Treatise

[⟨1 page missing⟩] or largely to entreat hereof peradventure the time may hereafter 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 and fetch the particular properties, and 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 tells unto us sufficiently, whiles the same scripture teaches unto us otherwhiles the same.

Furthermore this lesson, which the scripture teaches, and whereof we speak, goes chiefly 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 and little, poured in, and grafted, into our minds. The second is: that there should be prescribed unto us a rule, which may not suffer us, in the seeking and desiring of righteousness, to be deceived. The scripture has many ways, and the same very good, to praise righteousness, and 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 than when it admonishes us that we must be sanctified or holy, because our God is holy? For when like dispersed sheep, we were scattered abroad, and put in sunder 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 and us. Not, because we, through 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 pertains to his glory, that we have not fellowship with iniquity and filthiness. Wherefore it teaches 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 serves 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 ourselves all our life long to be soused and wallowed in them?

Furthermore it admonishes us also, that we may be counted for the people of God, 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 the inhabitants of it Whereupon these sayings rise: they shall dwell in the tabernacle of God which walk without spot and love righteousness, etc. And that it may the better awake us out of our sleep, it shows 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 and 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 fetches the ground of exhortation from the headspring, while it not only commands us to order all our life according to God's will, who is both the giver and owner of it: but after that it has taught us, that we have grown out of kind, from the true beginning and law of our creation, it brings in Christ, through whom we are come again into the favor 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 can you require of more efficacy than this one thing? Nay rather what can you ask more than this alone? For, if for this cause we be chosen of our Lord for his children, that our life should represent Christ the bond and chain of his choosing of us: then except we now faithfully give, and wholly betake ourselves unto righteousness, we do not only traitorously fall away from our Creator, through shameful breaking of our allegiance and promise made unto him, but also we forsake him to be our Savior. Furthermore the scripture takes occasion to exhort us by considering as well of all the benefits of God, as also of every part of our salvation, which it shows unto us as thus. For so much as God is become a Father unto us, we are worthy to be reproved of too much unthankfulness, except we again behave ourselves as children unto him. And since he hath purged, purified and made us clean in the bath of his own blood, yea, and by Baptism made us partakers of this bath: it becomes us not afresh, to be defiled with filthiness. And since he hath grafted us into his own body, we ought diligently to beware, lest we, which are his members, sprinkle upon us any spot or stain: and since he himself, who is our head, is ascended up into heaven, it is meet that earthly affections being set aside, we should with all our hearts desire to be there. And since the Holy Ghost hath made us holy Temples unto God, we ought diligently to endeavor, that the glory of God, through us, might beautifully appear. And we ought not to commit any thing whereby we might unhallow and defile ourselves with the filthiness of sin. And since both our soul and body are appointed unto heavenly incorruption, and to a crown that can not fade, we must manfully endeavor, 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, you shall 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 pertains to Christ, but only his name and outward badge, covet nevertheless to be called Christians. But how can they for shame brag of his holy name? Truly none has 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 denies all them rightly to have learned Christ, which have not learned and are taught to clothe themselves with him, 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 possesses the whole soul, and finds a seat or resting place in the inward affection of the heart. Therefore either let them cease with the dishonoring of God, to boast themselves to be that they be not: or else let them behave themselves 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 begins 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 swinish Godspisers, and not Gospellers) which pass upon no more, but on the only having of the Gospel outwardly in their mouths? The efficacy and strength whereof, ought a hundred 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 strictly the evangelical perfection or that perfectness which the Gospel teaches, that I would not acknowledge for a Christian man, whosoever has not yet fully attained thereunto. For so all men should be shut 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 and endeavors; let the prick be appointed before us, whereunto let us both endeavor and strive to attain for you may not make such a partition with God that of the things which are prescribed unto you by his word, part you will take upon you, and part you will pass over at your pleasure. For in the first place of all he commendeth or setteth before us everywhere, innocency, as the chief part of honoring of him by which name, he understandeth a true simplicity of mind which is without color and feigning, contrary whereunto is a double heart. But because no man has so much strength in this earthly prison of his body, that he hastes thitherward with so much swiftness of running, as he ought to do: and the greater number are oppressed with such weakness, that they stagger and halt, yea and creep on the ground and therefore go little forward, let us therefore go, every man according to the little power he has, and follow after in the journey begun. No man shall go so unfruitfully, but he shall at the least way, daily rid some part of the way. Let us therefore not cease to do thus, that so we may daily profit somewhat in the Lord's way, and let us not be discouraged because of little success. For truly though we go not so fast forward, as we desire: yet the labor is not lost, when this day is better than yesterday, so that with true simplicity we direct our eye unto our mark, and desire to hit the prick not foolishly flattering ourselves, nor winking at our faults, but with a continual desire endeavoring 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 off the weakness of our flesh, we shall be received into the full fellowship of him.

