who disputed vehemently against the Pharisees and Scribes after the example of John the Evangelist who wrote his Gospel against Ebion and Cerinth and the Apocalypse against the false Church of the Nicolaitans and others after the example of Saint Paul who defended most strongly the doctrine of justification by faith of good works of the resurrection of the dead of Christian liberty and such like against false Apostles after the example of the holy Bishops and Fathers of the Primitive Church which wrote most strongly against the Pagan superstitions and Heretickes and in the Oecumenical Councels gathered by the Christian Emperours did condemne the chiefe Heretickes and Patriarchs Arrians Macedonians Nestorians and Eutychians lastly by the example of the incomparable Heroe Martin Luther by whose excellent and grave writings the Papality and other Hereticks were much weakened it is as cleare as the noon-day Therefore it remaineth as a thing most fit and requisite to preach write and dispute that the purity of the doctrine and the verity of religion might bee manifest according to the Apostle who in the first chapter to Titus will have a Bishop to be powerfull to exhort in doctrine that is sound and to argue with those that contradict it The The abuse of Thenlogicall disputation which although it be a lawful and a laudable way it is so faln out by the abuse of it that amongst all their bitter Disputations and Sermons of controversies and the infinite heaps of writing and counterwriting the memory of Christian life of true repentance devotion and charity is almost abolished with their names no otherwise then if the summe of Christian Religion consisted in disputation and writing books of cōtroversies not in the practice of the Gospel and Christian learning For if we behold the examples of the holy Prophets and Apostles as also of the Sonne of God it is manifest that they did sharply dispute not onely against false Prophets and Apostles but also against the superstitions of the Gentiles but with no lesse fervency did exhort to repentance Christian life and moreover did shew in most grave Sermons that by their impenitency and wicked life the divine Worship and Religion did goe backwards and decay the Church was wasted that Kingdome and people were afflicted with hunger warre and plague all which came to passe as true as they said it Of this kind is that Sermon of Esay Impiery destroyeth the worship of God true religion chap. 5. where he denounceth to the people of the Jewes because the vineyard of the Lord did not bring forth clusters of grapes but wild grapes therefore Almighty God had decreed to lay it wast Whereby it plainly appeareth that impiety is the cause why God useth to take his word from us To the same sense is that which Christ said John 12. Walk in the light whilst you have it lest darknesse overtake you For what other thing is it to walk in the light then to imitate Christ Or what other thing is it to be overtaken with darknesse then to lose the purity of the Gospel Whereby it appeareth without true repentāce none is enlightned that none can without true repentance and a holy life enjoy the light the holy Ghost which is the true enlightner of our hearts flying the ungodly and chusing holy soules onely to make friends and Prophets of God as it is written Wisdom 7. whose beginning sith the fear of God is as it is in Psa 111. who likewise doubteth impiety to be the beginning of folly ignorance and blindnesse Moreover the true knowledge of Christ and pure doctrine and the profession thereof doth not consist in words onely but in deed and holy life according The knowledge of Christ consists not in words to that of Titus chap. 1. They confesse they know God but deny him in their deeds when they are abominable and unbeleevers and reprobates to every good work And Titus 3. They have the shew of godlinesse but deny the virtue thereof Whereby it is given to understand that Christ and his Word is denied by a wicked life as wel as words neither hath he the true knowledge of Christ which never putteth it into action Wherefore he that never feeleth or tasteth the humility lowlinesse It is lame without a holy life patience and the love of Christ inwardly in his heart hee knoweth not Christ and therefore where use and necessity requireth they cannot confesse him For to professe preach the doctrine of Christ onely is truly to divide Christ and to lame him if you do not professe and preach It is not words but life that makes a Christian his life And we have abundance of books of his doctrine of his life almost none every where bookes of controversies concerning doctrine but very little time spent about true repentance and a Christian life For what is doctrine without life but a tree without fruit Or how should he follow the doctrine of Christ who imitateth not his life For the head or chiefe of the doctrine of Christ is charity from a pure heart and a good conscience and an unfained faith But we live in that age wherein there is a great number of those whom if wee heare them disputing so acutely and well of the doctrine of Christian religion you would think them to be men of great worth but if you behold them narrowly and touch them neerly you shall then know them to bee inwardly and in their hearts full of pride envie and covetousnesse that no Basilisk can be more venemous Against whom