as snow. As if he should say, You which require your sins to be pardoned by compact and promise, go to, if you will, and call me to account; Truly I deny not that I promised you to pardon your sins, but it was not otherwise but you must first repent: which if you prove together with a true and lively faith, you overcome, and then there shall be no delay in me, but your sins how many and how great soever, they shall be put out of my memory with one blot. Repentance therefore, repentance I say, is true confession, that contrition I say, of the spirit in faith, which whosoever findeth in his heart, this man our Bishop Christ Jesus, by his death and blood, doth absolve from all his sins; I say, with that blood 
True absolution.  which crieth to God in heaven for us. Deut. 4. we read that Moses set apart Cities, Bezer, Ramoth, and Golon, to which one might fly if he had killed his neighbour 
Spiritual homicide.  by chance; by which most beautiful type we are taught so often as we kill our neighbour by our tongue, thoughts, hatred, envy, anger, revenge, and unmercifulness, we are to run by flight of faith and repentance to the throne of Grace and Mercy, which is the Merit and Cross of Christ, which being taken hold on, we are in safe keeping; nor with what measure we measure to our neighbour, with the same measure shall it be meted unto us. For those three Cities should effectually represent Christ who is the sole merit, as Bezer soundeth, that by interpretation is a Tower of Defence, according to the Proverb. 18. The Name of the Lord is a most strong Tower, (Jesus Christ) to that runneth the just, and shall be exalted: the same is true Ramoth, which 
Christ our refuge.  voice signifieth Exalted, to whose Name every knee shall bow, in heaven, in earth, or in hell, Phil. 2. Neither is there for us another Golan besides him, which according to the etymology of the name, is nothing but a heap of thanksgiving, or graces and gifts celestial, as a certain overflowing vessel: Whereupon (Psal. 29.) we read, With the Lord there is mercy, and with him is abundance of redemption. And Rom. 10. The Lord is rich to all those that call upon him. And thus much of the third part of the internal, spiritual, and true divine worship, flowing from the knowledge of God, which is likewise the fountain of repentance, as this is of remission of sins; which three indeed are one, and set forth and declare the solid knowledge of God: And God did shadow unto us this third part by the Priest, which was to eat of the oblation of God (which what other thing did it imply, than the application of the merits of Christ by faith?) in the holy place, wherein is signified repentance: For the faith by the virtue and merit of Christ and his blood, doth make the man before the just God, as if he had never been defiled with any sin, according to that of Ezekiel 18. If the wicked shall repent him of all his iniquities that he hath committed, I will not remember them. And after this manner the Law of Moses is changed into the spirit 
Moses Laws & holy things are changed into spirit.  or life internal, holy and another life; and his sacrifices into repentance, by which we offer our bodies and souls a living sacrifice, and give thanks unto him, because he hath manifested unto us what is the true conversion acceptable unto him, which is the justification and remission of sins, that God alone be all things, his grace, as it is meet, should be acknowledged, and with grateful minds and tongues be praised for ever and ever. This then, as we have often said heretofore, is the true divine worship, of which Mich. chap. 6. speaketh, I will show thee, O man, what the Lord requireth of thee, that thou execute judgement, and love mercy, and walk carefully before the Lord thy God. Because therefore, O mortals, do we repent to get remission of sins, seeing but by this alone we cannot come to remission of sins; for neither can those sins be remitted, whose sense and grief the mind never yet found by grace divine, and consequently never to grieve for them; nor he which never had it in his mind to change 
The true worship of God consisteth in the heart, & is not external  his life, and mend his manners. Which true and safe-making conversion, that God for his Christ's sake would bestow it upon us, I humbly pray: whose favour also it is, that now it appeareth, that his true worship consisteth in the soul and mind, in the knowledge of God, & in true repentance, by which the flesh is mortified, and the man renewed after the image of God, whereby he is made the Temple of God, wherein by the holy Ghost, the true and divine worship of the holy Trinity is exercised; I say, Faith, Love, and Hope, Humility, Patience, Prayer, giving of thanks and praises to God. And although this worship respecteth God himself; and is performed to him alone, let us not think or believe, 
Why called the worship of God.  that God for his own cause, and because it joineth with his profit, that he inviteth us unto him; but rather let us be so assured, that he is willing through his boundless mercy, to bestow and communicate all himself to us, with all his benefits, and to live, work and dwell in us, if so be we be ready through his true Knowledge, Faith and Repentance, to receive him. For no work is gracious and acceptable to God, of which he was not the author of in us; 
What kind of works are pleasing to God.  therefore he commandeth us to repent, to believe, to pray, to fast, not as to him, but that the fruit thereof might be ours. No man can give or take any thing from God, nor hurt nor profit him: for we sow and we mow to ourselves, if we be good; but we create evil to ourselves if we be evil. And what damage hath God if thou wilt not do well? therefore he commandeth thee to serve him, not for his own cause, but for thine: who seeing he is Charity itself, therefore amongst things acceptable and dear, and so fit, accounteth it, that there be many be who participate of his charity, yea of himself; that is to wit, as a mother loveth her Infant, cannot but rejoice that it sucketh her milk from her; so God is to be thought of, out of his most loving communicating of himself after his manner to receive singular delight.   

CHAP. XXII. As we know a tree by the fruit, so a true Christian by no other token is known then by love and amendment of life daily.  Psalm 92. The just man flourisheth as a Palm Tree, as a Cedar of Lebanon he shall multiply being planted in the House of the Lord: They shall flourish in the entrance of the House of God, they shall flourish. Moreover, they shall be multiplied in a fruitful old age; and they shall be very patiented that they may show it forth, because just is our Lord God, and there is no iniquity in him. 
IT is not the name, but the life of a Christian that maketh a true Christian; whose daily and only study aught to be, that in him Christ might be manifested, and be made conspicuous by love, humility, and humanity. In whom therefore Christ liveth not, it followeth that this man cannot be a Christian. Furthermore, it behoveth this life to be from the bottom of the heart and spirit, even as the Apple is derived and cometh from the natural branch of the Tree, faculties and vegetable power; yea, it is necessary that our life be informed by the Spirit of Christ, and fashioned after his life, according to that of Paul, Rom. 8. Those which are carried by the Spirit of God, those are the sons of God. But if any have not the Spirit of Christ, he is none of his, or belongeth not to him; to wit, every life cometh of the Spirit, which even as the 
All life is from the Spirit.  inward man moveth, driveth, and is carried; so in like manner the outward man fareth, or is carried: whereby it is manifested how much it availeth to a Christian life, to have the grace of the Holy Ghost, which therefore Christ did command us to seek, not with prayers only, but promised also the spirit of new birth; I say, by whom we live, and are quickened in Christ to a new spiritual and heavenly way of living; and out of whose eternal and quickening power all Christian virtues do flourish, and the just man doth increase as a Palmtree, and a Cedar of Lebanon which the Lords right hand hath planted. Whereupon it followeth, that a man must first be inwardly renewed in the spirit of his mind, after the Image of God, so as his desires and affections be conformed to Christ, and his outward life proceed from the inward 
A Christian ought to be within as he is without, or seemeth to be.  feeling of the heart, and be most like to them. And seeing that God searcheth the heart, and reins, as it is, Psalm 7. it is most right and equal that a man should have more in the inwards, and in the bottom, then outwardly, and in the porch. And because it cannot come to pass that our inwards can obtain the purity and cleanness 
The cleanness & righteousness of Christians.  of Angels, yet it is convenient to aspire to it, seeing God accepteth of the votes of our spirits, and sighs, and approveth of them, the holy Spirit helping our infirmity, and entreating for us with mourning unexpressible, Rom. 8. yea Christ's blood purging us by faith, so that we are without spot or wrinkle, Ephes. 5. Neither now shall our purity be Angelical, and our holiness and righteousness so, but of Ghrist, yea Christ himself, 1 Cor. 1. Jer. 33. Which free holiness and righteousness is to be preferred before the purity & innocency of Angels, it behoveth us to renew our souls and spirits, and to lead a working holy life in us, that as the Palm tree flourisheth continually, groweth and increaseth, so we through Christian Discipline in ourselves, may become more and more perfect in Christ; and so much every one in Christ doth flourish and profit as he groweth in faith, holy virtues, and Christian life, and so much as he amendeth daily in himself; and lastly, so much as Christ himself liveth in him. And this is to flourish like the Palmtree, and as that continually 
Christian like a palm tree.  groweth upward, daily to be renewed, always repeating his purpose to his holy Name, to be pleased no otherwise then as if it were the first day of thy entrance into Christianity, or didst receive the Sacraments, nor to have any other thing in thy desire, then that thy life & works should br answerable to thy profession and discipline. And as those that are chosen to some office, are wont to prefer nothing before the study, be it never so difficult, that 
The calling of Christians.  belongeth to his vocation; so must we do that are called to Christ, we are called to a holy calling, to whom we shall never be like, unless we hold this purpose and this opinion, and it be a most firm Antidote or prevention to us: for this holy purpose not established nor confirmed, we be not careful of amendment; neither do we increase and profit in Christ; nay rather we be altogether without Christ. Because this purpose of living well is the work of the holy Ghost, and that preventing grace, which 
The wisdom of God calleth us.  allureth all men, inviteth them, and driveth them. on Then happy is he who hath ears and a mind at leisure, and entertaineth the Wisdom of God crying in the streets, understanding all things we behold to be the monuments and remembrances by which he inviteth and in itself goeth about to allure us; which touch and motion so soon as we perceive, forthwith we must put our hands to the work, and assent and take hold of this point of time without impediment: which being negligently lost, perhaps many days shall succeed in which we cannot hear, speak, do, or think a good thought, which the 
Procrastination i● to be eschewed,  eternal wisdom knowing it, calleth us in all places, lest we neglect time and occasion: and be like to the tree in the open air, and without cover, which expecteth the benign aspect of an  Sun, and propitious heaven. And we are daily nourished 
The grace of God is every where present.  by the grace of God & heavenly influence, and there remaineth no more but that all impediments of the world being shaken off, we admit of them, and draw them unto us with all our heart. O mortal men, let us call to mind the brevity of time, how many opportunities of Christian 
The brevity of our life.  virtues we have neglected, that we have spent much of our lives in sleep, and cares of the body, and that we are to die by and by, and that we have scarcely begun to lead a better life. As every one wisheth to die the death of the righteous, so it is needful so to live. And if thou abhorrest to die an evil death, live godly; if thou desirest to go out of the world like a Christian, 
How it behoves a Christian to live.  here in thy actions and life labour to be a Christian; and he liveth like a Christian, who liveth so as if he should every day die, well knowing it is the part of a good servant to be ready at every call of his master, and God calleth us by Death, as his Apparitor or Sumner. Happy is that servant whom his master shall find watchful; verily he will make him Steward over all his goods. But who doth watch? Only he who suffereth not himself to be seduced of the world, and the lovers thereof. Therefore let us fly it, and such lovers of the world, such water-bearers are unprofitable, with which the good tree growing wild, it is hindered to flourish, and becometh fruitless.   

CHAP. XXIII. He that will grow in Christ, and profit in him, must fly worldly friendship.  Psalm 84. How delightful are thy Tabernacles, O Lord of Hosts, my soul fainteth and faileth in the Court of the Lord, my heart and my flesh were exalted in the living Lord. 
FRequent familiarity with worldly men is to be eschewed by thee; because as we are not where so well fitted, or well pleased as when we are at home: so it is never better with the soul then when it is in its own house, that is, resting in God, whose offspring sigh it is, it must needs return to him again, if it desireth to be quiet. For this is the condition of all creatures, that the same place is to them both of beginning and rest; for Fishes, the sea; to Birds, the air; to plants, the earth; and to the soul, God, according to the Psalm 84. The Sparrow hath found a house, and the Turtle a nest, wherein to put her young. For even as he begetteth evil to himself, that suffereth his sons and daughters to wander abroad: so he begetteth evil to himself that suffereth his tongue and thoughts to be conversant amongst many men: he shall decline many scandals, if he keep them within the circle and circumference of his heart. In the tents of the Lord our God, the plants of the Lord do flourish, as the Cedar in Labanon. These tents are the meetingplace, or inward and spiritual Sabbath of our heart; and the flourishing Lebanon is in the desert and solitariness of the spirit; which solitariness thou oughtest to follow diligently, that thou mightest search thyself, and contemplate the benefits and wonders of God. Neither are those to be followed or imitated, who are delighted in the reading of 
Whatsoever doth not make us better, is to be avoided  subtle and acquaint things, whereby the heart is more provoked then amended: whatsoever doth not further, or disturb the quietness of the heart, or is not a furthering to amendment of life, let it be fare from thine ears, thy mouth, eyes and thought: for the trees of the Lord do attend nothing, but to grow and profit in Christ; such as was Paul, who desired to know nothing but Christ crucified: so did all the Saints of God; who strove with all diligence to live in silence, and by inward devotion after a divine manner to emulate the heavenly and holy Intelligences, and to hid themselves in God alone, which is the only rest of our souls; of which number I have heard one say, so often as he conversed with men, he was made less in some part or other: For seeing humanity consisteth in the similitude of God, and therefore 
The definition of man.  God defined man to be an Image like to him; it follows by how much the liker he is to God, he hath put off so much the more of his humanity; and the nearer he is joined to God, by so much he shall become liker unto him. But no man can be joined to God, who first doth not forsake the world. The same reason is of all seeds, that 
The seed of God bringeth divine fruit.  they bring forth fruit like themselves: therefore if the seed of God be in thee, as the holy Spirit and Word divine, it followeth that thou become a tree of righteousness, and plant of the Lord, to glorify him, Esay 61. Nothing is more frequent 
Scandalous words offend the soul  than that a word may fall from thee or another, whereby the heart afterwards is pricked, and the soul abhorreth it; wherefore no man is more secure, safer, and more at tranquillity, than he that keepeth himself at home, & so containeth his thoughts, words, and his senses within the threshold of his heart.  
When Diogenes the Philosopher was met by a certain man, who being impertinently acute, accosted him after this manner; 
Man or no man.  What I am, thou art not: But I am a man, therefore thou art none: He merrily taxing his foolish acuteness, answered; It will be truer, if thou begin with me.  
He who will speak laudably, let him first learn to hold his peace: for to speak many things is no eloquence, it is garrulity or prattling. He that will rule his heart 
Virtue ariseth from contraries.  well, let him learn first to keep it well, seeing it is an impossible thing rightly to excel others, unless he learn to serve & obey God. He that loveth peace and tranquillity of the mind, let him keep his tongue, and study to preserve a good conscience: 
True rest.  for that which is evil, foameth as the sea, unless it return to its rest, which is Christ, by contrition and repentance. The Dove which Noah sent out of the Ark, when it found no rest, returned to the Ark. This Ark is Christ, and the Church, having only one Door, or Window, that is, repentance, by which we must go to Christ for aid. As the Dove having made her flight, returned to the Ark of God; so do thou remember so often as thou fliest into the sea of the worldly businesses, that thou return by and by to Christ, and thy rest; yea, whilst thou art conversant amongst men, and attendest worldly affairs, 
The fear of God.  let it be done with fear and humility, yet let it be without secure and precipitate rashness: but be thou like the Shrub bound to the perch of distrust, and the fear of God, lest perhaps the wind of perturbation do break thee, than which nothing is more frequent amongst men, little conversant with the inward man, and using the world more freely. Wherefore persuade thyself there is no more trust to be given to the world then to the sea; and that the external calm of the world doth easily turn itself into a whirlwind, and an evil conscience doth obey the delight thereof. 
True peace and rest  But if men would seek no pleasure in ftail things, if they were not entangled with the world, lastly, if they would trust less to their worldly goods, than they would by experience find more peace and tranquillity in their consciences, and divine consolations and visitations would be oftener manifest, but seeing that they will not believe these things, it cometh to pass that they lose that conversion, amendment, and devotion amongst men, which they might find in themselves. For what things within, and in the heart, are found by resting, they are by seeking here and there unwarily and hastily lost, and this followeth upon course. As a tree no where profiteth better than in his natural soil: so the inward man in no place groweth in goodness sooner than in the profound inwards of the heart where Christ is. Joy and heaviness is in the hand of the conscience, which if thou usest and employ it in inward and 
The nature of the conscience.  divine things, it will return thee again sweet and delightful pleasures: but if in outward and worldly things thou dost rest, it will return thee vexation and torment. As often as a faithful soul grieveth and is sorrowful for his sins, so often 
Wholesome sorrow.  he mourneth secretly, and in the fountain of tears many nights washeth himself therein, and cleanseth himself in the Spirit and Faith in Christ, that he may become holy, and worthy to enter into the Temple and most holy place, where the Lord may have most secret speech with him. And because God is an unknown God, it behoveth the soul to be most familiar with him, if he will have him to communicate his divine mind unto it, Psalm 85. I will bear what 
Divine communication  the Lord will speak in me, Psal. 34. I sought the Lord and he heard me, and took me out of my trouble; he being poor, he cried, and the Lord heard him, and he delivered him out of all his troubles, Psalms 5. But I will pray unto thee, and thou wilt hear my voice right early: I will meet thee early, and I shall see thee. By how much more our soul departeth from the world, so much more familiar it becometh with God; so did the Patriarch Jacob when he estranged himself from his country and kindred, he had conference with Angels, and with God. Neither can it be sufficiently expressed by any words, with how much love God and the blessed Spirits embrace an holy soul.   

CHAP. XXIV. Of the Charity or Love towards God and our Neighbour.  1 Timoth. 1. The end of the Commandment is love from a pure heart and a good conscience, and faith unfeigned. 
THis being delivered, blessed Paul describing the most noble virtue, that is to say, Charity, doth insist chief on four things concerning it: First of all, that it is the end of the Law, or a brief and short collection of all the commandments, because by this, or in this, the law is fulfilled. The reason is, because in it all the commandments are fulfilled: and lastly, because without it all the gifts of virtues are unprofitable, idle, and fruitless. And whereas he saith in the second place, that Charity ought to proceed out of a pure heart, that 
The sincerity of divine love.  pertaineth to charity towards God, whereto it is requisite, that the heart be void of all worldly love, according to that of 1 joh. 2. Little children, do not love the world, nor the 
What a clean heart is  things that be in the world, because every thing that is in the world, is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life. The world passeth away, and the concupiscence thereof, but he that doth the will of God abideth for ever. Therefore whosoever hath his heart free and at liberty from all love of the creatures, so as he rest not in any frail creature, neither put his trust in them, but only from the bottom of his heart longeth and seeketh after God alone, after the example of David, who in the Psalms saith, My flesh faileth me, and my heart it fainteth, O God of my heart and my portion for ever, O God. For what is there in heaven that I regard, or in earth that I prefer before thee? This man's charity proceeded out of a pure heart. Also, if any take singular delight, pleasure and joy in the love of God, such a purity of heart as the holy Ghost showeth in the Psalm 18. I will love thee, O God my strength, the God of my health and my refuge, my rock, my protection, the horn of my salvation, and my Redeemer. The 
Charity out of a good conscience.  third thing requisite to charity, was a good conscience, which respecteth our neighbour, who is to be loved of us for no profit sake: (for this is the property of false love, and that which proceedeth from an evil conscience,) neither in word nor deed proudly to offend him, and diligently to beware neither openly nor closely to detract from him, or hate him, nor with envy, wrath or disdain, to malign him, lest our heart do check us in our prayer, 1 Joh. 3. The fourth thing requisite in Charity, 
Love from frail consciscience.  is faith unfeigned, lest we determine any thing against the rule of Faith and Christian profession, and lest we deny God openly or secretly, in prosperity or adversity. Go to now, let us consider apart the singular heads. Paul saith, Charity is the end of the Law. For Charity, or Love, which proceedeth out of true faith, is the most noble of all fruits and works of God, than which a man can do nothing better, or more acceptable to God: for God requireth 
God requireth not of us costly gifts and works.  not of man any heavy things, nor lofty nor great works to his service and worship; but rather he hath contracted the most rigid religion of the old Testament, and a multitude of Commandments, and the variety of them, in Faith and Charity, and hath added thereunto, the gift of the holy Ghost, according to that of Saint Paul, Rom. 5. The love of God is infused into your hearts by the holy Ghost, which is given unto us. By which words he insinuateth unto us the original of Charity. Moreover, Charity is not a heavy work, but a pleasant and easy work to a good and faithful man, according to that of St. John, 1 Epist. chap. 5. His commandments 
The easiness of charity.  are not heavy, that is to say, to illuminate Christians, to whom the holy Ghost hath given a cheerful heart, and a free will, moved and stirred up. Furthermore, God 
God requireth not much learning  requireth not of us much learning or teaching, but only charity, which if it be sincere, burning, vehement, is far dearer than arts, and wisdom of the whole world, so that all other things, Arts, Sciences, works and gifts, without it are unprofitable, and thought of as dead works, 1 Cor. 13. For 
without Charity every work is of no moment.  learning is indifferent and common equally as well to Christians as to Ethnics, and the works of the faithful and the Infidels in that are alike. But charity only is the sure Badge and Character of a Christian, discerning the false from the truth. For where charity is wanting, there is no goodness, whatsoever external show of greatness and excellency it commendeth itself by. For God is Charity, and he that abideth in Charity, abideth in God, and God in him, 1 John 4. Whereupon it followeth, where Charity is not, God is not there. 
Charity maketh all things easy, & is heavy to no man.  Charity is pleasant and acceptable with God, and also the man that exerciseth it. For where other Arts and Sciences, and Wisdoms, are gotten with great labour care, and grief, and with the loss of their strength, charity only cheereth the body and mind, doth add vegetation, and mendeth the soul: neither is it loss to any, but rather of itself bringeth ample fruits. For love is the reward of the lover, and virtue is a reward unto itself, like as vice in like manner doth punish and torment itself. And when other faculties of the body 
What is done out of charity, hath God the Author, & pleaseth him.  and mind are weakened, and tired, and wearied, only charity is never weary, nor ever ceaseth, howsoever Prophecy may pass away, Tongues may cease, and Sciences may be destroyed, yea and faith itself shall fail, 1 Cor. 13. What God will accept, must necessarily proceed from God: 
He that loveth God prayeth well and freely.  for he approveth of nothing which he doth not first work in us. And seeing that God is love, therefore that aught to proceed from faith, which is pleasing to God; and out of love, without hope of any profit, that it shall profit our neighbour. And so should our prayers arise from love. Oh than you mortals! imagine what prayers those can pour out to God, whose hearts are full of wrath and rancour, which if such should recite the whole psaltery, they can nevertheless be nothing else but abomination before God; when true adoration consisteth in Spirit, in Faith, and chief in Charity, not in words. Let Christ be in our memory, who out of his abundant mercy prayed, Father forgive them. In a word, he that loveth not God, that man prayeth not; in whom the love of God is, that man preferreth nothing before God, nor esteemeth any thing so sweet. He that loveth God, serveth him from his heart; he that loveth not God, he serveth not him, although he heap mountains upon mountains. So than nothing can befall a man better, or more profitable, then that the love of God should wax warm in his heart. Whatsoever faith worketh in man, (and all things ought to be done in faith) 
Faith in charity should do all things in man.  ought to be done in charity, no otherwise then the soul through the body, seeth, heareth, tasteth, smelleth, speaketh, and doth all things; I say, after that manner should charity do all things in thee, that 
All things ought to be done in charity towards our neighbour.  whether thou eat or drink, hear or speak, praise or dispraise, all things should be done in charity, after the example of Christ, in whom most pure love wrought all things. Wherefore if thou dost look upon thy neighbour, let sincere charity fix thine eyes upon him: if thou hearest him, let charity erect thine ears; if thou speakest unto him, let most loving commiseration govern thy tongue. Lastly, have a care and study this one thing, that charity through faith may be the root and beginning, and cleave unto thee always, which can beget in thee nothing but what is good, and wherewith thou beginnest the law of God, whose love also is the fulfilling of the law, or the true abridgement thereof. Which majesty of the divine love, all the old Saints of God with admiration exclaim, O Charity 
The praise of Charity.  of God in the holy Ghost, the sweetness of the soul, and the divine life of man; he who hath not thee, is dead, though alive; he that hath thee, never dieth before God; where thou art not, there the life of men is continual death; where thou art, there the life of man is a foretaste of the eternal life. And thus much of Charity, so fare as it is the end of the Law. Let us 
God is man's sovereign good.  come now to the other attribute, the purity of the heart, which consisteth in this, That the mind being void of worldly love, doth rest upon God as his chiefest good, according to Psalm 16. The Lord is the portion of mine inheritance, and of my cup: thou art he that dost restore my inheritance to me. Psal. 37. The Lord knoweth the days of the unspotted, and their inheritance shall be for ever. And therefore the mind of man ought to take his chiefest delight and pleasure in God alone, because he is the chiefest good, and consequently good itself, and virtue itself; verily mere favour, grace, love, lowliness, patience, faith, truth, consolation, peace, joy, life, and happiness: all which he bestowed upon Christ also; so that he 
Why virtue is to be loved.  which hath him, hath all things. Wherefore he that loveth God, aught to love also his truth, mercies, goodness, and all virtues: For the true lover of God, loveth all things that are acceptable to God: and contrariwise abhorreth and hateth all things that be against God. Therefore justice is to be beloved, truth, mercy, because God is all these, meekness, humility, by reason of the example of our most humble and meek Saviour. Contrariwise, a true lover of God hates every vice, as the adversary and enemy of God, and the work of 
Why vice is to be hated.  the Devil; therefore he hateth a lie, because the Devil is a liar, and consequently other sins, because they are part of the Devil. And whosoever loveth sin, as a lie, and injustice, this is a son of the Devil, as it is in John 8. Even as he that loveth Christ our Redeemer and Saviour, he also loveth the example of his most innocent life; I say, his meekness, humility and patience, he is the son of God. But thou must remember that thou pray to God for this purity of love, who certainly, willingly, and freely, through the love of Christ, doth kindle it in thee: if so thou incessantly with daily prayers cease not to importune him, and offer up thy heart unto him every hour and moment. But if thy charity be could and weak, so that sometimes thou fail and fall; go to, rise again, and go to work, and renew thy Charity, be sure the eternal light of the divine love is not extinguished, God our most gentle Saviour will enlighten thee again; which albeit it be so, yet thou shouldest 
The charity of God and our neighbour cannot be severed.  pray unto God daily lest at any time hereafter he suffer the most bright fire of divine love to be extinguished. And thus much of the Charity from the heart purged from the love of the world, and the creatures. Let us see now the charity of our neighbour, out of a pure conscience. The charity of God and our neighbour is one, and they cannot be severed; neither is the love of God more manifest in any thing, then by and in the love of our neighbour. If any man say that he loveth God, and hateth his neighbour, he is a liar: For he that loveth not his brother whom he seethe, how can he love God whom he seethe not? And this is the commandment we have received from God, That he that loveth God, should love his brother also, 1 John 4. For the love of God cannot dwell in the heart of a man-hater, or hostile revengeful man. Whereupon if thou hast no pity on thy brother, and knowest that he hath need of thy help, how canst thou love God, that hath no need of thy help? As by faith we are united to God, so by charity we are to our neighbour joined. 1 John 4. He that abideth in charity, abideth in God, and God in him. As a man consisteth of body and soul, so faith and charity of God and our neighbour, doth make a true Christian. And seeing that God is well affected towards all men, who is so indeed, it followeth, that he is of one mind with God, and so consents 
It is the property of Charity to bewail a sinner.  to him; he that doth contrary, is adversary to God; because he is an enemy to mankind. Furthermore, it is the property of this charity to bewail humane errors, because they represent as in a glass, our own proper defects, and bring to our memory the most infirm condition of our humanity; whereupon it followeth, that we are to bear the infirmity of our neighbour with patience, humility, and meekness. Truly, such as sin through want of strength 
We are to bear with the weak.  more than of purpose, and whereof they soon recollect themselves, do rebuke and punish themselves, and do of themselves acknowledge their sin: these truly are to be pitied and condoled, and do deserve pardon. He that denieth this, surely hath not the spirit of Christ. For to punish the fall and infirmities of our neighbour, rashly, and with severe judgement without mercy or commiseration, only is proper to him that is without the most merciful law of God the Father, Son, and holy Ghost, and without God himself. Contrariwise, a true Christian, and he which is anointed with the spirit of Christ, doth bear with all men in condoling, commiserating, and loving him, after the example of Christ. And this is the Touchstone whereby every one is to be tried, whether 
Where charity is not, there God is not.  he be of God or not. But if he find he hath no love of his neighbour in him, let him assuredly persuade himself he hath not the charity of God in him, rather let him fear God himself hath forsaken him, wherewith he ought to be afraid, and be sorry from his heart, and seek to return into his neighbour's favour. Which being done, God through his love will marry himself unto him; and whatsoever thereafter he shall do in faith and charity, is, and will be accounted for good, holy, and divine. Moreover, by reason of the inherent love of God, of his free will, he embraceth all with his mercy and love; neither is any thing more acceptable then to do good; or as Jeremy speaketh, He rejoiceth in them, he will do good unto them. Without charity in man all things are altogether evil and Devilish; neither is there 
Why all things that the devil doth, are evil  other cause why the Devil can do no good, but because he is destitute of the love of God and his neighbour, and thereupon what he doth is altogether evil; neither doth his works and counsels whatsoever, tend to other end, than the reproach of God, and damage of mankind, and that he may satisfy his malicious mind and rancour against God and man. For which cause he useth such cruel and vengeable minds to execute and bring to pass the counsels and contrivement of his wrath & envy. And this is the mark of the sons of Satan, whereby they are discerned from the sons of God. Charity proceedeth from faith not feigned, which cleaveth and adhereth to God equally in prosperity and adversity. Whosoever loveth a man hearty, he cannot be ungrateful, because what God 
He that loveth God, all his works he loveth, & all his punishments.  hath appointed against him, he doth after the example of Christ, who with a cheerful mind took up his Cross which he knew to be put upon him by his Father's will; whereupon Luke saith, chap. 12. I have a baptism to be baptised with, and how grieved am I until it be finished! which all the Martyrs of the Church did imitate, bearing his Cross with joy. And for a truth, whosoever loveth God hearty, he cannot but bear his Cross easily; which, he knoweth to be the yoke of Christ. And if a Loadstone can lift up a weight of Iron, and draw it unto itself, what cannot that celestial Loadstone of love divine do? Shall not it take up the worst weight of our Cross, and mitigate the feeling of it? Also, why doth Sugar rather correct the bitterness of the herb and medicine, than the sweetness of, love take away the ungrateful and inhuman savour of our cross? whose force is such, as the holy Martyrs had no other where that strength of their incredible and cheerful constancy, but they did draw it out of this fountain of Love, wherewith being most sweetly intoxicated, they did not feel the pains of their torments.   

