¶ Of the life or conversation of a Christian man, a right godly treatise, written in the latin tongue, by master john calvin, a man of right excellent learning and of no less godly conversation. Translated into English by Thomas Broke Esquire Paymaister of Dover. An: M.D.XLix. The first day of january.  ☞ Matth. v. Let your light so shine before men, that they may see your good works, and may praise your father which is in heaven. ☞ Luke. nineteen. Be doing till I come. ☞ Eph. vi. b: walk as children of light, for the fruit of the spirit consisteth in all goodness righteousness and truth 
ja. two. c. show me thy faith, by thy works. ⸫   

¶ Thomas Broke, unto the Reader,  
GRace & peace from God the father, through our lord jesus Christ, be with thee (Christian Reader) and with all the love our Lord unfeignedly, Amen. The right godly, and no less famous clerk, Master john calvin, wrote in the latin, this treatise: of the conversation of a christian man. Which little work to have been made in the treasury, or store house of God, it doth so evidently apere: that for me, to spend time in the commendation of it, it were but superfluous. This much only I will say: it so setteth forth, and painteth before our eyes, what is the office or duty of a christian man: yea how in all things, and at all times, we ought to be have ourselves: that who ●o shall attentively, read this work, cannot be deceived in judging whether he him selue be a christian man or not, neither shall need, to seek elsewhere besides the scripture a perfct rule, to order his life by. Here may we learn that it is not enough for us, 
Gal. v. a. vi. d,  to have received the outward sacrament of Baptism, 
Ga. iii. d.  but that now, we must also put on Christ, 
Ephe. v. a. Ro, vi. a.  and express him in our conversation. For, as many of us, as are christened or baptized into Christ, are baptized into his death, that, as Christ was raised up from death, through the glory of his father, even so we should walk in a newness of life. 
Bat. seven. c  For, not all that say, Lord, Lord, shall enter into the kingdom of heaven, but they which do, the will of the father, which is in heaven. Here may we also learn, that we ought not to reckon ourselves christians, when our deeds decleare, that we know not, what Christ hath done for us: neither to think it sufficient to say, or ween, that we have faith, when contrariwise, our deeds show, 
ja. two. d  that we have only a dead faith, or rather no faith at all, but a vain opinion that lacketh the fruits of a lively faith, which are here by the auctor evedentlye set forth. For faith (as S paul describeth it) is a sure confidence of things hoped for, 
Heb. xi.  & a certainty of things, which are not seen. Thou hearest (good reader) the faith is a sure confidence (or, as it were, an having already) of things to be hoped for, & a certainty of things, that are not seen. Yea, for how can it be otherwise, 
Ga. iii. d  when we thorough it, 
Ephe. iii. d  be made the children of God: and have Christ himself, thereby dwelling in our hearts? can it be, the God hath made the his son, & yet keepeth it so secret from thee, that thou canst by no fatherly touch nor tender kindness of his, have any experience or certainty thereof, no more than his enemies, the ungodly persons have: who, though they have often times in this world plenty of riches, very good health, high estimation, multitude of friends, & an idle and long life, yet are they the children of Satan & carry about with them an unquiet conscience? 
Esa. xlviii. d.  Nay nay, 
i Cor. two. d.  God hideth not so, from his children, his fatherly love, for by his spirit in us we know what he hath given us, yea & we know & believe the love which he hath unto us, and know that he dwelleth in us and we in him, neither dwelleth his son Christ idly in our hearts. For if thou have a true faith & not an opinion only, thou hast now a certainty that thou art the child of God, 
i Io. v. c.  & (as S. john saith) that thou art translated from death into life. 
i Io. three c.  Now therefore, that thou mayest feel, & know, that thou hast a true faith, a sure confidence, & an infallible certainty, in thy heart of god's mercy towards thee, I will, by describing unto that, what I take a true saith to be, induce the thereunto, after the poor talon of my knowledge: ☞ faith is such a trust in the promise of God, as worketh in a man's heart an earnest repentance of sin and a desire to do God's will. 
Act. ●, ● Io iii, b.  Askest thou what that promise is? I answer: it is this, that all that believe in him, have remission of their sins & everlasting life. Or else: faith is such a sure confidence in the mercy of God the father (promised unto us, for his son Christ's sake) as worketh in our heart, an earnest loathing of our sin, and a love to his commandments. Or else, to describe it more at large, faith is such a sure confidence in the mercy of god (which for Christ's sake he hath promised to all that believe in him) that it not only feeleth our sins to be so vile, that for them God might by his justice, worthily damn us: but also feeleth god's mercy to be so great (first, in the free forgiveness of our sins: then, in the enriching of us, with the inheritance of everlasting life: and thirdly, in keeping & defending us in this wretched world, until the time of our departure from hence) that it worketh now in our hearts toward God (even of a thankfulness for his goodness) such an earnest love, as, not only repenteth our sins, and abhorreth them, but also heartily desireth to do the will and commandments of God. Here thou seest (good christian) a lively faith & a sensible or feeling faith. But here consider well that first herein is required of thee, that thou know, the vileness of thy sins to be such as God by his justice might worthily damn the for them for, 
Rom. vi. d.  before thou seest them so vile and dangerous, thou canst never be forgiven of them. And this is also very true, that thou canst never to much consider the vileness of sin, so far forth as thou despairest not of the mercy of God. Now that thou mayst therefore consider thy sins and the grievousness of them, 
Lu. v. ●. Mat. ix. b.  it is expedient that thou look in the most holy and righteous law of God, for it showeth unto thee, both what thou shouldest follow, and what thou shouldest fly from, if thou shalt therefore truly compare thy life and it together thou shalt undoubtedly find thyself, innumerable ways a sinner by transgressing against it, and mayest see the vileness of thy sins to be exceeding great by the punishment that is threatened thereunto, which is the curse of god and everlasting damnation. Unto the knowledge of sin, 
Rom. iii. c.  by the law are brought, not only the faithful, but also the wicked. But in deed it worketh in either of them contrary effects. For, the ungodly, when by the law is declared unto them, the righteous will of God, and the punishment that is due to the transgressors of the same: they straight way, either utterly despair of the mercy of God (which of all sins is the greatest) or else turning their hearts away from that holy law, 
Gen. iiii. b. Mat. xxvii. a  which should be a light to their feet to lead them unto righteousness, they give themselves over into security of sin, murmuring against God the giver of the law. 
Ephe. iiii. c. Rom. iiii. c  But contrariwise the faithful when by the law they know them selves innumerable ways transgressors, are then by it, 
Rom. iii. c Gal. two. d.  as by a school master, brought unto Christ. But them, where before by the law they saw their offences to be heinous & great: 
Heb ix. d. Ro. seven. d  now by the price the was paid for their ransom, the vileness of them appearth more horrible and grievous a great deal: so that they are utterly dismayed, and as it were in an ecstasy, thereby. But consider & mark well that then they hearken and give ear most gladly unto Christ. 
je. iii. d.  Who saith: he that believeth in me, hath everlasting life. O most merciful promise & most comfortable news. He saith also: 
Mat. xi. d.  come unto me all ye the labour and are laden and I will refresh you. O most joyful voice, to them that are burdened with fear of hell pains for the just reward of their sins there own consiences witnessing against them. But how will he refresh them? for soothe marvelously, 
Rom. two. c Ro. iii c. d john. iii, c Mat. x. c.  for he promiseth unto all that believe in him first, free forgiveness of their sins: secondarily, after this life everlasting joy: and thirdli, while they live in this wretched world, to keep and defend them so, that one here of their head, cannot be minished without his will & pleasure: 
Rom. viii. c  yea and therewithal promiseth to turn unto the beast for them, what so ever thing, at any time shall come to them, either by the devil, or any other evil creature. Me think I here the say: if I were assured to attain this great mercy at God's hand, then should I have great joy in my heart: I answer, consider dearly beloved, two things: first, 
Io. iii. c.  that it is God that hath made the promise, who is faithful, and can no more cease to be true, 
i Cor. i. ●. Nu. xxiii. c.  than he can cease to be god, therefore he will fulfil his promise for his truths sake. 
Mat. xi. d I● iii. c. Ro. iii c. d Mat. x. ●. Ga. iii. d  And again consider, that he hath made that promise to all that believe it to be true. Now why dost thou not then, believe it? thou doubtest peradventure of thy faith, lest it be but an opinion: well I shall tell thee, or rather, I have told the already, and now once again I do tell thee, how thou mayest know and feel whether it be a lively faith. For if, it work in thy heart a loathsomeness of thy sin, and a desire to do gods will ' then art thou sure that thou haste a true faith: for thy repentance on the one side, and thy desire to work rygtuously, on the other side, do testify it, yea & that thou hast already, and (as I may say) or ever thou art ware, obtained god's mercy, for, they are the right fruit of a lively faith, 
Ro, v. a.  yea only, 
Eph. v. c  of such a faith, as through the holy ghost, hath apprehended mercy, and of such a conscience, as wherein, the same spirit, who is the earnest of ever lasting life, doth dwell for ever. Haste thou not now cause then to have great joy in thy heart? 
Ro. xiili. c  nay rather how canst thou but have exceeding great joy, and 
Phi. iiii, d.  the peace of god also which passeth all understanding? Thus thou seest the faith, is not a vain opinion, but an assured confidence, of things hoped for, and of things which are not seen. And what is more to be hoped for, or less can be seen, than God himself? then faith is an assuredness and a certainty of the having of god, yea of having God to be our merciful father, our tenderly loving brother and saviour, our continually present, and most strongest comforter. Him therefore, of a thankfulness for his mercy and goodness, let us all our life long so unfeignedly love, that our life and conversation may declare that we have thus tasted of his plenteous mercy, and in is holy righteous and good law, let our meditation be day and night. And now that we may the more readily walk therein, behold we have here before our eyes, the conversation of a true believer or Christian, so godly, so plainly, and so learnedly, set forth, that if we shall express the same in ourselves, we shall declare, that we are not feigned Christians, but worthy warriors of jesus Christ, against self love, sin, and Satan. And furthermore we shall show, that Christ by faith, dwelleth in our hearts not idly, but working, yea mightily working, being never unlike unto himself, so that now thou shalt, in thy life and conversation, show thyself an other certain Christ unto thy neighbour, in so much, that where Christ came into this world, and bestowed himself upon us, and to our uses, even so Christ will now, do the same in us: as once he died for us, even so, will he kindle in our hearts, a love to our brethren and that in so sure & ferunet wise, that we shall rejoice, not only to be evil spoken of, or to suffer loss of goods or imprisonment, but allo (if need require) to suffer death for their sakes. Thou wilt say, I am weak and frail I am not able to do thus: no. But have faith and thou shalt be strong, 
Io, xvi. g.  for all things are possible to him that believeth, and thou art able to do all things thorough him that strengtheneth the & dwelleth in the. Therefore marvelous things shall he do by thee, his instrument. For, as when Christ was conversant here on earth, he let nothing pass him, whereby he might express his great love towards us, even so now, Christ shall likewise be minded in thee: as them, for our love, Christ was scourged, crucified, and put to open shame, even so now, Christ shall be patient and suffering in thee: as then Christ most liberally, gave himself and all that he had, unto us, while we were sinners and his enemies, even so now Christ shall be both liberal and merciful in the. And as then, Christ desired the cross, thirsted for our salvation, and humbled himself to very death praying for his enemies: even so now Christ in us, shall neither seek his own profit, nor think on advengment, nor disspise such as be weak, but shall become all unto all men, that at the least way he may win some. And by this means shall we stop the slanderous mouths of the enemies of faith, which say that the teaching of it, destroyeth & taketh away all good works, so that whiles they be altogether ungodly, as they shall see the good works of the faithful, they shall glorify our father which is in heaven. Now to make an end, I have (good reader) translated a good part more, of the institution of a Christian man written by this noble clerk, which I can not now put in print, partly through mine own business, as well at Dover as at caleis, and, partly by reason the printer hath presently no leisure for the same. Yet, by the grace of God, I will shortly (the Kings majesties business giving me leave) put forth either thee, same or part thereof, to the edifying (I trust (of the christian congregation. In the mean time, the grace and peace of God be with thee, and with all, that thorough the hate they have to sin, do longly look for, and patiently abide, the coming of the great shepherd of our souls, jesus Christ. To whom with the father and the holy ghost be praise world without end. Amen.   