therefore wee must beware observe what Paul saith 1 Tim. 1. he doth not rashly or suddenly joyn Love and Faith that hee may shew that these two do or would conspire and consent together And although wee cannot arrogate so much to our strength and piety that wee make it the price of our happinesse knowing also with Saint Peter Epist 1. chap. 1. that wee are kept in the virtue of God by faith to salvation yet we professe this that by an Antichristian life the Spirit of God will avoyd us with all The wicked are not enlightned his gifts amongst which faith knowledge understanding and wisdome are not the least Whereby it followeth again without a holy life the purity of doctrine cannot be preserved and the wicked which will not imitate Christ are not enlightned with the true light On the contrary those that walk in the light that is which doe insist and persevere in the footsteps of Christ are drenched and bathed in the true light which is Christ and divinely preserved from all errors Therefore it is true which that ancient Writer Taulerus saith So soon as a man dedicateth himselfe to God and suffereth him and denieth his own will and flesh then truly the Spirit of God doth begin to make beginning of illumination and endowing with true and solid knowledge because indeed this man doth celebrate the true Sabbath of the heart
contempt persecution contumely and reproach the crosse death martyrdome and punishment whereupon Moses preferred the contumely of Christ before the treasure of Aegypt which is true illumination XV. The true name of Christians written The name of Christians in heaven is the true knowledge of Christ in faith by which we are transplanted into Christ and written in him as in the book of life from whom do flow living virtues which God in that day will beautifie with an honorable testimonie Mat. 25. bringing forth all those treasures which we have layed up in heaven 1 Tim. 6. and bringing to light every work which is wrought in God Joh. 3. None of the Saints hath made himselfe famous by any vertue which will be forgotten Psal 112. And this vertue of his as faith charity mercy patience and the like are that name written in heaven and the note and character of the Saints and the eternall names of heaven Of which more in the second Book CHAP. XLI In which is repeated the summe of the whole Book That the whole Christian Religion doth consist in the restauration of the divine Image in Man and extirpation of the Image of Satan 2 Corinth 3. We all beholding with a revealed face the glory of the Lord are transformed into the same Image from glory to glory as it were by the Spirit of the Lord. IN the true knowledge of Christ and of his person offices benefits and heavenly gifts doth consist the blessed life which the H. Ghost doth enlighten in us as a certain new light which in it selfe becometh more and more cleare as a certain metalline body Wherin consists eternall life or a glasse by making it cleane becommeth more neat and clearer or as an infant daily augmented in stature and growth For even as righteousnesse is given to a man by faith in Christ and then hee beginneth his conversion or regeneration or to bee begotten in his conversion and daily to be renewed after the Image of God neither is he by and by a man but is an infant whom afterwards the holy Ghost doth nourish and from day to day doth more and more conform him to Jesus Christ For the whole life of a Christian man upon this earth What Christianity is ought to be nothing else then a reformation of the image of God so that hee might live continually in the new birth and on the contrary mortifie the old man daily Which manner of life is onely begun in this world and perfected in the world to come Therefore he that before the day of the last judgement and so of his death hath not made his beginning in this man the Image of God shal never be erected to all eternity Wherefore I hold it very needfull forthwith to inculcate and inform what is the Image of God and also what the Image of Satan is seeing that in the knowledge of these the whole Christian religion consisteth and from this one head many other doctrines of originall sin of freewill and so of repentance of faith of justification of prayer of regeneration renovation sanctification and of the new life and obedience come to be explained Therefore the soul of man is an immortall spirit indued by God with excellent powers and faculties as understanding will memory and other motions and affections of the mind And this ought to be turned to God in him to be made the image of God so The soul of man is the glass of God that as the object in a glasse so in it God may be manifested and made conspicuous In which sense Saint Paul speaketh 1 Cor. 3. That the glory of God in the image of God renewed doth shine as in a glasse Moreover as God is good and holy himself so the substance and essence of the soule in the beginning The conformity of our soule with God in the state of inâ—ocency was originally good and holy And as in God there was no evill so the soul of man was without all evill from the beginning as in God nothing is but good Deut. 32. Psal 92. so in the soule there was nothing that was not good as God is all-knowing and wise the humane soule was full of divine knowledge and spiritualls celestiall and eternal wisdome as the divine wisdome disposed all things in number