CHAP. XXV. Of love to our Neighbour in special.  2 Peter 2. Of whom any man is overcome, he is that man's servant. 
AMongst all kinds of servitude, none is 
The servitude of the affections is most heavy.  more hard and sharp, then to be under the subjection of affections; neither of these is any more cruel than hostility or inhumanity, because that wearieth and bindeth all the powers and strength of the body and soul, and so leaveth to a man not the least thought free, but he that exerciseth or remaineth in charity, he is free in his mind, neither is he the servant or captive to wrath, envy, covetousness, usury, pride, lying and slander; from all which, being free by charity, he suffereth not himself to be brought into slavery by his evil concupiscences, but remaineth a freeman of Christ through the spirit of liberty, 2 Cor. 3. For where the spirit is, there is liberty. whosoever therefore walketh in the charity of Christ, he ceaseth to be the slave of sin; and servant to affections and carnal lusts: For by the spirit of divine charity, we are purged and set free. And 
The universality of divine Charity.  charity divine is equally reached and extended to all men, so that not only out of the word of God, but by nature universal also, it is made known: for we are all equally and alike covered with the heavens, and we have the use of the Sun, Air, Earth, Water, both high and low degree alike. Moreover, with what mind God Almighty is towards all mankind, so ought our mind to be affected towards our neighbour, seeing what things even now we shown, thou dost not say it happened for that cause God would have it so, but that by his example he might teach us, and make it manifest that he loveth all with like equal affection, and that it is without respect of persons, and prerogative of dignity or merit in Christ to love every one alike; so that as he showeth himself towards us, such ught we to be, and to carry ourselves toward our neighbour; whom after the same manner as we shall deal with, God will deal with us. Which Law God writ in our hearts, that evidently he might convince and teach us, with what mind he was affected to us, lest we should be mistaken and overtaken unawares, we ought to carry the same mind towards our neighbour every one of us. Wherefore he that would know what respect he is in with God, it is sufficient to ask his conscience: for that thing will tell him presently, as his mind is towards his neighbour, whereby he 
The trial of divine love.  may gather how God is affected towards him. For like as we have done to our neighbour; so it is meet God should do to us. And in this sense the great God is good to the good, and averse to the averse; neither doth he deserve to have God his friend, that is an enemy to his neighbour. Now seeing that God hath no need of our works, as our neighbour hath, it appeareth by this counsel, that the charity towards our neighbour gives us in charge, that it should be as a Loadstone, a most certain argument of our charity towards God. For if these things were otherwise, he would not have directed these things to our neighbour so exactly as to a certain soap, nor bound us to this as a law, but that we might know his affection to us thereby, and we should approve the same mind every hour and moment to our neighbour. Wherefore though Christ Jesus by his death once sufficiently made satisfaction for the sins of the whole world, and all men therein, for which all men are to give thanks, no man can warrant him, who is 
Christ doth as it were call back his merit from them that do not pardon their neighbour.  not first reconciled to his neighbour. For all mankind, under the person of the wicked servant, Matth. 18. is described, who when he had not wherewith to pay, the King remitted him all his debts; but when he afterwards behaved himself so cruelly towards his fellow servant, the King revoked his pardon, condemning the wicked servant by reason of his hard usage of his neighbour. Which Parable Christ concludeth with this farewell: So will my heavenly Father do unto you. Like unto that is the saying of Matth. 7. What measure you meet unto others, the same shall he meted unto you. 
Christ's mandate.  Whereby it appeareth, that man was not only created for himself alone, but for his neighbour's cause also. And immediately he passeth over the precepts of loving our neighbour, to withdraw the love of God, and to proceed with his justice, by whose most rigid decree he is immediately condemned; but if we should call such things to mind as this Parable, we should never be angry long with our Neighbour, neither should the Sun go down in our wrath: for it 
A heart irreconcilcable is not capable of Christ's merits.  is in truth a horrible thing to be thought, that the merit of Christ, whereby he satisfied for the whole world fully, and after the example of that little King, of mere grace hath remitted all our sins; I say, that this merit should be cut off, and become of no effect, if we do not pardon our brother, and hate him. But although this law seem hard, yet so it is written, and it so bindeth us, that God without the love of our neighbour, will not be loved of us; and if we become irreconcilable, we lose the love and favour of God. Neither may we think 
The cause of charity.  it was for other cause that man was not created one better than another, but that one should not insult over another, but as twins of one mother and one father, we should live lovingly & peaceably together, our consciences never accusing us. Therefore whosoever hateth his brother and despiseth him, let him know that God doth hate him, and despise him, because he hath most severely forbidden it, and consequently that he is hateful and abominable to him, as also guilty of eternal condemnation, and altogether excluded from the merit of Christ. Neither can it by any means come to pass, that a heart in enmity, without mercy, and inhuman, should participate of the blood of Christ, which was shed out of mere love: seeing out of the Parable, Matth. 18. it is manifest, that God was less moved, or offended, for the debt of ten thousand Talents, then at the unmercifulness and cruelty of the fellow-servant. Wherefore let us never forget, but daily remember that saying of Christ: So will my Heavenly Father do unto you.   

CHAP. XXVI. Wherefore a man's Neighbour is to be loved.  Rom. 13. Own nothing to any man, but that you love one another: for he that loveth his Neighbour fulfilleth the Law. 
THese are the words of Micah, chap. 6. What good things shall I offer unto the Lord? Shall I offer unto him Meat-offerings, and Calves of a year old? Can the Lord be pleased in thousands of Ra●●nes, or in many thousands of fat be-goats? Shall I give my firstborn for my wickedness, and the fruits of my womb for the sins of my soul? I will show thee, O man, what is good, and what the Lord requireth of thee: Even to do judgement, and to love mercy, and to walk carefully before thy God. By which judgement he teacheth us 
Wherein consisteth the true worship of God.  wherein the true worship of God consisteth, not in Ceremonies and Sacrifices, which confer nothing on God, because all is his own; nor in humane offerings, which he requireth not; nay rather he abhorreth, because they contain the reproach of Jesus Christ the Propitiatory offering which God appointed to take away the sins of the world; but in pure faith, which the Prophet describeth in this form, To do judgement, I say in the exercise of faith, in charity, in mercy, better pleasing then all sacrifices, & in humility, according to the Psalm 51. The sacrifice to God is a troubled spirit, a contrite heart and humble, O God, thou wilt not despise. To which divine worship, consisting in the inwards of the heart, and in faith, charity, and humility, Saint Paul exhorteth us, Rom. 13. whose admonition we have prefixed to this chapter, which containeth the praise of Charity, and the perpetual debt to our neighbour. For certainly there is no other way of serving God but this, to whom we can approve of nothing but what we ourselves allow, and he himself worketh in our hearts; so that to worship God, is nothing but to observe our neighbour, and to do him good. To this love of our neighbour the Apostle inciting us, useth an argument something plausible to those which 
Charity praised  are desirous to lead a Christian life, calling it a breviary of all virtues, and a fulfilling of the Law: not that we are able possibly by our charity to fulfil the divine Law, or that consequently it followeth, to gain eternal life thereby; but it insinuateth unto us the noble bounty and majesty of this most excellent virtue, and inflameth us to love it with all our desire. For our justice and happiness is founded on the merit of Jesus Christ, which we apply to ourselves by faith; out of which also the love to our neighbour doth flow, and all other virtues, which therefore are called the fruits of justice to the praise and glory of God. Seeing then the dignity of this virtue is so great, it were worthy the labour to seek more arguments to draw us unto the love of it, but the strongest in my opinion, is that which Saint John useth, Epist. 1. Chap. 4. 
The impulsive cause of charity.  God is Love, and he that remaineth in Love remaineth in God, and God in him: for who would not wish to be in God, and remain in him, and that God in like manner shall be and remain in him? And who on the contrary would not abhor to be in Satan, and Satan in him, which is so often as charity is repulsed, barbarism and inhuman hostility doth dwell in our hearts. For as it is the delight of God to be with the sons of men: so contrariwise the Devil is a devourer of men. To which belongeth that place of John, who saith, He that 
Charity is a token of the sons of God.  loveth is born of God, and knoweth God. In this is made manifest whether they be the sons of God or the Devil: and can there be any thing more desirable then to be the sons of God, to be begotten of God, & to know God truly? and whosoever hath his heart void of charity, nor by experience hath known the force of it, life, gifts, goodness, gentleness, long-suffering and patience, this man it is manifest doth not know God, who is nothing but Charity or Love. For the knowledge of God and Christ is known by experience, and feeling and seeing that Christ is mere love and meekness, it followeth that he that is without charity, is without Christ, according to that of 
By charity God is known.  Saint Peter, Epist. 2. chap. 1. If you had charity, this would not leave you empty, nor without fruit in the knowledge of our Lord Jesus Christ. And Christ himself, John 13. In this all men may know if you be my Disciples, 
What a disciple of Christ should do.  if you love one another. But to be the Disciple of Christ, is not sufficient to be a Christian in name and outward profession, but it behoveth us to be more, to believe in Christ, to love him, and follow him, to live in him, to counsel with him, to listen to him, to be inwardly loved of him; and lastly, to participate with him in all his goodness. Which love of Christ who so hath not, this man is not of Christ: for how should Christ know him which is destitute of Christ? For even as an Apple by his savour, and a Flower by his smell, is known: so a Christian is known by his love. Boldly, and without doubt, blessed Paul affirmeth it, 1 Corinth. 13. All gifts without Charity is nothing. And in truth, the knowledge of divers Tongues, nor Miracles, nor knowledge of Mysteries, or any such like good things, do show a good Christian, but faith which 
God requireth no hard thing.  worketh by charity. Moreover, God commandeth not hard things unto us, as to work miracles, but to exercise charity, and humility: neither in the day of judgment shall it be demanded of thee, how thou hast been versed in the Arts, Tongues, Sciences, but whether thou hast loved charity through faith; I have been hungry (saith our Saviour, Matth. 25.) and thou gavest me to eat. And blessed Paul to the Galatians, chap. 5. witnesseth, In Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but Faith which worketh by Charity. Furthermore, the words of Saint John, Epist. 1. Chap. 4. If any man say he loveth God, and hateth his brother, he is a liar: For he that doth not love his brother whom he seethe, how can he love God whom he hath not seen? And this commandment have we of God, He that loveth God, should also love his brother. And this one thing they teach, That the charity and love towards God, cannot consist without the 
He must love his neighbour that will love God.  love and charity towards our neighbour. For he that hateth him, cannot but hate God that is the chief lover of man.  
Charity is the Law of Nature, from which do flow all good things to mankind, and without it mankind would perish 
All good is out of charity.  of necessity. When any good thing happeneth to man, it proceedeth from Love; whereupon Saint Paul calleth charity the Bond of perfection to the Colossians, chap. 3. and Rom. 12. doth declare in excellent words and magnificent oration, the fruits thereof. And our Saviour himself, 
The whole law depends on charity.  Matthew 7. doth teach, All things that you would that men should do unto you, do you the same unto them: for this is the Law and the Prophets.  
I pass by that of the Ethnics, whose famous Adage or Sentence is out of the Law of Nature, and taken from their School, That which you would not should be done to you, do not the same unto another. Which most excellent admonition the Emperor Severus, a Prince most praiseworthy, daily had in his mouth, and inserted it in his written laws. Charity is a 
Charity is the hope of eternal life.  certain figure of eternal life, and a foretaste or sweet drink of it, wherein the elect do mutually love each other sincerely, do receive singular delight one from another, and do converse together in a wonderful and ineffable concord, sweetness, affection, cheerfulness, and mildness, and courtesy one with another.  
Who so therefore doth desire as it were a certain fore supper of the eternal beatitude, let him study Love, wherewith he may 
Affinity with God by charity.  be delighted with singular pleasure and affection in the inward of his soul. For how much purer, more fervent and fruitful your charity is, so much the nearer it approacheth to the divine nature; when in God, in Christ, and the holy Ghost, the charity is most pure, most rare, most fervent and noble. Therefore that love will be pure when we love not for private profit, but only for the cause of God alone, whom we may know in like manner he loved us, and took in us delight most purely, and for no good of his own. Which he that doth not so, but loveth his neighbour for his own profit, his love is not pure and divine: wherein 
The difference betwixt Ethnic and Christian charity.  also consisteth the difference between Ethnic and Christian charity: for they do all their virtues in seeking after their own private gain and honour, do as it were cast ink upon Ivory; but the Christian he loveth his neighbour in God and Christ gratis. And the love is true and unfeigned when the●e is no hypocrisy nor dissimulation, and love is born in the heart, not in the lips and tongue, wherewith many are deceived. Lastly, charity is ardent when it is accompanied with mercy and compassion; and when the affairs of our neighbour go as near to our heart as our own, so that we should be ready to lay down our life, if need 
It is the Christians property to love their enemies  were, for him, John 3. after the example of Moses and Paul, who wished to be accursed for their brethren. Whereupon that also followeth, that we ought even to love our enemies, Matth. 5. Love your enemies, do good unto those that hate you, and pray for them that persecute you, & revile you, that you may be the children of your Father which is in heaven: for if you love them which love you, what reward have you, or shall you have? Do not the publicans the same? In this therefore con●isteth the excellency, prerogative, nobility, and dignity of Christians, to subject nature unto itself, to tame his flesh and blood, and to overcome the world with the evil that is therein, with goodness; to the Roman●, chap. 12. It is the commandment of God in Exod. 23. If thou meetest with thine enemy's Ox or Ass going astray, bring him home. If thou seest the Ass of him that hateth thee falling under his burden, thou shalt not pass by him, but thou shalt secure him. What care hath God about dumb creatures, blessed Paul, 1 Cor. 9 admiring, writeth, Hath God care of Oxen? And doth he not speak this concerning us much more? And Rom. 12. he elegantly giveth in charge, If thine enemy hunger, give him meat. Wherefore lest we think it not sufficient, not to hurt our neighbour, but moreover we might do good unto him; which to perform, if any contemn and refuse, this man cannot be the son of God, because he loveth not his neighbour. He that exerciseth not Christian 
Charity doth show a man how to be a living member of Christ.  charity, that man separateth himself from the spiritual body of Christ, which is the Church, and forfeiteth or loseth thereby all the merits of Christ, according to that of the Ephesians, chap. 4. One Lord, one Faith, one Baptism. For even as the members pulled from the body, do not participate of the life and bountiful influence of the head, but dieth every member: even so as many as live not in charity, these because they separate themselves from their head Christ, do not participate nor receive his life, lively motions, and fullness, 
Prayer without charity, is unprofitable.  according to that of Saint John, Epist. 1. chap. 3. He that loveth not his brother, abideth in death. Last of all, because by prayer all good gifts are to be obtained of God, and without it, all helps, consolation, and freedóme, we may look for but in vain, being without blessing and safety; And God Almighty giveth hearing to no prayers but to those that are grounded on Faith and Charity, according to that saying of Matthew, chap. 18. If two of you upon the earth consent together, whatsoever they shall desire, it shall be granted unto them by my Father which is in Heaven. Go to therefore, O mortal men, let us live in charity, wherein is peace 
Peace in charity.  and union: and where peace is, there is the God of peace; where he is, in that place the Lord hath commanded his blessing and life for evermore.   

CHAP. XXVII. Wherefore our enemies are to be loved.  Matth. 5. Love your enemies, do good to those that hate you, and pray for them that persecute you and revile you, that you may be the children of your Father which is in heaven. 
THe first cause for which our enemies ought to be beloved of us, is the commandment of God, to which he giveth no other reason, but that you may be the sons of your father, of him (that is to wit) that loved us when we were his enemies, Rom. 5. As if he should say, Unless you love your enemies, you cannot be the children of the heavenly Father. And he that is not his son, what father shall he have? To which commandment when exceeding few of us do obey, it is manifest how fare we are from the fruits of the children of God, wherein we ought to use charity towards our enemies. He that loveth not his brother (saith blessed John, Epist. 1. chap. 3.) abideth in death; for he hath not in him the true life, which is of Christ, which is spiritual and heavenly, which consisteth in faith towards God, and charity towards our neighbour, according to that of blessed John, We know that we are translated from death to life, because we love the brethren. Whereupon it is manifest, that the fruit & testimony of our quickening in Christ, is brotherly charity: and contrariwise the hatred of him is death; so that whosoever dieth in hatred, he shall die an everlasting death. And all his good works that hateth his neighbour, his divine worship, and observation of the commandments of God, are in vain, according to that of Paul to the 
Without charity all works are dead.  Corinthians, Epist 1. chap. 13. If I give and distribute all that I have to feed the poor, and give my body to be burned, & have not charity, it profiteth me nothing. Moreover, it is the property of a noble, great, and divine mind to pardon injuries. For let us behold God both how long suffering he is, and consider how suddenly he is reconciled. Behold Christ, how amongst his most heavy torments, and most inhuman pains on the Cross, like unto a Lamb, did not so much as open his mouth, Isa. 53. Let us contemplate the holy Ghost, who for no other cause rather appeared in the form of a Dove, then to teach unto us the meekness and lenity, and simplicity of manners. Behold Moses, with what patience he did bear the reproaches of the people, whereby Numb. 12. he deserved this praise, Moses was a most meek man, above all men which remained on the earth. David also, with what jenity of mind he did hear Shimei cursing of him, 2 Sam. 16. And one saith, True charity knoweth none to be angry with, but himself; and true peace consisteth not in a great fortune, but in humble bearing of adversity and his adversaries. Publius said excellent well, The free estate of an honest man receiveth no reproach. And Seneca, If thou be magnanimous, thou wilt never judge thyself any reproach to be done to thee. Even as the Sun, if any mad man should reproach it, and call it mere darkness, for that cause it would not, nor doth it change the nature of it: so neither a valiant mind, or generous, whose great generosity is also to pardon 
The Ethniks' example of long-suffering.  revenge. And many Ethnics in their examples did express th●se golden say and admonitions: As Pericles, that was the most pleasant Orator of Greece, who having heard a man upbraiding and reproaching him the sp●ce of a whole day with his own ears, ●●ght coming on, did command him to be brought into his house, lest he should take any harm; this speech b●ing added, It is an easier thing to speak evil of virtue, then to possess it. Photion the Prince of the Athenians, when he had deserved exceeding well of his Country, through the envy of some was adjudged to death; which being about to undergo, when he was asked by one, if he would command him any thing to his son, Nothing else, said he, but that he never take in hand or go about to revenge this injury which I suffer of my country. Titus the Emperor, when it was told him, that two brethren did affect the Empire of Rome, and that they had conspired his death, made no scruple to bid them to supper, and about three days after set himself betwixt them, to behold a Stage-play; with which admirable clemency he overcame their improbity. When it was told to Julius Cesar that Cato had laid violent hands on himself; He hath bereft me, saith he, of the greatest victory that ever I had: for I had decreed with myself freely to pardon him all the injuries he had done unto me. But most of all, whom would not the extreme patience and meekness of the Son of God himself move to love his enemies? 
The great long-suffering of God.  neither this, nor any of those of the Ethnics which I mentioned, nor any of the Saints in their examples, did equal him. For what greater injustice and dishonesty can be thought on, then that the Son of God should be so miserably handled of men, to be made a laughingstock, to be scourged with stripes, to be crowned with thorns, to be spit upon; and lastly, to be nailed on the Cross? What extreme impiety out of his great and mere favour, did he pardon his enemies, crying, Father, pardon them? Truly to this end our Redeemer set his example before our eyes, that it might 
The example of Christ, our Panacea.  be an everliving mark set before us in our whole life; by which whatsoever was proud or lofty in us, might be depressed and abated; what was weak, should be comforted; what was unprofitable, should be made good; lastly, whatsoever was wicked, or depraved, should be corrected. Or at the last, what pride of man is so cruel and intolerable, that cannot be made whole with the extreme humility of the Son of God? Or what covetousness is so great, that cannot be sanctified with the poverty of Christ? What wrath so vehement, that his meekness cannot mollify? What desire of revenge so barbarous, that his patience cannot assuage and reconcile? What inhumanity so great, which Christ with his charity and benefits so great and so many, do not expel? Lastly, what heart so hard, that is not mollified with the tears of Christ? Or who would not wish from the bottom of his heart, to be like God the Father, and his Son, and the holy Ghost, and to carry the excellent image of the holy 
The Image of God.  Trinity, which chief consisteth in charity, and pardoning injuries? For it is the principal of all divine properties to have mercy, to spare, to pardon, & to be propitious; 
The highest degree of virtue.  whereupon it can no way be doubted, but that that is the most noble of all virtues by which we become most like unto God and all virtuous men, most eminent in praise. Last of all, the highest degree of a virtuous man is to overcome himself, and consequently, to forget, pardon, and exercise clemency. He is stronger that overcommeth himself, than he that overcommeth strong Walls, and Virtue can go no higher: whose double Kinsman is that in the Proverbs, Chap. 16. A patiented man is better than a strong man, and he that ruleth over his own mind, than one that overcommeth Cities. And this as I said, is the top and stem, beyond which no man can go, because than he is in God, resteth, is sanctified, and made perfect.   

