whereby they haue this knowledge in thē selues that they are Christians reacheth to no further assurance then of them selues for they are not able to knowe assuredly of an other man that that they knowe to be in them selues by reason of that hypocrisie that is naturally in the heart of mā wholly disguysed and seased with a thousand kinde of maskings wherewith he deceyueth not onely other men but him selfe also and moreouer because this priuiledge of sounding mens hearts knowing men within belongeth properly to God alone who hath reserued to him selfe the knowledge of his as he keepeth them close vnder his seale as S. Paul sayeth yea at such time as when they do not as yet eyther knowe him or them selues Surely the sight of man is too weake to enter so farre as to iudge assuredly whether the seede of the word of God be rooted deepe ynough in any mans heart to remayne there And to the end he should not rashly take so much vppon him God hath taken a good order for it warning vs dayly by experience howe farre his secret iudgements passe our capacitie for oftentimes we see those men brought into the right way whiche seemes to vs to be vtterly cast away and lost children As on the other side we see a nomber fal which seemed to vs to stand very fast being true as S. Augustin sayeth That according to the secret and hidden counsell of God there are many sheepe without the Church many wolues within And in deede there is in a nomber such a likelyhood and resemblance of a Christian vnder a cloake of hypocrisie that they seeme to haue the selfe same beginning and grounde of fayth which the Christian hath which causeth vs that we can not iudge of them aright as we should For moreouer beside that they haue the self same name that the other haue and be likewise in the selfe same companie make profession of one selfe same doctrine receyue the same Sacraments they are sometimes touched with some taste of the worde of God and do reuerence it yea and that so far forth that they thinke it great impietie to contemne it and despise it and haue moreouer such a taste of heauēly gifts as the Apostle him selfe witnesseth in the Epistle to the Hebrewes that thei seeme both to them selues and to other that see them to be no lesse accōpted of then the rest of the faithfull And yet it falleth out so in the end that they shewe them selues to be nothing lesse then Christians thus deceyuing them selues within them selues because they can not throughly examine them selues in their heartes nor make good profe of them selues whether Christ dwel in them or no so full of vanitie is the heart of man. For thus it is that the seede of the worde of God hath not life in them to continue and dwell there without corruption though it seeme to haue taken roote in them yet it is not liuely so that the taste which they get of the goodnes of God is but for a whyle and yet that too very confused and very irresolute and in like sort in that that God lighteneth their vnderstandings and maketh them knowe his grace it is without ingrauing that true efficacie in them which is imprinted in the Christians heart which they neuer knew because they receyue not the vertue of the Spirit of GOD in deede ne haue the true clearenes of fayth but onely to serue them for greater condemnation and make them voyde of all excuse And in that that God entreth into their heartes it is to no other ende but that his bountie and trueth may be knowen to them by the Spirit of vnderstāding without further cōmunicating with them the Spirit of adoption And this is the matter why through want of ablenes to comprehende his vnchangeable will they can not constantly embrace his trueth to haue more then a light and sly knowledge of it nor haue an earnest desire to loue God heartily as his children do Hereof it followeth that a man can no more know certaynely whether an other man be a true Christian or no then he can in a ground sowed with diuers seedes knowe one seede from another which shall bring forth fruit which shal not yea though it haue already put forth yea and that more is though it be al eared Wherefore euen as Solon sayed to Cresus King of Lydia that no man is to be counted happie before his deathes day because of many miseries and calamities which may befall him euen so I say that no one mā can know an other man thorowly to be a Christian whiche is the greatest felicitie that is before the ende of his race And for this ende and purpose Iesus the sonne of Sirach warneth vs to iudge of no man before his death because sayeth he that is the time wherein a man sheweth what he hath bin all his lyfe long For some shew euident tokens that they were neuer other before God but Christians though whyle they liued they neuer made any shewe of it other some that thei were neuer Christians thogh they made shewe of that profession a great nomber of yeeres for witnes wherof let vs take Iudas on the one side and the thief that was hanged with Christ on the other This is a poynt which we must alwayes haue recourse vnto that such as God hath chosen to be true Christians shal be true Christians what malice vnbeliefe soeuer they be presently giuen vnto and they also on the other side of whome he hath foreseene that they shall be wicked and infidels shal be such be they neuer so good and of a true profession at this instant for he is a Christian alwayes which hath bin foreknowen and appoynted before from the beginning to be a Christian So then it appeareth that there is great difference betwene that iudgement whiche a Christian man may make of him selfe and that iudgement which he can make of an other man because the certeintie of faith remayneth shut vp within and stretcheth not so far as to be knowen in other seeing that the Spirit of GOD beareth all the elect witnesse of their calling But as for an other man wee knowe not howe to iudge of him saue onely by the outwarde man whiche is often tymes very deceyueable And yet notwithstanding by the iudgement of charitie we may accompt him for a Christian in whom we finde so farre as the eye of man is able to reach the seede of the word not to be fruitlesse that is to say that the preaching of the Gospel is not only in worde but in vertue of the holy Ghost considering that where we see the signes of Gods election as we take them there we haue occasiō to hope well and not defraude our neighbour of a charitable friendly and louing iudgement For moreouer and beside that the good nature which ought to be in a Christiā leadeth vs to hope well of all men S.