or largely to entreat hereof peradventure the time may here after serve. But this present work, requireth that we write a true plain doctrine, as compendiously as we can. But as philosophers have certain ends or causes of justice and honesty from whence they derive & fetch the particular properties, & the whole company of virtues: so scripture in this thing lacketh not an order, but keepeth in writing a goodly manner and way, yea much more certain than all the philosophers. Herein only is the difference, that, in so much as they were men desirous of honour, they coveted to attain to an exquisite fineness of teaching, that they might thereby boast out the excellency of their wit. But the spirit of god, because it doth teach without such affectation and desire, observeth not so exactly, nor so often, a compendious way. But yet, that such ought not to be contemned or despised of us, it telleth unto us sufficientli, whiles the same scripture teacheth unto us otherwhilste the same.  
Furthermore this lesson, which the scripture teacheth, & whereof we speak, goeth chief upon two points. The first is: that the love of righteousness, to the which else (by nature) we be nothing inclined, should be by little & little, poured in, & grafted, into our minds. The second is: that there should be prescribed unto us a rule, which may not suffer us, in the seeking & desiring of righteousness, to be deceived. The scripture hath many ways, & the same very good, to praise righteousness, & as touching them, we have in other places spoken our mind before. But yet some we will here touch briefly. Upon what foundation may it better begin then when it admonisheth 
Levi. nineteen  us that we must be sanctified or holy, 
i Pet. i  because our god is holy? For when like dispersed sheep, we were scattered abroad, and put insunder in the dangerous desert of this world, he got us up again, that he might gather us together unto himself. When we hear mention of the joining of god and us together, we ought to remember, that holiness ought to be the coupling or knitting together of him & us. Not, because we, thorough worthiness of our own holiness may attain to have fellowship with him, when rather we must cleave first unto him that we may be thoroughly washed and sanctified with his holiness: but rather because it greatly pertaineth to his glory, that we have not fellowship with iniquity and filthiness. Wherefore it teacheth us this to be the final cause, and intent, why we were called, and whereunto we must always have respect, if we will answer unto God, when he calleth us. For, to what purpose serveth it, that we are plucked out, and delivered from the wickedness and filth of the world, in the which we were drowned, if we suffer our selves all our life long to be soused and waltered in them?  
Furthermore it admonisheth us also, that we may be counted for the people of God, 
Ephe. v. et alibi.  we must dwell in the holy city of jerusalem: the which, as god hath consecrated it, and made it holy for himself, so it is a detestable thing, that it should be defiled with uncleanness of thinhabitants of it Where upon these sayings rise: they shall dwell in the tabernacle of God which walk without spot and love righteousness. 
Psal. xv  etc. And that it may the better awake us out of our sleep, 
Ra. vi.  it showeth that god the father, as he made an atonement between himself and us by his son Christ: so hath he showed unto us a pattern & example, unto the which, he will have us to be made like. Go to, let them, who think that moral philosophy and exhorting unto good manners, is taught, as it ought to be, only of philosophers, find me a more excellent rule or order in writing among them all concerning the same. For they, when they go earnestly about to exhort unto virtue, allege nothing for it but that we should live according to nature. But the scripture fetcheth the ground of exhortation from the head spring, while it not only commandeth us to order all our life according to god's will, who is both the giver and owner of it: but after that it hath taught us, that we have grown out of kind, from the true beginning and law of our creation, it bringeth in Christ, thorough whom we are come again into the favour of god, to be set forth unto us for an example, that we might express his likeness or be like unto him in our conversation. What canst thou require of more efficacy than this one thing? 
Mala. i.  Nay rather what canst thou ask more than this alone? 
Ephe. v.  For, if for this cause we be chosen of our Lord for his children, 
i. john. iii.  that our life should represent Christ the bond and chain of his choosing of us: 
Ephe. v.  then except we now faithfully give, and wholly betake ourselves unto righteousness, 
Hebr. x.  we do not only traitorously fall away from our creator, 
i Cor. vi  through shameful breaking of our allegiance & promise made unto him, 
i Pet. i.  but also we forsake him to be our saviour. 
i Cor. vi. seven.  Furthermore the scripture taketh occasion to exhort us by considering aswell of all the benefits of god, 
john. xv.  as also of every part of our salvation, whice it showeth unto us as thus. For so much as god is become a father unto us, we are worthy to be reproved of to much unthankfulness, except we again behave ourselves as children unto him. 
Ephe. v.  And sith he hath purged, purified & made us clean in the bath of his own blood, yea, and by Baptism made us partakers of this bath: it becometh us not a fresh, to be defiled with filthiness. And sith he hath graffed us into his own body, we ought diligently to beware, 
Colo. iii.  lest we, which are his members, sprinkle upon us any spot or stain: and sith he himself, who is our head, is ascended up into heaven, it is meet that earthly affections being set aside, 
i Cor. three vi.  we should with all our hearts desire to be there. And sith the holy ghost hath made us holy Temples unto God, 
●i. Cor. vi.  we ought diligently to endeavour, that the glory of God, through us, might beautifully appear. And we ought not to commit any thing wherbi we mought unhallow & defile ourselves with the filthiness of sin. And sith both our soul & body are appointed unto heavenly incorruption, 
i Thess. v.  and to a crown that can not fade, we must manfully endeavour, that they may be kept and preserved pure, and uncorrupt till that day. These (I say) be the best foundations to make a good conversation withal, the like whereunto, thou shalt not find to be taught of all the philosophers, who in the commending of virtue never ascend above the proper worthiness or goodness of the only natural man.  
And here is a good place to rebuke them, who having nothing that pertaineth to christ, but onli his name & outward badge, covet nevertheless to be called christians. But how can they for shame brag of his holy name? Truly none hath any thing to do with Christ, but they which have received the right knowledge of him through the word of his gospel or joyful tidings, no, for the Apostle denieth all them rightly to have learned Christ, which have not learned and are taught to cloth themselves with him, 
Ephe. iiii.  the old man (which is corrupted by following deceitful desires) being cast away. Therefore wrongfully and without cause such pretend to have knowledge of Christ, although they talk of the gospel never so learnedly, and can rehearse it on their fingers ends. For it is not a doctrine of the tongue, but of conversation and living. Neither is it apprehended or learned by understanding and memory only, as other disciplines and sciences are, but it is then only received and learned, when it possesseth the whole soul, and findeth a seat or resting place in the inward affection of the heart. Therefore either let them cease with the dishonouring of god, to boast themselves to be that they be not: or else let them behave them selves as disciples or scholars not unmeet for such a master. To the doctrine wherein our religion is contained, we have given the chief praise, for surely our salvation beginneth at it. But the same must be poured into our heart, and must go forth yea and must so transform and change us into it, that it be not unfruitful in us. For if philosophers be justly angry and with great displeasure drive from their company those, which, because they profess the art which ought to teach an honest conversation, do turn the same into Sophistical babbling: upon how much greater cause, shall we abhor these trifling Sophisters (I mean the swynyshe Godspisers, and not Gospelers) which pass upon no more, but on the only having of the Gospel outwardly in their mouths? the efficacy and strength whereof, ought a hundredth times more, than the cold precepts or exhortations of the Philosophers, to enter into the innermost affections and desires of the heart, to abide still in the soul, and to work in the whole man. Yet I require not that the manners of a christian man should send forth nothing, but the perfect Gospel, which thing nevertheless both ought to be wished, and also is needful to be gone about. But I require not so straightly the evangelical perfection or that perfectness which the Gospel teacheth, that I would not acknowledge for a christian man, who so ever hath not yet fully attained thereunto. For so all men should be shit out from the congregation of Christ. For there is no man found which is not yet set far from it. And many have yet gone but a little way forward, who nevertheless should unworthily be abjected, or cast away. What then? let the mark be set up before our eyes, to the which let us direct and as it were, level our minds & endeavours▪ let the prick be appointed before us, whereunto let us both endeavour and strive to attain for thou mayst not make such a partition with god that of the things which are prescribed unto the by his word, part thou wilt take upon thee, and part thou wilt pass over at thy pleasure. For in the first place of all he commendeth or setteh before us every where, innocency, as the chief part of honouring of him by which name, he understandeth a true simplicity of mind which is without colour and feigning, contrary whereunto is a double heart. But because no man hath so much strength in this erathly prison of his body, that he hasteth thitherward with so much swiftness of running, as he ought to do: and the greater numbered are oppressed with such weakness, that they stacker and halt, yea and creep on the ground and therefore go little forward, let us therefore go, every man according to the lytletyne power he hath, and follow after in the journey begun. No man shall go so unfrutfullye, but he shall at the lest way, daily rid some part of the way. let us therefore not cease to do thus, that so we may daily profit some what in the lords way, & let us not be discouraged because of little success. For truly though we go not so fast forward, as we desire: yet the labour is not lost, when this day is better than yesterday, so that with true simplicity we direct our eye unto our mark, & desire to hit the prick not foolishly flattering our selves, nor winking at our faults, but with a continual desire endeavouring that we may wax better and better in ourselves, until such time as we come to that goodness, which in deed all our life long we seek for, and follow to get, and only then shall lay hand upon it when having cast of the weakness of our flesh, we shallbe received into the full fellowship of him.  