CHAP. XXVIII. How and wherefore the love of the creator of all creatures, should be preferred in love. Also wherefore our Neighbour is to be loved in God.  1 John 2. If any man love the world, the love of the Father is not in him: 
IN the heart of man such is his nature, and that property endued of God, that it cannot cease to love: and therefore one man loveth God, and another the world, another himself. Whereby appeareth the necessity of love, this most noble of all affections, 
Charity is the most noble of all the affections therefore only due to God.  implanted by God, and kindled by the holy Ghost, is to be bestowed in the study of the chiefest good, and given unto God by seeking daily of him that he would vouchsafe to kindle the divine love more and more. For he loved us first, which if it meet with love again, the same doth more and more ardently embrace us, according to that of Saint John, 14. He that loveth me is loved of my Father. Now in whomsoever the love of God is, he ought to love and wish well unto all men, which is the property of the love in God, and consequently circumvent no man, nor to 
Nothing bette then the love of God.  hurt any man in word or deed: but for the most part all men are so fascinated with the love of the world, that they never admit the love of God into their heart, that which they do openly in their hypocritical love towards their neighbour, covetous of their own gain or advantage, not of him nor his. But it were more meet so to love the world, and whatsoever is in the world, that no injury be done to the divine love, nor the way or means thereof impeached, especially seeing there is so great vanity and vileness of the world, and 
The creatures unworthy of our love.  of God so great eminency & majesty as no comparison can be betwixt them: for even as God doth infinitely excel all his creatures, so doth the love of him in holiness, nobility, and dignity, go before all the love we have to any creature, and leaveth it behind, by a most exceeding distance, not to be computed by humane reason: therefore no creature is worthy to be compared to divine love. The words of Saint Paul, 1 Cor. 9 Who planteth a vineyard, and eateth not of the fruit thereof? Let us make something like to this, and say, Who is more worthy of our love, than he that put it in our hearts, and to whose love we own our life? And we all live by the love of God in Christ, whose way of love is showed unto us throughout all our life, what condition soever we be of. Even as Mariners, when a storm cometh, do cast anchor: so we, so often as this great sea of the world doth toss and shake the little ship of our heart hither and thither with the Floods and waves of sin, as wrath, pride, impatience, covetousness and lust of the flesh; we should remember to strengthen ourselves by the Anchor of Divine love, and love of Christ, being ready rather to suffer the loss of all things than ourselves 
The love of God cannot be taken away from us.  to be pulled from him; of which mind we ought to be so often as we fall into spiritual temptation, and be tossed by sin, death, Devil, hell, and miseries, no otherwise then when we are tossed by cruel & raging floods and waves. For the love of God is that hill which was showed to Lot, that he might fly unto it, and eschew the fire of Sodom. For what other thing is this world then spiritual Sodom? Also, what is the burning of it, but the burn and flames of worldly concupiscences, which must needs burn those that do not endeavour to keep in memory the divine love, or willingly to departed with it? I say, of that love, or divine fear which preserveth a man from the world, as Joseph was preserved from the wife of Potiphar. For no man can love the world, but he that never tasted the divine Love: no man can hate his neighbour, but he that doth not love God from his heart. For the sweetness and delight of divine love is so great, that it mitigateth the sense of all miseries, and death itself. Such is the nature and instinct of Love, as all cogitations omitted, it is fixed upon that only thing which it loveth, and forgetteth and contemneth all other things by reason of the incredible desire by which 
The nature of divine love.  it is carried towards that which it loveth. Therefore can you show any cause, O mortals, which say you love God, that for all things for which others are wont to contend, you blot all out of your minds with one stroke, I say, for honour, pleasure, and wealth, which you do not strive for this one thing, that you may enjoy God alone? That which in old time was done by the holy men of God, whom the divine love, with the admirable sweetness thereof, had so tied and fixed them thereunto, that they became forgetful of the world, and of 
What man is most wise, & who most foolish.  themselves also. Whom therefore as fools, & worthy to be derided, some did so account them, when themselves indeed were the most foolish of all others; because they prefer frail things like unto children's lakings, before the greatest good. A true lover of God loveth him no otherwise then as if there were nothing under the heavens but God alone; and therefore followeth him only: And by this reason he findeth ●ll things in God, which he followed be●ore in the world. For God is all things essentially, true honour and joy, peace and pleasure, riches and magnificence, all which ●re found in a more excellent manner in God then in the world. Whosoever therefore loveth any creature for beauty's sake, take my counsel, neglect those things, transfer thy love unto God which is the fountain of all beauty. And he that would follow any thing because it is good, follow God rather, which is the only and eternal good essentially, and without whom nothing is good; so that all creatures for that 
From whence all creatures do receive their goodness.  cause only are good, because even a spark, and a little drop of water, be it never so little a thing, stained with many imperfections, because they participate of that Ocean of goodness; why then do we not rather love God the fountain and perfection of that which is good, and who is the good essentially, and the outflowing of every good thing in singular manner? By how much less earth or earthly gravity every thing hath, so much lighter it is, and is easier carried upwards: so our souls and minds, the more they are addicted to earthly things, and by them are as it were, made heavy, do by consequence endeavour celestial things the less, and joy less in God: weigh well always the damage of 
The gravity of earthly minds.  earthly love, with the divine love in balance, and that which is necessarily annexed unto it, that of our neighbour. Whereupon it followeth, that he which loveth God cannot but love his neighbour: and he that dare offend God, will not forbear to offend his neighbour.   

CHAP. XXIX. Of the Reconciliation of our Neighbour, without which God taketh away his grace from us.  Numb. 5. If any man shall offend against a man, he shall be judged by the Lord. 
MEmorable is this Sentence, because 
Offending man offends God.  he conjoineth both God and Man, as also the love and offence of both, that every one, by Moses Law, in express words, that did offend his neighbour, might be judged to offend God, or injure God: Whereby that followeth consequently, He that will be reconciled to God, he must do the same to his neighbour, seeing that God taketh the injury offered to man to be his own, than he that offendeth God and man he cannot return into favour with him, before he be reconciled to his neighbour. As Christ manifestly beareth witness, Matth. 5. Wherefore it is needful and a work worthy regard, that I should forthwith show that the love of God and 
The love of God & our neighbour cleaveth together  our neighbour cannot be separated, which is the true and most clear shining fountain of brotherly love. The words 1 joh. 4. If any man say that he loveth God and hateth his brother, he is a liar: For he that loveth not his brother whom he seethe, how can he love God whom he seethe not? And this commandment we have of God, that he that loveth God, should love his neighbour also. Which Sentence teacheth the same that we exhorted even now, That the love of God cannot consist without the love of our neighbour. Whence also floweth or followeth this saying, He that sincerely without hypocrisy, loveth God, loveth his neighbour with the same love: But contrariwise, he that loveth, or can love either of both with false and feigned affection, loveth neither of them truly. Whereby it cometh to pass, that the love of our neighbour is a sort of divine love, and that which is no other than a Loadstone pointing out the sincerity or hypocrisy of it. Wherefore we shall not err if we shall speak of a double 
The double scope of man.  scope or end prefixed to man, whereunto all the actions of his life are to tend, as to certain tools, which we ought to imitate and use: I say, charity of God and our neighbour, whereunto all our studies ought to obey and be bestowed, and we ought to profit and make progress therein more and more daily, seeing that we are to this end created, redeemed, and sanctified, although 
The charity of God is manifest in the incarnation of Christ.  perhaps it is more fit to say, Christ is our scope, to whom we are so much the nearer joined in neighbourhood, as we are nearer him in charity. For by this counsel God is made man that he might set before our eyes a living and breathing image of his love, and that he should show his love to be in the inscrutable, incomprehensible essence, infintie and divine, that men should be transformed through Charity into this image of God, which is Christ. Furthermore, 
The bond of charity.  as in Christ God and man are bound together by an undissolveable knot: ●o the Charity of God containeth in it the Charity of our neighbour; which are and be no more easily disjointed and pulled asunder, than the divine and humane nature in Christ: so that he which hath injured the humane nature of Christ, the same man is held guilty of the divinity: and he which offendeth man, is declared guilty 
God is offended in our neighbour.  to offend God; nor any man, the bond of charity being broken, can be angry with his neighbour, separate himself from him, but by that divorce he declineth from God, and sinneth against him. Let us show that which we teach by a similitude: Even as he that by the middle circle draweth lines every way from the circle about, or out circle, beginneth at the same or from the said circle, but uniteth and gathereth together all the near joining points in the centre, from whence it must needs departed, if we will take any away from another: so God is a centre, as it were, or a certain centre from which he departeth, that separateth himself from the charity of his neighbour, but he that will continue near unto him, he must relieve him, and participate by a sympathy with him in his 
Compassion out of charity.  afflictions and miseries: for if he do otherwise, it is manifest, in God he is not, who is as it were in a centre wherein all lines are coupled together. And to this place belongeth the history of Job, which doth insinuate what we spoke erewhile in a most gallant, divine, or mystical way. Therefore when it was told Job by a messenger, that he was overthrown and spoiled of all his goods and livelihood, he said, The Lord gave it, the Lord hath taken away; Let the Lords name be blessed; bearing such and so great a loss moderately. But when it was told him that he had lost all his children, even than he was much more moved, and began to rend his garments. Let a true Christian do so or the like, when he heareth of the calamity of his neighbour, whom the children of Job do represent, let him know that must be more grievous unto him, then if that affliction had touched his fields. For the property of true love is to be more moved with other men's miseries, than his own. Therefore O happy 
The happy life in or of love.  mankind, if we could all live in love, frauds would cease, injuries would not be known, neither would there a man be found to vex another, or complain of damage. Truly, that we might think of this, therefore God Almighty in the beginning of the world, when he had brought forth many beasts and plants, on the other side created but one man, from him by and by producing Eva, that humane kind derived from one stock or root, and mindful of his own original and kindred, should conspire in love, and mutual affection one towards another. The excellency of charity commanded by God to us, is only wanting, that causeth us to faint both in strength of body and mind, a thing most convenient to our nature, and that which bringeth with it a most quiet life. And if the same God Almighty had commanded thee to hate thy neighbour, than he had set thee a fare ha●der burden, and heavier yoke upon thee: for the hatred & revengefulness of a mind of an enemy, doth torment and cruciate itself. On the other 
To love is more easy then to hate.  side, love only recreateth the whole man. Also, to those that love God, it is a pleasant thing to love their neighbour; only it is hard and difficult to those who do not love God. But if thy depraved nature hold it a hard matter to settle it on the love of thy neighbour, bethink thyself, thou shalt take in hand a fare harder task if thou incur the pangs of hell; which if thou hadst rather to do, then be reconciled to thy neighbour, certainly than thou art 
Reconciliation brings rest.  the most unhappy of all men alive; seeing it is no great labour, nor can be, in reconciliation, which a man of small experience may understand. Even as faith begets peace with God, Rom. 5. so charity and reconciliation with a man, maketh our minds more quiet and easy. Contrariwise, hatred and revenge doth vex and torment them: For this is the property of all virtues, that he that hath them, of their own accord they increase in worthy esteem and honour: and of vices, that they punish their favourers with the punishment which they deserve. But how friendships are to be renewed, we are taught by Scripture, which 
Virtue is a ● word to itself.  commandeth the falter to be reconciled to his neighbour, and ask pardon of him; then to restore the thing taken from them, that is the thing itself, the head or lot, and the fifth part over and above to him whom they have offended; and if there be none 
Restitution is a part of repentance.  to receive it, to give it to the Lord. Which restitution of things taken away, is commanded in express words, Numb. 5. and is part of true repentance. Whereupon B. Augustine saith, The sin is not remitted, unless the thing taken be restored; and by and by, as a declaration of what he had spoken, he addeth, When the thing (saith he) that is taken away, may be restored, and is not restored, there is no repentance that is true, but feigned. Because it is the property of true repentance which converteth man unto God, to contemn all earthly things, and esteem all things as dung, in respect of the grace of God (that which Zacheus by his example teacheth us to do, very few such are now to be found) to cleanse their heart, to purge their consciences by faith and restitution of the thing wrongfully detained. For which in the heart and in the conscience he remaineth a thief before God, who keepeth back 
He that restoreth not, before God is a thief  and doth not restore the thing taken away by theft; howsoever he cease to steal any more thereafter. Wherefore that repentance may be true, and the conscience may be pure, restitution is to be made as much as possibly may be; or otherwise, he must pray to God with all his heart, that he would in his room or place restore the things taken 
God is not reconciled unless there be first restitution to our neighbour.  away to his neighbour. For seeing that a sinner is bound in two things, to God & his neighbour, that his repentance may be full, both are to be satisfied, God not acknowledging repentance unless a man be reconciled to his neighbour. Therefore it sufficeth not, no, if thou shalt say unto God, Most loving God, I do acknowledge and confess that I have offended and done injury to my neighbour, I have damaged him by wicked gain and fraud; and lastly, have dealt so with him as I would not another should deal with me; which iniquity I humbly entreat thee to pardon me for thy Son's sake. And even this prayer is most unjust, which God repelleth nevertheless, and saith, Restore that which with fraud & usury thou hast taken, and thy pardon shall be ready. Not indeed as if a man after this manner should deserve remission; No, not so, but because not this only is due to his neighbour, but many things more by him are owing to his neighbour, & that because it is the divine decree, Matth. 7. Whatsoever 
Repentance without restitution is nothing  things you would that men should do unto you, do you the same unto them. Also, Luke 6. The same measure that you measure to others, shall be measured to you again. Matth. 5. Go first, and reconcile thyself unto thy brother, and then come and offer thy gift. Isa. chap. 1. Wash ye, and be clean, take away the evil of your thoughts from mine eye, cease to do perversely, learn to do good, seek after judgement, aid the oppressed, judge the Orphan, defend the widow. And come argue with me, saith the Lord. If your sins were as scarlet, they shall be made white as snow; and if they shall be as red as blood, they shall be as white as wool. And chap. 58. And is not this that which I have chosen rather than fasting? Unbind the bonds of impiety, lose the bonds of oppression, let them go free that are bound, and unlade every burden that is burdensome or heavy, break thy bread to the hungry, and bring the wayfaring man and the needy into thy house; when thou seest one naked, cover him, or  him, and do not despise thine own flesh. Then shall thy light break forth as the morning, and thy salvation shall arise betimes, and thy justice shall go before thy face, and the glory of the Lord shall gather thee together. All which with one voice do cry, That God will not accept the repentance of any man, or his prayer, unless he first be reconciled to his neighbour.   

CHAP. XXX. Of the fruits of Love.  1 Cor. 13. Charity is patiented, courteous, charity striveth not, it doth no wrong, it is not puffed up, it is not disdainful, it seeketh not his own, it is not easily provoked, it thinketh no evil, it rejoiceth not in iniquity, but rejoiceth in the truth: it suffereth all things, it believeth all things, it hopeth all things, it sustaineth all things. 
EVen as in the midst of Paradise the Tree of Life was planted, the fruits whereof whosoever should eat, he should lead an immortal life, according to that of Gen. 3. Now therefore lest he hap to put his hand thereto, and take of the Tree of life, and 
The life of the faithful is Christ  eat, and live for ever, the Lord God sent him out of the Paradise of pleasure, that he might labour the earth from whence he was taken. So Almighty God, in the midst of the Paradise of the Christian Church, set Christ Jesus, that all the faithfulll from him might draw life and spirit, and be comforted. For all Christian discipline consisteth in Faith and Charity; and the sum of Christian life in general, by reason of faith in Christ, is pleasant & acceptable to God: So in like manner we cannot approve or allow of the reasons of our neighbour, but through charity. And so true it is, that all virtues without charity, are nothing, and dead, that faith itself is not excepted; which although it only justifieth when it only apprehendeth the merit of Christ, neither in the business of justification any reason of works going before, present; or to come, or to follow, but Christ only is accounted of, yet it is most sure, where charity doth not follow, there is not true faith, but hypocritical, although it work by miracles. For even as a body destitute of a soul, is dead; so the spiritual or inward man, whose members are virtues, if charity be wanting, with all his members ought to be accounted for dead. Whereupon B. Paul hath set it as a Loadstone of faith, and such faith doth require as worketh by charity. Truly I know well, in the work of justification, that faith without works doth consist, Rom. 4. but that it should want works, I profess it cannot be, when it shall have to do amongst men in the market of charity. Wherefore to the Galatians, chap. 5. it is called Faith which worketh by charity. And 1. Cor. 13. the fruits of this most beautiful Tree are remarked to be fourteen. And the first of these is Patience and Long-suffering, whose nature and constitution no man better expresseth, than Christ himself the true tree of life, whose goodly fruits we ought to eat, and turn them into the juice and blood of Christ. Therefore even as he by his wonderful long-suffering, did bear the malice and sin of the world, that he might allure and draw sinners to repentance, Rom. 2. So then also order thy life and manners that the most gentle Christ may live in thee, and thou in him, as a member united to his head, and breathe together. The second fruit is Benignity, or well-doing, which was chief and principal in Christ, according to Psalm 45. All grace did drop from thy lips. And Luke 4. They wondered at the words of grace which proceeded out of his lips. Which do thou hear, that thou mayst follow, and to cause thee love thy neighbour, Christ will speak by thy mouth, and thou shalt remain united to him in perpetual charity. The third fruit is, not to be emulous, or revengeful, but to remit and pardon, than which nothing is more proper to God, Psal. 103. David saith, He will not be angry for ever, threaten thee eternally. He hath not done to us according to our offences, nor rewarded us according to our iniquities. To which like is that of Ezekiel, chap. 18. If the wicked shall repent him of all his sins and iniquities that he hath wrought, he shall live by his life, and shall not die; I will not remember all his iniquities which he hath wrought. And in Jeremy 31. In perpetual love have I loved thee, therefore have I drawn thee to me in mercy: I will have pity on them, I will be reconciled as concerning their iniquities, and I will remember their sins no more. And in Esay, chap. 43. I am, I am he that blotteth out thy iniquities for my own sake, and I will not remember thy sins. Therefore do thou the same, remit, I say, pardon, and forget thy neighbour, and in like manner Christ will pardon thine offences, and thou shalt have his Spirit, and shalt remain in him. The fourth fruit is, not to mis-judge thy neighbour, nor causelessly, or crookedly, or perversely to deride thy neighbour before others, or by sycophantizing or collusion, to damnify him: but contrariwise, let thy heart be seen in thy brow, and do all things ingenuously and clearly, without hypocrisy. Example whereof Christ gives unto us, who carried himself equally to his friends and foes; and from the bottom of his heart would that all should be most rightly guided, both in deeds and counsel: in which footsteps whosoever doth insist, in him doth remain the candour and ingenuity of Christ. Therefore let all of us from the heart study the good of others, by which means we shall remain united as true members to Christ our head. The fifth fruit is, Not to be puffed up, to insult or wax proud, but behold Christ Jesus the tree of life, to whom the woman, Luke 11. with a loud voice in a great assembly and concourse, was bound to say, Blessed is the womb that bore thee, and the paps that gave thee suck: He turned this praise most worthily due, from himself to them that feared and loved God; yea rather subjecting himself, saying, Happy are they that hear the word of God, and keep it. And this is the character of true love, to transfer all his praises due to himself, upon his neighbour: which if thou, after the example of Christ, dost resolve to do, then truly humble Christ liveth in thee, and thou in him. In the sixth place, true charity is not cruel, not disdainful, not rough, not discourteous in manners, but tempered, and composed to all humanity: which Charity Christ used, according to the prophecy of Esay, chap. 42. who was not rigid nor turbulent, but with admirable gentleness and sweetness of tongue, he accommodated 
The worship of God profiteth not God, but ourselves.  himself to his neighbour, and commanded the same to others. Whosoever studieth to imitate him, he is transformed into his Image, and is united by an everlasting conspiration. The seventh fruit of love is, Not to seek that which is his own, nor to have nothing more acceptable or pleasing, then gratis, or without expectation to serve others, and as much as he can to be helpful to others: that which only God most abundantly performeth, giving all things to us freely, and commanding his worship and fear unto us, not for his own sake, but that we might receive the fruit of his divine love, and carry away the blessing thereby. So Christ had no recompense but only the cause of our salvation: neither did he come to be ministered unto, but to minister unto us; and like unto the tree which without envy or respect of persons doth give his fruits such as he hath received of God, first to all men indifferently, doth wholly spend himself unpon us: yea, God himself in Christ hath reached himself with all his gifts to humane kind, and delivered it by a right of property to have and possess them in this thing, openly making himself to be the chief good, which needs must be most specially in communicating himself; he who studieth to make himself like unto him, he shall be a plantation of the Lord to his glory, Esay 61. and Christ shall bud and flourish in him a living vine, and a Palm always flourishing, or waxing green. The eighth fruit of love is, not to be provoked to anger, not to be inflamed with anger, nor that which maketh man no man, to utter wrath conceived by cursing & railing speeches, but to imitate Christ Jesus, which did not cry out or open his mouth, witness Esay, cha.. 42. nor any kind of bitterness, but spoke mere benediction and life. And although he did denounce threats against Chorazin, Capernaum, and Bethsaida, and against the Pharirisees themselves, uttering many woes against them, yet it came not from a cruel or vengeative mind, it was a serious and severe exhortation to repentance. Therefore let us be wary lest any root of bitterness springing again, do hinder our charity, and many be offended thereby, Heb. 12. The ninth fruit of charity is, Not to think any evil, which is the property of Almighty God, as he testifieth, Jeremy 39 I know the thoughts which I think of you, or concerning you, the thoughts of peace and not of affliction, that I may give an end, and have patience. Seek me and you shall find me, when you shall seek me with your whole hearts. Whereupon it followeth, He that hath the thoughts of peace towards his neighbour, hath the heart of God, and the understanding of Christ, and as a living member knit unto his head, is inspired of him. Tenthly, It rejoiceth not in iniquity, nor in the injury or oppression of injustice, as wicked Shimei did when David fled from Absolom, but it imitates Christ Jesus, who with most tender compassion beholding Peter's perjury, did with his most benign aspect rectify him according to the Psalm. 146. God doth raise them that ●●e fallen: who deplored the evil that was to befall the men of Judea, and the destruction of the Jews: lastly, who with all his heart desired to bring his wand'ring and lost sheep into their way, and that which was in him, with a sweet and most gentle voice did allure them home. Let us imitate this so great a Master of love, and if any be fallen from his love, let us deplore him after this manner, Let us instruct him in the spirit of love and lenity, and help to bear his burden, that we may fulfil the Law of Christ, Gal. 6. His law, I say, that first did bear the burden of our sins, and let him be in us as in true members of our head, life, sense and spirit. The eleventh fruit, Doth rejoice together with the truth, and where all things are done rightly and decently; after the example of Christ, who at the return of his seventy disciples at their well doing rejoiced very hearty, and confessed himself to his heavenly Father; and also the Angels in heaven do rejoice, as Christ teacheth, at the return of a sinner: which if we do the like, then truly we have the understanding of God and Angels. The twelfth fruit of charity is to suffer all things, as may appear by this bond of peace, after the example of blessed Paul, I am made weak with the weak, that I might profit the weak: I am made all things with all men, that I may save all men. The same believeth all things, suspecting no evil of his neighbour; hopeth all things, praying that nothing may fall amiss to his neighbour: lastly, It sustaineth all things, that it may go so much the better with his neighbour, and more profitable. All which our Saviour by a lively example of his life did teach us, by bearing most heavy injuries and reproaches for our sins, as also most inhuman scourge, and extreme poverty and hunger, that we in him and by him, might obtain joy and honour. The thirteenth fruit of love is, Not 
God's love is eternal.  to be weary, nor to cease. Like unto God, whose mercy from eternity to eternity is upon those that fear him, Psalm 103. who respecteth not that he may have mercy on us, and risen up to spare us, Esay 30. whose love is strong as death, Cant. 4. which many waters cannot extinguish, Cant. 8. Lastly, from which nothing can separate us, Rom. 8. who hath mercy on us with everlasting mercies. Isa. 54. And although, Jer. 15. he denieth that henceforth he can have mercy, to those only it pertaineth who repel obstinately the divine mercies, contemn his grace, and abuse them with high contempt, but not to those that fear him, according to that of Esa. 54. The mountains shall be moved, and the little hills shall tremble, but my mercy shall not departed from thee, and the covenant of my peace shall not be moved: Thy merciful Lord hath spoken it. To which example also we must comply our love, that it be never weary, no not towards our enemy, but even as 
Christ prayeth in us.  Christ did live and prayed, let Christ in us say, Father forgive them.  
Last of all, love is the Head and Queen of all virtues, because God himself is love, and because it is the end of the commandments, and sum or collection of the Law; and because it is eternal; neither will it vanish with faith, hope, tongues, and so forth, our happiness appearing, which is the end of faith; because it worketh all things, and all virtues without it are as nothing; and last of all, because it will give us testimony through faith in Christ, that we shall have eternal happiness: Whereupon it followeth, that Christian charity must needs excel all Gifts and Arts whatsoever, according to that of the Ephesians, chap. 3. To know the supereminent love of the knowledge of Christ, that you may be filled in all fullness of Christ.   