weight and measure and knew the strength of all creatures as wel celestial as terrestrial so the mind of man was enlightned by the same light Neither was the will inferiour to the understanding as equally holy and conformable to the divine wil in all things Therefore as God was so the soule of man was just benigne merciful long suffering patient meek courteous true and chast Which conformity of the humane wil with the divine all the affections appetites desires motions of the heart did participate emulating or following most perfectly the motions and affections of the divine wil even as God is charity so the affections of the man did breathe nothing but meer charity and as God Father Sonne and holy Ghost are joyned together and conspire in ineffable and eternal love so all the affections motions and desires of the humane soule by a meer most pure most perfect and most ardent love from the bottome of the heart did grow warm and Thâ— body of man is the temple of God prosper together so that the man loved God and his honour more dearly then himselfe Moreover even as in the soule so also in the body the image of God did shine most gloriously which therefore in all the faculties thereof was holy chast subject to no filthy concupiscences or motions beautiful comely of perfect health immortal and was without molestation tediousnesse passion griefe vexation and old age In brief the whole man both in mind and body was perfect holy just and acceptable to God every way For as the man was the image of God it followeth necessarily that the body it self be holy and conformable to God according to blessed Paul who commanded to sanctifie the body soule and spirit together For seeing that the man consisteth of soule and body and therefore bodily and spiritual functions going together it is necessary that a soule holy and just accomplishing its workes through the body and in the body should have an observant instrument and equally holy as it selfe Therefore as the soule did burn or was zealous in the most pure love of God so all the faculties of the body did imitate the same gesture in the love of God and his neighbour As the soule was all mercifull so the body with all the powers thereof did incline to clemency As in the divine soul chastity did shine so all the body with all internall and externall senses and powers did use perfect purity and chastity In brief the perfections of virtues were conspicuous no lesse in the body then in the mind or soul Wherefore it was easie What heart signifieth in Scripture for a man in the
should shadow mine own honour under them and expect any thing besides the honour of God and the good of my neighbour therefore all are abomination accursed before Almighty God according to that of Matth. 7. Many Why God respecteth not the gifts shall say unto me in that day Lord Lord have we not prophesied in thy Name and cast out Devils in thy Name and have done many miracles in thy Name And then I shall say unto them Because I know you not depart from me The alms of the ambitious is damnable you workers of iniquity and you have not respected me sincerely but your selves Of the like mind is Saint Paul If I should give all that I have unto the poore and have not charity it profiteth mee nothing Even that love which exerciseth or sheweth liberality for Gods cause alone and not for his own praise or profits sake Such as was the righteousnesse of the Pharisees who offered many sacrifices and drew on others that they might adorn their Temples with their gifts and offer costly offerings the slaverie of which ambition drew them to forget the offerings of the poore whose gifts ought rather to bee preferred out of pitie alone Which preposterous charity in them Christ upbraideth Matth. 23. Woe unto you Scribes and Pharisees hypocrites because under long prayers you devoure widowes houses In which perverse religion there be now followers which bequeath large legacies to Temples and Monasteries that their Clerks and Monkes may make long prayers for them which truly is false love seeking themselves and if you scan it well not respecting divine honour but themselves But we who know to live justly by faith let us rather be penitent aâ—d offer our selves to God by mortifying and crucifying our flesh then all our works of charity not out of selfe-love nor for the cause of praise or profit whatsoever but let us doe it for the love and sincere love of God being sure if we doe it otherwise they will not profit us a haire Therefore although thou give thy body to be burned and want love which is due to God alone and his praises and honour thou doest nothing saith Saint Paul Neither doe they profit any more which whip and burn their bodies by humbling and afflicting their souls as speaketh Isai 58. because indeed they are conceited in their singular sanctity and affect their own proper praises and their presumptuous religion in their private judgement doe not respect God but applause popular praise and estimation whereby many of them are so blinded God suffering them the work of error 2 Thess 2. that they make no doubt to suffer themselves to be burned for the defence of their False Martyrs conceived heresie and if God be pleased to become Martyrs of Christ when yet they doe not serve Christ but themselves neither doth the punishment but the cause make a Martyr Such Martyrs as these the Devill