of litle accompt to enter into the list of the Gospel vnlesse we labour and striue to come to the end for the chiefest wisdome of the best is to draw on further and to go on more and more as the calling of a Christian man requireth nay no maÌ„ ought to thinke of him self that he hath profited but smally that can feele in him self some signe witnes of that felowship he hath with Christ in his death resurrection through new motions of an vnfeined heart which striueth in dede to godlines of life Considering that God of his free goodnes vouchsaueth that holy affection which he him self planteth in the heartes of his seruants this honour that he taketh him for a Christian which is not so as yet properly for maÌ„ can not come to this happines in this life to be cleane from all sinne and to haue a fulnes of faith pure charitie And in that that a man is taken to be a Christian it is by reason of the newnes of life that is begonne in him through the vertue of the holy Ghost that by his vertue quickeneth him vntil he be perfectly renewed which caÌ„ not be done before the time that we shal haue put of the mortalitie of these our bodies and therewithall the filth of sinne And therfore let a man examine his life souÌ„d his heart to the depth to know whether he finde the markes of a Christian there or no and in case he do finde them there let him be as thankeful to God as if he had receiued the greatest benefit in the world being assured that his name is written in heauen And therfore let him with S. Iohn skip for ioye crie out with Elizabeth enlarge his toÌ„gue with Zacharie and magnifie the Lord with the virgin Marie for that it hath pleased him to cast vpoÌ„ him being but a worme of the earth the eies of his great mercy to make him taste such high things so riche secret to the sense of man that there is no eye can see them no eare can heare them nor heart and vnderstaÌ„ding that can coÌ„prehend them And let that man know that this secret was giueÌ„ him to the end he should keepe this so great a benefit vnto death by encreasing the same faithe whereby he was receiued to be partaker of this benefit for it is the ende of a Christian mans calling to go on more more in obedience to Godward to striue without ceasing to draw euery day more nere then other to him regarding on the one side the goodnes of God on them that continue on the other side his seueritie on them which abuse the treasure bountifulnes of his grace And if on the other side he can not know in him selfe that he is a Christian chosen of God let him sobbe sighe before his face pray to him to make him partaker of his light heauenly grace to the end he may be out of doubt for he that doubteth hath not as yet sufficient light in him seeing the efficacie of the witnes of Gods spirit is so cleare and certaine in his heart in whom he is that as touching the point there is no doubt But we may well say that that man is blinde peruers miserable that can not persuade himself so much of the goodnes mightie power trueth of God as to beleue his promises which he hath made sworne and pronounced so solemnely And therefore let euery man striue with him selfe to make his election sure through a good conscience and sinceritie of life answerable to the professioÌ„ of his faith labour by al meanes possible that the world may know in deede that it is not in baine that he persuadeth himself he is a Christian FINIS The excellencie common to al men The excellencie propre to a Christian A foolish prayse of the powers and vertues that are in man. A blindnes euen in the knowledge of the excellencie that is in man. The true knowledge of a mans selfe Their errour whiche haue soght mans excellencie in that which is of man. All the excellencie of man as of man is defiled The coÌ„mon nature of man is not capable of the excellencie of a Christian The wonderful work of God appeareth in a Christian The wonderful goodnes of God which appeareth in a Christian The cause of the excellencie of a Christian coÌ„sisteth in the onely goodnes of God. Of the eternall councel of God touching man. The excellencie of a Christian appeareth fully in Iesus Christ The excellencie of a Christian procedeth of that fulnes which is in Christ All the elect are gathered together in Christ The cause and matter of the excellencie of a Christian is wholy to be referred to the loue and goodnes of God by Christ from euerlasting The vaiting and ioyning together of a Christian with Christ The excellencie of a Christian doth wel ap peare in the felowship which he hath with Christ The Christian man farre passeth all other meÌ„ That which the ChristiaÌ„ recouereth in Christ is greater then that which he lost in Adam The chiefe excellencie of a ChristiaÌ„ is to be made like vnto God. The Christian man is made perfect in Christ The woÌ„derful vniting of a Christian with Christ Only the Christian is Lord of the world All things are profitable to the Christian yea euen sin it selfe The Christian man is from euerlasting in the heart of god The Christian is Gods treasure He desendeth to a more particular declaration of the excellencie of a Christian The Christian is a creature whom the world knoweth not Man may bring nothing of his owne to make him a Christian The excellencie of a Christian procedeth from Gods election and froÌ„ nothing that is in man. To be a Christian is the onely worke of God. Of the regeneration of a Christian How a man becommeth a Christian The excellencie of the power of God in the generation of a Christian The beginning of a Christian is from heauen as is also his Conuersion The Father and Mother of a Christian The nourishment of a Christian The nourishment of the pure worde of God is wholsome To make the ChristiaÌ„ grow vp profit Bastarde children Two kindes of spirituall generation Amongst al the bastard children the childe of perdition is the chiefest The generation of a ChristiaÌ„ fur prounteth the reache of our senseâ— The light y is giuen to the Christian can neuer be wholy extinguished The worke of the regeneration of a Christian is neuer left vs perfect Of the true marke of a Christian The Christian can not be knowen by the light of maÌ„s sense The onely marke of the spirit of God causeth vs to knowe a Christian How a man may knowe that he is a Christian Faith is not without assurance of continuance If 〈◊〉 knoweth himselfe to be a Christian by the effects of Gods spirit in him Man is not made negligent by knowing that he is chosen â—o lyfe To know in an other beside him self whether he be a Christian or no. The hypocrisie of the false Christian hath great affinitie with the true The difference betwene the true and counterfeiâ— Christian It is impossible to know who is a true Christian before he dye A Christian man may be knowen by the iudgement of charitie and how To know a reprobate man. To knowe a Christian man by the outward effectes of the holy Ghost in him Mortification and Sanctification two of the chiefest effects of the Spirit of God in a Christian Holynes of lyfe is a marke of a Christian An holy man. Charitie a marke of Christians A differeÌ„ce betwene Charitie and the loue of our selues A Christian man withdraweth not him self froÌ„ doing The Christian man employeth him selfe to euery trade of life both priuate and publique The priuate state The publique state Where there is mutuall charitie there is also mutuall seruitude The Christian loketh alwayes to his calling The Christian is content with his state The qualities of a Christian Of the marke of the crosse The condition of the Christian is to beare the crosse Abraham a paterne of the Christians Conformitie to Christ by the Crosse A difference betwene the crosse of the Christians and the worldly crosses God procureth our saluation by the Crosse A comparison of man with the sea The crosse serueth for a certaintie of our electioÌ„ Iesus Christ suffreth in his meÌ„bers God taketh no pleasure in the afflictioÌ„s of his but chastiseth them for their profite The profe of a Christian by the Crosse The Crosse discouereth the false Christian The profite of the crosse The excellencie of a Christian man appeareth vnder the crosse A fit comparison of the Christian passing thorowe the miseries of this world The glorie of a Christian in the Crosse The crosse of Antichrist The excellencie of a Christian in affliction He that would exempt him selfe from the crosse abuseth the name of a Christian A man is to be taken for a Christian though he haue not atteyned to a perfection The worke of regeneration is not perfited in one day How a Christian man is said to be spiritual and righteous An admonition to euery one that he should wel examine himself whether he be truely a Christian That man is very blind that can not persuade him self he is a Christian