CHAP. XXXI. Self-love and Arrogancy, is as Ink upon white Ivory, spotting and defiling the greatest and most excellent gifts.  1 Corinth. 13. If I should speak with the tongues of men and Angels, and have not love, I shall be as a tinkling Cymbal, or sounding brass. 
LEst any man should marvel that Saint 
Luther of the Church. part. 2. fol. 13.  Paul doth adorn Charity with so many praises, you must know that God himself is love; and consequently, like praise to belong to both: neither greater or more ample virtue to be found in man or in God himself. Now that which respecteth our neighbour is twofold, one true, living, sincere and clear; the other, hypocritical and dissembled, or cloaked. The first St. 
True love & false.  Paul describeth by a most ample catalogue, and an account of the fruits and properties thereof added thereunto: the latter with all his words, gifts and works, abused as a Bawd, to and for private gain and honour: And howsoever in outward show it seemeth to affect divine and humane good and profit, yet inwardly and in his heart he respecteth nothing but his private profit, and honour, and wealth; and whatsoever floweth from this fountain, cometh not from God, but from the Devil, and it 
What ariseth not of charity, ariseth not of God.  is poison, infecting all good works, and the most excellent gifts. For as a flower in sight, taste, and smell, most beautiful and sweet, if it retain any venom, is not approved by the beauty of the colour, nor pleasantness of smell, nor sweetness, because it is deadly or hurtful to man, if it be not foreseen: So man, if he be adorned with the gifts of Angels, and if he be full of avarice, pride, self-love, and arrogancy, than those gifts do not only fail in their fruits, but become pernicious: for that which is good indeed, aught to have God in the beginning and ending: who as he is the only author of every good thing, 
What is good.  so whatsoever he worketh in thee, is truly that only good. But it is otherwise, if arrogancy, self-love, the desire of honour, or private profit, shall have any design in it: for when it cometh not from God, his impulsion and provocation, it can never be good. Therefore God alone is good, also love itself, by which all good is conveyed to our neighbour through love, no otherwise then from God to ourselves, this necessarily cometh to pass. It is said, that a certain Saint of old should wish, that he should be of no other use unto God, than his own right hand was unto him; which seeing it was nothing but an instrument, aptly to give and receive what was fit, and consequently arrogateth neither honour nor glory to itself. And indeed it is meet we all should be such; and because all things come from God to us freely, in like manner we should render all things to our neighbour in single simplicity, and without the desire of vainglory, and praise, out of pure love: for unto God alone, as to the author, is honour and glory due; but unto us nothing at all: we are only instruments created and made fit to receive and deliver; which if any be without this sincere charity, he with all his gifts is nothing: So I say, Although he speak with the tongues of Angels, can prophesy, know all mysteries, and all knowledge, and had never so much faith, even that it would remove mountains, and give all that he hath to the poor; lastly, give himself to be burned, 
Self love and arrogance was the fall of the Devil.  1 Cor. 13. For all self-love, that is, the desire of honour, and praise, and private profit, is of the Devil, and was his Apostasy by which he fell from heaven, and for which he was worthily driven from thence. For when God had created Lucifer the most beautiful Angel, and adorned him with most excellent gifts of wisdom, light, glory, and riches, he began to admire himself in his gifts, as a Peacock doth admire himself, to love, honour, and praise himself, which was the first step to his ruin, even to give honour to himself, not to God, and to turn his love from God to himself: whereupon he was worthily cast out of heaven, with all his companions, which his pride by contagion had infected: neither was he contented with his principality amongst Angels, according to that of Saint Judas, The Angels which kept not their principality. And that of Saint Paul to the Colossians, chap. 2. Spoiling Principalities and Powers, traduced them confidently, 
And of man.  and openly triumphing over them in himself. Now by what sin Lucifer procured his own ruin, he was the cause and persuader by the same sin, of the loss of mankind, turning him from the love of the honour of God, to himself; whereby followed self-love and arrogancy, such and so great, even to affect the similitude of God, whereby consequently he was not otherwise cast out of Paradise, than Lucifer out of Heaven, leaving to us all the heritage of arrogancy and self-love. And this is the fall and Apostasy of Adam, which all men in like manner do iterate, and with flesh and blood give and deliver every one to other the same: the means of amendment, and cure whereof, can and ought not other ways be sought and obtained, but by the merit of Christ apprehended by faith, whereby thenceforth we are renewed in Christ, and our flesh is crucified, neither now do we love ourselves any more, but 
Denying ourselves necessary.  hate ourselves, Luke 9 that is, all our own works do begin to displease us, we do not honour ourselves, or bear out ourselves, but deny ourselves, Luke 14. that is, we set nought by ourselves; lastly, we do not now seek our singular praise and glory, but by denying all things that we have, place our pleasure and trust in no earthly thing; and likewise do fight and strive with flesh & blood our inward enemies, which whosoever hath not, nor doth not, as abovesaid, he neither is nor can be the Disciple of Christ, seeing by this means in serious and true repentance, the conversion of humane nature must be changed. Moreover, seeing that means is greater than the strength of man, which of itself, and by its nature, can do nothing but love itself, favour itself, and boast, and cannot forbear 
By the incarnation of Christ our nature is renewed.  to seek his own ends, or to speak in a word, to sin: therefore it behoveth God to be the beginning, middle, and end and prop, the Son of God to take the form of a man upon him, and consequently to renew our nature, that thereby every one of us being regenerate, by him, in him, and from him, we become a new creature: for even as in Adam we were dead bodily and spiritually, so it behoveth us in Christ to rise and be spiritually renewed. Even as by carnal nativity we entered upon the sin of Adam, as a certain heritage: so in Christ by a spiritual birth and faith we must be justified. Finally, as radically we draw from Adam sin, self-love, arrogancy, and ambition; 
New-birth is found in Christ  so from Christ by faith, and the holy Ghost, our nature is to be renewed and sanctified; all self-love, arrogancy and ambitition to die in it: and it behoveth us to get a new heart and spirit from Christ, as we have from Adam flesh subject to sin. And of this new birth Christ is called Father eternal, or of the future Age, Isa. chap. 9 
The works of Christians ought to proceed from the new birth.  Whereupon it followeth consequently, that all the works of Christians, and gifts which shall be acceptable to God, aught to proceed from the new creature, that is, from faith in Christ, and the holy Ghost; which if it be not so done, whatsoever things, although they be most excellent gifts, and even miracles themselves, before God they are void, and to no purpose. And towards our neighbour all things ought to be done in charity, 1 Cor. 14. and without hope of proper gain, or honour. For example of which, and a most excellent pattern, God Almighty offered, and gave us his Son, in whom there was no self-love, no arrogance: lastly, no desire of private profit, or praise, or glory, and nothing but sincere and mere love and humility; neither also as other Saints was he proposed to us to imitate, because their example was from without, and so to behold, or renew; but that he might by faith live and breath in us: which when it cometh to pass, even then all our works, words, and so our knowledge do proceed from Christ as from a living foundation and original; if otherwise, than all our works and gifts, if they be Angelical, or of what kind soever, they are nevertheless nothing worth. For where self-love is, there the hatred of God is; where arrogancy, there the contempt of God, where by no reason it can come to pass, that works springing from thence, should be acceptable to God. Let us therefore do this, let us beseech Almighty God from the bottoms of our hearts, to give us faith and sincere love, contaminated with no desire of honour, profit, or glory, but proceeding from a pure heart; which being obtained, not only illustrious gifts and works, but the least also, even a cup of cold water, will be most dear and acceptable to God: For a small work that proceedeth 
Charity maketh the least work great.  from sincere charity, and humility, is most excellent, and better than all great ones, that have their original from the desire of pride and glory.   

CHAP. XXXII. Not great gifts, but faith that worketh by charity, doth show a man a Christian, and acceptable to God.  1 Cor. 4. The Kingdom of God is not in talk, but in virtue. 
BLessed Paul going about to describe a Christian man, in brief finishing the thing, saith, 1 Tim. 1. The end of the law is charity 
God doth not require great knowledge.  from a pure heart and a good conscience, and faith unfeigned: as if he should say, That any man may be made a Christian, and acceptable to GOD, are not required hard and lofty matters, no worldly wisdom, no humane learning, no gifts, no eloquence, no knowledge of tongues; lastly, no miracles; but that he have faith in charity to do all things, resigned to God, devout and well addicted, and not careless of the motions and rule of the holy Ghost. Wherefore let us not much regard, that 
What it is to mortify the flesh.  any one is expert in the tongues, and how eloquent he is, but how he shows forth his faith by love, and mortifying of the flesh: For they that be Christ's, do mortify the flesh with the concupiscence thereof, that is to say, arrogancy, self-love, covetousness of glory, proper gain, hunting after praise, whereupon blessed Paul denieth the Kingdom of God to consist in words, or gifts and Arts, but in virtue, or living exercise of virtue in faith, as charity, lowliness, and humility. Therefore 
Before God nothing availeth but a new creature  no man, I say, no man is in greater grace with God, or blessed, because he is endued with great gifts, but because he is found in Christ by faith, and liveth in him as a new creature. And if any man have 
Great gifts do not make a man happy.  attained unto so great and such gifts, as no man else, neglecting daily repentance, he is not renewed in Christ; and if he deny not the world, although he have never so many gifts, if he despise not himself, nor hate himself; last of all, do depend upon the pure and sole grace of God, no otherwise then an infant dependeth of the pap, he with all his Arts and Gifts shall be damned, it is a thing most manifest. For neither are those given us of God, that by them before God we should be great or blessed, but for the edification of the 
To what end gifts are given of God.  Church. Therefore when (Luke 10.) the seventy Disciples returned with joy, saying, Lord, even the Devils are subject unto us in thy name; Christ answereth, Do not rejoice in this, for neither miracles nor gifts shall save us; but rejoice that your names are written in the book of life; that is, because you believe and acknowledge me. By faith Moses was saved, not by hi● miracles: and Miriam the sister of Moses, being endued with ●he gift of prophecy, and by whom the Spirit of the Lord did speak, was punished with Leprosy. Finally, the Apostles, not because of their miracles, or tongues sake, but for their faith, were made Citizens of Heaven. Let us remain, I say, let the least and the greatest remain in faith, humility, repentance, in crucifying and mortifying of the flesh, and in the new creature (which as in Christ in faith and charity it liveth, so in like manner Christ liveth in it) So let us be found, that Christ may acknowledge us for his. Let Christian Charity remain to be that new life of the new man; yea the life of Christ in the faithful, and that efficacious and working power of the holy Ghost, by which Saint Paul, Ephes. 3. wisheth us to be filled in all fullness of God. Like unto that of Saint John, God is Love, and he that remaineth in love, remaineth in God. Whereupon it followeth, that he that feeleth love in his heart, feeleth God himself: Where, as a certain forerunner, or leading-starre, it is present; therefore Saint Paul, as a tree from the root whereof, with all the fruits thereof, describeth it in 1 Corinth. chap. 13. Charity (saith he) is patiented, etc. All which are the properties of Christians, and consequently the life of the new man. And to speak in a word, God the Father is Love, God the Son is Love, God the holy Ghost is Love; the whole mystical body, who is Christ, or the Christian Church, is bound together in the bond of Love: So there is but one God, one Christ, one Spirit, one Baptism, one Faith; and lastly, the happy and sempiternal life shall be nothing but mere love. Wherefore he that liveth not in Charity, this man is a dead member of Christ manifestly, if he be in the body of Christ. For even as a dead member is not warmed with natural heat, nor nourished; and for that cause is altogether without life: So he that liveth not in charity, hath not the spiritual life of Christ, but is dead to God and Christ, because he is without faith, and is a dry tree without juice from the Vine, which is Christ, and to be cut off: lastly, 
He that hath no charity, is dead.  without God, Christ, and the holy Ghost, the Christian Church, and life eternal, where God face to face shall be seen, which is love itself.   

CHAP. XXXIII. God giveth no respect to the works of the persons, he judgeth and esteemeth the work according to the heart.  Prov. 21. Every way of a man seemeth right to himself, but God trieth the heart. 
WHen the Prophet Samuel, by the commandment of God, went to anoint David King, he entered his Father's house, and would have anointed his firstborn, the Lord said, Do not thou respect his countenance, nor the height of his stature, being I have rejected him, neither do I judge according to the countenance of a man: for a 
God judgeth all things by the heart.  man seethe those things that are open and evident, but the Lord beholdeth the heart. By which example God teacheth us, that he hath no regard to any person, although never so great and illustrious, when his heart is void of goodness, love, faith, and humility, but to esteem of the works by the inward spirit and intention of the mind, and to allow them according as it is in the 21. of the Prov. Moreover, all gifts, how great soever, illustrious, praiseworthy, and excellent they are in the judgement of the world, unless they proceed from a pure heart, unless they respect the sole honour of God, and the profit of our neighbour; lastly, unless they be free, and altogether separated from pride, arrogancy, self-love, desire of private praise and glory, they cannot please God. Therefore whosoever thou art, O man, be assured and certainly 
Arrogancy corrupteth all gifts.  persuaded, that if God should bestow on thee alone all the gifts he hath bestowed on all men, yet if thou shouldst not use them to the profit of thy neighbour, and honour of God, to which end God bestowed them upon men, but shouldest use them as certain instruments of praise, glory, honour, and lucre, God would abhor them not otherwise then the greatest sins. This you may learn from the example of Lu●ifer, a fairer and more beautiful Angel heaven had not, who when he vilified the gifts of God with his own honour and self-love, and did not purely respect the love and glory of God, by his own act he became a Devil, and was cast from heaven. Therefore those things which God will accept and account well of, aught to proceed out of faith alone, and most pure love of God and men, and aught to be void of all self-love, arrogancy, and private gain, so much as may be by the grace of God in this infirmity: whereof Saint Paul writeth; If I speak with the tongues of Men and Angels, and have not charity, I am as a sounding brass and a tinkling Cymbal; that is, I am in vain, and altogether unprofitable. In truth God regardeth no faculty but in humble hearts, not arts, not much learning, but whether our spirit doth seek the honour of God, & 
Miraculous faith & saving faith differ.  edification of our neighbour: not a miraculous faith to remove mountains for glory sake, but the pure and contrite in spirit, trembling at his word, as it is read in Isa. 66. not last, if any covetous of fame and renown, do distribute all he hath to feed the poor, and give his body to be burned alive; but the heart and the cause of them all. That which is manifest by many examples to be brought. Cain and Abel both of them brought Sacrifices 
Differing sacrifices.  to God, one of them acceptable, the other was execrable, by reason of the disparity of minds. The same reason was of David and Saul, both which attended God's service, but with unlike event for the foresaid cause. David, Manasses, Nebuch adnezzar, and Peter, by repentance obtained grace; contrariwise, Saul, Pharaoh, 
Unequal repentance.  and Judas, did miss the same by reason of the same variety of mind: Pharaoh, and Saul, and Manasses used the same prayer, Lord, I have sinned, they received unlike rewards. Judith and Hester, and the daughters of Israel, Esay 3. they adorned themselves, and combed themselves, with praise and renown the one, the other dispraise and reprehension. In like manner the prayer of Hezekia, Josua, and Gideon, by which they required a sign from heaven, as approved is praised: Contrariwise, the Pharisees, Mat. 12. doing the same are reproved of the Lord. The Publican and the Pharisee, both of them pray in the Temple, not approved. The Ninivites and the Jews, and Pharisees, do fast alike, but the one God heard, the other he heard not: wherefore (Isai. 58.) they cry; Wherefore have we fasted, and thou regardest us not? The Widow which brought into the Treasury, two small Mites, is praised of Christ; he that gave more, was not. Herod and Zacheus in the sight of Christ do rejoice, but had most differing rewards. The holy Martyrs for Christ suffered death; Achab and Manasses offer unto the Lord their own children, and God accepted the sacrifice of the one, and the other was rejected. Which variety proceedeth from no other cause, then from the heart, which God only respecteth: whereupon he only accepteth those works which come from a heart unfeigned and sincere charity, and free humility: Contrariwise, whatsoever gifts they be, if arrogancy, self-love, and the contagion of lucre do infect them; he rejecteth them.   

CHAP. XXXIV. That a man doth nothing at all to his salvation, but God doth all things to us, only we admit of his grace, as a sick man doth his Medicines; to those without repentance the merit of Christ is not imputed.  1 Corinth. 1. Christ is made unto us the Wisdom of God, and justice, and sanctification, and Redemption. 
BY this Sentence Saint Paul teacheth us what things are necessray for our salvation, by Christ all things are done for us. For when we were ignorant of the way of life, he was made wisdom unto us; when we were sinners, our justice; when we were abominable, our sanctification; lastly, when 
A man cannot help himself.  we were damned, our redemption. Whereupon it remaineth, that the man doth not confer one jot to the beginning, middle and end of his salvation with all his merits of works, strength and free will: But sin he could of himself, but he could not justify himself again; lose, but not recover; kill, but not raise again to life; be subdued to the Devil, but not set free from him again. For even as a dead carcase cannot quicken itself again; so neither can a man, as the Apostle saith to the Ephesians, chap. 2. which was dead in sin, help himself. Also, even as we did not bring so much as a hair to our creation, so neither to our redemption, or regeneration and sanctification, which are much greater, and more noble than our creation itself: Wherefore 
The cause of the incarnation of the Son of God.  it was necessary, that the Son of God should take humane nature upon him, to recover that which was lost in Adam, to revive that which was dead in him; which that it may be brought to effect accordingly, we must imitate the Traveller, which is cruelly handled, and wounded, and laid upon the ground, and could not help himself; him therefore the merciful Samaritan taketh up, and bindeth up his sores, and then layeth him upon a horse, leadeth him into the Stable, and after that omitteth nothing which an industrious and faithful Physician can administer to a sick person. And as the Traveller also showeth himself observant to his Physician, and 
Christ i● our Physician, not we ourselves.  observeth his beck and command: so let us remember to do the like, if we desire to be healed: Let us do our full diligence and power to our Physician Christ; let us resign ourselves wholly unto him, let us trust in his faith, that he will bind up and cure our wounds; also, let him pour in Wine and Oil into them: neither will he be wanting, or fail to restore us to our former health: that is, so soon as a sinner repenteth, converteth himself by heavenly grace to God, is grieved from his heart for his sins, and resisteth not that his wounds should be washed in the sharp wine of contrition; and lastly, to be anointed with the Oil of Consolation: then presently Christ by his grace doth work and bring forth faith in him, and the fruits of faith, as life, peace, joy, consolation and happiness, renewing him after his own image, and working in him to will and finish according to his good will, Phil. 2. For seeing that the abundance of sins are greater than humane nature can bear, as witnesseth the Scripture, which John 8. pronounceth the natural man the servant of sin, and Rom. 7. sold under sin, and can do nothing but sin, according to that of Jeremy 13. If the Aethiopian can change his hue, or the 
The natural man neither can nor will do do any good.  Leopard his spots, and you can do well, and forget to do evil: therefore the singular grace of God appeared to all men by his Gospel, teaching us (by the words of Paul to Tit. 2.) that denying all impiety and worldly desires, we may live a just and sober life in this present world. As if he should say, by the 
The grace of God doth all things in us.  word of God grace is offered unto us, and doth instruct, enlighten, allure, and teach us hearty to move and provoke us to desist from sin, which teaching of the divine grace, or joint warning by the Word, consenteth with the inward testimony of the conscience, whereby the man both from without and within is convicted that he doth evil, and of leading a life against the way of God, and his conscience, he ought to change it to better, let him know this if he would be saved. Furthermore, if he will bend his ears and mind, and being full of good hope, denounce war against vice, than the grace of God 
Man is mere darkness Christ is mere light.  worketh all things in man, as faith, charity, and all the fruits of faith. For as darkness cannot lighten itself, and the Sun not shining we do in vain open our eyes: so neither can man enlighten himself, according to that in Psalm 13. O Lord thou givest light unto my Lantern and my darkness. But the divine Grace, or Christ himself, is the clear light which is risen to all men sitting in darkness, and in the shadow of death, 
How the true light lightness all men.  which inlightneth all men (or every man) that cometh into this world; that is, by manifesting himself, and offering his grace; He, I say, is the light of the world, showing to all men the way of life; and like a good Shepherd, guiding his Flock into the right way, he sought us as his lost sheep, & daily even now seeketh us and allureth us; nay more followeth us & embraceth us after the manner of a bride, or spouse that he loveth, whose grace I would to god most men did 
Christ as a Bridegroom embraceth our souls.  not refuse, & give repulse to his love, & prefer the darkness of vice before his light. And even as a Physician saith to his sick Patient, Beware of this if you will not die: for you hinder the efficacy and force of the medicine, that you cannot be made whole: so Jesus Christ, the true Physician of our souls, saith, My son, I pray thee incline thy mind to repentance, and leave thy sins, 
Impeninitence hindereth the efficacy of Christ's merits.  that pride, covetousness, concupiscence of the flesh, wrath, revenge, and forsake them, or most certainly the honour of my merit shall profit thee nothing, when thou art a hindrance that my grace cannot be sown in thee, that it cannot increase in strength & bring forth fruit. Truly, for this very cause I give my Apostles in charge, before all things, to preach repentance; and I called 
Why repentance is to be preached before all things.  sinners to repentance, because an impenitent heart cannot participate of my merits. Which speech, when a sick man heareth the Physician of our souls, as to abstain from sin, or else he must utterly perish; the word of God coming expressly to his mind, let him know this, that it is most certain, that God hath promised remission of sins to all men gratis, but under this law and condition, if they will convert themselves to God, according to that of Ezekiel 33. If the wicked shall repent him of his sins, he shall live the life and not die: all the offences which he hath done, shall not be 
True faith.  imputed unto him: Wherein truly the repentance of sins is joined to remission; neither doth Christ the son of God in any other sense promise life eternal to those that believe in him: For faith doth always oppose itself to the Old Man, tameth the flesh, and subjecteth it to the spirit, that is, converteth the man, rooteth up and amendeth sins, and cleareth and purgeth the heart, it being the fountain of all evil. Truly, this is true faith, that I say, that turneth itself from the world, from sins, and from the Devil to Christ, and seeketh solace and rest for his soul against the grieving debt of his sins, in the only blood, death, and merit of Christ, without the works of any man whatsoever. What man is so foolish to believe that his sins are pardoned of God, although he do not desist from his sins, this man hath a false faith, neither ever shall he obtain everlasting life, unless he first repent. The example of this doctrine is set forth by Zacheus the Publican, Luke 9 who understood the doctrine of faith and conversion in a sound sense, acknowledging that only to be true faith, by which a man should be turned from his sins to God, and which expected and hoped for the remission of sius from Christ, and desired to participate of his merit, it behoveth him to give over sinning, and in firm trust of the divine grace, to cleave to the bounty of Christ: and so he construed or understood the Sermon of Christ, Mark 1. Repent and believe the Gospel, that is, desist from sinning, be ye filled with the good hope of my merit, and expect the remission of sins from me only. Wherefore Zacheus saith to Christ, Behold, Lord, I give half of my goods unto the poor: and if I have defrauded any man of any thing, I do restore it fourfold. By which words he doth not commend his works, no, but extolleth grace, by which he was given to understand the way of true repentance; therefore this sense hath his prayer, O Lord, I am so grieved that I have circumvented my neighbour, that I 
Acknowledgement of sin in faith doth the Son favour.  will restore unto him fourfold, and I will bestow half my goods upon the poor. Wherefore seeing that I confess my sins, and likewise do fully purpose in my mind, to leave my sins, and do firmly believe in thee, I do pr●y and beseech thee to pardon me, and vouchsafe to circumvent me with thy grace. Which lawful form of conversion, the heavenly Physician allowing and receiving, he answereth, This day is salvation come unto tby house. For the Son of Man came to seek and to save that which was lost. And this is the true repentance and conversion by faith which God worketh, therefore is the beginning, middle, and ending; so that no other thing is required of us, than a will not to resist the will of God, or voluntarily not resist the holy Ghost, after the manner of the contumacious Jews, of which mention is made, Acts 17. and 13. we read of those whom Saint Paul reproacheth in this manner, It behoveth us first to speak unto you the Word of God: but because you reject it, and judge yourselves unworthy of eternal life; behold, we turn us unto the Gentiles. It is our part therefore after the manner of sick folks, to take the counsel of the Physicians, and to obey their Precepts; and as he in the beginning 
The process of spiritual cure.  of the disease doth signify the pains to the Patient, so God layeth open our sins, as he doth to the sick, and gently admonisheth us what things are to be avoided, that his medicines may exercise their full strength: so God doth show us what is to be declined, or avoided, lest the medicine of his most precious blood be made void, and work nothing at all. Moreover, so soon as a man by the grace of the holy Ghost, doth forbear to sin, here upon 
A man of himself can neither think nor do any good.  truly the grace divine doth begin in him to work new gifts, which before and without this would make no beginning, nor was sufficient by himself to think any good thought, much less to do any good but from thence forth the good that is in us, is not ours, but cometh of divine grace, (according to that of Saint Paul, Rom. 12. I speak by the grace that is given me. And 1 Corinth. 15. By the grace of God I am that I am) and to us grace is freely imputed, with the whole merit and the obedience of 
Imputation to whom it belongeth  Christ, no otherwise then if it were our own, so we be penitent. Neither doth imputation, lest we err, belong to the wicked, and the contemners of the word of God; neither doth Christ work but in the penitent. And even as a Schoolmaster leading the hand of a child that he learns to write, and then praiseth his writing; so God which in us doth work crowns and commends those things. Without me, saith Christ, you can do nothing that is good; and we are apt by nature without him to do the things that are evil; and this only is proper to us: But that which is good is mere grace, neither hath flesh any thing whereon to boast. Therefore happy are you, O mortals, if you give your minds to forbear sinning, and to consent unto God, no otherwise then a young Virgin that giveth her promise and faith to her Spouse that embraceth her. And Christ truly the Spouse of our souls, goeth about or endeavoureth to manifest in us that he is willing, 
Christ worketh the will in us.  or doth consent by calling us so courteously to him in his Word and our Conscience, I say, by seeking us, alluring us, and embracing us thinking no such thing, as to desist from sin, lest his precious blood be spilt in vain for us.   