Thoughthe law of god hath a very good way and well ordered to teach a man how to lead his life: yet it pleased our heavenly master by a more exact way, to fashion his, according to the rule, which he had before fetfurth in the law And the beginning of that way is this: that it is the duty of the faithful to give unto God there own bodies a lively sacrifice, 
Ro. xii.  holy and acceptable, unto him: & here in to consist the true honouring of him: whereupon riseth cause to exhort men that they become not like unto this world, but be transformed and new shapen by the renewing of their minds, that they may prove by experience what the will of God is. Now this is a great thing, that we are dedicated and offered unto God, to the intent that hereafter we should not think, speak, imagine, nor do any thing, but unto his honour. For a thing being once holy & offered unto him, is not (with out his great dishonour) applied to profane uses. Wherefore if we be not our own but the lords: both what error ought to be fled from, & to what end all the actions or doings of our life, are to be directed, it appeareth. We are not our own, therefore neither our own reason nor will may rule in our counsels and deeds. We are not our own therefore we may not appoint to ourselves this end, to desire the thing, that after the flesh or only natural man, is good for us: we are not our own, therefore, as nigh as we can, let us forget our own selves & all things that be ours. Again we pertain unto the Lord, therefore let us live and die unto him: we pertain unto the Lord, therefore let his wisdom and will, rule all our Acts or deeds: we pertain unto the Lord, unto him therefore, as to the only most lawful end, let all the parts of our life enforce to attain. O how much hath he profited, which having learned that he himself is not his own, hath taken away the rule and government of himself from his own wisdom to bring it to our Lord? For as this to destroy men is the most hurtful pestilence, when they obey unto themselves: so the only haven of health is, neither to understand nor to will any thing by themself, but alonely to follow the Lord going before them. Let this therefore be the first step: a man to depart from himself, to th'intent he may apply the whole strength of his wit, to obey unto the Lord. I speak of obedience, not that lieth in the obedience of words only, but whereby the mind of a man being void of the very wisdom of the flesh or natural man, turneth itself all together unto the beck and pleasure of God's spirit. Of this transforming or turning which Paul calleth the renewing of the mind, though it be the first entrance into life, all the philosophers were ignorant, for they say that reason only ruleth man, only reason they think worthy to be heard: finally to reason only, they give & suffer the government or rule of their deeds. But christian philosophy biddeth reason to give place, to obey & be in subjection, unto the holy ghost that man do not now himself live, but rather bear Christ living and reigning in him.  
Thereupon followeth also this other thing that we seek not the things which be ours, but which are, according to the Lords will, and make for the setting forth of his glory. And this is a token that a man hath much profited, when, having in a manner forgotten ourselves, yea the consideration of our selves set aside, we bestow our minds or desires, faithfully upon the Lord and his commandments. For when the scripture commandeth us to leave of, the private consideration of our selves, it doth not only race out of our hearts greedy desire of having and affecting of power, and the favour of men, but also plucketh out by the roots, ambition, and all desire of the praise of men, & other more secret pestilences. Truly it is meet that a christian man be so joined and so prepared unto God, that in all his conversation, he count that he hath to do with God. By this means, as he shall call back all that he hath, to god's will and pleasure, so will he refer the whole purpose or intent of his mind, reverently unto him. For he that hath learned to behold God in the doing of all thing, therewithal turneth away from all vain things. This is that denying of ourselves, which Christ, assoon as he had called his disciples, with so great diligence taught them: the which after it hath once taken place in the heart: first leaveth no place either for pride, or disdain, or bragging: and after that, neither for covetousness, nor unlawful lusts, nor lechery, nor wanton delicates, nor for other mischiefs, which come of the love to our own selves. contrariwise, where so ever it reigneth not, there either most filthy vices, without shame, stray about: or else if there be any outward show of virtue, the same is corrupt with the naughty desire of praise. For show me a man (if thou canst) who, except he have according to gods commandment forsaken himself, will freely, or for nought, exercise goodness among men. For who so ever hath not been of this mind, they have followed virtue for praise sake. But who so ever at any time among the philosophers contended the virtue was to be desired for itself, and not only for the goodness that was in it, were nevertheless puffed up with arrogancy that it appeareth, they desired virtue for none other cause, but to have matter to be proud of. But god so little delighteth, either in the flatterers of the common people's ears, or in their proud hearts, that he telleth them that they have received their reward in this world & maketh harlots and other open sinners nearer to the kingdom of heaven, than such. But we have not yet declared with how many & how great hindrances a man is let from desiring of goodness, so long as he hath not denied himself, for it was truly said long ago: a world of sins to be hid in the soul of a man. And thou cast find none other remedy, but that first denying thyself, and setting aside the consideration of thyself, thou do apply thy whole mind to seek those things, which our Lord requireth of thee: & to reckon, that therefore only they are to be sought for, because they please him.  
Furthermore this denial of ourself hath respect partly unto men, and partly or rather chiefly unto God, for when the scripture biddeth us so to behave ourselves among men, that we give honour unto them before ourselves: and that with great faithfulness, we bestow ourselves all together upon doing good to them: it giveth those commandments which our mind can not understand, except it first lack his own natural wisdom. For every man thinketh, through the blindness wherewith we all run headlong into the love of our own selves, that he hath a just cause to advance himself, and to despise all other in respect of himself. If God have given us any thing which is not to be repent of, we putting our delectation therein, by and by are high minded, and do not only swell, but also well nigh burst for pride. The vices wherewith we abound, those we both diligently hide from other men, and in flattering of ourselves, reckon them light and small, yea and other whyleste delight in them as though they were virtues. And if we see the same gifts in other men, which we wondre at or be in love with in ourselves, yea let them be greater than our own: yet, lest we should be constrained to take them for our betters, those gifts we do thorough malice make worse and diminish: but if there be any faults in them, then being not contented, with rigorousness and bitter taunting, to hearken and spy them out, we will maliciously make, of ant eggs, ant hills, and set out the matter at length. Whereupon riseth this lordly presumption with every one of us, that as being by a common law exempt, every one would above the rest excel or be taken higher. There is no man else but either without cause we fierflie defy him or else at the lest way, as our inferior, set nought by him. In deed poor men give place to the rich, the commonalty to the nobility, the servants to the masters, and, the unlearned to the learned. But for all that, there is no man, who inwardly and within his breast, nourisheth not some oopinion of excellency. Thus every man in flattering of himself, doth execute or bear a certain kingdom in his heart. And attributing to much to himself, that he may the better stand in his own conceit, he taketh upon him authority to judge other men's wits & manners: but if it come so far forth that they once contend or be at words, than their poison breaketh out. For many in deed pretend much meekness or gentleness so long as they find all things pleasant, & after their own minds.  
But how many be there, that when they be once pricte or stirred up, use such manner of moderation or humbleness? And there is no other remedy but that this most noisome pestilence of blind love and of love to ourselves, must be plucked up, out of the bottom of our hearts, even as also by the doctrine of the scripture, it is pulled up. For, this we be taught, that the gifts, which god hath given us, we ought to remember not to be our goods, but the free gifts of god, of the which, if men be proud, they thereby utter their unthankfulness. Furthermore by the continual considering of our sins, we call ourselves back unto lowliness of heart. Thus there shall nothing rest in us wherefore we should swell for anger or pride, but there shallbe great cause, why we should throw down ourselves or bear ourselves low. Again we be commanded, what so ever gifts of God we behold in other, so to reverence and behold those same, that we also honour them, in whom they be. For it were a part of great wickedness, to take away from them that honour, which our Lord hath vouchsafed to give them. But at their vices, we are taught to wink, not that through flattery we should nourish or maintain them: but that we should not, because of them, speak reproach of those persons, unto whom we ought to bear friendship and honour. Thus shall it come to pass that with whom so ever we have to do, we shall bear ourselves not only lowly & gently: but also familiarly & friendly: even as contrariwise, unto true meekness thou shalt never come any other way, but if thou shalt have thy heart tempered both with the throwing down of thyself and also with the reverencing of other.  
Now to do thy duty in seeking of thy neighbours profit how hard a thing is it? Surely unless thou depart from the considering of thyself, and after a sort put of thyself, as a man doth his garment: thou shalt bring nothing to pass hear. For, how canst thou show forth the works, which Paul teacheth to pertain to charity, except thou forsake thyself, that thou mayest bestow thyself all together upon other? love or charity (saith he) is patient and suffereth long and is courteous, love invieth not, love doth not frowardly swelleth not, dealeth not dishonestly, seeketh not her own, is not provoked to anger. If this one thing be required of us, that we seek not our own then there must no little strength be brought unto nature, for it inclineth us so to the only love of our own self, that it suffereth us not so soon without regard, to over pass both us & ours, that we may care for other men's profit, yea & wylyngly departed from our own right, that we may the more diligently look to our neighbours profit. But the scripture to lead us, as it were by the hand, to it, warneth us what so ever gift we obtain of our Lord, the same to be committed unto us, upon this condition or covenant, that it should be bestowed on the common profit of his congregation: and therefore the lawful use of all gifts, to be a liberal and gentle departyg from them unto other. And there could be devised no rule more sure, nor any exhortation for the keeping of it more strong, then where we be taught, all gifts and qualities which we are endued with, to be sent us of God or put of trust into our hands, on this condition, that they should be bestowed unto our neighbours profit, yea & the scripture yet goeth further, while it compareth the gifts, which every man hath, unto the powers or qualities which the members in a man's body are endued with. Never a member hath his power, for himself alone, neither applieth it to his own private use: but poureth it forth upon his fellow members, and taketh no profit thereby, but that, which cometh forth, for the common commodity of the whole body besides. So a good man what so ever he can do: he oweth that ability to his brethren: providing no other wise privately for himself, but that his mind nevertheless, is bent unto the common edifying or maintaining of the congregation. Therefore let this be a short rule unto mercy and compassion: what so ever God hath endued us with, whereby we can help our neighbour, thereof we, to be stewards, who are bound to yield accounts of the ordering and bestowing of it, moreover that only to be the right ordering and bestowing of it, which agreeth with the rule of charity. So shall it come to pass that not only we shall alway join the desire of our neighbour's profit with the caring for our own, but also shall regard it before our our own. And that we might know that this is the law of true ministering or using of what so ever gifts we have received of God, in times paste he made the same law also in the smalllest gifts of his benignity. For he commanded the first fruits of corn to be offered unto him: whereby the people should bear record, that it was not leeful for them to take any fruit of such goods, as were not first consecrated or applied to gods use. Wherefore if the gifts of God be sanctified or holy unto us then only, when we have dedicated them with our hands unto the giver of them: it is plain that the abuse is evil which savoureth not of such dedication or applying of them, Yea but thou wilt say, that thou shouldst to no purpose make our Lord rich with the departiuge from thy substance unto him. Well then, sith thy liberality can not extend unto him, 
P●. xvi.  as the prophet sayeth, thou must exercise the same upon his holy ness or saints which live here in earth. Furthermore, lest we should be weary of well doing (which thing by and by must else needs come to pass) unto this must be added also, the other thing, which the Apostle speaketh of: charity, to be patient & not soon stirred to wrath. Our Lord commandeth us to do good universally to all men, of whom a great part, are very unworthy, if they should be esteemed after their own deserts: here the scripture helpeth by a strong reason, when it teacheth, that of us is not to be regarded, what men of themselves deserve: but in all men the Image of god is to be considered, unto whom we own all honour & love. But yet in those of the household of faith, the same image is most diligently to be had in reverence, because that by the spirit of Christ it is renewed and repaired.  
Therefore what soever man be offered unto thee, which lacketh thy help, thou haste no cause why thou shouldest let to bestow thyself upon him. Say he is an alliant or a stranger, yea but our Lord hath set upon him a mark, which thou oughtest to be acquainted or familiar with: say he is in no estimation nor any thing worth, no but our Lord showeth him to be one, unto whom he hath vouchsafed to give the honour of his likeness. say thou art not bound to him, by any benefit that he hath done thee: no but god hath, as in his own stead, appointed him in such sort, that towards him thou shouldst consider and (as much as in the lieth) requite, the whole goodness and great benefits, for the which thou art bound unto God himself: say he is unworthy that for his cause thou shouldst labour any thing at all: but the image of God, whereby he is set before thee, is worthy, that thou shouldest give unto him thyself and all thine. Now if he have not only deserved at thy hand no goodness, but hath also provoked the with wrongs and hurt yet is this no just cause wherefore thou shouldst cease both to love him and to execute the works of love upon him. He hath (thou wilt say) deserved far other wise at my hand: Yea but what hath our Lord deserved? Who while he biddeth the to forgive him what so ever he hath offended against thee, will surely reckon it even as forgiven to himself. Surely by this one way, men come unto that thing, which is not only hard unto man's nature, but also utterly against it, to wit: that we love them which bear hatred unto us: that we requite evils with goodness: and render blessings for cursings: by this one way (I say) we attain thereunto, if we remember, that we may not regard the malice of men, but must behold in them, the image of god, which Image, their sins being hid & blotted out ought to allure us heartily to love and embrace them for the beauty & worthiness of it.  