Though the law of God has 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 set forth in the law. And the beginning of that way is this: that it is the duty of the faithful to give unto God their own bodies a lively sacrifice, holy and acceptable, unto Him, and herein to consist the true honoring of Him; whereupon rises 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 anything, but unto His honor. For a thing being once holy and offered unto Him, is not (without His great dishonor) applied to profane uses. Wherefore if we be not our own but the Lord's: both what error ought to be fled from, and to what end all the actions or doings of our life, are to be directed, it appears. 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 and 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 has he profited, who having learned that he himself is not his own, has 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 anything by themselves, but only to follow the Lord going before them. Let this therefore be the first step: a man to depart from himself, to the intent he may apply the whole strength of his wit, to obey unto the Lord. I speak of obedience, not that lies 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, turns itself altogether unto the beck and pleasure of God's Spirit. Of this transforming or turning which Paul calls the renewing of the mind, though it be the first entrance into life, all the philosophers were ignorant, for they say that reason only rules man, only reason they think worthy to be heard: finally to reason only, they give and suffer the government or rule of their deeds. But Christian philosophy bids reason to give place, to obey and be in subjection, unto the Holy Ghost that man do not now himself live, but rather bear Christ living and reigning in him.

Thereupon follows also this other thing that we seek not the things which be ours, but which are, according to the Lord's will, and make for the setting forth of His glory. And this is a token that a man has much profited, when, having in a manner forgotten ourselves, yea the consideration of ourselves set aside, we bestow our minds or desires, faithfully upon the Lord and His commandments. For when the scripture commands us to leave off, the private consideration of ourselves, it does not only rase out of our hearts greedy desire of having and affecting of power, and the favor of men, but also plucks out by the roots, ambition, and all desire of the praise of men, and 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 has to do with God. By this means, as he shall call back all that he has, to God's will and pleasure, so will he refer the whole purpose or intent of his mind, reverently unto Him. For he that has learned to behold God in the doing of all thing, therewithal turns away from all vain things. This is that denying of ourselves, which Christ, as soon as He had called His disciples, with so great diligence taught them: the which after it has once taken place in the heart: first leaves no place either for pride, or disdain, or bragging: and after that, neither for covetousness, nor unlawful lusts, nor lechery, nor wanton delicacies, nor for other mischiefs, which come of the love to our own selves. Contrariwise, where so ever it reigns 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 God's commandment forsaken himself, will freely, or for naught, exercise goodness among men. For whosoever has not been of this mind, they have followed virtue for praise sake. But whosoever 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 arrogance that it appears, they desired virtue for none other cause, but to have matter to be proud of. But God so little delights, either in the flatterers of the common people's ears, or in their proud hearts, that He tells them that they have received their reward in this world and makes harlots and other open sinners nearer to the kingdom of heaven, than such. But we have not yet declared with how many and how great hindrances a man is let from desiring of goodness, so long as he has not denied himself, for it was truly said long ago: a world of sins to be hidden in the soul of a man. And thou canst 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 requires of thee: and to reckon, that therefore only they are to be sought for, because they please Him.

