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
A TREATISE of the Excellencie of a Christian man and how he may be knowen Written in French by Master Peter de La Place one of the Kings Counsel and chiefe President of his Court of Aides in Paris WHEREVNTO IS ADIOYNED A BRIEFE description of the life and death of the said Authour to the end that euerie one may knowe what he was Translated into English by L. TOMSON MATTH V. Blessed are they which suffer persecution for righteousnes sake for theirs is the kingdom of heaven Imprinted at London by Christopher Barkar dwelling in 〈◊〉 Churchyard at the 〈…〉 the Tyg 〈…〉 To the right worshipfull Mistres Vrsula Walsingham grace mercie and peace from God the Father and from the Lord Iesus CHRIST ACcording as your Worships pleasure was I haue perused this booke and as wynde and weather would serue for passage haue brought it out of France into England The cause of your liking can not be misliked of any and the iudgement of the right honourable my Master may stande as most grounded in trueth and iustice whereby he sentenced him not onely to bee of the Religion of Christ but also truely a religious Christian For surely if I be not deceiued in iudgement who so shal reade this booke shal finde there was a Christ in the man such a Christ as made him in deede a Christian not for a daye or two not for fayre and calme weather onely but from the first beginning of his entrance into the knowledge of God to his very last breth in most sharpe and stormie tempestes as witnesseth his happy and blessed martyrdome in that most horrible slaughter of the Sainctes of God on Barthelmewes daye in Paris that wicked murderesse of Gods people against whome their innocent blood crieth to God for vengeance against the daye of wrath As he felt so he wrote and his feeling was with such spirituall vnderstanding as that we may well see hee was one of them of whome hee wrote and by so well knowing himselfe to his euerlasting comfort gaue vs a waye to knowe our selues for the ioyous assurance of our saluation The greatest comfort we haue is to knowe that we are of the citie of God and who so would honour vs the most could not better perfourme it to our liking then to assure vs we are the childrē of that heauēly Father brought into that honour and dignitie by Christ that died for vs and gaue himselfe for vs and in whome we dwell and he in vs if we deceiue not our selues As for the cōfort we might reape by being made mē and not beastes though it be great God is therfore greatly to be magnified yet considering what God did for vs what we haue done against him where he set vs by grace and where we finde our selues through sinne and rebellion we haue cause rather to sorowe then to ioye of heauines then of comfort and in that respect the veriest varlet caitif that goeth vpon the earth hath as muche to triumphe in as hath the best man of God the dearest child of our heauenly Father For they are mē as well as we made to the image of God as well as we haue as great light in them of natural reason vnderstāding as we witnes the Heathē that neuer knewe God no worse sinners in Adam thē we but we as bad as they both of vs for our sinne and rebellion against him in that man Adam iustly blinded iustly condemned This the blind wyse Philosopher did not see and this the obstinate Pelagian Papist at this day will not acknowledge and therfore they bothe lift vp their heeles against God haue wicked thoughtes and speake blasphemous wordes against heauen and against their owne saluation And because this prerogatiue ouer other creatures but equalitie of and in mankinde had not that in it that might in deede comfort the heart of man but rather cast him down his minde and purpose was to lay forth the other to vs which is proper to vs I say proper to vs that are of the houshold of faith of the common wealth of Israel citizens of heauen felow heires with Christ the children of God and I say proper because the Heathen and Barbarians be they neuer so wyse the Pelagians and Papistes be they neuer so superstitiously deuoute haue neither part nor portion in it And this is the preeminence not to be called but to be a Christian which whosoeuer feeleth in himselfe with a right feeling of true vnderstanding which neither of the two before named hath for the one fighteth against the name of Christ the other can not abide to heare of any certaine persuasion assurance of the cōscience that it is beloued of God and that God is without doubt our Father hath the greatest preeminēce that man can haue vpon earth and the greatest ioye and comfort that can be felt by man All of vs at this day in this part of the world do ioye in this name Christian and it is taken for the greatest dishonour that can be done to man to saye he is no Christian And yet sure it is that euery man is not a Christian that is called a Christiā euery man is not a Christian that is Christened not euery one that sayth Lord Lord shal enter into the Kingdom of heauen no more then euery one that was circumcised was a true Iewe or all that descended of the race of Abraham were true children to Abraham There was amongest them Ismael who persecuted his brother and yet was he circumcised there was Esau whom the Lord hated