even amongst the Ethnickes hath many were so blinded in their understanding they were contented to die for their Altars and Idols And the same is done this day amongst Christians under the shew of the Christian faith seeing the Ethnicks themselves to gain an immortall name to perswade themselves they doe well in so doing To whom for self-love and glory or praise there were like unto them certain Monks devout persons in our age which are called Catholicks which for the cause of propagating Religion will perswade Princes and Monarchs that they are to doe the like unto them even die for the Catholicks cause Whose madnesse is so much the more manifest being they beleeve that they suffer for Christs cause and they become his Martrys when contrariwise they become the Martyrs of Roman Bishops and of their private renown and praise And thus much of coated or cloak charity powerfully seduced and carried on by a false light It remaineth therefore without the sincere love of God and our neighbour and a holy and Christian life all Arts Sciences Faculties profit nothing wisdome how great soever and if it be as great or greater then that which was in Solomon is nothing the knowledge of the whole Scripture and universall Theology is nothing lastly all works whatsoever and Martyrdome it selfe if you will so call it yea to know the will of God and his word and to live after the prescript rule thereof that onely augmenteth the guilt of eternall damnation according to that of Saint John 15. If I had not come and spoken unto them they had had no sin but now they have no excuse for their sin CHAP. XXXVI Of those that live not in Christ but have their heart fixed to the world although they possesse the outward letter of the Word and do not tast the inward force of it and the hidden Manna Apocalypse 1. To him that overcometh I will give the hidden Manna I will give him a white stone and in the stone a new name written which no man knoweth but he that receiveth it BY this Sentence it appeareth wee are taught that no man doth taste the inward sweetnesse of the heavenly joy and solace hidden in the word of God which doth not overcome his own flesh and the Who be apt to tast heavenly sweetnesse world with all the pomps and concupiscences thereof and lastly the Devil himselfe that is to say they who crucifie their own flesh daily by their serious contrition and repentance with all the desires and concupiscence thereof who die to themselves and the world daily lastly to whom this life is a meer crosse I say these are divinely fed with heavenly Manna and drink the Nectar of Paradise Contrariwise those that follow none but worldly pleasure it is unprofitable for those to taste the hidden Contraries ioy not together Manna For like things are delighted in their like and seeing that the word of God is spirituall it is no marvell if worldly minds be not delighted therewith For even as the soul receiveth no strength of the food which the stomack hath not concocted so the soule of the divine Word or Manna receiveth no strength unlesse it bee converted into it selfe that is into life Yea as a man sick of a Fever distasteth all things and are bitter unto him so those that are sick of the worldly Ague that is of the love of the world covetousnesse pride and lust these I say doe loath the word of God and distast it as bitter Contrariwise With whom the word of God hath no savour those that have the Spirit of God these doe find in it the hidden Manna never to be tasted by them that are carried away with the world which is the cause that many by the daily hearing of the Gospel doe feele little desire and spirituall joy because they are not carried by the Spirit of God nor have any heavenly but earthly minds But he that will fully and soundly understand the word of God and eate Manna it behoveth him to study to
sinner is cast from God and judged to eternall death incurring the same without doubt unlesse he obtain remission of sinnes by faith in Christ Which naturall corruption of soule mind and body that thou O man mayst understand more exactly it shall not grieve me to expresse it more plainly or more at large exhorting and praying thee for Gods sake and thine own happinesse that thon wouldest diligently read and daily meditate this Article whereby thou mayst know thy naturall misery and thy in-born wickednes no otherwise then in a glasse and that which followeth it continually lament and deplore the same For the sum of Christianity is no other thing What Christianity is then a continuall spirituall wrastling with originall sinne and continuall purging of it by the holy Ghost and a serious no superficial repentance For how much every one mortifieth this naturall iniquity so much from day to day hee is renewed towards the Image of God On the contrary so many as inwardly and from the heart doe not mortifie it by the holy Ghost these are hypocrites whatsoever shew of holinesse Hypocrites they outwardly shew unto the world And whatsoever is not dead in it selfe and The necessity of regeneration is not renewed by the holy Ghost to the image of God all that is unfit for the kingdome of heaven Whereby there is to be noted the necessity of the new birth and renovation if we will put out the Image of the Devill opposite to the divine law For as the Devill doth hate God with all his heart so hath hee taught the humane soule