accompanie her husband But with that this Gentleman la Place who neuer shewed any token of an heart cast downe began to take vp his wyfe reproue her shewing her that it is not the arme of man which we must haue recourse vnto but to GOD alone Afterward turning him selfe a side he espied a crosse of paper in his eldest sonnes cappe which he had of weakenes set there thinking to saue him selfe by that meanes whereupon he rebuked him sharpely commaunding him to take that marke of sedition out of his cappe and laying foorth before him that the true crosse whiche we must beare are tribulations and afflictions which GOD sendeth vs as moste certaine pledges and earnest pennyes of that ioye and euerlasting life which he hathe prepared for his children Then seeing him selfe earnestly pressed by the sayde Senescay to go to the King resoluing him felfe to dye the death whiche he sawe prepared for him tooke his cloke embraced his wyfe and desired her aboue all things to haue the honour feare of God before her eyes and so departed with a most cheerefull countenance Nowe when he was almost come to the streete called la Verrerie ouer agaynst the Cocke streete certaine murderers that waited for him with their daggers ready drawē aboue three houres slewe him lyke a silly lambe in the middest of ten or twelue of Senescays archers which guyded him and his house was sacked the space of fiue or sixe dayes togyther The bodie of this Gentleman la Place whose soule was receyued into heauen was carryed into a stable at the towne house where his face was couered with dong and the next day after in the morning was cast into the riuer Thus this great and excellent martyr of the Lord whylest he obeyed the Kings commandement in stede of Iustice whiche he sought found death by the way whiche was to him a beginning of the true lyfe and on the contrarie side both to them from whom so vniust agaynst all Gods lawe and mans lawe and so cruel and barbarous and more then brutishe commandementes proceeded and also to the executers of such iniquities cruelties barbarities and brutishnes a most certaine beginning and entrance to an horrible iudgement that hangeth ouer their heades ouer their posteritie though it seeme long before it come Of the excellencie of a Christian man and the way to knowe him MY intent and purpose being to intreat of the woorthines of a Christian man I meane not in any wyse to stande to discourse vpon the excellencie of mankind wherein we do all communicate and whereby the state of man surmounteth the condition of all other creatures a reason which moued the Philosophers to recommend vnto vs so diligently the knowledge of our selues according to the old prouerbe giuen by Oracle and framed by them to this purpose to cause vs not onely to keepe our selues within the boundes of modestie and humblenes and to teache vs the weakenes of our nature but also to leade vs to the consideration of our noblenes and dignitie beginning by the vewe of the building and workemanship of this world as of Heauen the Sunne the Moone and the Starres and so from them to other creatures and liuing things of diuers sortes setting out Man as the most excellent piece of worke of all and the chiefest wrought thing emongest all the creatures on whome it pleased God to bestow most plentifully and to enriche with that which Heauen and earth and all other his creatures had but small portions of who was therefore called a Little worlde and a miracle amongest all creatures considering the workemanship of his bodie the iointes the proportion the beautie and vse of it with his members his head aboue all his other partes his eyes looking vp to heauen to beholde from whence he came and againe the quickenes of his wit his discourses vpon the heauens and the earth and the secretes of nature his memorie whereby he comprehendeth so many things digesteth them compareth things passed with things to come Moreouer his reason which as they imagine is placed as Queene Mistresse in the wit in the highest seate of vnderstāding to gouerne the wil of man and to frame all his deliberations by the compasse of wisedome I meane not I saye in any wyse to intreate of this kinde of worthines but minding to passe further I purpose with my selfe to speake of an other kinde of excellencie which is propre and peculiar to a Christian man which farre surmounteth without all comparison in all kinde of prerogatiue and preeminence the former be it neuer so highly commended and set out by them which professed themselues wise men and were therefore reputed and taken for the wysest amongest other Which men notwithstanding or wyse Philosophers being carried away with an ouerweening and blynde loue of them selues ouershot them selues so farre as to saye that Man is able by reason of such powers as he hath in him and by his owne strength to discerne betweene good and euill and commaunde his lustes and that he hathe it in him to gouerne him selfe not onely for the framing of this earthly lyfe but also to leade him to Godwarde and to the attaynement of euerlasting blisse and ioye Moreouer that as touching Life he hath it by the gyfte of God but as for Liuing well he hath it of him selfe and the goodnes that is in man man getteth it of him selfe in so much as no wise and discrete man sayeth Cicero euer gaue God any thankes for it because saieth he we are commended for our vertue and we brag boast our selues of it which we could not do if it were the gift of God came not of our selues adding moreouer that the opinion of al the world is this that as for worldly commodities we haue to craue them a◠Gods hāds but as for wisedome euery man hath to seeke it within him selfe Mainteyning and publishing this false opinion that what soeuer we do by the cōduct and guyde of nature it can not be but well done and if man could followe that rightly which he hath in him of nature he could neuer doo amisse And many other suche foolish and vayne sayings which notwithstanding a thing more to be sorowed at they the make profession to be our instructors in holy writte do marueilously embrace who by suffering them selues to be caried away more then reason would they should by this kinde of heathenishe wisedome are fallen into the self same errour and haue ascribed to man I knowe not what kinde of integritie and vprightnes both in his reason and will in so much that euen they amongst them which thought to speake more soberly and modestly then the rest as Chrisostome and certeine other haue made such a parting of stakes betweene God man that while they confesse on the one side that we can do nothing without Gods helpe they mainteine on the other side that vnlesse we bring some thing of
Predestination and Calling but this that predestination is a preparatine of that whereof the calling is the effect and the accomplishment and yet my meaning is not that this generation is made by the vertue of one simple worde vttered by the voyce of man which soundeth onely in the eares which God vseth as his meanes and instrument to call all men indifferently to him for many are called sayeth Christ but fewe are chosen and it were to set a mortall man to much on cockhorse to saye that his voyce giuen him from aboue Nowe as touching the way that our heauenly father taketh in framing a Christian man this it is he first determined in him self to make the world and all things to his glorie and men especially to shewe to one sorte of them which are predestinate to saluation his mercie and to the other sorte his iustice And to this effect he appoynted for an onely and sole Mediatour Iesus Christ his onely begotten Sonne of one selfe same substance with him selfe euen God euerlasting to the ende that by him being made man the two natures vnited and ioyned togither in one in him all corruption of mankinde might be purged and all righteousnes fully accomplished in him for all as one able ynough to susteyne the iudgement of God and woorthie ynough to appease his wrath by the offering vp of himselfe the iust dying for the vniust and to sanctifie all his elect abolishing theyr sinne in them by the communication of his death and quickening them by his resurrection To be short he determined with him selfe to giue them his sonne and in him what soeuer is requisite for their saluation as also to giue them to him and so to make them Christians by ingraffing them into Christ which euerlasting purpose and decree he resolued also to reueile vnto them when they should not thinke of it causing him selfe to be founde as the Prophete sayeth of them which inquired not after him at that time that they walke after the course and fashion of this worlde euen as Satan woulde haue them and proceedeth in it after this sort First to awake them out of the dead stepe of