and yet was he circumcised So are there heretikes amongst vs Christened and yet not Christians for neither the cutting of of a piece of skinne in them did make thē true Israelites neither dipping in a litell water maketh these true Christians ▪ both of these standeth in the spirit not in the letter in the inward worke by grace and that of God not in the outwarde worke of man So that he that hath this honorable name to be called a Christiā hath more cause to tremble then to reioyce vnlesse he haue a sure testimonie both within and without that he is in deede a Christiā for the abuse of Gods name can auaile man nothing at all nay it furthereth and increaseth his condemnation as great credite committed to a seruant and abused by that seruāt procureth greater displeasure Howe we shal come to the knowledge of this preeminence and excellencie which is in vs this booke sheweth and because it is so plainely and shortely set forth I will not stande here to make any discourse of it vnto your worship onely I most humbly beseche you to reade the booke it selfe and there shall you finde it so well layd forth as shal be to your contentment and comfort I could very willingly haue bene cōtent to haue entred somewhat into the matter but I feare I should haue ouerslipped my self for I must needes confesse of my selfe and to the
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
and surmounteth al that is in maÌ„ as in dede it can not be found nor be confessed to procede from any but froÌ„ God yea from the Lord and sauiour Iesus Christ by whom his good pleasure was to restore al mankind towards whom though the soueraignecreatâ—râ— maker of al things sheweth sufficieÌ„tly his fatherly fauour diuers sundry ways yet notwithstanding vntil he shew himself to man a restorer in the person of his only begotteÌ„ sonne their coÌ„science reproueth theÌ„ within theÌ„ selues maketh theÌ„ perceiue that by reason of their filthines they are wel worthy to be cast away as wretched men caitifs cannot be taken accoÌ„pted for his worke established in them In which worke is only truely that excelleÌ„cie wherof I meane to speake which is a worke that farre passeth the worke of the first creatioÌ„ of man as it wil appeare more plainly hereafter of which man when S. Paul speaketh he saieth that the efficacie of the might power that is to say of the mightie power of God is plentifully shewed in him because he setteth forth in him after a wonderful sort his infinite vertue according to the vnspeakeable goodnes grace and fauour which he beareth to a Christian man. And that it is so to shew it more particularly our heauenly father not content that he brought a Christian into the world of nothing and that he made him not an oxe or an asse which he might haue done or a dogge or a catte or any other more bite and abiect creature but a man that is to saye a singular and perfect piece of workemanship and that he made the world beautified the heauens and the earth with a perfect abundance varietie and beautie of all things to lodge him in it as it were in a great sumptuous palace well and richely furnished with all thinges necessarie not content I say with al this moroeouer that he had forgotten his vnthankeful and detestable infidelitie and felonie where he deserued to be cast of and depriued for euer of all his blessinges yet notwithstaÌ„ding it pleased him of a certein more then fatherly loue and speciall fauour which he bore him not onely euen from his birth day and from the first howre that he brought him out into this world but euen from his mothers wombe yea and before he was conceiued yea and that more is before the world was made as he predestined him to him self from euerlasting to elect and chuse him froÌ„ amongst an infinite million of men to marke him set him apart to exempt him from the common state and condition of al other men that is to say from euerlasting condemnatioÌ„ and destruction which was prepared for him as wel as for euery other man to reserue him for him selfe to adopt and regenerate him in the hope of life to an incorruptible inheritaÌ„ce kept in store in heauen to be reueiled to his elect at that day when all thinges shal be restored and to shewe in him the richesse of his glorie as in a vessell of mercie prepared to saluation All the cause of this excellent prerogatiue and dignitie is not as we see to be sought any where els but in the singular grace and mercie of God whom it pleased without any further regarde or consideration of any thing without him selfe foreseing the faulte and condition of mankinde of his good pleasure to haue mercie vpon some to set them in honour as vessels of his mercie and leaue the rest in their iudgemeÌ„t giuing grace to some which was not due to them and rendring to the rest that punishment that was due to theÌ„ being in his power to giue to one part that which they deserued not so setting forth his grace and not to giue it to all thereby shewing what al had deserued without further bestowing like mercie on all for he made all things as Salomon saith for his owne sake yea the wicked man to the day of his destruction according to the decree of the good pleasure of his wil which onely is the souereine and high rule of iustice that iudgeth al