against God in hostile manner to behave it selfe not to love him not to honour him not to call upon him to be against and to flye from him As the Devill liveth thus day by day in blindnesse little caring what is the Divine will so all things bewitched by him spend the time unmindfull of God and his commandements which mist and night of humane mind is a horrible and terrible destruction of the light and of the image of God and also abominable sin whereby the man is so farre slided back that hee doth say There is no God Psalm 14. And for this blindnesse all humane kind is abomination and accursed before Almighty God And although there bee and remain in man a certain spark of naturall light by the force thereof he understandeth some God to be and that he is just as the Ethnick Philosophers doe teach yet the spirituall life according to God and his righteousnesse is A spark of natural light remaining in mâ—n altogether extinguished in him For the conscience which is the Law of God written in the heart of man in the creation teacheth what is good whereby there is no man so brutish in his pleasures but by that conscience he thinketh there is a God and that he is moved with no motion but is chast and therefore it cannot but that hee abhorreth all filthinesse neither should hee doe otherwise But this good and right thought and spark our light is put out by the filthy pleasures of the body and the concupiscences thereof no other wayes then if water were cast upon it After the same manner a slanderer or an homicide sometime reasoneth with himselfe Certainly there is a God that wil not that men should be killed but would have them preserved but this spark lasteth not long but The spirituell life in man is altogether dead by and by Devillish wrath and the sweetnesse of revenge extinguisheth it From which it is understood that a spirituall life consisting in love and truth in a carnall man is altogether dead neither doth hee think otherwise howsoever sometimes by the light of nature they understand that there is a God and that he doth governe humane affaires yet by and by being blinded with the darknesse of heart they call in The mortall blindnesse of man question his providence as their books doe witnesse And from this naturall blindnesse and in-born mists ariseth incredulility unstedfastnesse and wavering-mindednesse which all men naturally are incident unto and for which before Almighty God they are abomination because they live not in faith and they doe not trust from their heart For seeing that a naturall man of the spirituall life and works of the same is altogether ignorant and profane hereon it is that hee calleth not on God but trusteth in his wisdome power and strength then which nothing can bee thought more foolish Of the same blindnesse the fruit is contempt of God and spirituall security For as the Devill secure of God careth not to humble himselfe before him but persevereth in his pride so hee The seed of the Devill in man doth infect the soule of man by the contempt of God with security and insolencie so that he doth not humble himself before God but secure of the divine fear doth all things after his own will and mind proudly insolently As the Devill carried along with his own strength and wisdome governeth himselfe so the soule of man infected with the contagion of the Devill is wise unto it selfe doth counsell and govern it selfe As the Devill seekes his own honour onely so the man hath no care of the divine honour but onely his own As the Devil hath contended with God so hath hee armed the soule of man against God by impenitence As the Devill doth blaspheme the name of God and is extreamly ungratefull towards his Creator as he is unmerciful wrathfull and bloudy so he hath infected man with these vices as with a pestilent poyson As the Devil rejoyceth to exercise tyranny against man and stirreth up one against another so man by his discipline depraved insolently carrieth himselfe over his neighbour and despiseth him as a man of no account derideth him as a foole and abhorreth him as a man covered with greatest sinnes and outrages As the Devill is an homicide so he stirreth up the soule to the same cruelty and thirst of humane bloud Lastly perswade thy selfe assuredly that God doth not accuse the outward members but the God accuseth the soul alwayes heart and soule alwayes for the heart and soule is an homicide and a lier noâ— his hand not his mouth Therefore when God commanded man to call upon him in necessity he gave that charge to the soul not to the mouth Hee that understandeth not this he truly remaineth as a Mole-warp in the Scripture neither understandeth the nature of originall sinne of repentance of the new birth lastly not any Article of Religion We see daily before our eyes the extream malice of men their horrible pride cruelty hatred and beastly envie so that they are accustomed to lie in wait for another mans life with the hazard of their own and desire to have their neighbour utterly overthrown Which inhumane and detestable envie wrath and rancor of minds what other thing is it then that seed The holy matrimony in the state of innocency and image of