Therefore this mortification shall then only take place in us if we have fervent charity, but he hath so, not that alonely doth execute all the offices or parts of charity, though he pretermitte none: but he that of a pure affection of love, doth the same: for it may be that some man pay fully to all men, what so he oweth them, so far as belongeth to the outward duty, and nevertheless he may the whilst be far from the true manner of paying. For thou mayest see soon who will seem very liberal, who yet give nothing which with a proud countenance, yea & loftiness of words to, they cast not a man in the teeth with afterwards. And unto this calamity in this our unhappy days is it come that almost no alms, at the lest way of the most part of men, is given without rebukes or taunts which frowardness or churlyshnes ought not to be tolerable, no, not among ethnics, for of christian men there is somewhat more required, then that they shall show a cheerfulness in their countenance & with familiarity of words, cause the thing which they of duty do, to be well taken. For first they must behold the parson of him, whom they perceive to lack their help, and even so must pity his necessity, as if they themselves felt and suffered it, so that, by the feeling of mercy & compassion, they may be no otherwise desirous to help him, then if he were themselves. Who soever being thus encouraged, cometh to help his brethren, he not only, shall not with any lostines or casting in the teeth, defile the doing of his duty toward his neighbour, but also, shall not despise his brother to whom he doth a good turn, as one that lacketh his help, nor shall therefore bring him in subjection, as one greatly bound unto him for it. No more surely then either we rejoice that a member of our body is sick, when to the helping of it, the rest of the body laboureth: or else think that member specially bound to the other members, because it hath had more labour done unto it than it hath requited. For the common ministration of the members, in doing of their offices one to an other, is believed to have nothing that it looketh to be recompensed for again. But rather reckoneth the same to be a paying of that thing, which by the law of nature is owing and due. By this means also shall it come to pass that he shall not think himself quit or discharged which hath done in one manner his duty, as it is commonly wont to come to pass, that a worldly rich man, after he hath given somewhat of his to the poor, he will appoint unto other men the other charges, as though they nothing belong to him But thus rather shall every man think with himself, that how great so ever he be, he oweth himself to his neighbours, & that he must appoint no other time of seacing to show mercy and friendship unto them, but only them when he lacketh power and ability to do it which ability how much it is, is to be limited after the rule of charity.  
Now let us declare the chief part of denying of ourself, which we said did pertain unto god. Mani things are already spoken touching it, which to repeat were in vain. It shall suffice to speak of it so far forth as it teacheth us equanimity & patientnes, that is to say, a quiet moderation of mind that is neither extolled in prosperity, nor discomforted in adversity, but taketh all things in good part. In the beginning therefore, in the seeking either of the commodity, or the tranquillity of this present life, the scripture calleth us hither, that resyninge or giving over unto our lords pleasure, ourselves & all ours, we shall give unto him the taming & bringing under of the affections or desires of our heart. To the desiring of riches & honours, to the coveting of power and bearing rule, to the heaping together of substance, & to the gathering together of those foolishness, which seem to further a man to high estimation and pomp, we are almost mad for very greediness, and our appetite is insatiable. On the other side against poverty reproach and loss of estimation or poor state, we have a wonderful fear loathsomeness and hatred, by the which we be pricked forward, to the removing, and putting of them away, by all possible means. Here upon it is good to see what unquiet minds they have how many crafts they assay, and with what cares they weary and tire themselves, who so ever order there lives by there own counsel only, to th'intent on the one side they might attain to those things, wereunto the desire of ambition and covetousness carrieth them: and on the other side, that they may scape poverty & low estate. Of good men therefore, lest they should be wrapped in such snares, this way is to be holden. first that they neither desire, neither hope neither think, that the way to prospre and be rich, cometh any other way, then by the blessing or gift of the Lord, and therefore let them safety, and with a sure trust lean unto it, and cast themselves upon it. For how so ever the flesh (or natural man) thinketh that he is veri well able to help himself, whilst either by his own diligence he laboureth for honours & riches: either endeavoureth by study, or is holpen up the favour of men: yet the truth is, for all that, that all these things are nothing, and that we shall not prevail any thing either by wit, or by labour, but only so far forth, as our Lord shall prospre both. But contrariwise, the only blessing of our Lord, findeth away through all manner of lets or stops, that it maketh all things to come unto us with a joyful and happy end.  
Further more, be it so that we could without his blessing, get some honour and wealth (as we daily see the ungodly to be heaped up with honours and riches) yet for so much as they which have gods curse lying upon them, taste not the least part of felicity that may be, them without his blessing, we shall attain to nothing but that, which turneth to our hurt. Further more, that is not to be desired which maketh men more wretched therefore if we believe that all the way to prosper consisteth and is reposed in the only blissing of God which being absent, all kind of misery and calamity abideth us, it resteth also, that we labour not greedily, to attain to riches and honours, using either the fineness of our own wit, or our own diligence, or trusting to the favour of men, or hoping in the foolish imagination of fortune: but that we have always respect unto our Lord, that by his favourable goodness, we may be led to what so ever degree or state, he hath before appointed. Thus first shall it come to pass that we shall not by unlaufulnes, guile, and ill crafts, or through ravin, or extortion, or the wrong of our neighbours, run headlong to get riches, and come to honour: but we shall only follow those fortunes or states, which shall not lead us away from innocency, for who can hope to be aided with god's benediction, while he useth deceits, robberies and other sotelties and wickedness? For, as the followeth none but him that thinketh truly, & doth rightfully: so all them, of whom it is desired, it calleth back from crooked thoughts and evil deeds. Also there shall be a bridle cast upon us, lest we burn, with immoderate desire or greediness to become rich, or left we ambitiously gape for honours. For how can any man for shame, steadfastly believe that he is helped of God to get those things, which he desireth contrary to his word? for God forbid, that the thing, which our Lord curseth with his mouth, he should help with his blessing.  
Finally if it succeed not after our desire and hope, we shall be kept back yet from impatientnes, and shall not abhor nor curse, what so ever state we be in, because we shall know, that to be a murmuring against God: by whose appointment, riches, and poverty, reproach, and honours, are disposed. To be short, he, which after that sort, which is spoken before, putteth his trust in the blessing of god, neither shall with deceitful means hawk for those things which are wont to be outrageously desired of men (for with them he shall think himself nothing to prevail) neither if any thing shall happen prosperously, shall impute it to himself, and to his own either diligence, either industry, either fortune, but shall ascribe it and give thanks therefore unto God, the auctor and giver thereof. And farther if other men's wealth increasing, he little go forward, or rather go backward: yet shall he bear his own state with more equity and moderation of mind, than any ungodly parson shall do a mean state, which alonely is not all together after his mind, yea and shall have comfort wherein he shall take more pleasure & quietness then in the highest degree either of wealth or of honour, because, as it worketh for his salvation, so he reckoneth and believeth his things to be ordered of our Lord. And also godly minds may not alonely in this part have that quietness and patience, but the same must be extended unto all chances, whereunto this present life is subject, or in danger. Ttherfore no man hath rightly denied or forsaken himself, but he, which hath so given over himself all together unto our Lord: that he suffereth all the parts of his life to be ruled by his will and pleasure. But he which shallbe so settled in his mind, what so ever happen, he neither shall reckon himself wretched, neither shall murmur against God complaining of his fortune or state. How necessary this affection or mind is, hereupon shall appear, if thou consider to how many casualties or sudden chances we be subject. A great meany of diseases on every side assault us, otherwhylest rageth the pestilence, otherwhylest with the calamity of war we be cruelly vexed, some time the frost or hail, the hope of the year being put away, bringeth in barrenness, which driveth us to penury, our wife, parents, children, and neighbours, be taken away by death, our house is destroyed by fire. These be the things, at the chancing whereof men wish they had broken their necks, they cry out alas that ever they were borne, they bid avengeaunce upon all place and time, or cry out harrooe, yea they brawl with God and curse him, they are eloquent in uttering blasphemies, they lay to his charge both unrighteousness, & cruelty. But the faithful man, in these things also, must behold the mercy and very fatherly love of God. Therefore, if he see his own house left alone, all his neighbours being taken away, yet than he shall not cease to praise the Lord: but rather shall turn himself to this thought: for all this the grace or mercy of our Lord, which dwelleth in my house, shall not leave it desolate, or if his corn, being blasted with lightning, or destroyed with cold, or beaten down with hail, he see famine to be at hand: yet for all that, he shall not be discomforted in his heart, nor shall murmur against God: but in this sure trust shall stand fast, thinking: we yet be in the lords keeping, and be sheep bred up in his fold, he therefore will minister unto us food, yea in most greatest barrenness. Or if he shall be visited with sickness, he then shall not be so overcome thorough the grievousness of his sorrow, that he should break forth into impatientnesse, and so should chide or find fault with God. But considering in the rod of god both justice and mercy, he will call himself back to patiented receiving of it. And finally what so ever shall happen, because he shall know, that it is ordained by the hand of God, he shall take it with a joyful and thankful heart. And shall not stubournly withstand the commandment and pleasure of him, under whose power he hath once willingly thrown himself and all things that be his. First of all let be cast away out of christian men's hearts the foolish and most miserable consolation of the infidels: who, to strengthen the mind against adversities, did impute them unto sudden chance and fortune, against which to murmur or to be angry, they thought it foolishness, because it was in vain and to no purpose, for so much as fortune, being blind, did wound them that sorrowed, aswell as them that sorrowed not. But contrariwise, this is the rule of godliness or true honouring of God: to think that the only hand of god, is the judge, or orderer, of both the fortunes or states, to wit, of prosperity & adversity: and that he runneth not forth headlong in a rage, without all consideration, but by most true order of justice appointeth, both the good things and the evil. Yea, & yet higher, must a godly mind ascend, to wit, thither as Christ calleth his disciples: that every man take up his own cross. For who soever our Lord hath choose to his children, & hath vouchsafed that they should have fellowship with his, they must prepare themselves to a life or conversation very hard, full of labour, unquiet & stuffed full of many & sundry kinds of evils.  
Truly it is the will of our heavenly father, to exercise his children after this sort, that he may have sure experience or trial of them, yea begining at Christ his first and only begotten natural son, he keepeth the same order and way, with all his children. For where he was his son before all other beloved, and in whom the father's mind was fully at rest and well pleased: yet we see how he was dealt with all, not daintily and wanton, that it may truly be spoken, not only that he was exercised with a continual cross, so long as he dwelt upon the earth, but also that his whole life, was nothing else, but the representation of a continual cross. Wherefore then do we go about to rid ourselves out of that state or condition, into which it was necessary that Christ our head should entre? specially, sith he entered into it, only for our cause, to the intent that, even in himself, he would show unto us an example of patience? Wherefore the Apostle teacheth that all the children of God, 
Rom. viii.  are appointed unto this end, to wit, to be made like unto Christ: whereupon also this very excellent consolation cometh unto us: that in hard things and sharp, the which are counted unfortunate and evil, we suffer with Christ: that even as he, from the hurlepole of all evils, went into celestial glory: so by sundry tribulations we might be brought into the same. 