sinne wherinto they are fallen he pricketh them with the sharpenes of his Lawe and laying a nomber of examples of his Iustice before them driueth them into a feare not minding to beate them downe into desperation but to make them turne their faces towardes the Mediatour in whome they may finde some place of refuge And to this end he layeth before them in cōclusion his grace and fatherly goodnes by the preaching of his Gospel He teacheth them he maketh them apt to receyue instruction assureth them of their election summoneth them to his heauenly inheritance stretcheth out his hande vnto them to bring them thyther yea and draweth them vnto him fashioneth thē new eares lighteneth their eyes changeth theyr stonie heart into a fleshy heart openeth their vnderstanding reneweth their senses disposeth and maketh them fit to sauour and taste his worde which he soweth and causeth it to budde and bring foorth fruit in them maketh them fit for his election To be short when he hath once formed Christ in them he decketh and enricheth them with many gyftes and graces and whereas they were farre of from him he maketh them drawe neare to him of strangers he maketh them housebirds of wolues sheepe flocking togyther vnder the great pastour of soules of natural fleshly earthly and deuelish mē he maketh them heauenly spiritual angellike and diuine and by this meanes translateth them from the kingdome of darkenes into the kingdome of light transporteth them from death to life and bringeth them into his own housholde To be short hauing thus ingraffed them into the body of his Sonne he ioyneth and allieth him selfe to them he maketh him selfe one with them maketh them his children and heyres partakers of his immortalitie and glorie and all this he worketh by the inward vertue of his holy Ghost with an other maner of efficacie then by restoring the reliques of free will as some popish mates vse to speake seeing that all the remainder that man hath of this free will serueth to nothing els but to sinne willingly to flie from God to hate him and to haue no wil to heare him nor beleeue in him nor acknowledge any of his blessings and that more is to think vpon nothing but vpon sinne and not to haue so much as one good thought Which wonderfull order S. Bernard considering cryeth out and sayeth Beholde an high and marueilous counsell which hath bene published to vs God knoweth thē that are his and what he knewe he hath shewed to men he receyueth none to the knowledge of this mysterie and hidden thing but suche as he hath predestined And addeth moreouer The mercie of God from euerlasting to euerlasting on them that feare him from euerlasting because of his predestination to euerlasting because of the blessednes which they looke for the one hath no beginning the other hath no end S. Augustin also saith in lyke sort Is not this a kinde of schole far from the sense of the fleshe wherein the Father is the scholemaster that teacheth vs to come to him and the Sonne of God is the worde whereby he teacheth and whiche entreth by the eare euen to the heart where is also the Spirit of the Father and the Sonne who teacheth also iointly with them and not a part for the workes of the Trinitie are inseparable so that if we see nombers come to the Sonne it is by him that maketh many to beleue in Christ But where whē euery man hath heard bene taught by the Father we see it not because this grace is hidden secret heauenly wrought by the renewing of the holy Ghost powred out plentifully vpon thē And truely it is a marueylous generatiō which maketh man a new creature not that he receyueth an other soule or an other body in substance but in qualitie by repayring the Image of God in him by an inward renewing of the whole nature that was corrupted yea it is a worke which setteth out vnto vs no lesse vertue and power of God then that whereby Iesus Christ was raysed from the dead and placed at the right hand of God his Father To be short it is done by the word as by the ordinarie instrument whiche maketh vs partakers of Christ and frameth the Christian man so that vnlesse the doore of our hearing be opened by the preaching of the Gospell the worde can not enter into the heart and the preaching is wrought by the voyce of man assisted by the inward vertue of the holy Ghost which man must be sent by a special grace of God to declare vnto vs that this special grace is according to his electiō which is according to his euerlasting counsell determined according to the good pleasure of his will which onely is iust and reasonable And so consequently both the calling
Paul writing to the Thessalonians is so bolde as to assure them that their election is of God speaking as it were vpon a certaintie of knowledge grounded vpon notable signes and markes of the vertue of the holy Ghost which he sayeth he sawe in them by euident effectes of fayth the carefull and paynefull charitie towardes their neighbours the sure hope and stedfast continuance in wayting for the manifestation of Iesus Christe with pacience which surmounteth all wearines both of the length of time and of all afflictions of the world whatsoeuer The like he doeth particularly in Timothies respect to whome he writeth That he assureth him self that faith and true religion dwelleth in him iudging so of the certeintie of the cause which is hidden to all men by the apparant effects thereof euen as if it were visible And so we in like sorte by a charitable iudgement may iudge or at the least perswade our selues wel of our brethren in whom we perceyue like fruites and actions of the Spirit of God to take accompt them for Christians For as we iudge by the outward motions of the bodie that there is a soule in the bodie so may we perceyue by his workes whether the spirit of God be in man or no seeing that euen as the soule which liueth not idle within mans bodie sheweth it self by that vertue and vigour which it distributeth to the members and to eche part of the bodie euen so the Spirit of God that is in man is not idle but sheweth what power it is of in the man in whome it is and sheweth it selfe effectually by a conformitie with Christ who liueth in him and gyueth life to his members whiche he communicateth with them and powreth out vpō them by the vertue of his Spirit which is as you would say the general soule of al the childrē of God not respecting the substance but the grace so that euen as we thinke that the graffe is well ioyned to the substance of the tree which it is graffed into when we see it bring forth fruite out of the same tree by that strength which it receyueth of the same roote euen so we know that a man is truely ingraffed and made one body with Christ when through one selfe same force of the Spirit he bringeth forth fruit in Christ But as for the knowledge of a reprobate man it is a thing so secret and hidde to men that they can neuer iudge of it certeinly vnlesse they haue some extraordinarie reuelation for be it that we finde neuer so euil signes and tokens in any man what is he that can tell whether God haue reserued mercy for him in store or no vnto the latter ende of his lyfe though he haue spent it wholly in wickednesse Therefore seeing in deede it was not expedient nor mete for vs to haue knowledge to discerne the one from the other lest that thereby we shoulde become to colde in charitie towardes all as we owe to all as though all men were our brethren in Christ it is sufficient that this chaffe shall be separate from the corne at the latter day So then this onely remayneth that we knowe distinctly and particularly what the operations of the holy Ghost in man are because there is no other way to knowe a Christian man outwardly by but by them And seeing it is so as we haue saide that a Christiā man is a man made a new creature as touching his nature by a seconde byrth it is euident that that can not be done vnlesse the first nature dye and this man put of the fleshe that is to say his first nature which is corrupt euen that which we bring with vs from our mothers wombes which is called the old man For he can not in any wyse be capable of the kingdome of heauen vnlesse he be destroyed and brought to naught by the sworde of the Spirit to the ende that death may make a riddance of all the operacions of the fleshe which sinne woorketh in him For as long as we are Adams children and nothing els but men we are suche slaues to sinne that we can do nothing but sinne vntil we be made new men by the death of the first man and haue passed by meanes of the communication of the death of Christ to the participation of his life These two pointes to wit Mortification and Viuification whiche can not be separate the one from the other are out of doubt the chiefest operations of the holy Ghost in a Christian man