Furthermore this denial of our self has respect partly unto men, and partly or rather chiefly unto God, for when the scripture bids us so to behave ourselves among men, that we give honor unto them before ourselves: and that with great faithfulness, we bestow ourselves altogether upon doing good to them: it gives those commandments which our mind cannot understand, except it first lack its own natural wisdom. For every man thinks, through the blindness wherewith we all run headlong into the love of our own selves, that he has a just cause to advance himself, and to despise all other in respect of himself. If God have given us anything which is not to be repented of, we putting our delight 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 whiles delight in them as though they were virtues. And if we see the same gifts in other men, which we wonder 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 through 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 rises 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 fiercely defy him or else at the least way, as our inferior, set naught by him. Indeed 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, nourishes not some opinion of excellency. Thus every man in flattering of himself, does execute or bear a certain kingdom in his heart. And attributing too much to himself, that he may the better stand in his own conceit, he takes upon him authority to judge other men's wits and manners: but if it come so far forth that they once contend or be at words, then their poison breaks out. For many indeed pretend much meekness or gentleness so long as they find all things pleasant, and after their own minds.

But how many be there, that when they be once pricked 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 has 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 shall be 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 honor them, in whom they be. For it were a part of great wickedness, to take away from them that honor, which our Lord has 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 honor. Thus shall it come to pass that with whom so ever we have to do, we shall bear ourselves not only lowly and gently: but also familiarly and 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 your duty in seeking of your neighbor's profit, how hard a thing is it? Surely unless you depart from the considering of yourself, and after a sort put off yourself, as a man does his garment: you shall bring nothing to pass here. For, how can you show forth the works, which Paul teaches to pertain to charity, except yu [you] forsake yourself, yt [that] you may bestow yourself altogether upon others? Love or charity (says he) is patient and suffers long and is courteous; love envies not, love does not frowardly, swells not, deals not dishonestly, seeks 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 inclines us so to ye [the] only love of our own self, yt [that] it suffers us not so soon without regard, to overpass both us and ours, that we may care for other men's profit, yea and willingly depart from our own right, that we may ye [the] more diligently look to our neighbor's profit. But the Scripture, to lead us, as it were by the hand, to it, warns us whatsoever gift we obtain of our Lord, the same to be committed unto us, upon this condition or covenant, yt [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 departing from them unto others. And there could be devised no rule more sure, nor any exhortation for the keeping of it more strong, than 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 neighbor's profit; yea and the Scripture yet goes further, while it compares the gifts, which every man has, unto the powers or qualities which the members in a man's body are endued with. Never a member has his power for himself alone, neither applies it to his own private use: but pours it forth upon his fellow members, and takes no profit thereby, but that which comes forth for the common commodity of the whole body besides. So a good man, whatsoever he can do: he owes that ability to his brethren: providing no otherwise 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: whatsoever God has endued us with, whereby we can help our neighbor, thereof we to be stewards, who are bound to yield accounts of the ordering and bestowing of it; moreover yt [that] only to be the right ordering and bestowing of it, which agrees with the rule of charity. So shall it come to pass that not only we shall always join the desire of our neighbor's profit with the caring for our own, but also shall regard it before our own. And that we might know that this is the law of true ministering or using of whatsoever gifts we have received of God, in times past He made the same law also in the smallest 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 lawful for them to take any fruit of such goods, as were not first consecrated or applied to God's 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 savors not of such dedication or applying of them. Yea, but you will say, that you should to no purpose make our Lord rich with the departing from your substance unto Him. Well then, since your liberality cannot extend unto Him, as the prophet says, you must exercise the same upon His holy ones 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 speaks of: charity, to be patient and not soon stirred to wrath. Our Lord commands 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 helps by a strong reason, when it teaches 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 owe all honor and love. But yet in those of the household of faith, the same image is most diligently to be had in reverence, because yt [that] by the Spirit of Christ it is renewed and repaired.