Phi. iii  For thus sayeth the same Paul in another place: while we learn to suffer with him, we therewith lay hand upon the power of the resurrection: and while we be made like unto his death, we so be prepared unto the fellowship of his resurrection. How much is this able to assuage & make pleasant, all the bitterness of the cross? that the more we be afflicted with adversities & troubles, the more certainly our fellowship with christ is confirmed? by suffering with whom, our sufferings and adversities be not only made blessed or happy unto us, but also they greatly help to the attaining of our salvation.  
Put hereunto, that our Lord had no need to take upon him the bearing of the cross, but did for our sakes testify & acknowledge, to the father his obedience. But we have many ways need, to lead our life in a continual cross, for, first, as by nature, we are to much inclined to attribute all things unto our flesh or the only natural man: so except our weakness, as it were with an eye, be showed unto us, we do soon esteem our own power or strength, more than it is: & doubt not, what so ever may hap, the same our strength to be able to endure it, yea and think that is it is invincible against all dangers. Whereupon, we are lift up into a foolish & vain confidence, or trust, of the flesh or natural man: wherein while we trust, stoburnly, by & by, we wax proud against god himself, as though our own powers were, at the full, sufficient for us, yea, without his grace. This arrogancy or presumptuousness can not better be beaten down, then when we learn by expererience, how much both weakness, & frailness is in us. Therefore either with reproach, or poverty, or loss of friends, or with sickness, or other calamities, he scourgeth us: which to sustain, we, as touching our own power, are far unable, & so are overthrown therewith And being so brought low, we learn to call for the power of him, who only, under the heavy burden of our afflictions, maketh us to endure. Yea the most holy men or saints here in earth, how so ever they know themselves to stand by the mercy of God, & not by their own strengths, yet they trust to much in their own strength and steadfastness, except our Lord, by trial of the cross, do bring them into a more inward knowledge of themselves. Because therefore, in prosperity, they do flatter themselves, with an opinion of greater steadfastness and patience, then in deed they have, they be made humble by adversities, and so learn that it was hypocrisy. By such documents (I say) when the faith full be warned of their diseases, they attain to lowliness of heart: that casting of the stubborn confidence of the flesh or natural man, they may get them to the grace and mercy of God. Furthermore, when they have once get them hither, they have experience, & feel the presence of god's power, in the which, there is help enough & enough again. And this is it that Paul teacheth, where he saith: tribulations to be get patience, & patience to be get trial, for where gods promise is, that he will help the faithful in troubles, that do they prove or feel to be true, when being strengthened by his hand, they patientely endure the thing, which by their own power they were by no means able. Pacieence therefore bringeth experience to godly and holy men, that our Lord doth in deed, when need is, give the help, which he promised them. We see now, how many goodnesses at once, come of the cross. For, turning away that opinion of our own strength, which wrongfully we take upon us to have: and disclosing our hypocrisy, which maketh us to delight therein: it shaketh of the perilous confidence of the flesh or natural man, and teacheth us, after we are so once brought down, to trust only in one God whereby it cometh to pass, that we neither be overcome, nor yet give over: but after the victory there followeth also hope, for so much, as our Lord, in fulfilling that he hath promised doth ratefye stablish and confirm his truth, touching things for to come. Surely though there were no more causes then these, it appeareth how necessary it is for us to be exercised with the cross. And it is not a thing of small importance, the blind love of thyself to be wiped away, that thou mayst be made well to know thin own weakness and by feeling of thine own weakness, that thou mayst learn to distrust thy self, that thou mayst repose thy assured trust in god: and to repose, and lay up, thy sure trust in God, that having his help thou mayst persever unto th'end unvanquished: & to persever in his grace that thou mayst know him to be true in his promises: and to know assuredly, by experience, the certainty of his promises, that thy hope thereby may be strengthened.  
Our Lord hath also another purpose why he afflicteth and scouregth his: to weet, that he may prove there patience, and may teach them obedience. Not that they can yield to him any other obedience then that, which he himself hath given them: but so it pleaseth him, by evident documents or examples, to make the graces and gifts, which he hath given to his living saints or holy men to be both known and honourable, lest they should lurk idly within them. Therefore, when he bringeth openly forth the virtue, & strength of patience, wherewith he hath instructed his servants, he is said to try their patience whereupon come these sayings: God proved Abraham, 
Gen. xxiiii.  and had sure knowledge of his godliness in that he had not sticked to slay his own, only son, in sacrifice. And Peter teacheth that our faith is tried by tribulations, 
i Pet. two.  no otherwise, then gold is tried by fire in a furnes. Who therefore can say, that it is not meet that the most excellent gift of patience, which the faithful receive of God, be brought forth, to the intent it may be made certain and evident? For else, men shall never esteem it, as it is worth. Therefore if our Lord (lest the virtues, which he hath bestowed on his faithful should be hid in the dark, or rather should lie a side unprofitably, and be lost for lack of occupying) doth righteously and well, when he ministereth matter, wherewith to stir them up: then, the afflictions of holy men rise on a good cause, yea for without it, they should have no patience. I say also, that by the cross, they be taught obedience, because, so they be taught to live, not after their own desires, but according to god's pleasure. Truly if all things should follow after their own minds, they should not know what it were to follow god. And this (Seneca saith) was the old proverb, when men exhorted any man patiently, to bear adversity: follow god. Whereby truly, they did signify, that then only a man came under gods yoke, when he did offer his hand, or back, to his correction. Now then, if it be good reason that we show ourselves, in all things, obedient to our heavenvly father, we may not surely refuse, that by all manner of means, he bring us in ure, to give due obedience unto him. Neither do we, for all this, perceive, how necessary unto us this obedience is, except we also consider, of how great strength & force, to cast of the yoke of god, the wantonness of our flesh, or of the natural man is, after that once it is a little softly, & gently handled. For it fareth altogether with it, as with horses, but half broken, which, if a few days they stand up pampered in the stable, unlaboured, afterwards for wildness and fersnes, can not be tamed, neither know they their rider, whose government & pleasure, before they did some what obey. And without fail, that thing is continually in us, which our lord lamenteth to be in the people of Israel. 
Deu: xxxii  For, being made fat & pampered with delicates, we winch, and lash out with our heels, at him, who hath fed and nourished us. In deed the liberality, and kindness of our Lord towards us, ought greatly to move us, to consider and heartily to love his goodness. But seeing our wickedness is such, that by his continual gentleness, we be the sooner corrupted and evil: it is more than necessary, that our nose be held to the grynstone, and we kept in, by some correction, lest we break out, into such wantonness. So lest we wax fierce and wild, by to much abundance of richesse: lest set up in honours we wax proud: or lest, puffed up with other gifts, either of the soul, or of the body, or of fortune, we wax insolent and forget our selves: our Lord, as he foreseeth to be expedient, meeteth us on the way, and helpeth us: and with the remedy of the cross, subdueth and bridleth the wildness of our flesh, or natural man: and that sundry ways, even so much, as is needful for every one of us. For neither have we all one disease, or be in likewise pained in our sickness, neither are we of like difficulty to be healed. Where upon we may see that some have one kind of cross, and some an other laid upon them, But for so much as the heavenly physician, desireth the health and salvation of us all: he handleth some veri gently, & purgeth other some, with very sharp remedies: and so letteth none escape scotfree, or untouched, because that he knoweth, that all, yea every one of us is sick.  
Add hereunto, that our most merciful father hath ne●e, not only to prevent our infirmity, but also to correct often times our sins passed, that he may make us to couch quail, & may keep us in lawful obedience, towards him. Therefore, as often as we be afflicted, by & by ought to come to our mind, the remembrance of our life paste, so without fail, we shall find, that we have committed, wherefore we are worthy of such chastisement. Yet for all that, we may not take occasion chiefly, upon the considering of our sin, to exhort unto patience, For, the scripture teacheth us a far better consideration, when it sayeth, that by troubles we are corrected of the Lord, 
i Cor. xi.  to th'intent we should not be dampened with the world. Therefore in the very bitterness also of our troubles, it is necessary that we consider the mercy, & benignity of our father towards us: for so much as then also, he ceaseth not, to work our salvation. For, he punisheth, not to destroy, or kill, but rather, to deliver from the damnation, which the world shall suffer. This thought will lead us to that, which the scripture, in an other place, teacheth us, saying: my son refuse not the lords correction, 
Pro. xvi.  neither think it long when thou art reproved of him: for whom god loneth, he chastineth, yea & loveth him, even as a father doth his child. Now when we know, and consider that it is our father's rod, is it not our parts rather to show our selves obedient and tractable children, then by stubbornness, to do like desperate parsons, which are become hard hearted in their wickedness? our Lord doth in deed destroy us, except, when we be fallen from him, he call us again by correction. 
Hebr. x.  So that truly he calleth us bastards and not children, if we be without correction. We be therefore very froward, and stubborn, if we can not suffer and abide our Lord, whilst he declareth his tender mercy toward us, and his diligent care, which he hath for our salvation. The scripture teacheth this difference, between them that believe, and them that believe not, that the one sort, as vessels of cankered and parboiled wickedness, by chastisements, become yet worse and worse, yea & more stubborn: but the other, as natural children, go forth unto repentance or amendment of life. Choose the now, in whether numbren thou haste rather to be. But because, of this thing I have spoken enough in an other place, being content to have but touched it, whip and go: I will thereof now make an end.  