so that euen as Christe dyed to destroy sinne passing by death to euerlasting lyfe in that fleshe which he toke of vs euē so this man is dead in him selfe and renued to a better life accompanied with meete conuenient workes for it and such as may witnes that he is a trewe member of Christ by casting downe of him selfe of his owne wisedome and reason and al his affections and passions which casting downe of him selfe proceedeth from a liuely tast and feeling of the goodnes of our heauenly Father whereby man is knowen to be Gods chylde and inheritour of al his blessings for this can not be but forthwith his vyle base carnal and earthely affections vanishe away and become dead in him by reason of the great light of fayth which darkeneth putteth out all the false light of our corrupt nature Wherefore a Christian man doeth then in deede shewe him selfe to be a right Christiā when the death of Christ which hath a certayne force in it to expell and cast out the wickednes of our fleshe and his resurrection whereby there is raysed vp in vs the state condition of a better nature shew their fruit in him as by Baptisme we are made partakers of this grace So that al knowledge of Iesus Christe that hath not this vertue to followe it is naked and bare and al baptisme without it vnprofitable and nothing worth for there commeth no man to Christ or is receyued into the grace of Christ but the efficacie of his death appeareth in him beareth about a shew and token of it in him by mortification of the flesh and quickening of the spirit as hauing passed out of this first nature into the nature of Christ by a spirituall renewing which sheweth it selfe by framing the course of our life anew wherein who so is formost sheweth that he hath profited most in the knowledge of God And we may not thinke that the benefit of the death and resurrection of Iesus Christ belongeth to any other saue onely to them which shew forth a new lyfe of a right affection of heart some sooner some later giue them selues to holynes and cleannes wherein standeth the band of the coniunction that is betwene God and vs and the certayne badge and marke of a Christian man wherby the children of God as S. John sayth are knowen from the children of the deuill For which cause Iesus Christ speaking of this sanctificatiō to
graces appeare which he bestowed vpon them be so much the more confirmed in that felowship which they haue with him to the ende they may be notorious for his glorie and profit of his Church which is by this meanes obediently gouerned But the chiefest thing that is to be considered in this point is in deed the choysest piece of Excellencie that is to be founde in a Christian that suffreth for Christs sake is this that where al mē are naturally afrayd are sad and pensiue when any aduersities befall them murmure against God curse their life fal out to banning against heauen earth detesting their state as miserable the Christian very quietly contentedly beareth patiently whatsoeuer befalleth him not that he is so voyd of sense that he feeleth no grief or affliction were not sharpe irksome to him and very harde to beare for if it were otherwyse how could he be pacient if he feele nothing but because the crosse of Christ hath this propertie that being accompanied with the vertue of the holy Ghost which sweteneth the sharpenes bitternes of all afflictions it engendreth peace and meekenes in the heart of the Christian and also thankes giuing for a singular benefit receyued of God causeth him euen in the middes of the greatest calamities griefs that may come vpon him to haue a ioyful and mery heart and receine thē for an especial cause of comfort So that these two affections whiche are ioye and sadnes great enemies the one to the other come mete so togither that the one is constrained to giue place to the other as the stronger hauing the vpper hande in so much that the ioy of the spirit which is incomprehensible as S. Paul sayeth inexplicable in that that it proceedeth from a taste of heauenly giftes doeth in fine swalowe vp as it were that Sadnes and heauines On the contrarie side they that haue no taste of those giftes can not chuse but at length be oppressed with sadnes when aduersitie assayleth them for so much as the sweete louing yoke of Christ is to heauy a burden for them because they can not cōprehend how God our most louing and mercyful Father giueth them power to suffer that which they doo suffer to bring them to his blisse wheras the Christian mounteth vp on high and passeth the very heauens holdeth him self quiet and glad for the blisse of the inheritance to come as though he had it in his bosome committing himselfe for the rest to Gods direction gouernement as in deede it belongeth to the Father who is of right aboue al fathers And so not measuring the punishments after the iudgemēt of the flesh but giuing honour to God he acknowledge that he moderateth his punishments both discretely wisely so that there can be nothing found in them but very good moderation such measure that though through weaknes of reason he be not alwayes able to comprehende it yet he hath sufficient to comfort him selfe in that he knoweth that Gods indgements are most iust and righteous To be short euē as a mā that passeth through a strong flood or streame on foote lest he stōble and fal downe setteth his eie stedily vpon the firme lande which he mindeth to atteine vnto marketh not the swift course of the water so goeth ouer safely and is nothing dismayed so this man passing through the raging waues of present troubles turneth away his sight his thought all apprehension that he might otherwise haue of the miserie of thē and lifting vp his eyes to heauen beholdeth there with a spiritual regard the inestimable treasures of the heauenly inheritance which he striueth to atteine vnto by this meanes easely surmounteth al horrour and feare of torments griefs which cōmonly make alterations in mens heads casteth them hedlong into desperation So then he standeth surely setled marcheth on without feare not so only but leapeth for ioy reioyceth in his tribulations glorieth in the crosse which the world accompteth shamefull infamous as in a thing which he estemeth most precious and honourable more full of maiestie then al the crownes scepters proude pompes triumphes of al the Kings in the world which the world wondereth at for he casteth his eies vpon Iesus Christ and beholdeth in him the glorie of his sufferāces wherby he seeth him self glorified with him and the reproche that commeth by him to become nothing And in deede who is he that wil accompt that thing ignominious which is holy yea sanctified of God Or who would despise that wherby the children of God are prepared to glorie which is so farre from being diminished in a Christian through the contemptible state of this present life that it is rather augmented And Moses for this cause thought the reproches which he suffred for Christs sake greater richesse then all the treasures of Egypt The crosse of Antichrist of his members hath nothing like it is harde grieuous and shameful to beare For in that they seeke not to be iustified by Christ they labour in vaine by going about to iustifie them selues shewe thē selues to be enemies to the crosse of Christ striuing to beare the mortification of the crosse by many foolish inuentions withdrawing thēselues into desert inclosed places vnprofitably punishing their bodies without faith without Christ without hope without charitie Thus the Christian mā findeth combes of hony in the Lyons belly that is to saye ioye gladnes and glorie in the deepest greatest miseries that may be and a quiet state in the gulfe of tēpestes as if he were in full blisse already raysed vp from death to lyfe set in the heauenly places with Iesus Christ in whom he possesseth euen from this instant euerlasting glorie blisse and obteineth victorie against the rage of Satan al the force the world is able to vse for to him it is giuē to treade the Lyons vnder foote also the dragons and al other hurtful power because he marcheth vnder the enseigne of this valiant captaine which wil neuer lose any one of his though he employ them exercise them in continuall combats giuing them this proprietie that who so continueth stedfast constant in attayning to the glory of his hope shal in the end obteine a good and blessed end whereas the man that is afraid to make head and set him self courageously against al that exalteth it self as enemie against God is not able to say that he hath a true hope in him And though the trueth be so that there is not a weaker creature in the world then mā is subiect to the world the flesh the deuill and al his lustes though he had all the wisedome of the Grecians and strength of the Romanes and vertue of the Philosophers and righteousnes of the Iewes in him alwayes in feare care and horrour and one that cā