the world his wayes which are mercie and trueth being incomprehensible as whereby he so worketh that they which obteine mercie at his handes haue nothing but his mercie to boast of and they that are left in their condemnation haue nothing to gainesay the iudgemeÌ„t of trueth as meÌ„ guiltie nor ought wherewith to pleade against him in so much as on the one side to shewe forth his wrath and make his mightie power knowen he through great patience and meekenes beareth with the vessels of wrath prepared to destruction on the other side setteth out the richesse of his glory towards theÌ„ that he chose by his grace whom he prepared to glorie For so it is as S. Augustine sheweth it at large where he speaketh of the predestination of God that when God had resolued with him self to buyld the Monarchie of this world al that is coÌ„teined in it forsawe that the first man should fal wittingly and willingly into death being pliable to good euill hauing not that giuen him to continue stande stedily in that state wherin he was placed yea and that al mortal creatures should be within the compasse of his fall subiect vnto it hauing so appointed it by his incomprehensible counsel and wisdom which hath a foreknowledge of all thinges ioyned with it as also his mightie power which gouerneth all thinges by his hande and yet notwithstanding minded to haue a litle reÌ„nant euen as you would say an handful of men taken out of such a great multitude to serue for the praise of the glorie of his grace he chose set apart froÌ„ the multitude one man amoÌ„gst many which should be in his time ordeined to be conceiued of the seede of Dauid and should be borne of a virgin to wit Iesus Christ finding nothing in all the seede of Adam worthy his election and such a prerogatiue and excelleÌ„cie in whom also as in the head he chose to be members as it were of his bodie such as it pleased him freely of his grace to appoint before hand receiue to life and by the selfe same man to ioyne them vnto him selfe and allie them so togither that they should neuer be seuered hauing foreseene a great while before that in Adam there should come good of euill and knew most vndoubtedly the it belonged to his almighty goodnes to turne good into euill rather then to suffer that there should be no euill and so accordingly disposed the life of men and Angels as that he would thereby shewe first what free wil was able to do and theÌ„ what the gift of his grace could do hauing shut all vnder sinne that al might haue nede of grace And therfore as the excellencie which I ascribe to a Christian and proceedeth from this grace appeareth fully and abundantly in Iesus Christ so is it
he thought it not enough I say to giue them all these so great and honorable titles but goeth on further and sayeth they are made partakers of the diuine nature which is so excellent a condition that the head of man is not able to imagine or wishe an higher For in dede what can a man desire more then to become like to God surely the spirit of man is not sufficient able to comprehend the greatnes of this grace how it might be that God should vouchsafe to honour man so highly as to make him a God as it were if we may so say by making him partaker of his diuine immortalitie and blessed glorie And therfore S. Paul writing to the Coloss and speaking to them as to Christians saith that they were cōpleat in Christ when he had said a litle before that al that fulnes of the godhead dwelleth bodily in him shewing therby that this perfect essence of the Godhead which is in Iesus Christ did auaile thē in that that they receiued thereby their perfectiō also And in that that God is wholy in him is to the ende that when they once possesse him they might obteine such a perfection in him as none of vs is able to atteine vnto by all the wit vnderstanding we haue Yea so farre forth that this knot bond is such an one that Iesus Christ who worketh all in al vouchsafeth the Christian thus much honour that he coūteth him self after asort imperfect if he be not ioyned with him as S. Paul witnesseth saying that the Church is the filling vp of the bodie of Christ And therefore there is no marueile if the Prophet Dauid rauished with great admiration of this so wonderfull goodnes loue of God towards mankinde and being as it were rauished besides him selfe cried and saide Lorde what is man that thou so regardedst him that is to say that of thy gracious goodnes thou hast made hym so excellent a creature For if he should consider seeke his first beginning from whēce he came where shal he finde it but in the durt dust of the earth if he marke the place of his abode he shall finde him selfe scrauling here vpon the earth below if he looke to his end he shall see that his bodie shal be meate for wormes And yet notwithstanding saith he thou hast so highly honoured this poore creature Man that the Angels serue him as if he were a god for thou hast made him a litle inferior to God hast crowned him with glorie and honour and placed hym ruler ouer the workes of thine handes and hast put all things in subiection vnder his feete As if he would saye what occasion did durt giue thee that of it thou shouldest make a creature to thine image and likenes whom thou wouldest make Lord