Furthermore it is a special comfort, to suffer persecution for righteousness sake. Yea then, ought to come to our mind, how great honour, god vouchsafeth upon us, whom he hath so marked with the special token of his own warriors. And I say that not only they, suffer persecution for righteousness sake, which suffer for the defence of the gospel: but also they which suffer for the helping forth, & furthering of any manner of righteousness. Whether therefore it be, in affirming the verity of God, against the lies of Satan, or whether it be, in taking upon us to defend the good and innocent, against the wrongs of the ungodly, that needs we must be an offence, slander and stumbling block unto the world, yea and be hated of them, and thereby also stand in great danger of our life, or goods, or honour & estimation: yet for all that, let it not be grievous, or sorrowful unto us in this point, to bestow ourselves upon God, & to give ourselves unto him. Nor let us not think ourselves wretched in those things, in the which, he by his own mouth, hath pronounced us happy and blessed. Poverty in deed, 
Mat. v.  if it be esteemed in itself, is misery: & so is banishment, disdain, imprisonment, and open shame: finally death itself, is of all other, the greatest calamity. But, when the favour of our Lord aspireth or cometh thereunto, there is none of these things, which turn not to our felicity and great profit, Therefore let us be content with the true testimony of Christ: and believe it, 
Act. iiii.  rather than the false estimation or judgement of the flesh or natural man. So shall it come to pass, that by example of the Apostle, we shall rejoice, as often as our Lord, shall count us worthy to suffer rebuke for his name sake. For why? if we be Innocentes and have clear consciences, and yet, thorough the mischievousness of the ungodly, be turned out, from our substance: in deed, we be then, driven unto poverty among men: but even that way, true riches grow unto us before God. If we be thrust out of our doors, and cabbynes we therbi are received the farther in, into the noble family of God. If we be vexed and troubled: we take the deeper roots in Christ. If we be distained with rebukes and open shame: we thereby have a large place in the kingdom of God. Yea if we be slain: so is the entrance unto the blessed life, opened unto us. Let us therefore be ashamed to have those things, which our Lord hath in so high estimation, in lesser estimation, than the shadow like and vain discetfull pleasures of this present life. For so much now as the scripture doth abundantly enough, by these, and such like warnings comfort and encorrage us, to bear, the shames, & the calamities, which we sustain, for the maintenance and defence of justice or righteousness: we are to much unkind and unthankful, except we take them willingly & gladly at our lords hand. And that chiefly, because this is that kind of cross, which specially pertaineth to the faithful, 
i Pet. iiii.  whereby Christ desireth to be glorified or honoured in us as Peter teacheth▪ But that same wyllyngnes, or gladness, which taketh a way all felling of bitterness and sorrow, is not required of us, for the saints, or godly men, should have no patience in the time of their cross, except they were grieved with dolour and anguyshed with heaviness. No, if there were no sharpness in poverty, no pain in sickness, no abashfullnes in open shame, nor any fear in death, then what either steadfastness, or moderation and patience were it, not to pass, the waging of a rush for them▪ But, for so much as every one of these, thorough a natural bitterness that is in them, grieveth every one of us at the heart, in this point the strength and valiantness of a faithful man showeth itself: if, being proved with the feeling of such bitterness, yet, what so ever he suffer, he manfully persisting, abideth it: in this point is patience showed, if, being outrageously sterde up, yet by the fear of God, he be kept back so that he breaks not forth into any impatience: and in this thing appeareth gladness, if wounded with sorrow and heaviness a man be delighted in the spiritual comfort of God.  
This conflict which, against the natural feeling of sorrow, the faithful (while they heartily desire patience and moderation) do sustain, 
two. Cor. iiii  Paul elegantly describeth in these words: we are troubled on every side, yet are we not with out shift: we are in poverty, but not utterly without somewhat: we suffer persecution, but are not forsaken therein: we are cast down, nevertheless we perish not: Thou seest that to bear the cross patiently▪ is not to be insensible as a block, & to lack the feeling of all sorrows: as the stoics foolishly described, him to be a valiant, or strong man, which laying a side humanity, or the natural property of a man, should in adversity and prosperity, in mirth and heaviness, be like wise affected, or minded yea, that like a stone should be affected or moved with nothing. What goodness took they of this their high wisdom? for sooth they painted forth an image, or representation of such a wisdom as neither was, nor can be found at any time a 'mong men no, but rather, while they go about to have, to exact and precise a patience: they did take away the strength, or virtue, of it from the conversation of man. Now also be among christians new stoics, in whose opinion, not only to mourn & weep, but also to be sorrowful, or careful, is sin. And this doctrine, for the most part, cometh forth from idle men, who occupying them selves more in the speculation or beholding of such things then in doing of them, can bring forth to us nothing but such precepts. But we have nothing to do with these iron like Philosophers, whom Christ our Lord and master not only with his word, but also with his example, condemned. For he lamented and wept, both for his own hurts, and the hurts of other, and taught his Disciples no other wise. The world (sayeth he) shall rejoice but you shall mourn & weep. And lest any man should find fault therewith, a commaundemte being put forth, he pronounced them blessed which mourn. And no marvel for if all tears were reproved: what should we think of the Lord himself? out of whose body tears, like blood tricled down? If every fear be judged infidelity: in what place should we reckon that fear whereby we read that he himself was not a little a feared, if all heaviness mislike us: how shall it like us that he confessed his soul to be heavy even unto death? I have spoken these words for this cause, to call back godly minds from desperation (I mean) lest strait way, they should give over the herty desire or love unto patience, because they can not put of the natural affection or feeling of sorrow. Which desperation or distrust must needs come unto those, which make of patience an amazedness: and of a strong and steadfast man, a block. The scripture giveth praise to the saints or godly men for their sufferance and patience, while they are so afflicted with that hardness of evils, that yet they despair not neither give over, and while they are so abashed in the betternes of their pain, that yet therewithal they are endued with spiritual joy: & while they are so oppressed with anguish, that yet, being cheered by the consolation of God, they take heart of grace unto them, this repugnancy being nevertheless in the mean time in their hearts, that on the on side, the feeling of their nature, feeleth and abhorreth those things, which it feeleth contrary unto it: but on the other side, the godly affection or desire, laboureth and striveth, even through these difficulties, to obey God's will. This repugnauncy our Lord expressed when he said thus to Peter: 
john. xxi.  when thou waste young thou didst gird thyself, and walkedest whether thou listed: but when thou art old, an other shall guide thee, & lead thee, thither as thou wouldst not. Surely it is not likely that Peter, sith it was necessary that he should glorify or honour god by his death, was drawn thereunto spite of his teeth or he resisting against it. For than his martyrdom should have had small praise. But, although with all rejoicing of heart, he did obey unto the ordinance of God, yet, because he had not put of, humanity or the very nature and property of a man, he was bound with a double wil For, while, by itself alone, he regarded & considered the cruel death, whereof he should die: then, being smitten with the fear thereof, he would gladly have escaped. But again, when he remembered that he was called thereunto by the will of God: now the fear overcome and trodden under foot, he went unto it gladly, yea & joyfully to. Therefore this thing we must endeavour, if we will be disciples of Christ, that our minds may be taught, so to wait upon God, and to obey him, that we tame & make subject all contrary affections unto his ordinance. So shall it come to pass, that with what soever kind of cross we be vexed, yea in the greatest anguishes of our heart, we shall still keep patience steadfastly. For, the adversities shall have their sharpness or pinchings, whereby we shall be grieved: so, being afflicted with diseases, we shall mourn and be unquieted, yea and desire health to: so, being punished with poverty, we shall be wrong with the grief both of carefulness, & sadness: so, shall we be stricken with the sorrow of open shame, vile estimation, and wrongs: and so, in burials of our friends, we shall pay the tears that nature oweth. But yet this sentence shall always be at hand. ☞ Well our Lord would have it thus, therefore let us obey his will. Yea while we shallbe presently stung with sorrows, even amongst our groanings and weepynges, needs must that same thought beat a stroke with us, which will incline our heart gladly to bear and suffer those things, which are the very cause, why the heart is so grieved. But because we have grounded the chief cause of patiented bearing of the cross, upon our considering of the will of God, it is to be showed in few words, what diversity there is, between the patience of Philosophers and of christians. Few of the philosophers attained to the knowledge, to understand, that by afflictions we are exercised of God's hand, & to think that it is our duty to obey God in this behalf. No, they bring no other reason but this, because it is of necessity, or needs must be so. But what is that to say, but thou must give place to god, because thou labourest in vain to resist him? for truly if we obey God, alonely because we must do so: than, if we could otherwise do, we would no longer obey him. But the scripture biddeth us to consider a far other thing in the will of god, that is to say, first his justice & equity: & then the diligent care of our salvation. ☞ Therefore such as these be, are the exhortations of a christian unto patience: whither poverty, banishment, imprisonment, rebuke, sickness or loss of friends, or what soever like thing trouble us: we must think that none of these things hap, without the beck & providence of our Lord: & that God doth nothing, but by most just order. For (alas) do not our innumerable and daily offences, deserve that we should be punished more grievously, and with sharper scourges than these be, with which of his mercy we now are plagued? is it not good reason that our flesh, and natural man, be tamed and used as it were with a yoke, lest stubbournli, as the very property of it is: it wax as wild, as ● buck of Sherewod? is not the justice and truth of God worthy, that we should labour and take pain to know it? now if the undoubted equity and righteousness of God appeareth in our afflictions, we can not without iniquity, either murmur or resist against them. We allow not now, this cold song, or faint excuse, saying: we will give place because we can not choose, but rather this lively teaching full of efficacy, thinking thus, we will obey, because it is wickedness to resist or murmur: we will patiently suffer it, because impatience is a stubbournes against God's justice. Now because that thing, at the least way pleaseth us well, which we think is for our own health and advantage or goodness: in this behalf also our good father comforteth us, while, he affirmeth that, in that he aflicteth us with a cross, he worketh our health & salvation. ☞ Then if this be once of a surety, that tribulations help us to salvation, wherefore should we not receive them with a thankful and joyful mind? wherefore in the patiented suffering of them, we are not overcharged or grievously burdened with necessity, but we lean & condescend, or agree unto them, yea & recreate ourselves, with the goodness, that cometh to us, by them. These thoughts (I say) cause that, somuch as our minds, are dismayed in the cross, by the natural feeling of the grief: so much again are they cheered with spiritual gladness, whereupon also followeth giving of thanks, which can never be, without joy in the thing, that the same thanks are given for. Wherefore if the praising of our Lord, and giving of thanks unto him can not flow, but from a glad and merry heart: and again there ought nothing to interrupt or hinder that praise and thanks in us: hereupon it appeareth how necessary it is, that the grief of the cross be tempered with spiritual gladness.  