heare of the adoption of God howe God hath adopted and taken vs to be his sonnes in Christ before the foundation of the world was layed And why so Because they go about to set vp their owne righteousnes and therefore will not be subiect to the righteousnes of god If we do wel because we are the childrē of God and if we beleue because we were appointed to saluatiō thē is it not our wel doing that maketh vs to be Gods children then are we not appointed to saluation because we beleeue then are al their merites gone then is al their fat in the fyer A Heathen a Pharise and a Papist is no bodie vnlesse he may merite vnlesse God may be bound to him and not he to God he wil not take the kingdome of heauen of gift he wil haue it of duetie and that is no God a mercie to him This is the very point of the matter iudge nowe which is the presumptuous doctrine either the heathenish pharisaicall papistrie or the trueth of the Gospel But as I sayd I can more easely enter into the matter then get out of it the grossenes of their heresie is so notorious and brutishe the trueth of our doctrine is so plaine and riche that I can not conteine my selfe if I should folow my self I will therefore surcease and leue your worship to the reading of the worke it selfe which shal be sufficient to instruct you in the waye of this trueth and arme you agaynst the assaultes of Satan by these his instrumentes The Lord by his holy Spirit worke those two effectes in you for this present so true and comfortable doctrine and further leade you into al trueth as he is the God of trueth that in the day of the Lord Iesus you may be founde to haue walked without stumbling in whatsoeuer he hath thought necessarie to reueile vnto you for your saluatiō 15. Sept. 1576. Your worships humbly at commandement L. T. A briefe collection of the chiefest points of the lyfe of Master Peter de la Place whyle he liued Counseller to the French King and chief President in his Court of Aydes at Paris set forth by P. de Farnace THough to iudge aright of any worke we haue to consider rather what the thing is in it self then to stande much vpon the authour of it because as truth is the opinions wherwith we are before possessed whether they be with or against the persons stay vs from iudging syncerely of their doings yet notwithstanding it is a cōmendable custome not onely to set mens names before their bookes but also to set downe what men they were to the ende the reader may be the better prepared to taste of the fruict when he shal once vnderstand what tree did beare it for it is to be thought that the fruict wil be like the tree that bare it And therefore seeing this worke came to mine handes I was so bold to put forth this short but yet moste true discours of the lyfe and death of the worthie man that made it being otherwyse thus minded though this occasion had not fallen out that it were an iniurie to posteritie to suffer diuers thinges lye buryed vnder silence which befell him in his lyfe tyme and are woorthie perpetuall memorie Therefore to begime at his byrth Master Peter de la Place an Angoulesmian borne was so well trayned by in learning euen from a chylde that he onely of all his brethren resolued with him selfe to followe the studie of the Lawes wherein he profited so marueylously that before hee was two and twentie yeeres olde he made a commentarie vpon the title of Actions and about the same tyme began to be a common pleader in the Parliament of Paris where he gote himgreat commendation and prayse for excellencie of witte and eloquence in pleading and especiadly for singular vprightnes of conscience For which cause also the deceased King Francis the great did him this honour to chuse him for his Aduocat and Autourney in his Court of Aydes in Paris In which office he behaued him selfe so well that no man is able to bereue him of this commendation that he kept his handes continually cleane from briberie and neuer dyd any thing against his office either for vnbrideled ambition or couetousnes King Henrie the last hauing sufficient testimonie of his good and vpright bearing of himselfe in steade of continuing him in this office chose him amongest a number of other to be his Presidēt in the said Court of Aides And whilest he was in this office it pleased God to call him to knowe him about the yere 1554 after a strange fashion About twentie yeres before whylest hee was a student at Poictiers it pleased God to make him see Master Iohn Caluine passing then that way with the Archbyshop of Tillet whome he was content to heare speaking honourably of the knowledge of God in generall but when hee spake of the pure seruice of God he made astaye there as one very zelous of that religion wherein he had bene carefully brought vp Yet so it was that euen from that daye there remained some scruple in his conscience that it might well be he might be deceiued and that his mynde ran vpon oftentimes as he confessed afterwarde which was as you would saye a preparatiue to nourishe this litle seede vntill it came to budde forth and spring at such time as God had appointed it After this it fell out on a daye that standing at his doore there came a certaine strāger to him by a wonderfull prouidence of God whom he knewe not but seeing him to be a man of some qualitie and one that wanted reliefe in his extreme pouertie turned to hym very humbly and made him a long discourse in excellent Latin vpon the cause of his miserie And finding hym to be a man well qualified caused him to come in euen into his studie to feele hym the better to the bottome at his leasure Then this poore mā as one sent from God began to discyfer out frankely vnto hym all the abuses of the Popishe Church and to shewe hym the true and onely way to serue god And after he had heard him patiently he rewarded him and prayed him notwithstanding very earnestly to come no more to him so afraid he was of the fyers which were prepared against them which were suspected the lest that might be for the doctrine of the Gospel as in deede this poore stranger not long after was tried in the fornace at Paris But after this Peter de la Place left not tourning both the Scriptures and al the old fathers euen to the very scholemen to finde some meanes if it were possible to take away this scruple which troubled his minde day night By this meanes in shortspace God touched his heart and opened his eyes and caused him to behold the light of the Gospel in so much as after the death of King Francis the second he declared him selfe openly to be of
and other effects that follow flowe from the euerlasting Election as brookes and streames doo from their fountaines and springs Therefore seeing this man is not begotten eyther of flesh or blood as other are but of God it is not for naught that I sayde before that he is such a creature as the worlde knoweth not For in deede his beginning is not from hence beneath from the earth but from aboue from heauen as also his chiefest conuersation abyding place is there where he hath God for his Father and here the church for his mother but yet in deede heauenly Mother because she hath her beginning from that grace that is aboue moreoner because she is gardien and keper of the seede of that life that perisheth not by which seede she conceyueth and bringeth forth this man and when she hath brought him forth she nourceth him with the seasoned milke of vnderstanding that being nourished by it he may growe vp to saluation And afterwarde shee fostereth him with stronge and substantiall meate vntyll he come to a perfect age that is to the attainement of the latter ende of fayth Euen as the natural mā conceyued of naturall seede is nourished with blood in his mothers wombe and fed afterwarde with milke whē he is once borne as all creatures are nourished with that wherof they are ingēdred euen so the regenerate man conceyued begotten of the incorruptible seede of the worde of God is nourished and fostered by it receyuing the same simply and purely without any mixture and hotch poch of any other mans inuention with it For as there is no food more holsome thē the foode of the worde of God if it be receyued syncerely as it is so there is none more noysome and hurtful when it is marred with mixture of other things mingled with it thē is the false doctrine of men And therefore God speaking to his Church by the mouth of his Prophet Esai sayth after this forte My spirit which is in thee and my wordes which I haue put into thee shal neuer depart out of thy mouth nor out of the mouth of thy children And to the ende they may growe vp and profit the better he sealeth and marketh them with the seale and marke of Baptisme