holy life is righteousnesse before God and so to be interpreted and it is as sure that all that thou dost is unperfect lame and defective Moreover that thou beware of the Devils Cobwebs and his devices whose properties and custome is to sow Popple amongst the Wheat to whom therefore thou art not to give place but how much more is in the new gifts the more do thou beware thou abuse it not to thine honour but in humble fear of God ascribe whatsoever it be to the great and eternal author of them Remedies against spiritual pride and to thy selfe on the contrary thou shalt deny all things lest perhaps thou mayst say sometimes in thine heart O great faith of mine great knowledge great gifts for lest thou deceive thy selfe none of these are thine but Gods without whose illumination thou remainest a dead filthy and vile sheafe Therefore these gifts are none of thine no more then the glistering of a gem or pretious stone wherein as a Jeweller hee putteth his treasure so God placeth in thee his goods but without them thou art empty and void And it were great dotage and foolery to take occasion to boast thy self of another mans goods as I shall speak more in the second book For even as a Jeweller when as so oft as he pleaseth hath power to put his treasure or Jewels into another box to carry where hee pleases or keep about him so God every moment may take his gifts from thee whom therefore thou oughtst to feare and with all diligence eschew spiritual arrogancy Moreover thou must think that Almighty God will require an exact account of those things of thee And how great soever those things be which our heavenly Father hath lent thee through Christ they are onely beginnings and first fruits of solid graces Furthermore it is thy part to know that there is no perfect gifts obtained but by prayer from God without which whatsoever they be that thou hast those truly are but shadowes and unprofitable dead seeds bearing no ripe fruits as thou mayst understand by my little book of prayers No profitable gifts are obtained without prayer whereby examples we teach that without prayer no heavenly gifts doe descend into the heart of man Of which little book that thou mayst have some taste I invite thee to read those things which I have written in the second booke of prayers There be two things in speciall which all our prayers ought to respect one is the destruction of the Devils image which commeth in power of incredulity pride covetousnesse lust wrath and such like The other is the restauration of the divine Image in which is contained faith hope charity humility patience lowlinesse the fear of the Lord which two things are by The sum of the Lords prayer divine workmanship briefly contracted in the Lords prayer as I may so say that it maketh part for us and part against us For if the power of God be to be sanctified then it behoveth thee to kill thine owne power with all the pride of old Adam If thâ— kingdome of God be to be built in thee the Devils must be overthrown if the will of God be to be fulfilled in thee thine must needs be contemned and denied And these two heads in the book of prayer are required if thou wilt have it profitable unto thee are shadowed as I said even now in the Lords Prayer which is a certain breviary of heavenly and temporall gifts which because the Son of God commanded us to pray therefore those things his heavenly Father will give us much more willingly it is more sure then needs be called in question or any doubt made thereof Of which in another place Finis Glory to God alone The Contents of the Chapters of this Book CHap. 1. Of the Image of God pag. 1 2 Of the Fall and Apostasie of Adam 9 3 How Man is renewed in Christ to life eternall 18 4 What true repentance is and what the Crosse 28 5 What true faith is 36 6 How the word of God ought to live in man 44 7 How the Law of God is written in the heart 52 8 Without true repentance man cannot challenge Christs merit 60 9 The Antichristian life of men deny Christ and true faith 71 10 Worldly men by their lives deny Christianity 75 11 Those that imitate not Christ are none of his 78 12 A Christian must die to himself live to Christ 91 13 A Christian must die to the world himself 100 14 A Christian ought to despise his own life 110 15 The old mâ—n should die the new man revive 122 16 The combat of the Flesh and Spirit 129 17 A Christians inheritance is not of this world 136 18 Eternal things to be preferred before temporal 146 19 Most miserable to himself most dear to God 154 20 By contrition our life is to be amended 163 21 What true divine worship is 176 22 Amendment of life a mark of a Christian 193 23 The friendship of the world is to be avoyded 199 24 Of love towards God and our Neighbour 206 25 Of love to our Neighbour in speciall 221 26 Wherefore our Neighbour is to be loved 227 27 Wherefore our enemies are to be loved 238 28 The Creator to be loved before the Creatures 245 29 Of the reconciliation of our Neighbour 251 30 Of the fruits of love 261 31 Self-love and arrogancy defile the best gifts 273 32 Good works without charity not acceptable 281 33 God accepteth works according to the heart 286 34 God alone the author of our salvation 291 35 Without a holy life all things are unprofitable 302 36 Who tast the virtue of the hidden Manna 308 37 Their loss who follow not Christ in their lives 324 38 The fruit of an Antichristian life 341 39 How the purity of doctrine is to be obtained 350 40 Certain Rules conducing to a devout life 362 41 Christian Religion wherein it â—onsisteth 375 42 Spirituall pride is to be eschewed 400 FINIS