But with what soever kind of tribulation we be oppressed, always we must look to this end, that we continually use ourselves, to set little store by this present life, & by that means, be stirred to the contemplation of the life to come. And because our Lord knoweth very well, how greatly we are by nature, bent unto the blind and beastly love of this world, he giveth us very good cause to pluck ourselves back therefrom, and to shake of our sluggishness, lest we should stick to fast in the same love. There is none of us which will not seem greatly to desire & endeavour all this short course, of his life, to attain to heavenly immortality. For we are ashamed to pass in nothing, brute beasts, whose condition or state should be nothing worse than ours, if we had not assured hope of everlasting life, after the natural death here. But if y● examine the counsels, purposes, minds, and deeds of every man, thou shalt find no other thing there but earth. And there upon cometh such lack of feeling, that our mind being overcome & dazed, by the vain glittering of riches, power, and honours, as dimmed so that it seeth no further of: yea and our heart being set on covetousness, desire of honour, and unlawful lusts, is so pressed down, that it riseth no higher: finally the hole soul, being caught in a snare with the flattering enticements of the flesh or natural man seeketh in earth her hole felicity? Our Lord to help this mischief withal, by daily documents or lessons of misery, teacheth, unto his, the vanity of this life. Therefore lest they should promise to themselves, great and sure peace in it, and so reckon with out their host, he suffereth them often times to be unquited and troubled: either with war, or uproars, or robryes or other injuries: yea lest with to much greediness, they should gape on unstable and transitory riches: or else when they have them, should put their trust in them, he driveth them sometime by banishment, sometime by barrenness of th'earth, sometime by burning of their houses, and sometime by other means into poverty: or at lest way, keepeth them back in a mean state lest they should be over much delighted in the commodities of marriage, either with the biternes or unthriftiness of their husbands: or the shrewdness or naughtiness of their wives, he causeth them to be vexed: or by evil children bringeth them low and abateth their pride: or by taking their children from them afflicteth them. Now if in all these things he somewhat cocker or spare them, for all that, least either through foolish rejoicing they should wax proud: or through trust in those things should excedingely rejoice: he setteth before their eyes at the least way be other men's diseases, and dangers, how unsteadfast and sliper are all those goods (as men call them) which are transitory or subject to mortality. Therefore, then only have we well profited in the doctrine of the cross, when we learn, that this life, when we esteem it in itself only, is unquiet, troublesome innumerable ways miserable, and no way thoroughly blessed or happy: and that all the things, which be called the goods of it are uncertain, transitory, vain, yea and defiled with many mingled myscheffes: & what thereupon, we do there with decree, nothing here to be sought for, or hoped, but conflict, or battle: and therefore that our eyes ought to be lift up unto heaven, where we look to have a crown. ☞ For this we must reckon: the mind never to be earnestly lift up unto the desire and contemplation of the life to come, except it be first taught to despise or set light by this present life. For between the these two, there is no middle point, but either the earth must be esteemed of us as vile: or else it will keep us bound unto it with an inordinate love. Therefore if we have any desire of everlasting life, we must diligently look unto this, that we may unshakell ourselves out of these naughty gifts. Furthermore because this present life hath many pleasant toys, whereby enticeth us: & many outward appearances of pleasures and of gifts and of things sweet in taste, whereby it flattereth or enticeth us, stroking our heads, and calling us goldpolles: it standeth us much upon, ever now and then, to call ourselves back, lest we be bewitched with such pleasant deceitfulness, or deceitful pleasure. ☞ For how would the world go with us, (I pray ye) yea how would we dote upon it, if we should have here continual abundance of goods and felicity? when with continual pricks and scabs of evils, we can not enough be moved to consider the misery of this life. Man's life, to be like a smoke or shadow, is not only known to learned men, but also the common people use no proverb more in their mouths. And because they saw it was a thing very profitable to be known: they have commended it, or set it forth, with many goodly sentences. But almost there is nothing, but either we weigh it to negligently, or remember it to little. For, we go about all things, as though we ordained unto ourselves immortality here in earth. If any corpse be brought forth, or if we walk among graves: because then the Image of death is present before our eyes, excellently (I confess) we reason and dispute of the vanity and frailness of this life, though yet we do not this alway, for many times all these things move us nothing at all. But when it happeneth that such things move us, the consideration is very short, the which (alas) as soon, as our backs be turned is quite gone, & leaveth behind it no manner of token, that once we remembered it, for we forget not only death, but also that we are mortal. Yea and as though we had never heard tell of the matter, or knew what it, ment, we be lulled and rocked in a safeness or recklessness of earthy inmortalitye. If any man the whyleste rehearse this proverb that man is here to day and gone to morrow: in deed we acknowledge the same, but yet with out having any consideration thereof, so that the thinking of contiunance here, doth nevertheless abide still in our minds. Therefore now who denieth that we have all very great need I say not by words to be warned, but, by as many experiences as may be possible, to be taught, the miserable state of this earthy life? when we now that be taught it whether we will or not, yet nevertheless we scarcely cease to be atoned with the naughty and foolish wondering at it even as though it contained in it all manner of goodness. Now if it be needful that our Lord teach us this, it is again our duties to give ear unto our Lord while he calleth us and rebuketh our slogishnes, that the world being despised, we may endeavour with all our heart contemplate or behold the life to come.  
But let the faithful accostome themself to such a despising of this life, as neither may beget hatred of it, neither unthankfulness towards God. For albeit this life be full of never so many miseries, yet it is not with out cause reckoned among the good blessings or gifts of God. Wherefore, if we therein acknowledge or consider no benefit of God, we are then guilty of much unkindness against God. For the faithful, ought chief to bear witness of God's mercy, sith the same is wholly appointed to work their salvation, for, before that he showeth openly unto us, the inheritance of eternal glory: he will first by smaller experiments, declare himself to be a father unto us, to wit, by the good things which he daily giveth unto us. Therefore, sith this life serveth us, to understand the goodness of God, shall we disdain or loath it, as though it had not a my●e, or crome of goodness in it? nay. Therefore we must be endued with this understanding & mind, that we numbered it among the excellent gifts of god's mercy & kindness towards us. For, if there lacked hereof testimonies of scripture, which are many & very plain, yet nature itself exhorteth us to give thanks to god, that he hath brought us forth in to the light of the same life, and that he hath granted us the use of it, & that he giveth us all manner of helps necessary, to the conservation of it. And furthermore, there is yet, a much greater cause than this, if we shall consider, that in it, we are, after a sort prepared unto the glory of the heavenvly kingdom. For thus our Lord hath ordained, that they, which in time to come, shallbe crowned in heaven, shall entre first into conflict here in earth: that they may not triumph but having first overcome the hardness of the battle, & having gotten the victory. And yet there is an other cause, to wit, that by sundry benefits we may begin in it, to taste the sweetness of god's goodness & mercy toward us: whereby our hope & desire may be whet and stirred up longly to look for the full reveling or opening of it. When this is once decreed, that it is the gift of god's mercy, that we live this terrestial life: & that as we be bound unto him for it, so we ought to have it in remembrance & to be thankful to him for the same: them in good time we shall come down to this point, I mean to consider the wretched state of it, that thereby we may be rid from the over greedy desiring of that, whereunto we are by nature (as I said) of ourselves greatly inclined. Furthermore what so ever is withdrawn from the naughty love of it, ought to be applied unto the desire of the better life. I confess, that they judged rightly, who thought it best not to be borne, & next that very shortly to die: for why, what could they see in it that was not unhappy & evil, they being destitute of the light of god, and true religion, or right honouring of god? And they lacked not reason, which mourned & wept, at their children's birth, & made solemn joy and rejoicing at their burials. But that did they without profit, because, lacking the true doctrine of faith, how that thing turneth unto goodness towards the godly, which of itself is neither blessed nor worthy to be desired, they therefore ended their judgement in desperation. Let this therefore be the mark, that the faith full shoot at, in the esteeming of this mortal life: that whilst they perceive it to be of itself nothing but misery and wretchedness, the more merrily & the more readily let them therefore get themselves to the contemplation of the everlasting life to come. When we once come to the comparing of these two lives together: then truly this earthy life, not alonely is eassely set light by, but also, in consideration of the heavenly, is utterly contemned and despised. ☞ For if heaven be our country, what other thing is the earth here, but a banishment? if the going out of the world, be the entering into life: what other thing is the world than a grave? in it to tarry, what is it else, but to be drowned in death? if, to be delivered from the body, is to be planted into perfect liberty: what other thing is the body, but a prison? if to have the presence of God, be the highest some of felicity: is not the lacking of it misery? And more over till we have escaped clean out of the world, we be strangers from God. 
two. Cor. v  Therefore, if the earthy life, be compared with the heavenly, no doubt it will soon be set light by, or despised, and trodden under foot. But yet, it is not to be hated, but in that it holdeth us subject unto sin. Although yet, that hatred can not properly be turned or applied unto it. For how soever it be, yet it becometh us, so only, to loath or hate it: that desiring the end of it, we may also be ready at the lords pleasure, to abide in the same, that is to say, that our loathing, may be far from all murmuring and impatience. For it is like to a standing or goal, 
Rom. seven.  wherein our Lord hath set us, to keep it still, till he shall call us thence. Paul lamenteth his chance that he is longer kept bound in the bands of his body, than he would, and sigheth, 
Phi. i.  with a feruent● desire to be delivered from it. Nevertheless, that he might obey the pleasure and commandment of God, he confessed that he was ready to both of them, because he considered and acknowledged, that he ought unto god, that his name might be honoured, both through his life and his death. But it belongeth only, unto god, to appoint what is most expedient for his own glory. Therefore, if it become us to live & die unto our Lord, let us leave to his free choice and pleasure, the term both of our death and of our life. Nevertheless in such wise, that we may burn in the desire and love of him, & may be diligent in exercising of the same, and in respect of the immortal life to come, let us despise this present life. Yea and because of our bondage to sin, let us desire to forsake it, when it pleaseth our Lord.  
This is a marvelous, or rather a monstruous thing, that, in the steed of being desirous to die, many, who boast themselves to be christians, be taken with such fear of death: that, at every naming of it, they tremble; & their heart is at their mouth, as at the naming of a very unhappy and unlucky thing. For soothe it is no marvel, if the natural wisdom, which is in us, do greatly fear when it heareth of dissolution, or departure, of our soul from the body. But it ought not in any wise to be once suffered, that in a christian man's heart there should not be a light of godliness, which should overcome & suppress that fear, were it never so great with a greater comfort, for if we consider this unstable, sinful corruptible vanishing, driing and rotten house of our body, to be dissolved or broken down, for that intent that we should straight way be put into steadfast, perfect, incorruptible, and heavenly glory, will not faith make us heartily to desire the thing, which nature greatly feareth? if we think ourself by death to be called back from a place of banishment, that we may dwell in our country, yea and that our heavenly country, shall we take no comfort thereby? will that set our hearts nothing a gog? yes, but yet there is nothing (thou wilt say) that desireth not to continued stil. In deed I confess that, & therefore I contend that we should desire the immortality to come, where that sure state happeneth, which in earth never appeareth. Shall brute beasts, yea and the same creatures that lack life, till ye come to very wood & stones, knowing there own present vanity, longly look for the last day of resurrection, that they may with the children of God, be delivered from vanity: and shall we, both endued with the light of wisdom and above wisdom lightened with the spirit of god, when our own being is in hand, not lift up our hearts above this rattennes of earth? But here, neither the time nor place serveth, to writ against this so great perversity & naughtiness. And more over in the beginning I said, that I would not take upon me very largely to treat of any common place, I would therefore counsel such fareful minds to read the little book of mortality which sain●● Cyprian wrote: but that they be worthy to be driven away from it even unto heathen Philosophers, that, for somuch as the same Philosophers did pretend to have ateined unto that point: that they despised death, these men at last may now begin to be ashamed. And let us make our reckoning of this, that no man hath well profited in Christ's school, but he which with joy longeth for the day, both of death, and of the last resurrection. For not only saint Paul, blazeth all the faithful, with this difference and token: but also, it is a familiar thing in the scripture, as often as it wool set before our eyes a great cause of true gladness, to call us unto this point: exceadyngely rejoice (sayeth our Lord) and hold up your heads like men, 
Tit. two.  for your redemption is at hand. Were it, reasonable or seemly thing (I pray you) that the thing which he would, should be of somuch force and strength to stir us up unto exceeding great rejoicing and mirth, should do no thing but make us sad and half out of our wits for fear? if the wind be in that door, what do we yet brag, 
Math. v.  as though Christ were still our mayester? Therefore let us pluck our wits better to us. And though the blind & foolish desire of our flesh or natural man be against it, let us not stick to desire the coming of our lord: yea not only with wyshinges, but also with groanings and deep sighings, as that, which of all things, is the most happy. For our redeemer shall come to us who drawing us out of this great golf of all micheifes and miseries, will lead us into his blessed inheritance, of everlasting life and glory. And this is a clear case: that the whole company of the faithful so long as they dwell in earth, must be as sheep appointed to slaughter, that they may represent Christ their head. Therefore they should be most wretched, except, having their mind lift up unto heaven, they did overcome, 
Ro. viii.  what so ever is in the world, and did pass over the present outward show of things. 