adding moreouer an inwarde working of his holy Ghoste and afterwarde gyueth them for meate and nourishment the Sacrament of the body and blood of Iesus Christe though he be able and sufficient ynough to bring them to perfection in one houre But it pleaseth him to haue them growe vp after that forte by litle and litle vnder the nourishement of this mother so that who so is not conceyued in her wombe and brought foorth by her and fostered and nourished by her doeth boast in vayne that GOD is his Father For he begetteth no children neyther fostereth and bringeth vp any but by his ministerie so that we may not seperate these two thinges whiche God hath coupled togyther to wit that the church is Mother to all them whose Father he is and whosoeuer is not begotten of her is begotten of an harlot and hathe an harlot for his mother who begetteth children for the Deuill to euerlasting death seeing there is no entrance into the life that remayneth for euer but onely for them whom this mother kepeth and guydeth and gouerneth so that who so is out of her bosome it is impossible for him to be saued And as in the fleshly generation there is one lawful and an other bastard so fareth it also in the spirituall generation there is one lawfull and an other bastarde The first is after the spirit and the second after the fleshe and are hereby knowen the one from the other that the one is conceyued and made by the spirit of trueth of a chast mother that is chast and faithful to her husband IESUS Christ and the other by the spirit of errour and lyes of a mother that playeth the harlot with Satan by breaking her promesse made to Christ and yet notwithstanding kissing him with a trecherous kisse of Iudas and lyke an hypocrite and dissembling harlot as she is contenteth her selfe to haue but one halfe of him the one being touched with a pure and naturall loue will not haue him vnlesse she may enioye him wholly and therfore begetteth lawefull children which are children of light begotten of the immortall seede and beautified with righteousnes and holynes to the ende sayeth Saint Iames that they may be the first fruites of his creatures that is to say chosen and set a part frō all other men and sequestred to be an holy offering the other on the contrarie side begetteth children of darkenes to Satan of a mortall seede which are workers of iniquitie whose vnderstanding is corrupt going on from naught to worse as they are led by the spirit of lies by whom the pure brightnes of true doctrine is stopped vp and the seruice of God disfigured with many kindes of superstitions idolatrie and wickednes yet vnder a coloure of godlynes wisedome holines wherby thei draw other into errour Amongest all the children thus begottē the man of sinne childe of Satan is most notorious in whome the spirit of Satan dwelleth in all fulnes as he doeth also in thē which haue receiued his marke in their foreheads and handes and this man lifteth vp him selfe aboue all that is called God and aboue that thing whatsoeuer it be wherin the worship of the Lord stādeth which he transferreth to him selfe in so much as he sitteth in the temple of God and maketh warre against Christ with power of illusion and deceiueablenes the like whereof was neuer seene bearing a booke in his hand which is sweete in the hand but bitter in the heart so much the more deadly to the consciences of men by howe muche it is pleasant to mans sense and reasone and giueth him occasion to boast of him selfe To be short this generation is a crooked vnfaithfull wicked and froward generation and yet notwithstāding the number of them is great they are farre mightier and of greater renowme thē the other which are but a small flocke vyle abiect and contemptible as touching the flesh Now then if the meanes of this generation of a Christian man wherby he is renued into a newe life and made a newe creature be founde to be suche that it surmounteth the capacitie of our senses we may not marueile at it seeing that euen in this bodily life we perceiue suche a vertue as the reason wherof our senses are not able to atteine vnto As for example there is none of vs but draweth the vital spirit of the ayre and we al feele the motion of the ayre wherby we both drawe in our breath and breathe out and yet there is not one of vs that can tel frō whence this mouing commeth or whither it goeth And though euery one of vs feele in him self the
all creatures are susteined and haue their mouing by a generall strength and vertue which is common to all liuing creatures neither that spirit whereby we haue diuers and sundrie giftes bestowed seuerally vpon eche of vs but the spirit of adoption and sanctification which the Lorde giueth to none but to the Christian man when he receiueth him into the number of his children and separateth him from all other and sundreth him from the world to bring him to the hope of the euerlasting inheritance This Spirit is for this cause called the Spirit of sanctificatiō whereby the image of God is imprinted in a Christian and serueth him for an earnest pēny of his saluation and in deede putteth him in possession and a certaine enioying of his adoption whiche is giuen him by a speciall grace of God to bring that to passe by a secret working which he determined in his secret counsel to bring to passe in him by his mightie hand shewing him selfe to be a most gracious and louing father by his testimony a greater then which and more certaine we can not desire because the light and knoweledge which he giueth is accompanied with such a persuasion and certaintie of spirit and with so stedfast and assured trust of heart in his goodnes that it maketh our vnderstanding surmount all thinges clenseth lifteth vp our hearts to heauen and causeth vs to feele a spirituall tast of heauenly riches And to be short causeth a new birth in him and transformeth him for this light which is in a Christiā mans soule differeth very much frō all other light of knowledge and from that kinde of faith which procedeth from the persuasion of man For it is impossible for mās wit to giue man such vnderstāding of knowledge and faith as this is which is wrought in him by the mightie working of the spirit of God and is this in summe that the Gospel which hath no appearance of witte nor strēgth is notwithstāding a wisdom so high that it surmounteth the heauens is the mightie power of God to saluation to euery one the beleueth to bring him to the kingdom of heauen for in deede what can there be more strange more foolish more simple or more offensiue to reason then to heare a man say that God is made become a mortall man that life was subiect to death righteousnes couered with a shew of sinne blessing subiect to curse that by this meanes men might be ransomed from death made partakers of blessed immortalitie to the end they might obtein life that iustice might raigne sinne being once abolished and last of al to the end that death it self malediction might be swalowed vp and therfore that we haue to enter into glorie by ignominie into felicitie by myseries and into life by death And moreouer that this light is farre different from all other light of knowledge faith which proceadeth from the persuasion of man it is nedelesse to alleage any other example thē the example of that faith which is in the most part of them that beare the name of Christians yet haue nothing but the bare title and beleue in Iesus Christ because they haue bene so learned taught frō father to sonne are so persuaded because they see other men that liue with them beleue so thē especially whom they take to be the holiest the wisest the most religious persuade them selues that their heades can not erre So that if they had chanced to haue bene borne in any other countrie or religion they would as easely haue bene persuaded to it as to that which now they holde and are persuaded is true seeing their knowledge is gotten by reason and discourse of man not giuen of God and from aboue but cold fleshly weake and very changeable which hath no other end but a peculiar respect of his owne and nothing lesse then to be touched with the glorie of god Neither doe they receiue Iesus Christe for such an one as he is offred of God the father in the Gospel by a liuely faith proper to the elect but while they professe his name they spoile him of his glorie vertue and dignitie to transferre it to creatures and mens inuentions in steade of the Creator And therefore it foloweth that this man which we speake of cā not be discerned from other by any iudgement of mans sense reason but by a spiritual iudgement by comparing spiritual things with spirituall things for the Christian people are but a smal flock contemptible scattred here one there one in the thickest of a number that are falsely