CHAP. XXXV. Without a holy and Christian life all Wisdom, all Arts and Sciences, yea the knowledge of the whole Scripture and Theology is in vain.  Matthew 7. Not every one that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of my Father which is in heaven. 
BEcause in charity consist, or are contained all the duties of a Christian man, and so all the life of Christ was nothing but a sincere and most pure love; hereupon blessed Paul, 1 Cor. 13. under the name of Charity comprehends the whole life of a Christian man. And it is the property of true charity to respect God alone in all things, not to have the least respect to 
The property of sincere charity.  his own honour or profit, but in all things gratis, and for that cause only, because God is the chiefest good, and to do it for his honour and the good of his neighbour. Which charity whosoever hath not, he is a 
Who is an hypocrite.  true hypocrite: and when in all his works he respecteth only his own works, and not God alone, it appeareth to be false love which he boasteth of. Therefore let us allow that this man understand the holy Bible without book, and speak with the tongues of Angels, yet all these things shall profit him nothing, but he shall be as a sounding 
Without charity all things profit nothing  brass, or as a tinkling Cymbal. For as no food can nourish the body, unless it be turned into juice and blood: so the word of God and the Sacraments are to no purpose, if they be not expressed in our life and 
The true fruit of faith and the Sacraments.  works, neither is the new man any other than a man converted, holy and full of charity. Therefore Saint Paul saith, 1 Cor. 13. If I could prophesy and know all mysteries, and all knowledge, and all faith, so that I might remove mountains, and have no charity, I am nothing. That is, if I should shadow mine own honour under them, and expect any thing besides the honour of God, and the good of my neighbour: therefore all are abomination & accursed before Almighty God, according to that of Matth. 7. Many 
Why God respecteth not the gifts.  shall say unto me in that day, Lord, Lord, have we not prophesied in thy Name, and cast out Devils in thy Name, and have done many miracles in thy Name? And then I shall say unto them, Because I know you not, depart from me 
The alms of the ambitious is damnable.  you workers of iniquity, and you have not respected me sincerely, but yourselves. Of the like mind is Saint Paul, If I should give all that I have unto the poor, and have not charity, it profiteth me nothing. Even that love, which exerciseth or showeth liberality for God's cause alone, and not for his own praise or profits sake. Such as was the righteousness of the Pharisees, who offered many sacrifices, and drew on others that they might adorn their Temples with their gifts, and offer costly offerings, the slavery of which ambition drew them to forget the offerings of the poor, whose gifts ought rather to be preferred out of pity alone. Which preposterous charity in them Christ upbraideth, Matth. 23. Woe unto you Scribes and Pharisees hypocrites, because under long prayers you devour widows houses. In which perverse religion there be now followers, which bequeath large legacies to Temples and Monasteries, that their Clerks and Monks may make long prayers for them: which truly is false love, seeking themselves; and, if you scan it well, not respecting divine honour, but themselves. But we who know to live justly by faith, let us rather be penitent, a●d offer ourselves to God by mortifying and crucifying our flesh, than all our works of charity, not out of self-love, nor for the cause of praise or profit whatsoever; but let us do it for the love and sincere love of God, being sure, if we do it otherwise, they will not profit us a hair. Therefore, although thou give thy body to be burned, and want love, which is due to God alone, and his praises and honour, thou dost nothing, saith Saint Paul. Neither do they profit any more, which whip and burn their bodies by humbling and afflicting their souls, as speaketh Isai. 58. because indeed they are conceited in their singular sanctity, and affect their own proper praises, and their presumptuous religion, in their private judgement, do not respect God, but applause, popular praise, and estimation, whereby many of them are so blinded, God suffering them the work of error, 2 Thess. 2. that they make no doubt to suffer themselves to be burned for the defence of their 
False Martyrs  conceived heresy, and if God be pleased, to become Martyrs of Christ; when yet they do not serve Christ but themselves, neither doth the punishment but the cause make a Martyr. Such Martyrs as these the Devil even amongst the Ethnics hath, many were so blinded in their understanding, they were contented to die for their Altars and Idols. And the same is done this day amongst Christians, under the show of the Christian faith, seeing the Ethnics themselves to gain an immortal name, to persuade themselves they do well in so doing. To whom for self-love and glory, or praise, there were like unto them certain Monks, devout persons in our age, which are called Catholics, which for the cause of propagating Religion, will persuade Princes and Monarches, that they are to do the like unto them, even die for the Catholics cause. Whose madness is so much the more manifest, being they believe that they suffer for Christ's cause, and they become his Martries, when contrariwise they become the Martyrs of Roman Bishops, and of their private renown and praise. And thus much of coated or cloak charity, powerfully seduced and carried on by a false light. It remaineth therefore, without the sincere love of God and our neighbour, and a holy and Christian life, all Arts, Sciences, Faculties, profit nothing; wisdom, how great soever, and if it be as great or greater then that which was in Solomon, is nothing, the knowledge of the whole Scripture, and universal Theology, is nothing; lastly, all works whatsoever, and Martyrdom itself, if you will so call it: yea, to know the will of God, and his word, and to live after the prescript rule thereof, that only augmenteth the guilt of eternal damnation, according to that of Saint John, 15. If I had not come and spoken unto them, they had had no sin, but now they have no excuse for their sin.   

CHAP. XXXVI. Of those that live not in Christ, but have their heart fixed to the world, although they possess the outward letter of the Word, and do not taste the inward force of it, and the hidden Manna.  Apocalypse 1. To him that overcometh I will give the hidden Manna, I will give him a white stone, and in the stone a new name written; which no man knoweth but he that receiveth it. 
BY this Sentence it appeareth, we are taught, that no man doth taste the inward sweetness of the heavenly joy and solace hidden in the word of God, which doth not overcome his own flesh, and the 
Who be apt to taste heavenly sweetness.  world, with all the pomps and concupiscences thereof, and lastly, the Devil himself; that is to say, they who crucify their own flesh daily by their serious contrition and repentance, with all the desires and concupiscence thereof, who die to themselves and the world daily; lastly, to whom this life is a mere cross: I say, these are divinely fed with heavenly Manna, and drink the Nectar of Paradise. Contrariwise, those that follow none but worldly pleasure, it is unprofitable for those to taste the hidden 
Contraries joy not together.  Manna. For like things are delighted in their like; and seeing that the word of God is spiritual, it is no marvel if worldly minds be not delighted therewith. For even as the soul receiveth no strength of the food which the stomach hath not concocted: so the soul, of the divine Word, or Manna, receiveth no strength, unless it be converted into itself, that is, into life. Yea, as a man sick of a Fever distasteth all things, and are bitter unto him: so those that are sick of the worldly Ague, that is, of the love of the world, covetousness, pride, and lust; these, I say, do loath the word of God, and distaste it as bitter. Contrariwise, 
With whom the word of God hath no savour.  those that have the Spirit of God, these do find in it the hidden Manna, never to be tasted by them that are carried away with the world: which is the cause that many by the daily hearing of the Gospel, do feel little desire and spiritual joy, because they are not carried by the Spirit of God, nor have any heavenly (but earthly) minds. But he that will fully and sound understand the word of God, and eat Manna, it behoveth him to study to conform all his life to it and Christ. Which being done, he feedeth the humble with grace, comforteth the meek, and maketh his yoke pleasant, and his burden light unto them. For the sweetness of the heavenly Manna cannot be tasted but under the yoke of Christ; according to that, He will fill the hungry with good things, and send the rich empty away. The words that I have spoken, are spirit and life, saith Christ, John 6. Whereupon it followeth, a voluptuous heart and carnal, that is, a man that hath no spiritual understanding, cannot possibly understand those things. For in spirit, in rest, in silence, with great humility, & holy and vehement desire, is the word of God to be received; which if it be not converted into life, then truly it is no better than the external letter, and a sound of words. Even as he that heareth the noise of a Harp only, or a Song, and understandeth it not, receiveth no pleasure by it: so no man is partaker of the virtue that is in the Word, unless he endeavour to express it in his life. And this is that which was said before out of John: I will give thee a white stone, and in the stone a new name written, which no man knoweth, but he that hath 
He which cleareth to the Lord.  it. This is that, I say, even a testimony of the hidden spirit which he giveth to the word of God, Rom. 8. And in like manner, the Spirit of the Word giveth testimony to our spirit, whereby both do conspire and consent together, and so become one spirit, which is that New Name unknown but to 
A new name.  the receiver. For as no man knoweth the sweetness of honey, but he that tasteth it; so the name of the testimony divine in the hearts of men, no man knoweth but he that proveth it. This man only knoweth the consolations and divine visitations, because he perceiveth them: whose name is also called New, because they are the works and fruits of the new birth. Blessed is the man to whom God hath given himself to be so tasted in his heart! Blessed are the Prophets whom from the beginning of the world he hath fed with his bread so heavenly, and by the conference of his eternal word: which because it was so done unto them, therefore out of sense, feeling, and experience, they have spoken of it, and composed holy Scripture. And in truth even all this day he speaketh unto all men, and feedeth them inwardly with his word in the soul: but almost all men have shut their ears against his voice, and had rather 
The living word is meat of the soul  hear the world than God, and be driven by their own concupiscences, then by the Spirit of God. Whereupon it cometh to pass, that they cannot taste the hidden Manna, swallowing up in the mean time both apples of the tree of death, and carnal concupiscences, contemning the tree of life. Which men are not a little mad, whilst they can understand that God can give greater pleasures to his lovers then the world: so that he that hath once tasted the goodness of God, to him the whole world, with all the pleasures, they will seem 
The tree of death.  to him as mere gall and bitterness. Now seeing we know our first progenitors were beguiled with the world, and by eating of the forbidden tree have acquired death, yet we are so blind and mad, as fed with eternal death of carnal pleasures so dearly bought we may remember. If any shall eat of me, saith Christ the true tree of life, and true bread of life, he shall live for ever, John 6. And what is it to eat of it, but to believe in him, in him to joy and take delight; lastly, to rest and take pleasure in him alone? Great therefore, O mortals, is the carnal blindness, to serve the world for trifles, vain and frail things with such affection and desires, and not to do the same to God, who rewardeth his worship and service with eternal things, and fare more noble goods. For who performeth to God so much and so great faith, obedience, and diligence, as the vulgar we see do perform to Mammon and the World? We see them many times for small matters, or a little money, make journeys: and for heavens cause it grieveth us to move a foot. Hereupon the holy Prophet's reproach Tyre and Sidon with emphatical upbraids for taking in hand most vast and sea journeys for the advance of their earthly causes, when in the mean time they would not deign for the sovereign good to change their place. And in our time men of all sorts and conditions do prefer the world before God, it is a thing most manifest. 
The sons of the world.  Thereupon we see many Doctors do study day and night to attain to honour in the world, who hardly or not at all will take so much leisure as sufficeth to say the Lords prayer, if they might attain eternal honours and dignities celestial with so little labour. Therefore you see the same men to avoid no labour in warfare to attain to fame and honour, and yet will not enter combat with their own vices, although they may attain heavenly nobility thereby. Therefore you shall likewise see that the Lords and Victors of many Nations and vast Kingdoms, do not care for overcoming themselves: lastly, that infinite many do not regard the loss of their soul and eternal happiness, to attain to frail and momentany goods. And all these have not 
The true victory.  tasted the Hidden Manna of the divine Word, and therefore do not overcome the world, but are overcome of the world. Which whosoever dare contemn in respect of God, he truly finds the most sweet visits of the holy Ghost, and is filled with the heavenly pleasure which no man 
The divine sweetness is tasted when the world is despised  knoweth but he that receiveth it. This therefore is to be done, the tree of life is first to be planted in us, that we may eat the fruit thereof: and our heart that wisheth to be recreated with the celestial consolations, ought first to be converted from the world to God; but we being made drunk with worldly pleasures, and bewitched, do not incline our hearts and minds to think that heavenly joys, and those of God are rather to be wished, than those which the world offereth or affordeth. Although truly that is more true that God offereth and doth, and are more noble than that which the creatures do bring to pass. Wherefore the learning which cometh from above by the inspiration of the holy Ghost, 
True consolation and wisdom is of God.  is much more excellent than that other which humane understanding with great labour doth obtain. For even as an Apple or a Lily produced by nature, is far more noble and much better than that which a workman maketh of gold, be the gold never so fine: so one drop of consolation divine, 
The venity of worldly joy.  is more noble, and by many, yea infinite parts better than a whole Ocean of worldly pleasures. Which truly are to be slighted by him that desireth divine consolations. Which if any that will hear me will lend me his ears, if any will understand me, let him attend what I say; finally, if any will see me, it behoveth him to fix 
How God should be perceived and tasted.  his eyes upon me: Who doubteth that all our hearts and senses ought to be converted to God, if we desire to see, hear, understand, taste and prove him how good he is? according to that of Jeremy, chap. 29. When you shall seek me with your whole heart, I will be found of you. Many men at this day they term admirable; O! a learned man, a rich, magnifical, wiseman; but no man regardeth how courteous, humble, patiented, and how devout any man is. Of which perverse 
False praise.  judgement there is no other cause then that now men do attend and admire outward things, and in the mean time with blind eyes pass by inward things, which are only worthy to be esteemed. Therefore he that praiseth one because he hath beautified many Cities, and far situated regions; let him see if it were not fare better to have seen God. He therefore that suspecteth another because he hath not served one Monarch, I would have him think whether it were not more excellent to have served God lawfully with all his heart. Those that are fatuated with the mere love of the world, do prefer this our Age, as the only learned and wise before all antiquity: these, I say, do not know the Art of Arts, that is, the divine love more noble than all knowledge to be extinct wholly together with the faith, Ephes. 3. Luke 18. and few to remain divinely learned, Isai. 5. and that have learned of Christ a humble and lowly life, Matthew 11. yea to speak the truth, the most learned for the most part, are void of divine love, and therefore do not know at all that the true life is in Christ, Ephes. 4. These therefore do circumscribe knowledge in the circle of words, when it is more true, that solid learning is a thing and not words, and to consist in eternal and true wisdom: of which we have spoken more at large in the Treatise of ancient Philosophy. But if any shall say that this our Age is wicked, he truly shall say that which is agreeable to the truth, and to the word of God. Likewise those are ridiculous which praise any because he liveth gorgeously and deliciously, being unmindful that the true dainties is the word of God, and the Hidden Manna thereof, and that it containeth in it the incorruptible bread of heaven; and that lastly, he doth live delicately in whose presence the Lord 
The solid and only joy is of God.  hath prepared his Table, Psalm 23. to wit, who savoureth the Lord God and his Word, his  nothing can displease; but he that doth loath it, and is displeased with it, he cannot sound and truly rejoice: for he is the joy exceeding all created joys, and the eternal light surpassing all temporal light: who I would to God now at the last would fill our hearts with his hidden pleasure, and purge our spirits, illuminate, enlighten, clarify and quicken them; Would to God, I say, that the time would now come, wherein Almighty God by his presence would fill us with all those things which he is essentially. Of which desires, although we be not competent, or fit, nor do joy true joy, having in the mean time sufficient if we may but enjoy the crumbs that fall from thy table, O Lord, till we be translated to the joys of eternal life. They are the words of our Saviour, Apocalypse, chap. 3. Behold, I stand at the door, and I knock, if any man hear my voice, and 
Christ is our banquet  open to me, I will enter unto him, and I will sup with him, and he with me. What preposterousness is it, O mortals, to neglect this and so great a banqueter, which hath prepared us a supper, who after the manner of a Prince coming to his poor friends house, bringeth all his dainty dishes, and the whole supper with him; I say, the heavenly Bread, and hidden Manna; is not this a great oversight to let him stand waiting at the door, and not to open readily unto him? I say, what incivility is this, not to receive a friend, but not to entertain God himself with all diligence & alacrity? Shall I tell you the reason why we do not open the door? because as in a house full of noise and clamour, music although never 
worldly things ought to be expelled, that divine things may enter.  so excellent, cannot be heard: so neither can the voice of the banquetter enter the ears of a worldly heart, and consequently, the Celestial Manna cannot be tasted by him. I think so indeed. If therefore the worldly tumults and noise in man do not tease and rest, who will not doubt that the Lord beating and crying shall go away away unheard, that they with Samuel may 
Why quietness is required to God's speech.  answer, Speak Lord, thy servant heareth. Moreover, this internal voice speaketh in a spiritual and heavenly Supper, Heb. chap. 6. Those which have been once lightened, and tasted the heavenly gifts, and have been made 
The true spirit of illumination.  partakers of the holy Ghost, and also have tasted the good word of God, & the virtues of the world to come. By which we are taught in what man the holy Ghost is, neither is his mind hindered from daily feeding of that Manna, hidden in the sweet and mellifluent divine Word which proceedeth out of the mouth of God, and by which we live. That which the Kingly Prophet David by the holy Ghost found in his heart and mind, saying, Psalm 16. Thou wilt fill me with joy of thy countenance, and delight of thy right hand even unto the end. And Psalm 34. Taste and see, because the Lord is sweet, blessed is the man that putteth his trust in him. Psalm 23. 
The goodness of God is Nectar and Ambrosia.  Thou hast prepared a table for me in my view, against those that trouble me; thou hast anointed my head with oil, and my cup being brimful, how beautiful is it? Psa. 63. Thy mercy is excellent, fare exceeding above our lives, my lips shall praise thee, Psa. 36. Even as thou hast multiplied thy mercies, O God, the sons of men shall trust in the shadow of thy wings, they shall be made drunk with the plenty of thy house, and thou shalt make them intoxicated with the torrent of thy pleasures, because with thee is the fountain of life, and in thy light we shall see light. Psa. 70. They shall rejoice and be glad all which seek thee, and they shall say always, Let the Lord be magnified, which love thy salvation. But I am needy and poor, help me, O God, thou art my helper and redeemer, Lord, make no delay. By which, beside other places, may be known who those are who are inwardly fed with God's word, to wit, those that are poor in spirit, and in God alone who place their trust and delight. Those I say, are worthy to taste heavenly gifts, of whom David 
Whom God feedeth with his eternal word.  speaketh, Psalm 84. How delightful, O Lord, are the Tabernacles of thy dwellings! my soul sainted and was moved in my inwardness in the entries of the Lord. My heart and my flesh were exalted in the living God. Whereby one may understand that the least pleasures of eternal life do fare exceed all the joys of this present world, and that one day there is more excellent than here to live in worldly pleasure one whole year: which whosoever hath once made trial of, and found to be so, the world bringeth unto him a loathing and tediousness, and as one accustomed to better things can relish it no more. Hereto appertaineth that which the eternal Wisdom speaketh in Ecclus. 24. saying, 
God alone filleth the soul.  My spirit is sweet above the honey, and my inheritance is above the honey and the honey comb. Who eat me do yet hunger; and who drink me do yet thirst. And his hunger & thirst no creature but God alone can fill with his love wherewith the Saints are made drunk, according to the Canticle of Canticles, Eat, O friends, drink & he drunk▪ O my dearest friend's. Therefore Almighty God for that purpose doth make such delicacies for his dear 
The type of eternal life.  friends, as being enamoured with this bait of delight, they may forget all worldly delight. Now if in this life it be better for us to leave all the pleasures thereof for a few crumbs of hidden Manna, and a few drops of Nectar, and of the heavenly Vine, how much more plentiful & abundant shall that be which we shall attain to in the other life? That our Saviour might stir up this thirst in us, it was expedient he should thirst upon the Cross. For even as he alone can staunch our hunger and thirst; so we in like manner can restrain his most flagrant desire of loving. He thirsteth after us more vehemently than we thirst after him, according to that of John, cap. 4. My meat is to do the will of him that sent me, that I may finish his work. And what is the will of God, but that we may attain eternal life? And if we equally thirst after him as he thirsteth after us, then of a truth should we drink and be intoxicated with his Spirit most liberally and sweetly, so that out of our bodies should flow rivers of living water; that is, there should be nothing in us that would not be spiritual, amiable, comely; nay, no 
The greatness of the humane soul, and the humility.  otherwise then if we were filled as from a torrent of goodness and consolation divine, in our whole mind and conversation we should rejoice in God. For nothing is of more account with God than the humane soul, or greater, when it conceiveth God, and heaven and earth, by way of enjoyment freely: and nothing less than it when it humbleth itself before God, and pasteth itself below all creatures.   