and Master of all the worlde and put in subiection vnder his feete what so euer is vnder the compasse of heauen speaking of the man that is restored in Iesus Christ For in deede it is he onely and none but he amongest all liuing things that is the only Lord of the world by recouering that interest in Christ which was before lost in Adam who was at the beginning made heire and Lord of all Gods blessings but was afterwardes dispossessed of them through his rebestion and disobedience so that all his posteritie hath no other interest nor title in the blessings of this world then theeues robbers haue whiche take awaye other mens goods the Christian onely except to whome of right belongeth the vse of all things as S. Paul saith whether it be the world or life or death or things present or things to come al things in a word are his because they were made for his profit And there is nothing but God maketh it serue turneth it to his profit in so much that by a speciall dispensation of his prouidence he causeth that the very sinnes them selues which man committeth turne rather to his saluation then to his hurt in that that by them he humbleth them and maketh them better taught and more aduised To be short this mā is a creature that from euerlasting was in Gods heart through Iesus Christ therfore a thing so riche precious that it may well be called Gods treasure But seeing I haue begun to dilate this excellencie of a Christian man by the euerlasting counsell of GOD whiche he determined and appoynted within him selfe before the worlde was according to his gracious goodnes fully set forth in IESUS Christ to al them whom he hath coupled togyther with him It shall be good nowe to come lower and to treat of the matter as it were by descent from heauen to earth and to shew this excellencie more particularly in a Christian beginning at his regeneration and so going on from point to point to shewe howe miraculously he is formed nourished brought vp to rype age what maners he is of what his life is and what his cōuersation to set him out after this sort in his coulours markes as he is For in dede he is a newe creature whom the world knoweth not and an hidden treasure in a vile and contemptible vessell hard to knowe if he be not well marked out set forth with liuely colours And lest in discoursing of it we fal headlong into the same errour which the wise fooles of the world fal into in their discourses vpō his excellencie it shal not be amisse if at the entrie of the matter I warne euery man to beware he presume not so much of him self as to imagine that he hath ought of his owne as though he had in him selfe any piece of a cause meane or ayde to set forwarde this worke Therefore as I sayde before that we haue not to seeke the cause or ground worke or matter of this excellencie any where els but in the mere grace of God according to his euerlasting prouidence so say I againe to shut out all worthines of man that al the goodnes vertue that may possibly be foūd in man proceedeth from the fruict of Gods election and therefore to be a Christian that is to say the best of all creatures procedeth wholy from the gift of our heauēly father in that that whatsoeuer he hath giuen to Christ cōmeth to Christ and in that that no one whit of the worlde belongeth to the Creature were it not that the grace of god plucketh a fewe out of destruction which otherwise should haue perished the world being left in that destruction whereunto it is moste iustly appoynted And for this cause Iesus Christ protesteth that he prayeth the Father for them onely whome the Father hath giuen him For in deede the grace of God findeth no cause in any man why hee should be good vnto him but man receiueth all of his mercy because it is Gods worke onely to saue his and for that ende and
graces appeare which he bestowed vpon them be so much the more confirmed in that felowship which they haue with him to the ende they may be notorious for his glorie and profit of his Church which is by this meanes obediently gouerned But the chiefest thing that is to be considered 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
not resist the lest tentation that may befal him For he is but a shadow of vanitie yea vanitie it self yet notwithstāding being regenerate in Iesus Christ he is so strong mightie that though he cast of all worldly helpe fauour as Dauid put of his armour when he went to fight against Goliath he doeth not only resist al assaults of the world flesh the deuil valiantly but also surmounteth all the enemies of God by the vertue of faith which causeth vs to see by her light that all creatures are but fansies and vaine fearebabes which haue no power but as pleaseth God to giue them whom we acknowledge to be our Father and one that hath such a singular fatherly care of vs that he maketh al things serue to our saluation euen so much that this mā being transformed into God by loue which suffreth al things can no more be ouercome thē God him self being sure in dāger at quiet in torment in pouertie riche in sicknés whole quiet in persecution glorious in ignominie blessed in miserie aliue in death therefore victorious and triumphant ouer all his enimies for he that is borne of God saieth S. Iohn ouercommeth the