called the people of God and Christians separate from the cōmō order of mē set apart as a treasure that God reserueth for himself hiddē withdrawē from the sight knowledge of mē as a few graines of corne vnder a great deale of chaf in a floore so that it is not y reputatiō nobilitie greatnes wisdō deuotiō or other apperance that man estemeth be it neuer so glorious which we haue to respect as S. Paul willeth the Corinth to consider that there are but a few called amongst them a few wise a few noble a fewe mightie of authoritie after the flesh neither haue we to respect the title or outward profession ne yet the outward signe of Baptisme as it is written All they that are of Israel are not Israelites nor all they Abrahams children which are borne of Abraham although they haue all one selfe same marke of Circumcision but it is the marke of the Spirit of God which we must haue regard vnto seeing that all signes and appearances because they are onely without are vnprofitable without the holy working of the inward wherein truely consisteth the witnesse whereby a Christian man may know him self And the first effect of this inward vertue of God is that which the Scripture calleth Adoption which is not common to all the world as Iesus Christ giueth vs to vnderstād saying That he prayeth not the father for the world but for them whom the father hath giuen him as it is said in an other place That the praise of y adoption is not of men but of God according to his good pleasure and grace giuē in Christ before the foundations of the world were layde So that euen as it is said that Christ dwelleth in vs by the spirit of God euen so doth man know and is knowen to be a Christian by the felowship of the same spirit as by that marke wherewith the heauenly father sealeth and marketh the heart of his elect in assurance of their adoptiō wherby he knoweth thē whō he hath quickened frō heauen by his most secret vertue which no sense of man is able to perceiue being in it self very high of great maiestie in outward appearāce vile beggerly wherby euery Christian mā hath such a conformitie with Christ that as the world did not know him so neither is he knowen to
his Apostles as of a true marke wherby his are knowen sayed that it is the wedding garment whereby as by the bridegromes cloth liuerie those that are bidden to the mariage feast are knowē from other And the Apostle sayth to the same purpose that without this cleannes no man can see God nor be ioyned to him to cleaue fast to him And it is impossible for the spirit of adoption to be in one but the spirit of sanctificatiō must also nedes be in him for by it it is that the faithful are called Saincts as sanctified made holy of God consecrated set apart frō prophane common vse separated from al earthly filthines defyling of the flesh as the vessels garments temples swete sinelling sacrifices were which might not be applyed to any other vse but that that was holy and dedicate to the glorie of god For it is meete that they that are lightened with the doctrine of saluation should shewe them selues an other sort of men then they that walke after the vanitie of their owne braines being ouercouered with darknes because they neuer felt any light of trueth so that to finde an holy mā in deede which is the Christian man we neede not seeke him in an heremitage or desert or in some close place that is walled about separate from the conuersation and common life of men eyther in garments meate ceremonies or what other obseruation soeuer of corruptible things and other forme of holynes inuented by men with a kinde of wisedome in superstition and humblenes of spirit and contempt of the body vnder a cloke of fayned obedience pleasant in shew to mans reason but in the onely working of the holy Ghost which transformeth soules into that holynes which he hath him self and frameth them in such wyse to newe thoughts and affections that we may welsay they are other then they were before as wrought in his knowledge and to his image that made them Which thing appeareth not only within through an inward and spirituall feeling of a pure conscience cleansed from wicked affections assisted thereunto with a feare of God and faith and hope and patience and inuocation but also without through a cōtinual exercise of godlynes voyde of all superstition which might lessen or darken the glorie of God by giuing that to other which is propre to him as also by peace and ioy of cōscience meekenes goodnes vpright dealing iustice sobrenes temperancie other fruites of the Spirit contrarie to the fruites of the fleshe whiche are vncleannes filthines idolatrie sectes heresies dissolutenes enimities seditions outrages murders theftes other such like which are cōtrary to brotherly charitie which Iesus Christ telleth vs is an other marke tokē wherby they that are his are marked knowē to be his disciples not only by a cōmon loue towards al men as al men are one fleshe and al created and fashioned to the image of God but also by a special mutuall loue the one towards the other so much the more straight and precise by how much the image of God shineth more clearely in thē whom he hath before regenerate And therfore as by mortifying of him self the Christiā man forgetteth himself whatsoeuer is about him to liue in God referring the partes of his life to him as to their onely end without further searche of things that please him selfe but suche onely as please him and as he well lyketh of for the aduancement of his glorie and so by this way effect of mortification he casteth of al consideration of him self and layeth aside all fleshly affectiō to giue him self wholly to his neighbour and preferreth the profit of his neighbour before any respect of him self So that this loue is an other manner of loue thē that naturall loue which is common to all men which is nothing els to speake truely but a loue of our selues accordingly as euery man is inclined to haue a care of him selfe and so to seeke his owne profyte and gayne neither is there any more agreement betweene them then is betweene fyre and water for the loue of our selues keepeth all our senses so well occupied that this Christian and brotherly loue is wholly banished And therefore S. Iohn sayeth playnely That all they that haue a right feeling of it knowe that they are passed from death to life and they that haue no feeling of it remaine in death that is to say thei that are not regenerat And in deede the bond of perfection consisteth in loue for loue is the marke and end whereat the Lawe shooteth and wherin the end of sanctification standeth as whereby euery one of vs hath to witnes to the world what loue we beare to God whom we loue in our brethren Considering that this loue is so ioyned and coupled with the loue of God that it can in no wyse be separate from it because it procedeth from the loue of god as the effect from the cause and in this it is to be short wherein stādeth the right rule of life whereby the Christian man frameth all his actions and moderateth the right vse of the giftes of god And therefore whatsoeuer is not squared by it is false and all vertues be they neuer so excellent are without it nothing els but a wynde that puffeth men vp with pryde and vanitie and a vaine painting or vnprofitable sound that is to saye a thing of nothing and that more is a stinking and abominable thing before God. And therefore we must not thus thinke of a Christian man that he is a man withdrawen a side from all other men liuing in a solitarie place or so dedicate to a contemplatine life as they call it as that thereby he is distract from such actions of conuersatiō as are behoueable and necessarie for the interteinement of the societie of men Seing that men are borne one for an other to communicate one with an other for the maintenance of the societie of mankinde and not to bereue our neighbours of that duetie we owe them if we wil not be taken for theeues before god Considering that we were not placed here in this world to liue solitarily as wylde and brute beastes but to liue amongst companie and to make other men partakers of that which God hath bestowed vpō eche of vs and there is nothing wherein men are said to followe God so muche in as in employing them selues charitably one for another for the profit of one an other as in deede that vertue is the best of all that is profitable to the most Therefore the Christian is a man that hath dayly conuersatiō with other men that applieth him selfe indifferently to all conditions and trades of life whereunto he findeth him selfe rightly called and therein employeth him selfe faithfully to the profit of the societie of mankinde whether it be in respect of a priuate life and the dealinges thereunto belonging or in regarde of the