CHAP. XXXVII. Those that do not follow Christ in their life, cannot be freed from the blindness of their heart, but do remain in perpetual darkness. Moreover, he cannot truly know Christ, or participate of him, or earnestly repent.  2 John 1. God is light, and there is no darkness in him, if we shall say we have fellowship with him, and walk in darkness, we do lie, and are not in the truth: But if we walk in the truth, even as he is in the truth, we have joint fellowship with him. 
THat we may understand the nature of Light and Darkness, it is necessary to seek into the definition of Light; which no man can give a better than that which blessed John himself delivereth. God (saith he) is light. And what is God? A spiritual being, eternal, infinite, almighty, merciful, gentle, just, holy, true, all-knowing; lastly, of love and faith ineffable; God the Fathet, the Son, and holy Ghost, one in essence, three in persons, the chief and all good essentially. And this is the true and eternal light, whence every one from 
True light & true darkness.  God and his love, mercy, justice, and virtue, turneth himself when it is evident he passeth from light to darkness, seeing without God there is nothing but darkness. For if he be light, it followeth contrariwise that the Devil is darkness itself: if he be charity, the Devil is nothing but wrath, envy, hatred, sin and torment, it must needs be so. To which whosoever joineth himself, he is changed to darkness and the Devil, from which he is not delivered before he shall convert himself from darkness to light, from sin to righteousness; and lastly, from the Devil to God. That which is the work of faith alone, by which our hearts are purified, Acts 15. For whosoever believeth in Christ, he repenteth daily, and converteth himself from sin, that is, from the Devil to Christ. For as Adam by sin converted himself from God to the Devil; so it behoveth every one of us to fly by true repentance and remission of sins, from the Devil to God. Whereupon it followeth, that man without returning and conversion to God, cannot be enlightened. For what fellowship hath justice with unrighteousness, or what place of society is there for light and darkness? 2 Cor. 6. This darkness is unrighteousness, but the light is the true knowledge of Christ, which can no ways enter into fellowship: so that it is impossible that those should be enlightened by the Spirit and light of eternal ●ruth who live in the darkness of unrighteousness. To which appertaineth the saying of Paul concerning the Jews, When t●ey shall be converted to the Lord, the vail shall 
2 Cor. 3.  be taken away; that is, darkness, blindness, and ignorance shall cease, Christ shall enlighten them. For what greater blindness, or thicker mist can cover the minds of men, than infidelity, with the fruit thereof, as pride, covetousness, wrath, lust; therefore where they be, it cannot come to pass that a man should acknowledge Christ the most true light, until he believe in him, confide in him, and be saved by him. For how shall he understand the humility of Christ, whose mind knoweth not himself through pride? How should he know his meekness, that is altogether full of wrath and envy? How his exceeding wonderful patience, which rejoiceth in revenge, and imitateth 
The true knowledge of Christ.  the brute beast in cruelty? For whosoever understandeth not the lowliness, humility, and patience of Christ, he never knoweth Christ in his faith. And that you may truly and rightly know him, it behoveth thee by faith to have the heart & understanding of Christ, and to perceive his lowliness, patience, and humility within thee in thy heart. For as a plant is known by the taste and smell: so Christ which is the tree of life, by tasting and by trial, is understood: I say, by tasting in faith his lowliness, and humility, and patience, and by eating of his fruit, whereby consequently his soul might find rest and tranquillity, and be made capable of divine grace and consolation. Which two into a heart void of faith, and unfenced with the humility and lowliness of Christ, cannot enter to fructify, seeing that God giveth grace only to the humble. Seeing then it is thus, what doth Christ profit a man who hath no society with him? Such are all those who living in the darkness of sin, cannot be companions of light, according to that of Saint John, If we say we have society with him, and walk in darkness, we are liars, and want the truth. But if we walk in the light as he is in the light, we have joint fellowship with him. Which in the second chapter he addeth, The darknessc is passed over, and the true light now shineth: h●e which saith he is in the light and hateth his brother, is in darkness until now. He that loveth his brother abideth in the light, and there is no offence in him. But he that hateth his brother is in darkness, and walketh in darkness, and knoweth not whither he goeth, because darkness hath blinded his eyes. And how long a man remaineth in that terrible cloud of sins, he cannot be lightened of Christ, which is the true Light, and come to the knowledge of God. For the true knowledge of God and Christ consisteth in that he understands God to be mere 
The true knowledge of Christ.  Grace and Charity: which who hath not and exerciseth, this man knoweth it with the most ignorant. So all knowledge consisteth, & ariseth out of the understanding, experience, and works of truth: and so certain it is, that he which doth not exercise charity; howsoever he make many words of it, yet he perceiveth not the perfect nature of it. In like manner, Christ is mere love, humility, meekness, patience, and virtue: the which who hath not, is ignorant of Christ, although he can prattle many things of him, and usurp his name.  
After the same manner, the word of God is nothing but Spirit: whereupon they which live not in the Spirit, these consequently do not know what the word of God is, although they fable and dispute of it every where. Therefore it belongeth not to him to judge of love, who never exerciseth it. For all knowledge, as we said even now, beginneth with feeling & experience. 
Knowledge ariseth out of experience.  Nor is it his part to speak of the light that never moved a foot out of his own darkness to see the light: and what is light in man but faith and charity, according to the saying of Christ, Matth. 5. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Now seeing that the most holy life of Christ is nothing but mere love, if we endeavour to drink and draw from him true faith, humility, lowliness, and patience, as it is given in commandment to us by the severe Law of Learning, then truly we are transformed into his image, and we are beautified and adorned with his love no otherwise then if we were covered with Christ himself, which is the eternal and true Light, according to that of the Ephesians, chap. 5. Arise thou that sleepest, and arise from the dead, and Christ will enlighten thee. Whereupon it followeth again, that as many as do not awake from the sleep of the world, that is, concupiseence of the eyes, of the flesh, and pride of life, their soul cannot truly be illuminated by Christ. Contrariwise, they which assume the life of Christ, and follow him in faith, these truly are illuminated, according to that of Saint John, chap. 8. I am the light of the world, he which followeth me, in faith, charity, hope, patience, lowliness, humility, fear of 
Only the martyrs of Christ illuminated.  God, and prayer, walketh not in darkness, but shall have the light of life. As if he should say: Only those that imitate me, have the light of life, and the true illumination and knowledge of me. By reason of the same Faith and Life of Christ, or Christian life; blessed Paul, Ephes. 5. calleth the faithful the Light, You were (saith he) sometimes darkness, but now light in the Lord. And 1 Thess. 5. You are all the sons of light, and the sons of God; we are not of the night; nor darkness, having put on the breastplate of faith, and love, and the helmet of salvation. To this belongeth that of the Book of Wisdom, which faith, That the holy Ghost doth fly wicked persons, but comes into holy souls, and of them makes Prophets, and friends of God. Which if it fly the wicked, it is plain that they cannot be enlightened of it. To which that is like, that Christ denieth the world, that is, carnal minds not repenting them at all, can they receive the holy Ghost. But that there might be a perfect and absolute example amongst men, and an Idea of virtue, therefore the Son of God became Man, and by his most holy life, became the public Light of the world; that all men might follow him, believe in him, and be illuminated from him. Now seeing the false Christians themselves know not Christ to be the most perfect and absolute righteousness, or virtue, therefore they did not care for following him, it is manifest that the Ethnics, the most rigid observers & lovers of virtue, did go far beyond them. Of whom the wisest, as Plato, Aristotle, Cicero, and Seneca determined: If the virtue of the body may be seen, or could be seen, it would appear more clear than Lucifer, or the day star. But those that shall behold Christ with the eye of faith, he being the true Lucifer, or Daystar, doth far excel them, and 
Faith in Christ illuminateth the heart.  those shall so see and contract the word of life, 1 John 1. But if the Ethnics did so esteem virtue, and desired to see it, how much more ought Christians to esteem it above all things, seeing Christ is mere virtue, mere 
The love of Christ is to imitate Christ.  lowliness, yea God himself? Whereupon not without cause, Saint Paul preferreth the love of Christ before all Sciences, or knowledge: for that he which loveth him, it necessarily followeth, that he do embrace his lowliness and humility out of his mere and most sincere love towards him: whereby he is further illuminated, and daily 
Light & grace is given by humility.  transformed into the image of Christ, from glory to glory, 2 Cor. 3. For God giveth grace to the humble, saith Saint Peter, 1 Epist. chap. 5. And Saint Bernard, The floods of grace do flow downwards, not upwards. By all which it cometh to pass, that the grace of the light and of knowledge divine, is not communicated to a man that liveth not in Christ, but walketh in the way of the Devil, when true faith, and the works thereof do not leave us empty, or void of knowledge of our Lord Jesus Christ, 2 Pet. 1. Now seeing that a man having the Light and Life of Christ, dwelleth in him (for all these things he is himself) therefore according to the saying of the Prophet Esay, chap. 11. upon such and no otherwise then upon Christ himself, do rest the gifts of the holy Ghost, that is to say, the Spirit of wisdom and understanding, the Spirit of counsel and fortitude, the Spirit of knowledge, piety, and the fear of the Lord. Wherefore Saint Peter in the second of the Acts, speaketh thus to the Jews, Repent, and you shall receive the gifts of the holy Ghost: as if he should say, The Spirit of God, of which you have had experience, and which is the Illuminator of the heart, sendeth not itself into other minds then those that are faithful and repent. Go to then, O mortals, which desire to be freed from the blindness of heart, and everlasting darkness; and lastly from the Devil himself, imitate Christ in faith and true conversation, and amendment, being sure that the nearer you are to Christ, the nearer you are to Eternal Light: and by how much mor● unfaithful you are, so much nearer you a●● to Darkness and the Devil. For as Faith, Christ, and all virtues are knit together: so in like manner, incredulity, the Devil, and all vices do cleave together. Behold with me the Apostles imitating Christ in faith, contemning the world, denying themselves, renouncing their possessions, and living in eternity: by which things they attained to this, that they might be heavenly illuminated, and might be endued with the holy Ghost. To whom was most unlike the young man that was so rich, whilst he studied himself, and thought himself something, Luke 18. Therefore he remained in the darkness of the world, neither was he enlightened to eternal life. For he that loveth the world, the love of the Father is not in him. And blessed John professeth plainly, That he which loveth not, remaineth in darkness, and knoweth not whither he goeth, because darkness hath blinded his eyes. To whom agreeth Taulerus, who in all his Sermons every where showeth and admonisheth, without serious exercise of faith, without mortification and selfe-denial, without inward turning himself to his heart, and lastly, without the inward Sabbath of the soul, no man can receive the divine Light, or perceive it in himself. In brief, as much as in the condition after conversion the works of darkness by the spirit of God in man are destroyed, so much is he illuminated: and by how much more & more powerfully on the other side our corrupt nature, as the flesh & the world, in man do bear rule; so much less Grace, Light, Spirit of God and Christ is in him. Therefore it remaineth, without daily & continual repentance, no man can be illuminated, when as he hath not resisted one ●ice, nor 
The further from the life of Christ, the further from the true light.  rooted out one, and exerciseth innumerable others, bringeth forth out of himself continually with more increase than people are wont to do. And as darkness is thicker in itself, and more cloudy, by how much the Sun goeth back from us, by so much we are unlike to the life of Christ, so much more plentiful are we in sin, and darkness groweth the thicker in us, till they become eternal night. On the contrary, he which by the grace of God entereth the Chariot of virtue with a good courage and firm hope, this man cannot but profit in them daily, one following another, as rings be linked one to another in a golden chain. Which connexion blessed Peter expresseth, 
The knowledge of Christ in love, faith, and the fruits thereof, is to grow in Christ, & profit in him.  writing in the second Epistle, cha. 1. And you ought to have care, and to use diligence, ministering in your faith virtue, and in your virtue knowledge, in knowledge abstinence, in abstinence patience, in patience piety, in piety brotherly love, in brotherly love charity. And if ye do these things and abound therein, you shall not be found empty, nor without fruit in the knowledge of our Lord Jesus Christ. As if he should say, he that shall not addict himself wholly to the study and exercise of these virtues, he knoweth not Christ: but he that by faith profiteth in them, he groweth in Christ: all other, as proud ones, wrathful ones, covetous ones, impatient ones, profit not in Christ, but in the Devil. And it is left us Christians in precept, that as a child by little and little, and in time is made a man: so we may grow in faith, and in the study of virtue, to perfect 
The fruit of the death of Christ in us.  men to the measure of full age in Christ, Ephes. 4. Coloss. 1. But to whom these things are not ready, or at hand, (saith Saint Peter, 2. Epist. 1.) he is blind and hand-bound, forgetful of the purging of his old sins. As if he should say, It is for certain, that Christ by his death and blood, took and did bear all our sins; but in the mean time we must beware that we addict not ourselves to sin hereafter, but rather the death of Christ fructifying in us, we die to the world, and live in Christ; which whosoever doth not care to do, to this man it is plain, that the purging of his old sins profiteth nothing. Whereupon it followeth, if we desire to have the sins of our former life remitted and pardoned, we must forbear ●● sin, we must repent and believe in Christ: which if we do not, than we retain all those sins of our former life, and they are to be lamented by us to all eternity, without all hope of expiation, or forgiveness; so that it is possible that even for wrath alone, a man may be damned, which if he had by Christian lowliness corrected, then in truth he had obtained pardon for all his other sins, which because he neglected to do, therefore according to the words of Saint Peter, He is blind, being forgetful of the purging of his old sins. Whereby it is given to understand, 
The necessity of repentance.  how necessary a thing repentance is, and the changing to a betterness: For although Christ died for our sins, blotting them out and abolishing them with the incomparable price of his blood, yet we do not participate of that merit, unless we repent, it profiteth nothing. And howsoever every man is promised pardon for his sins for the merit of Christ; yet that promise pertaineth nothing to thee, to the unbeliever, nor the impenitent, but to those alone which do amend their lives; when it is most meet that those sins be remitted which we go not about to remember, but those only which we were hearty grieved for. And to this pertaineth that which is spoken, Matth. 11. The poor receive the Gospel, that is, obtain the remission of sins.  
Now let us suppose some Usurer for many years hath been a servant to covetousness, 
without amendment sins are not forgiven.  after the example of Zacheus; or to lust, as Mary Magdalen; or lastly, to wrath and revenge, as Esau: and this man so soon as he heard these offences were to be left, or else the death and blood of Christ would profit him nothing, he becometh a suppliant to God, and to him, as old men did speak, to give satisfaction in words, and then to desist from his sins to crave pardon and grace of God, and to believe in Christ, than it is most certain, that all his first offences are remitted him out of mere grace, and no merit, but for the death and blood of Christ shed for them. But these that have not determined as yet to detest covetousness, wrath, usury, pride and lust; they, because they want faith purging their hearts, may hope in vain for the remission of their sins, but lament for them in eternal torments never to be satisfied. Whereupon blessed Paul doth earnestly admonish, Galat. 5. Because they do such things, they shall not inherit or possess the Kingdom of heaven. Therefore either eternal damnation followeth, or amendment of their lives to a better; which where it is done by faith and true conversion unto God, there is pardon and divine grace ready at hand, yea Christ himself, without whom there is no grace: For Christ doth accompany his most precious 
All things necessary to salvation do accompany faith, taking hold of Christ's merits.  merit, and consequently satisfaction for our sins: which being present, there is righteousness, with righteousness peace and a good conscience, as Psalm 85. Righteousness and peace do kiss each other; with a cheerful conscience the holy Ghost; which because it is the spirit of joy, thereupon also joy followeth, and thereupon life eternal, which is nothing but joy sempiternal. And this is that light of eternal life with which they are crowned so many as live in Christ and daily repentance, whose beginning and foundation is the death of Christ. On the contrary, where there is no repentance, there is grace wanting, and grace wanting, neither is Christ there present, who being absent, his merit is not participated, and that which dependeth upon 
Impenitency hindereth the whole kingdom of God & eternal salvation  it, the remission of sins. Where that is not to be had, or to be found, there is no righteousness, and consequently no peace or good conscience, no consolation, no holy Ghost, no joy of heart and conscience; lastly, no life eternal, but death, but hell, but condemnation and everlasting darkness. Whereby that is manifest we affirmed in the beginning, That those who by true repentance in Christ, do not intent to follow him in his life, cannot be freed from the blindness of their hearts, nor themselves freed from the eternal darkness.   

CHAP. XXXVIII. That the Antichristian life is the cause of false doctrine, hardness of heart and blindness; where certain things are ingraffed in predestination.  John 12. Yet there is a little light in you: walk while you have the light, lest darkness comprehend you. 
seeing it is certain that Christ, together with faith and a Christian life, is denied, renounced, and wholly extirpated, to what end serveth his doctrine to us? which together with the Sacraments to that end is 
The end of the Word & Sacraments.  given us only that it may be turned into juice, blood, and our life. And as from noble seed doth arise or grow noble fruit: so from the Word and Sacraments, should arise a new man, holy and spiritual, and to speak in a word, a Christian, out of the Spirit, Word, and Sacrament, no otherwise then a man regenerate out of Christ, so believing in him, and living in him. For as an infant is born of his mother, so a Christian is born of God and Christ by faith. But when we have not determined to change our life, nay rather have so framed our manners, as they are against him, it is plain we are not begotten of God, and therefore his doctrine and light doth profit us nothing when we are sure we walk in darkness. Whereupon also the light being fled and taken away, it must needs be that darkness and false doctrine of errors and seducing, do encroach upon us. Which to beware of, our Saviour did admonish us saying, Little children, whilst ye have light, walk in it, lest darkness do comprehend you; I say, the darkness of errors, deceivers, deluding, of blindness and hardness of heart: such darkness as deceived Pharaoh, the Jews, and Julian, who in the end convicted by his own conscience in his own evil, exclaimed openly and confessed, that Christ did yet live, and the true God, saying, Thou hast overcome, O Galilean, thou hast overcome; when it had been better for him to have said, Have mercy upon me; but he could not so say because of his blindness, 
From whence hardness of heart.  and because he refused and denied the mercy of Christ. And this hardness of heart is that terrible darkness which in the end overtaketh those that will not walk in the light, and is the punishment of those that blaspheme the truth, as Pharaoh did, Exod. 5. Who is the Lord that I should hear 
Blindness is a punishment.  his voice, and let Israel go? I know not the the Lord. Therefore it was convenient that God should manifest himself to him by his power, making him an example before the whole world, that it might be manifest that man can do nothing against God. In like manner when the Jews would not hearken unto God, they were strucken with blindness and hardness of heart: that which Moses had foretell them would come to pass, Deut. 28. & 32. The Lord shall strike thee with madness and blindness, and the fury of the mind; and it came to pass, witness Esay, chap. 6. Whereby it is manifest, that such blindness is the most just punishment of incredulity and contempt of God and heavenly truth, according to that of Paul, 2 Thess. 2. Because they received not the love of the truth that they might be saved, therefore God shall send unto them, or give them over to be deceived by the spirit of error, to believe lies, that all may be judged that believed not the truth, but consented to iniquity. By which it is given us to understand, why God is wont to permit such blindness and hardness of heart. Moreover to whom he denieth, and lastly taketh away his offered 
From whom God withdraweth his favour.  grace, this man is wretched of himself, neither can return into the way at any time, after the example of Pharaoh and Julian; and from whom the Lord taketh away his light, he liveth all his days in darkness. But Almighty God taketh it only from those that will not walk in it; neither taketh he his favour away, but from those that have refused it. In which sense blessed Paul, Rom. 9 recounteth that oracle of God out of Moses; I will have have mercy on whom I will have mercy; and I will show 
The cause of blindness.  pity on whom I will have pity. Therefore on whom he will, he hath pity; and whom he will, he hardeneth. But he hath pity of all who acknowledge his mercies; and contrariwise hardeneth those that do repudiate and blaspheme his offered grace: that which blessed Paul plainly reproacheth the Jews, Acts 13. It was meet that first the word of God should be preached to you: but because you expel it, and judge yourselves unworthy of eternal life, behold, we turn unto the Gentiles. And the Gentiles hearing, rejoiced, and glorified the word of the Lord, and believed as many as were ordained to eternal life: that is, as many as did not repudiate the word of grace, or means of faith. Of which contempt because the Jews were guilty, therefore they could not believe: for Almighty God hath preordained none to eternal life which repel his Word disdainfully. Therefore predestination, or preordination to life eternal, is finished or brought to pass 
The order of predestination.  in Christ: so that Almighty God offereth his grace to all by his Gospel, which who receiveth, those truly are preordained to eternal life: and those that do cast it behind their backs, and refuse it, those do judge themselves unworthy of eternal life, as Paul saith, that is, by their own fault are unworthy of that blessing, exempting themselves from universal grace, and putting out their own names out of the book of life, which is Christ, by his contumacy resisting the word of God; thereupon consequently cannot be made faithful. Let us not err, 
Who those be that drive away from them the word & grace of Christ.  O Mortals, they do not only repudiate the word of God, and drive it away, which will not admit of the doctrine of Christ; such as are Turks and Jews; but those also which will not continue in the footsteps of Christ, take his life upon them, and walk in the light: for which cause consequently God himself taketh away even the light of the Word, and sound doctrine. I (saith Christ John 8.) am the light of the world, he that followeth me, walketh not in darkness, but shall have the light of life. As if he should say, whosoever shall contemn to imitate my life, the darkness of errors, of seducements, blindness, and hardness of heart. Behold with me the most proud, the most excellent, the chief, the most learned, and the most powerful of this world, whose errors in truth, seducements and blindness, come 
From whence the most prudent of this world are most guilty of seducement.  from no other cause but because they live not in Christ, neither imitate his life; and therefore cannot have the light of life. From hence it must needs be which Paul calleth the works of errors, and Satanical lies, which rush upon us more powerfully, because the universal world refuseth to imitate the life of Christ. For what society is 
From whence error.  there between light and darkness, and what agreement is there between Christ and Belial? 2 Corinth. chap. 6. As if he should say, the purity of doctrine and divine knowledge cannot remain with those, or amongst those that live in the Devil, in darkness, in pride, in covetousness and pleasure. For how should pure doctrine and divine mix themselves together, or suffer themselves to live together with an unpure and an unchristian life? Or what is more disagreeing and unreconcilable than an impure life, and pure doctrine? Wherefore if we will retain doctrine, the way we hold, is wholly to be changed, is utterly to be changed by public suffrage of custom and applause, and it must be altered for a better than Antichristian, we must imitate Christ, and shake off the sleep of sin, and 
He that keepeth not the footsteps of Christ, strayeth from the way  Christ will beautify us with the light of true faith. For whoso insisteth not in the footsteps of Christ, that is, his love, humility, lowliness, patience, and fear of God, he must needs be deceived when he walketh not the way which leadeth to truth. But on the contrary, if we did all live in Christ, if we did walk in love and humility, if all our studies and Theology did respect this one thing, that the flesh and Adam might be mortified, Christ would live in us, that we might overcome ourselves; that lastly, we might triumph over the flesh, the world and the Devil; then truly there would be less brawling and strife about doctrine, and heresies of themselves would fall to the ground. We have an example of that in Achab, who by his wicked and tyrannical life obtained this, that through his own evil, and the lies of four hundred false Prophets, he believing them, by their provocation did undertake the 
Blindness & seducing ●s a just punishment.  war, and contemn the Prophet Micaiah foretelling his death in that war, and contrariwise he was constrained to give credit to the false prophets, prophesying all things to go well; and lastly, by right and due desert the dogs did lick his blood. And is not this the same that B. Paul saith, 2 Cor. 4. God blinded the minds of the unfaithful of this age, that the light of the Gospel should not shine upon them: and also which God by Esay, ch. 29. threatens to all hypocrites boasting of Christ and his doctrine, and denying him in life, that they shall be seduced by the illusion of false prophets, as Achab was: For because this people draweth near me with their mouths, & honour me with their lips, but their heart is far from me; therefore the wisdom of the wise shall fail, and the understanding of the wise shall be hid: the Lord shall shut their eyes, he shall darken the eyes of the Prophets, & the principal of them that see visions, and the word of God shall be as a sealed book, and as letters to an ignorant man. To which those are like which blessed Paul, 2 Cor. 3. mentioneth of the 
The blindness of the jews through unbelief.  Jews, to wit, that there was a veil set before them, and over their hearts, that reading in their Prophets of the Messiah, they should not understand; which veil Almighty God would take from them if they were converted to him.   