● Cor. xv.  Contrary wise, after they have once lift up their heads above all earthy things: all though they see the florisheinge riches & honours of the ungodli: although they see them have great worldly qu●ecnes: although they see them to wax proud, in the bewtifulnes and plenteousness of all things: yea and although they see them flow in all manner of pleasures, and delicates: and again on tother side though they themselves be hurt by them, and by their naughtiness: though they sustain displeasures and rebukes, through the others pride: though they be rob through their covetousness, or, by any other ungodly desire of theirs, be vexed: yet in all such mischiefs, they shall well enough endure. For before their eyes, shallbe that day, wherein, our Lord shall receive his faithful, into the quietness of his kingdom: and shall wipe away, every tear from their eyes: and shall put upon them, stoles of joy and gladness. and shall feed them, with the unspeakable sweet taste of his delicates: and shall lift them up, into the fellowship of his highness: and finally, shall vouchsafe to make them partakers of his felicity. But the ungodly, who flourished here in earth, he shall cast forth into utter reproach and shame: their delicate, and wanton pleasures, he shall change into grievous torments: their outrageous laughters and mirth, to howling and gnashing of teeth: their peace or quietness in sin, shall he disquiet with cruel torment of conscience: their nice tenderness, and effeminate softness, shall he punish with unquenchable fire: yea, and under the godlions whose patience they abused, shall he cast their heads. This, 
Psal. lxxiii.  truly is our only comfort. And if it be taken away, either we must needs despair, or else, to our own destruction, delight ourselves, in the vain comforts, and discetefull pleasures of this world. Yea, for the prophet himself confesseth, that also his feet began to slide, while he tarried to long in considering of the present prosperity of the ungodly: and that he could not have kept himself still on his feet, but that entering into the seintuarye of the Lord, he turned his eyes to the last end of the godly and ungodly. To conclude at once, then only in the hearts of the faithful the cross of Christ hath the victory over the devil, the flesh, sin, and the ungodly men: when their eyes be turned, towards the power & strength of the resurrection. By gross things also, the scripture hath well taught us, what the right use of earthly goods, is. A thing surely in the ordering of our life not to be set light by. For, if we must live, we must also use the necessary helps, and means, which preserve life. And besides that, we can not fly or eschew those things which seem rather to serve for our delectation & pleasure, then for our necessity, and need. Therefore a mean is to be kept, that we may use a pure conscience, whether it be touching necessity, or pleasure. That mean our Lord prescribeth in his word when he teacheth, that this present life, is unto his, a certain strange place, in the which they labour, and strive to come to the heavenvly kingdom. Now if we must needs pass through unto it, by the earth only: no doubt we may, so far forth, use the good things of it, as they rather further, then hinder our course. But because this place is slipper, and on either side ready to give us a fall, let us endeavour to take sure foting, where we may stand safe. For there have been many, otherwise good and holy men, who when they saw intemperancy and superfluity, with unbridled voluptuousness continually to go forth, except it were somewhat sharply restrained, they were desirous to reform that mischievous evil: but because they knew no other way, they suffered a man to use the goods of the body but alonely as necessity required. Truly it was good counsel: but they were some what to straight. For (which thing is very dangerous) they did put straighter snaers, upon men's consciences, then wherewith they are bound by the word of God. But now in our days many, while in the use of outward things they seek a colour to excuse the untemperateness of the flesh or natural man, and yet in the mean time, will all together agree to it when it waxeth wanton, they do stiffly defend (which thing I will not grant) that by no limits this liberty ought to be restrained: but that it should be referred to every man's conscience, to usurp or use it, as often and as much as he will. In deed I confess that consciences here, neither aught, nor can, be bound to sure & precise rules, of laws: but, sith the scripture giveth general rules of the right or lawful use: according unto them, the use of such things is to be limited. Let this be the begyninge, or first: the use of god's gifts not to go a miss, when it is referred to that end, whereunto our Lord created and appointed it. And he created them, for our profit, & not our hurt or destruction. Wherefore no man shall hold his journey straighter than he, which diligently shall behold this end. Now, if we consider for what purpose, he hath created our food or sustenance: we shall find that he would not only provide for our necessity, but also for our recreation and & delight. So in garments beside the need we had of them, their end was comeliness & honesty. In herbs, trees, & corn, beside their sundry uses, their is pleasantness of sight & delectation of savour. For without this were true, 
Psal. C. two.  the prophet would not have rehearsed among the benefits of God, that wine cheereth the heart of a man, and that oil maketh his face fair. Nor the scriptures, would not every where rehearse, to the commendation of his mercy and goodness, that he giveth all such things unto men. No, & the very natural gifts of things show enough to what intent, & how far forth, we may use them did our Lord give so much fairness unto flowers, which should without desire of us, come to our sight: and so great sweetness of savour, which should blow into our nostrils, and smelling: and yet shall it be unleeful, either for the eyes, with the bewtifulnes, or for the nose with the pleasant smell, to be delighted? why? hath he not so divided the colours that he hath made some of them more pleasant than other? why? hath he not given a grace or excellency, to gold and silver, to ivory and marble, whereby they were made more precious than other metals or stones? Finally hath he not made many things worthy to be praised of us, for more, then for the necessary use of them alone? Therefore let us cast a way that Philosophy or love of wisdom, which is so ungentle, that, while it granteth unto us none but needful uses of creatures, not only maliciously depriveth us of the lawful fruit of God's liberality & goodness: but also can not take place in a man, except it drive him into a block & spoil him of all his senses. But with no less diligence on the other side ought the voluptuous desire, or unlawful lusts of our flesh and natural man to be prevented, withstand & holpen. For except it be brought into an order, it overfloweth without measure, and hath (as I said) such as will praise it, who, under the cloak of the liberty which is granted, think they may do what so ever they lust. Now first, one bridle is put on it, if we think thus: that all things were created for us, to the intent that we might know & knowledge God to be the giver of them: and should for his great love towards us, give unto him thanks. But where is thy giving of thanks: if with meats or drinks, thou so fill thy paunch, that either thou hast astonished all thy senses, and so hast mind of nothing: or else, art, at the lest way, unmeet and unable to do works of Godliness, & of thy vocation? where is thy considering of God, if thy flesh, through overmuch cramming in, bubbling out filthy and unleeful lusts, do infect so the mind with her uncleanness, that thou canst behold or regard no justice, nor honesty? where is in our apparel, our thankfulness toward God, if by the sumptuous garnishing of them, we both overmuch stand in our own conceits: & also disdain other? if also by the gorgeousness, and trickenes, thereof, we prepare ourselves to filthiness of living? where is our considering of God, if our minds be set in the galantnes & beutifulnes of them? The self same thing, is also to be considered in other things. Wherefore it is plain, that here now, the liberty of abusing things, is some what restrained.  
But there is no surer nor better way than that which we get by the setting little by this present life, and often considering of heavenly immortality. For there upon follow two rules: that they which use this world be so minded as though they used it not: 
two. Cor. seven  they that have wives, as though they had none: they that buy, as though they bought not: as Paul teacheth. Again that they learn to bear as quietly, and patiently, poverty: as temperately prosperity. He that prescribeth unto thee, that thou shouldest use this world, as though thou didst not use it, not only cutteth of gluttony the intemperatnes and excessiveness: & in tables, buildings, & raymet, over much delicates, desire of honour & fame, pride, hautenes of mind, & frowardness: but also all love and affections, which should other lead away or let the from thinking on the heavenly life, & from the desire of garnishing of thy soul. It was truly spoken of Cato long ago, that to be much careful for clothes, is to be much careless for virtue. And it is an old proverb: that who so ever is much occupied in caring for the body, for the most part, careth little or nothing, for the soul. Therefore admit that the liberty of the faithful in outward things ought not to be driven unto a sure and steadfast rule: yet it is subject unto this law, that they should make little of themselves: and with continual desire of mind, apply themselves, to cut of all preparation of superfluous store of apparel: and much more to a void to much abundance of it. And let them diligently take heed, lest of aids, or helps, or futheraunces, they make unto themselves hurts, and hindrances. Another rule shallbe that they whose substance is scant and poor, learn patiently to want, lest they be troubled with immoderate desire of having. Which rule who so keepeth, hath not a little profited in the school of our lord: as on the other side he can scarcely have, whereby to prove himself Christ's disciple, who hath not, in this part, at the least way, somewhat profited. For besides that, that many other vices accompenye the desire of earthy things: he that unpatientlye beareth penury, uttereth for the most part, in prosperity the contrary disease: I mean this, he that is ashamed of a poor garment, will brag of a costly: and he that is not content with mean fare, shallbe unquieted through desire of better or daintier, and will also without measure, abuse those delicates, if they hap unto him: and he that hardly, and with an unquiet mind, beareth a private & low state, if he shall rise unto honour, he will not abstain from pride & disdaynefulnes. Therefore let all men which have not a feigned desire of godliness and of true honouring of God, labour to attain unto this point that they may learn by the Apostles example, to be full and to be hungry, to have prosperity and to suffer penury. Furthermore the scripture hath yet the third rule, whereby it measureth the use of earthy things: whereof somewhat is spoken, when we did entreat of the precepts of charity. For the scripture hath judged that all those earthy things are given to us of the liberality of God, and ordained for our profit: and that they are as things left with us of trust: whereof hereafter we must make a reckoning. So therefore we must bestow them, that this saying may alway sound in our ears: come make account of thy baylywyke. Therewithal remember who will require such account of the. Even he, who, as he hath very highly praised abstinence, temperance, liberality, and gentleness: so he abhorreth excess of meats and sensuality, pride, bragging, and vanity: who alloweth no other bestowing of goods but that only, which is joined with charity: who also hath already condemned, with his own mouth, all such riches as draw a man's heart from pureness, and cleans, or dulleth the mind with darkness.  
Finally this is also a notable thing: that our Lord commandeth every one of us, in all our deeds, to look well to our own vocation. For he knoweth with how great unquietness man's wit boileth up: with how masking lightness, it is carried hither and thither: yea, and how greedy his ambition's desire is to embrace and get many things at once. Therefore lest through our foolishness and greedy rashness, all things should be ministered without order, he hath appointed unto all men thetr offices by distinct and several kinds of life. And lest any man should rashly go past his limits he hath named such kinds of living, our vocations. Therefore man's kind of living is, as a standing given unto him of our Lord: lest at all adventures, he should be driven about, during all the course of his life. And this distinction, or separation, or mark, is so necessary: that all our actions and doings, are esteemed before our Lord, by it. Yea and that far otherwise often times, than the judgement of man's reason, and philosophers opinions do weigh the thing. There is nothing counted a more noble deed, after the minds of philosophers, then to deliver thy native country of a tyrant. But for all that, by the voice of our Lord, the private parson, is openly condemned, which violently layeth hand on a tyrant. But I will not tarry upon rehearsing of examples. It is enough, if we shall know, that the vocation of our Lord, (or whereunto our Lord hath called us) is the beginning and foundation of doing well in every matter: to the which, he that referreth not himself: shall never hold the right way in offices. He may perchance, sometime do something worthy of praise in the outward show: but the same, how so ever it appear in the sight of men, shall, before the throne and majesty of God, be rejected: and also there shall be no convenient agreement, in the parts of the life or conversation. Therefore, then shall thy life be well led: when it shall be directed unto this mark. And hereupon shall grow an excellent consolation: I mean that there shall be none, so foul and vile a work, if thou follow thy vocation in the same, which before God shall not shine bright, and be counted very precious in his sight. To whom be everlasting praise. Amen.   

¶ Imprinted at London by john day & William Seres dwelling in Sepulchres parish, at the sign of the Resurrection: and are to be sold at the little conduit in Chepeside.  
Cum gratia & privilegio ad imprimendum solum.