world Hereby we may gather how falsly thei brag boast of them selues that they are Christians which wil nedes be exempt frō this cōdition of the Christians as thogh it were possible to lay such hold vpō Iesus Christ as we ought that we might embrace him let his crosse go and as though we might be members of his bodie and not be partakers of his sufferāces which is but a mere vaine imaginatiō sprōg frō hence that we do not so rightly iudge of the benefit of adoption as we ought to do but cast away the grace which sanctifieth vs to euerlasting life For the trueth is so that who so professeth him self to be a christian is ashamed to folow Christ who goeth before him doeth nothing els but cut of him self as you would say disauoweth him self to be any of Gods childrē For the Gospel is neuer without persecutiō neither is there any way to come to the kingdome of heauen but by the crosse though a man would neuer so much flatter excuse himself vnder a colour of weakenes which is nothing els to speake as the trueth is in dede but infidelitie a small accompt that man maketh of the holy sacred name of the Sonne of god For certaine it is that faith shal alwayes ouercome the world but that can not be done without fight And he that for feare to confesse Gods name openly alleageth for him self that yet notwithstanding God seeth his heart sayeth trew because he can see nothing in him but infidelitie hypocrisie hauing nothing to say the trueth to turne him away from Christ but only because he appeareth with his crosse disfigured contemptible and subiect to the reproches of this world calleth vs to be partakers of his afflictiōs So that this kinde of men preferreth the glorie of this world before the glorie maiestie of Christ which is spiritual and the ease and quietnes of this life before euerlasting blisse playing therein the part of Esops cocke which found a riche precious pearle forsoke it for a graine of corne so vile and abiect base their heart is voyd of al noblenes courage of a Christian heart which surmoneth al visible things as one of the housholde of God yea his chyld heire being assured that there is a better possession in heauen then that which men seeke here vpon earth But seeing the world is so brutishe ful of malice and ignorāce we nede not merueile if we see the most part of men draw back cowardly cast away their weapons as soone as they see the standart of the crosse set vp as we haue sene more examples then were to be wished and that of such as at the beginning seemed to be valiant soldiers which had neuer learned to warfare and fight against their enemies but with a certaine hautines of courage which passeth away by and by not to possesse their soules in patience These and such like are the apparant markes signes of the holy Ghost in a Christian man and his true ornaments beautie that hath put on Iesus Christ wherby he may be knowen from other Now that we haue in this sorte spoken of the Excellencie of this man by marking and setting him forth in his colours no man may thinke that I wil take no man for a Christian but him that hath these markes so perfectly as though he were ful of the holy Ghost and renewed with suche vprightnes of lyfe as though he wanted nothing For if the case stoode so it were very hard to finde any such amongst men for there hath neuer bin man yet so perfect For whē we speake of a Christian man as of a man that is truly renewed made spiritual iust without blame we may not thinke that the worke of this making a new creature is a work done in a moment or in a day yea or perfected all this lyfe long as we may not also thinke that it is a worke which is wrought equally in al for it is a work which God furdereth in proces of time by litle and litle as it were by degrees according to the measure that it pleaseth him to giue to eche of vs vntil he haue brought it to perfection So that the spirit of God which is giuen to a Christian doeth so abolishe the corruption of the flesh that there remaine notwithstanding euen to death certaine reliques of the old man but yet so that the holy Ghost in the end getteth the vpper hand For it can not be but he is the strongest whersoeuer he is by the efficacie of his mouing he holdeth men necessarily in stedy and continual obedience of Iustice as the seede wherby he is regenerate is incorruptible By meanes whereof though this man that is so regenerate abideth notwithstanding in the flesh and sinne dwelleth in him yet according to his better part and in respect of the spirit that in the end ruleth in him he is called spiritual so that though there be at this present no such perfection in the world but there may be some fault found with it notwithstāding he is already coūted as it were inreprehensible without blame who is regenerate of a right heart tendeth to this marke And I thought good to adde this point to the end that no man should discourage him selfe though he feele not a perfect regeneration and crucifying of the flesh in him self and a ful and whole quickening of the spirit but lay that before him which I spake of before as it were a patern wherby he hath to forme frame his life shooting alwayes at the perfectiō as at a marke which he must alwaies leuel at cōsidering how smal a thing it is and