CHAP. XXXIX. The purity of doctrine, and the divine Word not only by disputing and writing many books, but by true repentance also, & a holy life is to be obtained and kept.  2 Timoth. 1. Take the form of wholesome words, which thou hast heard of me in faith, and in love in Christ Jesus. The good which is deposed hold fast by the holy Ghost which dwelleth in us. 
THe purity of Doctrine, and the verity of Christian faith come to be defended against Sects and Heresies: after the example of the Prophets which preached against 
The necessity of disputation.  false and idolatrous Prophets in the old Testament: after the example of the Son of God, who disputed vehemently against the Pharisees and Scribes; after the example of John the Evangelist, who wrote his Gospel against Ebion and Cerinth, and the Apocalypse against the false Church of the Nicolaitans and others: after the example of Saint Paul, who defended most strongly the doctrine of justification by faith, of good works, of the resurrection of the dead, of Christian liberty and such like against false Apostles: after the example of the holy Bishops and Fathers of the Primitive Church, which wrote most strongly against the Pagan superstitions, and Heretics, and in the Ecumenical Counsels gathered by the Christian Emperors, did condemn the chief Heretics and Patriarches, Arrians, Macedonians, Nestorians, and Eutychians: lastly, by the example of the incomparable Hero Martin Luther, by whose excellent and grave writings the Papality and other Heretics were much weakened, it is as clear as the noonday. Therefore it remaineth as a thing most fit and requisite, to preach, writ and dispute, that the purity of the doctrine, and the verity of religion might be manifest, according to the Apostle, who in the first chapter to Titus will have a Bishop to be powerful to exhort in doctrine that is sound, and to argue with those that contradict it. The 
The abuse of Thenlogicall disputation.  which although it be a lawful and a laudable way, it is so fallen out by the abuse of it, that amongst all their bitter Disputations and Sermons of controversies, and the infinite heaps of writing, and counterwriting, the memory of Christian life, of true repentance, devotion and charity, is almost abolished with their names, no otherwise then if the sum of Christian Religion consisted in disputation, and writing books of controversies, & not in the practice of the Gospel, and Christian learning. For if we behold the examples of the holy Prophets and Apostles, as also of the Son of God, it is manifest that they did sharply dispute not only against false Prophets and Apostles, but also against the superstitions of the Gentiles; but with no less fervency did exhort to repentance & Christian life; and moreover did show in most grave Sermons, that by their impenitency and wicked life, the divine Worship and Religion did go backwards, and decay, the Church was wasted, that Kingdom and people were afflicted with hunger, war, and plague; all which came to pass as true as they said it. Of this kind is that Sermon of Esay, 
Impiery destroyeth the worship of God, & true religion.  chap. 5. where he denounceth to the people of the Jews, because the vineyard of the Lord did not bring forth clusters of grapes, but wild grapes, therefore Almighty God had decreed to lay it waste. Whereby it plainly appeareth, that impiety is the cause why God useth to take his word from us. To the same sense is that which Christ said, John 12. Walk in the light whilst you have it, lest darkness overtake you. For what other thing is it to walk in the light, then to imitate Christ? Or what other thing is it to be overtaken with darkness, then to lose the purity of the Gospel? Whereby it appeareth 
without true repentance none is enlightened.  that none can without true repentance and a holy life, enjoy the light: the holy Ghost, which is the true enlightner of our hearts, flying the ungodly, and choosing holy souls only to make friends and Prophets of God, as it is written Wisdom 7. whose beginning sigh the fear of God is, as it is in Psa. 111. who likewise doubteth impiety to be the beginning of folly, ignorance and blindness? Moreover, the true knowledge of Christ, and pure doctrine, and the profession thereof, doth not consist in words only, but in deed and holy life, according 
The knowledge of Christ consists not in words.  to that of Titus, chap. 1. They confess they know God, but deny him in their deeds, when they are abominable and unbelievers and reprobates to every good work. And Titus 3. They have the show of godliness, but deny the virtue thereof. Whereby it is given to understand, that Christ and his Word is denied by a wicked life as well as words; neither hath he the true knowledge of Christ which never putteth it into action. Wherefore he that never feeleth or tasteth the humility, lowliness, 
It is lame without a holy life.  patience, and the love of Christ inwardly in his heart, he knoweth not Christ, and therefore where use and necessity requireth, they cannot confess him. For to profess & preach the doctrine of Christ only, is truly to divide Christ, and to lame him, if you do not profess and preach 
It is not words, but life that makes a Christian.  his life. And we have abundance of books of his doctrine; of his life almost none; every where books of controversies concerning doctrine, but very little time spent about true repentance and a Christian life. For what is doctrine without life, but a tree without fruit? Or how should he follow the doctrine of Christ who imitateth not his life? For the head or chief of the doctrine of Christ is charity from a pure heart and a good conscience, and an unfeigned faith. But we live in that age wherein there is a great number of those whom if we hear them disputing so acutely and well of the doctrine of Christian religion, you would think them to be men of great worth; but if you behold them narrowly, and touch them nearly, you shall then know them to be inwardly and in their hearts full of pride, envy, and covetousness, that no Basilisk can be more venomous. Against whom therefore we must beware, observe what Paul saith, 1 Tim. 1. he doth not rashly or suddenly join Love and Faith, that he may show that these two do or would conspire and consent together. And although we cannot arrogate so much to our strength and piety, that we make it the price of our happiness, knowing also with Saint Peter, Epist. 1. chap. 1. that we are kept in the virtue of God by faith to salvation: yet we profess this, that by an Antichristian life the Spirit of God will avoid us with all 
The wicked are not enlightened  his gifts, amongst which faith, knowledge, understanding and wisdom are not the least. Whereby it followeth again, without a holy life the purity of doctrine cannot be preserved; and the wicked which will not imitate Christ, are not enlightened with the true light. On the contrary, those that walk in the light, that is, which do insist and persevere in the footsteps of Christ, are drenched and bathed in the true light, which is Christ, and divinely preserved from all errors. Therefore it is true which that ancient Writer Taulerus saith, So soon as a man dedicateth himself to God, and suffereth him, and denieth his own will and flesh, then truly the Spirit of God doth begin to make beginning of illumination, and endowing with true and solid knowledge, because indeed this man doth celebrate the true Sabbath of the heart, and keepeth holy day, and resteth from his wicked concupiscences, will and works. Which is to be taken of the state after conversion, and of daily illumination, and of the increase of gifts and spiritual grace. Now neither is it unfitly said which Christ, John 14. speaketh, I am the Way, the Truth, and the Life; calling himself the Way, who showeth the same unto us, not 
How Christ is the way.  only in doctrine, but in his most holy life. Which life is no other thing then a living faith, and working by love, hope, patience, meekness, humility, prayer, the fear of the Lord, and to speak in a word, true repentance & turning to God, whereby we are drawn to the Truth and the Life, wherein the whole Christianity doth consist, which is the breviary or epitome of all books and precepts. Which is also the true and Kingly way to life and truth, and is Christ himself, the book of life, in the involving and learning whereof we ought 
Christ is our book.  to spend all our life. This (I say) is that straight way and narrow gate, Matth. 7. which few do find; this is the book of life which almost none do read, although in it all things are contained which a Christian ought to know: so that we shall need no other book to our eternal salvation. Which is the reason why also the holy Scripture is contained in very few books, to wit, that it might appear that Christianity did not consist in the multitude of 
The brevity of Scripture whereupon.  Commentaries and great Volumes, but in living faith, and imitation of Christ, according to that of Eccles. c. 12. There is no end of making many books, and much meditation of the flesh is affliction. In like manner let us all hear the end of speaking, Fear God and keep his commandments. Moreover, Matth. 7. it is said, That the Devil when men are asleep soweth Tares in the Wheat: that teacheth us, when men neglect repentance, and sleep sound in their sins, and are overtaken with the love of this world, we having more care of frail things then immortal goods, then by little and little doth the Devil sprinkle his 
Pride is the field of heresies.  seed of false doctrine in the field of pride; whereupon do arise Sects and Heresies: for by pride both Men and Angels lost the true light; and all errors came into the world, which yet we might have wanted if Satan and Adam had lived in the humble life of Christ. Whereupon Saint Paul deservedly, Ephes. 6. saith, Arise thou that sleepest, and Christ shall enlighten thee, being willing to show that no man can be divinely enlightened, who hath not before shaken off from his eyes the sleep of sin, and driven from him security and impiety, according to that of the Acts, chap. 2. Repent and receive the gift of the holy Ghost. And that of John, chap. 17. The world cannot receive the holy Ghost: understanding by the world, a wicked and worldly life. Likewise when Christ saith, You know them by their fruits, 
All things are known by the fruits.  what other thing signifieth it, than not O Lord, Lord, but the fruits of life is the sign and mark of true and false Christians? For what belongeth the pure doctrine to those false Christians use, who under pretext of sheep's clothing do make show, when inwardly they are nothing less then true Christians. And although the life be corrupt, yet it should not, or may not be drawn into the argument of false and wicked doctrine, as the Papists do at this day, esteeming and condemning our doctrine by the wickedness of our lives (which way of arguing if it were worth any thing, now the doctrine of Christ & his Apostles had not been sound, because even then many false Christians were found) but it is yet and will be a show and mark of the men themselves whereby 
The life is the mark of a man.  we may know whether they be true or false Christians; he that teacheth otherwise teacheth otherwise then he liveth, and when he believeth aright, he doth blot his faith with an Antichristian life, as if Ivory were spotted with Ink. In which sense so many as are so, Christ calleth them false Christians, unfruitful trees, fit for nothing but to be burned; lastly, that only is true and Christian faith, which worketh by love, by which a man is made or becometh a new creature, by which he is regenerated, by which he is united with God, by which Christ liveth in us, dwelleth and worketh in us, by which the kingdom of God is built in us; and lastly, by which the holy Ghost purgeth and enlighteneth our hearts. To which do belong many golden Oracles of holy Scripture, such as that 1 Cor. 6. He that cleaveth to the Lord is spirit. And what is it to have the Spirit of Christ, and to breath with it, then to have the same understanding and mind, and the same heart? which joint breathing and consent, is nothing else but a new, holy, noble, heavenly, spiritual, and heroical life of Christ in us. Also 2 Cor. 6. In Christ is a new creature, terming to be in Christ, not only to believe in him, but to live in him. Also Hosea 2. I will espouse thee to me for 
The espousing of Christ and its fruit.  ever, in faith I will spouse thee to me. Which indeed signify nothing else then that a man wholly and spiritually is to be united to Christ; so that where faith is, there is Christ; where Christ is, there his life is in man; where the life of Christ is, there is love; where love is; there is God himself (for God is love) and the holy Ghost remaineth. For all things are connexed and chained together; they cleave together no otherwise then the head with the members, and the cause with the effect. Which connexion of faith and life, blessed 
The chain of virtue.  Peter, Epist. 2. chap. 1. representing to us, writeth thus: But of all have especial care, add virtue to your faith, and in virtue knowledge, and in knowledge abstinence, and in abstinence patience, and in patience piety, and in piety brotherly love, and in brotherly love charity. For if you have these things and abound therein, you shall not be empty, nor be without fruit in the knowledge of our Lord Jesus Christ. But for those that have not these things, those are blind and hand-bound, being forgetful of the purging of their old sins. In which place the Apostle eloquently declareth in whom this conjoining of faith and life is not, when to be ignorant of Christ, to fall from faith, and to walk in darkness. For it is the property of true 
True faith.  faith to change a man wholly, to renew him and to quicken him in Christ, so that he may live and remain in Christ, and Christ likewise in him.   

CHAP. XL. Certain Rules very profitable to lead our lives Christianlike, and devoutly.  1 Timothy 4. Exercise thyself in piety: for piety is profitable for all things, having promise both of this life, and the life to come. 
IN this admonition is contained a brief description of a Christian life, by which we are taught, that a Christian ought to spend all his time in the study of piety, (which is the compendium of all Christian virtues;) first, because it is profitable for all things, in all our words and deeds, blessing them if so be we use it in them: Secondly, because God doth reward it both in this life and the life to come, where we shall receive the everlasting harvest of our labours.  
Rule I. First, although thou canst not live so perfectly as the word of God commandeth, and as thy spirit would, yet thou 
God alloweth the good will for the deed  must never but wish ardently the same. For after this manner the holy desires of the Saints were acceptable unto God, who also alloweth them; because he is the beholder of the hearts, not the works. In the mean time having a special care of one thing, to crucify thy flesh, and not to suffer it to rule.  
II. In all things that thou thinkest or 
The concupiscence of the flesh is the door of the Devil.  dost, study to preserve thy heart, lest thou be defiled with proud thoughts, words, and works; or lastly, by wrath, and such like Devilish actions: For by this means thy heart is open to the Devil, and shut up from God.  
III. Strive for it, lest it happen that thou lose the liberty of thy mind through evil concupiscences of earthly things, making thyself a servant and slave of the creatures. For seeing thy soul is more noble than all the world, it were a very unworthy thing to put it under, and sell it to the world, and addict thy heart to frail and frivolous things of the world.  
iv Avoid studiously the sorrow of this world, that bringeth and worketh death, and by covetousness, envy, and too 
D●vine and worldly sorrow.  much care of a family, and also by incredulity and impatience is begotten. But on the contrary, embrace divine heaviness, which proceedeth from the meditation of his sins, and infernal punishment, and▪ thereby worketh a stable salvation, and also peace and joy in God, 2 Corinth. 7. Indeed man ought to bear the loss of no worldly goods so heavily as his own sins.  
V If thou canst not bear thy cross with such joy as is meet, yet at least take it with 
The cross how to be bo●n.  patience and humility, resting upon the divine will and pleasure of God. For this is always good, neither doth it respect or intent other things than our profit and salvation. Therefore whatsoever God shall appoint or determine for thee in making thee merry or sad, poor or rich in spirit, exalted high or low and humble; and lastly, vile or excellent: think always this, It seemed good to him, and expedient for thee; therefore that which pleaseth him, let it not displease thee, but rather rejoice if he carry all things according to his will and thy salvation. All the works of God are good, saith Sirac. chap. 39 And Psalm 144. The Lord is just in all his ways, and holy in all his works. Wherefore it is more excellent 
The will of God always good, never evil.  that God in thee do his will, that never swarveth from good or his own end, which thou oughtest to suffer willingly, who art by nature always inclineable to evil.  
VI Consolations and heavenly visits are to be received with humble thanks. Contrariwise, if they do not move thee, then know that the mortification of the flesh is more profit for thee then the joys of the Spirit. For unto us that be subject to sin, and dwelling in flesh and blood, grief is fare better than joy and delight. For many by reason of plenty of spiritual 
Sorrow and dryness of the spirit how it is to be born.  consolation, fall into spiritual pride: But the Lord knoweth who are fit to be led by a pleasant and lightsome way to eternal life, and who are fit to be led by a crooked, sharp, sorrowful, fearful, and stony way. Always think it fit for thee, that thou mayst come to life by that way the divine wisdom hath chosen, although it differ from thy opinion and desire. Better is sorrow than laughter, saith Solomon, Eccles. 7. Because by sorrow the mind of the offender is corrected. The heart of a wise man is where sorrow is, and the heart of a fool where joyfulness and mirth is.  
VII. If thou canst not bring great offerings of devotion, prayer, and thanksgiving to God, offer to him that thou hast, and canst, commending and adorning thy small sacrifices with good will and holy desires, that thy religion and devotion may become acceptable before God: because to have even that pious desire, or be willing to have, is no small grace, and most acceptable sacrifice to God; because so much as we wish to perform before him of devotion, prayer, praises, and desire of heavenly things, even so much it is before God. For he requireth nothing of thee but that his grace and favour may work in thee, neither canst thou return him any more than he hath first bestowed on thee. In the mean time desire this of Jesus Christ with humble prayer, 
Our perfection is in Christ.  that he would supply thy sacrifices with his most perfect sacrifice, because he is our perfection, ours on the contrary all of them are lame and unperfect. Wherefore say, my God and Father, let my devotion be acceptable unto thee, my faith, my prayers, my thanksgivings, in thy most beloved Son, and those not for their own worth, but esteem them for the merit of Christ, and it cannot be but that his most perfect works be and shall be pleasing unto thee. For he, he shall copiously supply what is wanting in me. And by this means our piety, prayer and thanksgiving; how unperfect soever, obscure and small it be, the greatest weight of glory and dignity is given in exchange 
In faith & Christ all our things are perfect.  for the merit of Christ. As an infant if it be naked and defiled, is not seemly, nor amiable; but if it be honestly clothed and adorned, is pleasing to all: so all thy works are of themselves, and their own nature, nothing; which yet if they be adorned with the perfection of Christ, they are most acceptable to God the Father. Even as Apples otherwise of no great value or price, if they be placed in golden Scutcheons, or Sockets, are more excellent and beautiful than themselves: so our prayers, our piety, and thanksgiving in Christ, is more worthy, more precious and more noble made: according to that of the Ephesians, chap. 1. He hath gratified us in his beloved Son.  
VIII. When sins and manifold imperfections do make thee sad, let them not 
A Christian may sorrow, but not despair.  make thee to despair. Although they be many, think this: There is mercy with the Lord, and plenteous redemption with him, Psa. 130. If thy imperfections be great again and again, remember Christ's merits are far greater, and say with David, Psalm 11. Have 
A repentanr soul is at peace with God.  mercy upon me according to thy great mercies. And when by the grace of God thou art penitent for thy sins, and dost behold Christ in faith, then in like manner God is grieved at thy punishment, and pardon and remission followeth this thy divine and wholesome contrition by and by: and so oft as thou becomest an offender, and returnest again to him by sorrowful sighs. For even as the Leper was healed in a moment when he said to Christ; Lord, if thou wilt, thou canst make me whole: and he answered, I will, be thou clean: So Almighty God inwardly and in the Spirit, maketh thee clean, saying, Be confident my son, thy sins are forgiven thee. Which great mercy of God in cleansing and pardoning our sins, prefigured in that Lepers example, ought not to give us occasion to sin again, but more and more to glorify God: whereupon thou mayst say; My soul praise the Lord.  
IX. Outward injuries, reproaches, and 
How injuries are to be born  upbraids, beware they do not provoke thee to wrath, indignation, or revenge; but rather think them to be certain trials of thy heart, by which God would prove thee, what is in thee, and in thy heart doth lie hid; I say, whether meekness and humility, or pride and wrath. For whatsoever lieth hid in a man, or concealed, provocated contumelies do make trial of him. Therefore if thy heart be endued with humility and lowliness, thou wilt easily bear all contempts; nay, whatsoever shall happen to thee of that kind, thou wilt accept it as a punishment of God for thy just desert and sin, after the example of David, who being reproached to his face by Shimei, said (2 Sam. 16.) God commanded him to revile David. Moreover, thou shouldst think the contempt of us to be a great part of the contumely of Christ, which a living and a true member of him ought to participate, according to that saying, Heb. 13. Let us go to him, bearing our infirmities. Not being unmindful with what heart, with what lowliness he did bear his reproach; then conclude, for him in like manner thou art to bear thy reproaches and private injuries with an equal mind. Do not thou say, Shall I suffer these things at his hands? For by reason of the lowliness, and most patiented heart of Christ, all things should be moderately born by thee. I conceal the benignity of Christ to be so great, that for one contumely that an innocent doth suffer, he is ready to reward it with many honours and gifts. That David knew when he received the reproach of Shimei, as a pledge and token of honour to come, saying, Suffer him to revile as the Lord hath commanded him. If the Lord shall respect my affliction, and the Lord shall return me good for his cursing this very day. Wherefore let not the fables of men perturb thee, but rather rejoice, because the glory of God's Spirit resteth in vile things, 1 Pet. 4. 
Victory consists in patience.   
X. Study to overcome and pacify thy enemies and detractors with benefits and goodness; not in wrath, nor in revenge, nor in returning answer: for no man will be reconciled to thee by this means, seeing that victory consisteth in virtue, not in vice. For as Devils do not drive one another out, or away: so revenges and maledictions do not pacify but provoke thy calumniators. For as no man goeth about to heal a frantic man, or a wretched person, or a wounded man afflicted with sores, with beating, or club-law: so a man evil affected to you, is to be handled with lenity, and not with cruelty; and by sweet and gentle means pacified. That which God himself, to overcome us, doth think he must observe, pacifying our malice with his goodness, and our wrath with his love, and inviting us with this such and so great benignity to repentance. And Paul hath commended the same Art unto us, Rom. 12. Be not overcome of evil, but overcome evil with goodness. For this is our victory.  
XI. If in thy neighbour thou observest 
We ought not to envy good in others.  a gift which God hath adorned him with before thee and others, take heed thou dost not envy this in him, rather rejoice & give God thanks: for seeing all the chosen and faithful are one body, it followeth that the beauty of every member do ennoble the whole body. On the contrary, if thou perceive 
The sin of our neighbour is to be condoled.  any misery in thy neighbour, lament it as thine own, thinking the condition of all men to be equal, and the weakness of the flesh to be alike; and he that cannot take compassion nor condole, he is no member of Christ. For he thought ours his own, by compassion he delivered us from all our miseries. To which belongeth that of Saint Paul to the Galatians, chap. 6. Bear one another's burdens, and so you shall fulfil the law of Christ.  
XII. The vices and sins of our neighbour are to be hated even as the works of 
Hate the vice, not the m●n.  the Devil; and if he should be no otherwise, lest thou become more wicked than the man himself; but rather bewail his lot, because he is subdued with such sins, and commend his cause to God, as Christ prayed for his enemies upon the Cross, Father forgive them. And contrariwise, whosoever hateth man, cannot please God, seeing it is his property to desire to rectify all men, according to that of Luke 9 The Son of Man came not to destroy, but to save men's souls.  
XIII. Think all men frail, but thyself 
A Christian thinks himself the greatest sinner.  most frail: for before God all men are of equal condition, and alike condemnable, because we have all sinned, neither have we any thing whereon we may boast before God. Then how great a sinner soever thy neighbour be, take heed thou believe not therefore thou art the better before God. Let him that standeth take heed that he fall not. Yea he that maketh himself the lowest of all men, this man keepeth the grace and favour of God. It is sure that thou no less standest need of the grace and mercy of God, than the greatest sinner; which is the greater to thee, the more humble thou art. Wherefore blessed Paul accounted himself the greatest sinner, 1 Tim. 1. And therefore saith, That he obtained mercy Christ showing his patience in him. To which alike is that which he saith, 2 Cor. 12. As concerning myself, I will boast of nothing but my infirmities.  
XIV. That true illumination doth follow 
The contempt of the world is from illumination.  contempt of worldly things. For even as the sons of this world have their inheritance upon earth, as temporal honours, frail wealth, vain splendour and beauty, which they love and keep as treasures: so the treasures of the sons of God are, poverty, contempt, persecution, contumely, and reproach, the cross, death, martyrdom and punishment; whereupon Moses preferred the contumely of Christ before the treasure of Egypt: which is true illumination.  
XV. The true name of Christians written 
The name of Christians.  in heaven, is the true knowledge of Christ in faith, by which we are transplanted into Christ, and written in him as in the book of life, from whom do flow living virtues, which God in that day will beautify with an honourable testimony. Mat. 25. bringing forth all those treasures which we have laid up in heaven: 1 Tim. 6. and bringing to light every work which is wrought in God, Joh. 3. None of the Saints hath made himself famous by any virtue, which will be forgotten, Psal. 112. And this virtue of his, as faith, charity, mercy, patience, and the like, are that name written in heaven, and the note and character of the Saints, and the eternal names of heaven. Of which more in the second Book.   

CHAP. XLI. In which is repeated the sum of the whole Book.  
That the whole Christian Religion doth consist in the restauration of the divine Image in Man, and extirpation of the Image of Satan.  2 Corinth. 3. We all beholding with a revealed face the glory of the Lord, are transformed into the same Image from glory to glory, as it were by the Spirit of the Lord. 
IN the true knowledge of Christ, and of his person, offices, benefits, and heavenly gifts, doth consist the blessed life; which the H. Ghost doth enlighten in us as a certain new light, which in itself becometh more and more clear, as a certain metalline body, 
Wherein consists eternal life.  or a glass by making it clean, becometh more neat and clearer, or as an infant daily augmented in stature and growth. For even as righteousness is given to a man by faith in Christ, and then he beginneth his conversion or regeneration, or to be begotten in his conversion, and daily to be renewed after the Image of God; neither is he by and by a man, but is an infant, whom afterwards the holy Ghost doth nourish, and from day to day doth more and more conform him to Jesus Christ. For the whole life of a Christian man upon this earth, 
What Christianity is.  aught to be nothing else then a reformation of the image of God, so that he might live continually in the new birth, and on the contrary mortify the old man daily. Which manner of life is only begun in this world, and perfected in the world to come. Therefore he that before the day of the last judgement, and so of his death, hath not made his beginning, in this man the Image of God shall never be erected to all eternity. Wherefore I hold it very needful forthwith to inculcate and inform what is the Image of God, and also what the Image of Satan is, seeing that in the knowledge of these, the whole Christian religion consisteth, and from this one head many other doctrines of original sin, of freewill, and so of repentance, of faith, of justification, of prayer, of regeneration, renovation, sanctification, and of the new life, and obedience come to be explained. Therefore the soul of man is an immortal spirit, endued by God with excellent powers and faculties, as understanding, will, memory, and other motions and affections of the mind. And this aught to be turned to God, & in him to be made the image of God; so 
The soul of man is the glass of God.  that as the object in a glass, so in it God may be manifested and made conspicuous. In which sense Saint Paul speaketh, 1 Cor. 3. That the glory of God in the image of God renewed doth shine as in a glass. Moreover, as God is good and holy himself, so the substance and essence of the soul in the beginning, 
The conformity of our soul with God in the state of innocency.  was originally good and holy: And as in God there was no evil, so the soul of man was without all evil from the beginning: as in God nothing is but good, Deut. 32. Psal. 92. so in the soul there was nothing that was not good: as God is all-knowing and wise, the humane soul was full of divine knowledge and spirituals celestial, and eternal wisdom: as the divine wisdom disposed all things in number, weight and measure, and knew the strength of all creatures, as well celestial as terrestrial; so the mind of man was enlightened by the same light. Neither was the will inferior to the understanding, as equally holy and conformable to the divine will in all things. Therefore as God was, so the soul of man was, just, benign, merciful, long suffering, patiented, meek, courteous, true, and chaste. Which conformity of the humane will with the divine, all the affections, appetites, desires & motions of the heart, did participate, emulating or following most perfectly the motions and affections of the divine will; even as God is charity, so the affections of the man did breathe nothing but mere charity: and as God Father, Son, and holy Ghost, are joined together and conspire in ineffable and eternal love; so all the affections, motions, and desires of the humane soul, by a mere, most pure, most perfect, and most ardent love from the bottom of the heart, did grow warm and 
Th● body of man is the temple of God.  prosper together, so that the man loved God and his honour more dearly than himself. Moreover, even as in the soul, so also in the body, the image of God did shine most gloriously, which therefore in all the faculties thereof was holy, chaste, subject to no filthy concupiscences, or motions, beautiful, comely, of perfect health, immortal, and was without molestation, tediousness, passion, grief, vexation and old age. In brief, the whole man both in mind and body, was perfect, holy, just, and acceptable to God every way. For as the man was the image of God, it followeth necessarily that the body itself be holy, and conformable to God, according to blessed Paul, who commanded to sanctify the body, soul, and spirit together. For seeing that the man consisteth of soul and body, and therefore bodily and spiritual functions going together, it is necessary that a soul holy and just, accomplishing its works through the body, and in the body, should have an observant instrument and equally holy as itself. Therefore as the soul did burn; or was zealous in the most pure love of God, so all the faculties of the body did imitate the same gesture in the love of God and his neighbour. As the soul was all merciful, so the body with all the powers thereof, did incline to clemency. As in the divine soul chastity did shine, so all the body, with all internal and external senses and powers, did use perfect purity and chastity. In brief, the perfections of virtues were conspicuous no less in the body then in the mind or soul. Wherefore it was easy 
What heart signifieth in Scripture.  for a man in the state of innocence to love God with all his heart, with all his soul, and all his strength, and his neighbour as himself. Hereupon it is, that when Almighty God requireth the heart of man, the whole man as concerning body, soul, and all his strength, is to be understood. In which sense the name of heart in Scripture is understood every where; so that with it do come all the strength of the soul, and ●● it were the nerves, the understanding, memory, affections and desires. Neither is it for other reasons when God requireth the soul, understanding by that denomination the whole man, so much as in him is: which indeed is to be conformed to 
justice, righteousness and joy, cleave together.  him, to be renewed in Christ, and that he ought to walk in spirit, or in a new and spiritual life. But the perfection of most sincere joy doth accompany the perfection of holiness, righteousness, and love in the man wherewith he was most sincerely affected; God so disposing it, that where divine holiness is, there also should be divine joy: which two, as they cannot be separated, so they make the Image of God. But we who in this life do attain to only an unperfect and begun righteousness of God and his holiness, for these beginnings of the righteousness of Christ living in all the faithful, if we be devout, if we be exercised in the Kingdom of God, we shall & do participate thereof in this world, and have the fruits thereof, even the first fruits of that heavenly joy. Therefore how much every Christian profiteth in love, so much divine pleasure and joy he doth find in himself. Which holy and divine love, because in that day it shall receive the last hand and its perfection, therefore also our joy shall be then perfect, Christ bearing witness, John 16. For charity or love is life and joy; as contrariwise, where love is not, there is neither life nor joy, but death it 
The greatest joy for the love of God.  self; wherein the Devil and wicked impenitent men shall remain to all eternity. This love maketh the father of the son, the bridegroom of the bride draw an incredible delight: yet it is a far greater love that is perceived from the love of the Creator, which most lovingly kisseth us with the kisses of his mouth, that is, in Christ, and in him by the charity or love of the holy Ghost cometh upon us, and taketh up his dwelling with us. And of this image of 
God & the Image of God differ.  God which consisteth in similitude with God, when we make mention of it, we do not mean that a man should be every way like God in justice, righteousness, and holiness, and become like God himself, (for God is incomprehensible, and he is immense as concerning his essence, virtue and properties) but only to carry about the image of God, as is declared in divers places of this book. Where, what we have commented of the Image of God, those are no conjectures, but things indeed: neither can it be denied of the most perverse, that Almighty God created man that he might be his most clear lookingglass, so that if one were desirous to know the nature of God, he might look back to himself, and counsel with himself, contemplate God in himself, as in a glass might see his Image within and in his heart, as his life and happiness. But the Devil beholding this Image 
The acts of the Devil to abolish the Image of God.  of God in man with wicked envious eyes, laid in wait with many deceits and machinations, until at last through disobedience and an hostile mind conceived against God, he overthrew that Image and destroyed it: which he hath attained unto with such craft, as never any thing was attained unto, or shall be. Neither was it an obscure thing unto him, if the man had remained in that state, he had been his 
Pride the original of all sin.  Lord: but so soon as he fell from him, he became a tyrant to him. Therefore when all his forces, of malice and craft displayed, he found nothing more fit to perfect his cogitations, than that sin by which he was bewitched and pulled from God; he began to insinuate into our mother the affectation of the divine Majesty by sweet and flattering speeches, with the help of the Serpent, that old and deceitful Parasite, and the achiever of so great 
The fall of Adam  a wickedness: which proud thought once entied into the heart and admitted, there followed Apostasy, disobedience and transgression of the precept concerning the Tree of knowledge not to be touched. Hereby came the image of God to be overthrown, the holy Ghost to fly away, and the image of the Devil to be set up in the place of the divine Majesty, and both of them to become the bondslaves of the Devil, and he their Lord, to handle their souls most cruelly, and as a Giant handleth a child, to blind the understanding, to turn the will from God, to accompany all the powers of the whole heart against God, and intoxicate them with Satanical malice, to overthrow all the image of God in man, to plant his own in the room, to infect them with the contagion of his own nature, to beget after his own image children not now of God but his own, to fulfil all kind of sin and enmity against God; and lastly, to slay them with eternal death. For even as in the image of God, life eternal, and the happiness of man was contained: so death and condemnation did follow its loss. This death those do best understand which fall and are cast into most grievous spiritual temptations, being exposed to the tyranny of the Devil, by infesting the miserable soul of them most cruelly with the custom of sinning; 
Spiritual death and eternal by the fall of Adam.  under which cross being depressed and trodden down only, unless the holy Ghost do underprop him, and comfort him, than the Devil doth fasten his death upon them, and tormenteth their souls with pains & grief infernal: whereupon it must needs be, that all the powers of the body do fail, the heart waxeth dry, and the marrow to be consumed, Psal. 6. and the 
Spiritual temptation.  38. and the word of God, if any go about to be without life, with juice, and with all devotion, and spiritual life. Into which 
Spiritual death  state when the business is to be brought, than the man is converted in the agony of a true spiritual death, esteeming nothing of the holiness of all men, righteousness, dignity, strength, power, glory, honour, arts and wisdom of all men, without doubt this man shall perish, unless the grace of God do prevent him. Therefore learn of me, O man, that Original sin is the most terrible of terrible sins, that is, the loss of the hereditary righteousness of God, and contrariwise the hereditary unrighteousness 
What our original sin is.  of the Devil and man planted in the place, for which the sinner is cast from God, and judged to eternal death, incurring the same without doubt, unless he obtain remission of sins by faith in Christ. Which natural corruption of soul, mind, and body, that thou, O man, mayst understand more exactly, it shall not grieve me to express it more plainly, or more at large, exhorting and praying thee for God's sake and thine own happiness, that thou wouldst diligently read, and daily meditate this Article, whereby thou mayst know thy natural misery, and thy inborn wickedness, no otherwise then in a glass, and that which followeth it, & continually lament and deplore the same. For the sum of Christianity is no other thing 
What Christianity is.  then a continual spiritual wrestling with original sin, and continual purging of it by the holy Ghost, and a serious (not superficial) repentance. For how much every one mortifieth this natural iniquity, so much from day to day he is renewed towards the Image of God. On the contrary, so many as inwardly and from the heart do not mortify it by the holy Ghost, these are hypocrites, whatsoever show of holiness 
Hypocrites.  they outwardly show unto the world. And whatsoever is not dead in itself, and 
The necessity of regeneration  is not renewed by the holy Ghost to the image of God, all that is unfit for the kingdom of heaven. Whereby there is to be noted, the necessity of the new birth, and renovation, if we will put out the Image of the Devil, opposite to the divine law. For as the Devil doth hate God with all his heart; so hath he taught the humane soul, against God in hostile manner to behave itself, not to love him, not to honour him, not to call upon him, to be against, and to fly from him. As the Devil liveth thus day by day in blindness, little caring what is the Divine will; so all things bewitched by him, spend the time unmindful of God and his commandments; which mist and night of humane mind, is a horrible and terrible destruction of the light, and of the image of God, and also abominable sin, whereby the man is so fare slided back, that he doth say, There is no God, Psalm 14. And for this blindness all humane kind is abomination and accursed before Almighty God. And although there be and remain in man a certain spark of natural light, by the force thereof he understandeth some God to be, and that he is just, as the Ethnic Philosophers do teach; yet the spiritual life, according to God and his righteousness, is 
A spark of natural light remaining in m●n.  altogether extinguished in him. For the conscience, which is the Law of God written in the heart of man in the creation, teacheth what is good, whereby there is no man so brutish in his pleasures, but by that conscience he thinketh there is a God, and that he is moved with no motion, but is chaste, and therefore it cannot but that he abhorreth all filthiness, neither should he do otherwise. But this good and right thought and spark, our light is put out by the filthy pleasures of the body, and the concupiscences thereof, no other ways then if water were cast upon it. After the same manner a slanderer or an homicide sometime reasoneth with himself; Certainly there is a God that will not that men should be killed, but would have them preserved: but this spark lasteth not long, but 
The spiritual life in man is altogether dead.  by and by Devilish wrath, and the sweetness of revenge extinguisheth it. From which it is understood that a spiritual life consisting in love and truth, in a carnal man is altogether dead, neither doth he think otherwise, howsoever sometimes by the light of nature they understand that there is a God, and that he doth govern humane affairs, yet by and by being blinded with the darkness of heart, they call in 
The mortal blindness of man.  question his providence, as their books do witness. And from this natural blindness and inborn mists, ariseth incredulility, unstedfastness, and wavering-mindednesse, which all men naturally are incident unto; and for which before Almighty God they are abomination, because they live not in faith, and they do not trust from their heart. For seeing that a natural man of the spiritual life and works of the same, is altogether ignorant and profane, hereon it is, that he calleth not on God, but trusteth in his wisdom, power and strength, than which nothing can be thought more foolish. Of the same blindness the fruit is contempt of God, and spiritual security. For as the Devil secure of God, careth not to humble himself before him, but persevereth in his pride; so he 
The seed of the Devil in man.  doth infect the soul of man by the contempt of God, with security, and insolency, so that he doth not humble himself before God; but secure of the divine fear, doth all things after his own will and mind, proudly, insolently. As the Devil carried along with his own strength and wisdom, governeth himself: so the soul of man infected with the contagion of the Devil, is wise unto itself, doth counsel and govern itself. As the Devil seeks his own honour only: so the man hath no care of the divine honour, but only his own. As the Devil hath contended with God; so hath he armed the soul of man against God by impenitence. As the Devil doth blaspheme the name of God, and is extremely ungrateful towards his Creator, as he is unmerciful, wrathful, and bloody; so he hath infected man with these vices, as with a pestilent poison. As the Devil rejoiceth to exercise tyranny against man, and stirreth up one against another; so man by his discipline depraved, insolently carrieth himself over his neighbour, and despiseth him as a man of no account, derideth him as a fool, and abhorreth him as a man covered with greatest sins and outrages. As the Devil is an homicide; so he stirreth up the soul to the same cruelty and thirst of humane blood. Lastly, persuade thyself assuredly, that God doth not accuse the outward members, but the 
God accuseth the soul always.  heart and soul always: for the heart and soul is an homicide, and a liar, no● his hand, not his mouth. Therefore when God commanded man to call upon him in necessity, he gave that charge to the soul, not to the mouth. He that understandeth not this, he truly remaineth as a Mole-warp in the Scripture, neither understandeth the nature of original sin, of repentance, of the new birth; lastly, not any Article of Religion. We see daily before our eyes, the extreme malice of men, their horrible pride, cruelty, hatred, and beastly envy: so that they are accustomed to lie in wait for another man's life with the hazard of their own, and desire to have their neighbour utterly overthrown. Which inhuman and detestable envy, wrath, and rancour of minds, what other thing is it then that seed 
The holy matrimony in the state of innocency.  and image of the Devil, of which we speak? God had planted in man in the state of innocency, a pure, chaste, and honest conjugal affection, that he might beget children after the image of God according to the spirit; neither could there be imagined a more holy pleasure or love, then to propagate the image of God, and to multiply humane kind to the glory of God, and good of men. So, I say, if men in the state of innocency could beget infinite children, and could propagate the honour of God and his image in infinite generations, for the great love both of God and man as the image of God, nothing more acceptable, nothing more pleasant, and nothing would be more to be desired. For even as God in the creation of man, did receive an ineffable pleasure, and had in him (or took in him) delight as his image; so the man was to receive and have most pure pleasure in the procreation of his life, and sending forth of the divine Image, which at this day is the reason of marriages; and how Satan hath spotted and defiled that 
The abuse of matrimony.  most pure and chaste matrimonial love with his filthiness, it is as evident as the noonday. Therefore they mix together no otherwise then brute beasts, and in a blind and furious heat do beget like unto themselves. Moreover, as the Devil is a Thief and a Robber, so he infuseth the same guile and art in the soul of man. As the Devil is a calumniator, a Sophister, a Sycophant, and a Scoffer of God and man, depraving both deeds and words, and wresting the sense, and repugning it with false interpretation, (of which craft he shown us a fair example, when he suduced our first parents) so the minds of men corrupted with his pestilent contagion, did contract a perverse nature, lying, and cunning intrapping, and calumniating. Which Diabolical and Satanical corruption of the soul, inexpressible both in the craft and variety of itself, the Psalmist describeth under the person of a double tongued lying man, Psalm 14. Rom. 3. and blessed James, chap. 7. For God (as we said even now) doth not accuse the mouth only, the tongue, hands and feet, but the whole Man in his own law, yea, his heart and mind, as the cause and fountain of all evil, as appeareth by the two last precepts of the Decalogue concerning concupiscence to be avoided. Which is well to be observed 
The Image of the Devil.  with special regard. And this is that image of the Devil set by his Father against the divine image, as lust and pleasure in sinning, slandering and reproaching, so fare forth as many that desire to be accounted good Christians, take occasion of traducing their neighbour; which happily being done, they say, applauding themselves; I did this lately, now I have enough, I am freed of a great burden; I seem to myself to return, as it were, to life again, when at length I have satisfied my mind. What blindness is this of yours, and unhappiness, O mortals, even not to know by whose instinct you do these things? whose sons you are? whose image you bear about? or do you doubt that these works are of the Devil, the workmaster, these fruits to be of the seed of the Devil, these properties to be from the nature of the Devil, which he hath planted in our nature, that he might riot by a plentiful increase in vices of all kinds, as pride, covetousness, lust and slanders, of which we spoke erewhile? And this corruption of the Satanical image, or original sin, is so filthy, horrible, and profound, as no man can in thought, much less in speech express the abomination of your hearts. Which notwithstanding no creature, no Angel, I say, nor men, can either amend, or purge, or root out. For seeing our strength and powers are utterly worn 
No creature can extirpate sin.  out, consumed, and spiritually dead, it is a vain thing to expect any thing from them. Therefore this remaineth, that we be miserable and unhappy to all eternity, or use the counsel or help of some most powerful avenger and extirper of sins, Lord of evil and death, and which can by himself change, renew, and purge humane nature. Whereby it appeareth in the first place, that justification can be obtained by no humane good work, as also the necessity of regeneration is to be found out. 
The natural power of man.  And to speak this again, the soul can by its own power or strength do nothing but live in its inborn pravity, malice, and all kind of fins both against the precepts of God, and most especially against the first Table, in transgressing whereof consisteth the true enmity with God; in our understanding & will we are so blind, corrupt and dead, that it is against nature to fear God, love, call 
The true explication of freewill.  on him, honour, praise, worship, trust in him, and to convert our souls to him. As concerning the second Table, truly I confess that there is in the soul a spark of freewill remaining, yet very weak and without sinews, which therewithal it is hardly able to retain and bridle the evil concupiscences, that they break not forth into outward works (to which things the example of the virtuous Ethnics are extant in their virtue;) but to change the heart, to turn it to God, to purge it from wicked concupiscences, is a greater work, only a work of divine strength. For the inward roots and fangs of evil are most deeply fastened, so as all the endeavours of freewill cannot perform to forbear to break out openly into flames to destroy all, but liveth in smoke and ashes. Therefore without God, this humane kind could not subsist, the will of man is so depraved; and howsoever the Devil can do nothing more to exercise the greatest cruelty in the mind of man, yet he cannot extirpate all natural strength and affections, whereby we know the law of nature, and inbred affection of married couples parents and children, which are foundations and bands of humane society. For he that will do all things to which he is carried by the force of corrupt nature, it must needs be that 
Why natural love is left in man.  he shall disturb humane society, and find out a revenging sword of revenging power. Moreover, it must be thought a deed done by the singular counsel of God, that this natural affection was not utterly extinct, that we might understand the love of God was the sovereign good, and the Image of God which we lost by our fall and vice. But that which pertaineth to spiritual good, concerning blessedness, and the Kingdom of God, is as true as truth itself; blessed Paul saith, 1 Cor. 2. The natural man understandeth not the things that are of the spirit of God, for it is foolishness to him, and be cannot understand it: that is, he hath not the least spark of the spiritual light, tasting nothing of those things which belong to an heavenly, divine, and spiritual life, to which man only was created, that being enlightened with spiritual light by the inward eyes of the soul; he might contemplate the presence of God, and his most sincere love towards him, might live with 
Man was born to a spiritual life  him, and depend on his beck and call throughout all his life. And of this spiritual light in the Kingdom of heaven, the natural man hath not the least spark, and he must needs abide in this hereditary and inbred blindness, unless he be divinely 
Natural blindness.  enlightened. To which I would to God that natural blindness did not adjoin itself, nor that the perversity of man were 
Man is nothing without Christ.  so great, as to put out that small light of nature, whereby moral virtues, and external honesty of life is governed. 
There is great infirmity in the sons of God.  Which when it cometh to pass, then truly all the soul is blind, and cannot be set free from such great blindness, unless it be enlightened by Christ, regenerated by his spirit, renewed after the Image of God, and be made a new creature; or to speak more truly, in this frail life it only begin to be. For if every one of us that are in the new creature by the holy Ghost, do consider, it will appear in truth, that the Image of God is lightly engraven in us, or rather shadowed only, faith, hope, charity, and the fear of God, these are only in the beginning; little humility, but on the contrary, diffidency, pride and impatience, much greater; prayer weak and faint, and cold, and love to our neighbour as weak. Moreover, very small sparks of spiritual chastity, on the contrary, flames of carnal pleasures, as also self-love, the desire of private profit and honour, and the heat of concupiscence will be found in our hearts. Whereupon it followeth, that to 
Inward strife.  the last gasp of our life, we are to fight and wrestle with old Adam, and the image of the Devil by the spirit of God, neither ought we to have a greater care, and to lay it to heart, then to pray, mourn, sigh, to ask, to seek, and knock, that the holy Ghost may be given us, who as our Captain may daily abolish in us the image of the Devil, and also renew us after the Image of God. Whereby we are to understand, that we are not to trust to ourselves, but to the divine grace, and that is it which doth all things in us, all things are to be sought, desired, and entreated for of Christ by faith: Divine knowledge and wisdom against our blindness, the righteousness of Christ against all our sins; Christ his sanctification against our impurity, Christ his redemption, virtue, victory and fortitude against 
The use of this chapter.  Death, Hell, and the Devil; pardon of all sins against the kingdom of sin & Satan; eternal blessedness against all spiritual and corporal miseries; and last of all, in Christ alone to obtain life eternal. Of which I shall say more in the second Book.   

CHAP. XLII. Wherein the reason of the order of the first Book is set down, and therewith is taught that spiritual pride is to be eschewed; and herewithal that no true and celestial gifts can be obtained without prayer.  1 Corinth. 4. What hast thou that thou hast not received? And if thou hast received it, why dost thou boast, as if thou hadst not received it? 
BEfore I put an end to this Book, I thought good to understand and foresee that the Reader be admonished of two ●hings, rather two Chapters. The first is, that through all this book, is by penitence, with all his fruits, as by renovation in Christ, by mortification of the flesh, denial of ourselves, contempt of the world, and exercise of charity, so copiously and diversely described, that was not without cause, nor rashly done by me. For, first of all, repentance is the beginning and foundation 
Repentance is the beginning of Christianity.  of Christianity, of a holy life, and our blessedness through faith: secondly, true and solid consolation in the mind of man, cannot be felt to effect by him, that doth not not exactly understand the nature of original sin, (never to be sufficiently deplored) fruits, and what kind of horrible, pestilent, deadly, and diabolical poison and seed it is; when we have studied what we can, which unless it be done, and a man before all things do well know his own miseries, and so the terrible corruption of our original sin, in vain and of no account are all the books of spiritual and Evangelicall consolation; whereby it is given to understand, how preposterous and choice our nature is, and how it rejoiceth in flatteries, because most men about this foundation, and the forecited things of our sins, of our inbred corruption, and inborn wickedness, we only please ourselves. Which way of reasoning the holy Scripture is just contrary, whose saying is, that a medicine is to be prepared for the sick, and not for the sound and healthy; seeing that Christ is the true Physician altogether 
unseasonable consolation.  of our souls, yet the crown of his merit with all vulgar consolations, is of no worth nor use, where the knowledgement of the disease went not before; so the whole Christian life is nothing else but a continual 
A Christian life  and daily crucifying and mortifying of the flesh. Neither can any man (this to be said again and again) belong to Christ, who composeth himself and his life otherwise: but those that are so, those are never Orphans, and without sincere joy; nor lastly, without celestial comfort and consolation. Seeing this which we speak of, our proper misery, the knowledge of our corruption and infirmity by the holy Ghost, and meditation of the holy Scripture and Gospel, doth bring forth most true consolation of itself and the own nature bringeth us to Christ; which seeing it is so, to be advised by me, Let no man of corrupt judgement deceive thee and persuade thee that these books are of little regard: Persuade thyself these are a blind 
Foolish judgement of this book.  kind of men, and that with the most ignorant of men they take knowledge of the misery of their nature, both what Adam and Christ is, & how Adam is to die in us, and how Christ ought to live in us; let not this be held for a dream, understand it not so. And whosoever disdaineth this notice, it is certain that he hath his mind stuffed with the darkness of ignorance; neither doth he understand what repentance, what faith, what new birth, what regeneration is, and in what chapters the whole course of living Christianty is contained. And this is the first I desire thee my Reader. And the second, that thou be mindful of spiritual pride: After that Almighty God 
Three sorts of spiritual pride.  shall begin by his grace to work in thee spiritual gifts, new virtues, and new knowledge in thee, ascribe none of these to thine own strength, but wholly to divine grace; even the beginning of a holy life is righteousness before God, and so to be interpreted; and it is as sure, that all that thou dost, is unperfect, lame, and defective. Moreover, that thou beware of the Devils Cobwebs, and his devices, whose properties and custom is to sow Popple amongst the Wheat, to whom therefore thou art not to give place; but how much more is in the new gifts, the more do thou beware thou abuse it not to thine honour, but in humble fear of God, ascribe whatsoever it be, to the great and eternal author of them; 
Remedies against spiritual pride.  and to thyself on the contrary, thou shalt deny all things, lest perhaps thou mayst say sometimes in thine heart, O great faith of mine, great knowledge, great gifts: for lest thou deceive thyself, none of these are thine, but Gods, without whose illumination thou remainest a dead, filthy, and vile sheaf. Therefore these gifts are none of thine, no more than the glistering of a gem or precious stone wherein as a Jeweller he putteth his treasure: so God placeth in thee his goods, but without them thou art empty and void. And it were great dotage and foolery, to take occasion to boast thyself of another man's goods, as I shall speak more in the second book. For even as a Jeweller when as so oft as he pleaseth, hath power to put his treasure or Jewels into another box to carry where he pleases, or keep about him: so God every moment may take his gifts from thee, whom therefore thou oughtest to fear, and with all diligence eschew spiritual arrogancy. Moreover, thou must think that Almighty God will require an exact account of those things of thee. And how great soever those things be which our heavenly Father hath lent thee through Christ, they are only beginnings and first fruits of solid graces. Furthermore, it is thy part to know, that there is no perfect gifts obtained but by prayer from God; without which whatsoever they be that thou hast, those truly are but shadows and unprofitable dead seeds, bearing no ripe fruits, as thou mayst understand by my little book of prayers, 
No profitable gifts are obtained without prayer.  whereby examples we teach, that without prayer no heavenly gifts do descend into the heart of man. Of which little book, that thou mayst have some taste, I invite thee to read those things which I have written in the second book of prayers. There be two things in special which all our prayers ought to respect, one is the destruction of the Devil's image, which cometh in power of incredulity, pride, covetousness, lust, wrath, and such like. The other is, the restauration of the divine Image, in which is contained faith, hope, charity, humility, patience, lowliness, the fear of the Lord: which two things are by 
The sum of the Lords prayer.  divine workmanship briefly contracted in the Lord's prayer, as I may so say, that it maketh part for us, and part against us. For if the power of God be to be sanctified, than it behoveth thee to kill thine own power, with all the pride of old Adam. If th● kingdom of God be to be built in thee, the Devils must be overthrown: if the will of God be to be fulfilled in thee, thine must needs be contemned and denied. And these two heads in the book of prayer are required, if thou wilt have it profitable unto thee, are shadowed, as I said even now, in the Lord's Prayer, which is a certain breviary of heavenly and temporal gifts; which because the Son of God commanded us to pray, therefore those things his heavenly Father will give us much more willingly, it is more sure than needs be called in question, or any doubt made thereof. Of which in another place.   
Finis.  
Glory to God alone.   

The Contents of the Chapters of this Book.  

CHap. 1. Of the Image of God. pag. 1  
2 Of the Fall and Apostasy of Adam. 9  
3 How Man is renewed in Christ to life eternal. 18  
4 What true repentance is, and what the Cross. 28  
5 What true faith is. 36  
6 How the word of God ought to live in man. 44  
7 How the Law of God is written in the heart. 52  
8 Without true repentance man cannot challenge Christ's merit. 60  
9 The Antichristian life of men deny Christ and true faith. 71  
10 Worldly men by their lives deny Christianity. 75  
11 Those that imitate not Christ, are none of his. 78  
12 A Christian must die to himself, live to Christ. 91  
13 A Christian must die to the world & himself. 100  
14 A Christian ought to despise his own life. 110  
15 The old m●n should die, the new man revive. 122  
16 The combat of the Flesh and Spirit. 129  
17 A Christians inheritance is not of this world. 136  
18 Eternal things to be preferred before temporal. 146  
19 Most miserable to himself, most dear to God. 154  
20 By contrition our life is to be amended. 163  
21 What true divine worship is. 176  
22 Amendment of life a mark of a Christian. 193  
23 The friendship of the world is to be avoided. 199  
24 Of love towards God and our Neighbour. 206  
25 Of love to our Neighbour in special. 221  
26 Wherefore our Neighbour is to be loved. 227  
27 Wherefore our enemies are to be loved. 238  
28 The Creator to be loved before the Creatures. 245  
29 Of the reconciliation of our Neighbour. 251  
30 Of the fruits of love. 261  
31 Self-love and arrogancy defile the best gifts. 273  
32 Good works without charity not acceptable. 281  
33 God accepteth works according to the heart. 286  
34 God alone the author of our salvation. 291  
35 Without a holy life all things are unprofitable. 302  
36 Who taste the virtue of the hidden Manna. 308  
37 Their loss who follow not Christ in their lives. 324  
38 The fruit of an Antichristian life. 341  
39 How the purity of doctrine is to be obtained. 350  
40 Certain Rules conducing to a devout life. 362  
41 Christian Religion wherein it ●onsisteth. 375  
42 Spiritual pride is to be eschewed. 400   
FINIS.