Therefore whatsoever man be offered unto you, which lacks your help, you have no cause why you should let to bestow yourself upon him. Say he is an Alien or a stranger, yea but our Lord has set upon him a mark, which you ought to be acquainted or familiar wt [with]: say he is in no estimation nor anything worth, no but our Lord shows him to be one, unto whom He has vouchsafed to give the honor of His likeness. Say you are not bound to him, by any benefit that he has done you: no but God has, as in His own stead, appointed him in such sort, that towards him you should consider and (as much as in you lies) requite, the whole goodness and great benefits, for the which you are bound unto God Himself: say he is unworthy that for his cause you should labor anything at all: but the image of God, whereby he is set before you, is worthy, that you should give unto him yourself and all yours. Now if he has not only deserved at your hand no goodness, but has also provoked you with wrongs and hurt, yet is this no just cause wherefore you should cease both to love him and to execute the works of love upon him. He has (you will say) deserved far otherwise at my hand: Yea but what has our Lord deserved? Who while He bids you to forgive him whatsoever he has offended against you, 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 and blotted out, ought to allure us heartily to love and embrace them for the beauty and worthiness of it.

Therefore this mortification shall then only take place in us if we have fervent charity, but he has so, not that only does execute all the offices or parts of charity, though he pretermit none: but he that of a pure affection of love, does the same: for it may be that some man pay fully to all men, whatsoever he owes them, so far as belongs to the outward duty, and nevertheless he may the whilest be far from the true manner of paying. For you may see soon who will seem very liberal, who yet give nothing which wt [with] a proud countenance, yea and loftiness of words too, they cast not a man in the teeth wt [with] afterwards. And unto this calamity in this our unhappy days is it come yt [that] almost no alms, at the least way of ye [the] most part of men, is given without rebukes or taunts; which frowardness or churlishness ought not to be tolerable, no, not among Ethnics, for of Christian men there is somewhat more required, than that they shall show a cheerfulness in their countenance and with familiarity of words, cause the thing which they of duty do, to be well taken. For first they must behold the person 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 and compassion, they may be no otherwise desirous to help him, than if he were themselves. Whosoever being thus encouraged, comes to help his brethren, he not only shall not with any loftiness or casting in the teeth, defile the doing of his duty toward his neighbor, but also, shall not despise his brother to whom he does a good turn, as one that lacks his help, nor shall therefore bring him in subjection, as one greatly bound unto him for it. No more surely than either we rejoice that a member of our body is sick, when to the helping of it, the rest of the body labors: or else think that member specially bound to the other members, because it has had more labor done unto it than it has requited. For the common ministration of the members, in doing of their offices one to another, is believed to have nothing that it looks to be recompensed for again. But rather reckons 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 has done in one manner his duty, as it is commonly wont to come to pass, that a worldly rich man, after he has 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 soever he be, he owes himself to his neighbors, and that he must appoint no other time of ceasing to show mercy and friendship unto them, but only then when he lacks 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 ourselves, which we said did pertain unto God. Many things are already spoken touching it, which to repeat were in vain. It shall suffice to speak of it so far forth as it teaches us equanimity and patience, that is to say, a quiet moderation of mind that is neither extolled in prosperity, nor discomforted in adversity, but takes all things in good part. In the beginning therefore, in the seeking either of the commodity, or the tranquility of this present life, the Scripture calls us hither, that resigning or giving over unto our Lord's pleasure, ourselves and all ours, we shall give unto Him the taming and bringing under of the affections or desires of our heart. To the desiring of riches and honors, to the coveting of power and bearing rule, to the heaping together of substance, and to the gathering together of those foolishnesses, 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. Hereupon it is good to see what unquiet minds they have, how many crafts they assay, and with what cares they weary and tire themselves, whosoever order their lives by their own counsel only, to the intent on the one side they might attain to those things, whereunto the desire of ambition and covetousness carries them: and on the other side, that they may escape poverty and low estate. Of good men therefore, lest they should be wrapped in such snares, this way is to be held. First that they neither desire, neither hope, neither think, that the way to prosper and be rich, comes any other way, than by the blessing or gift of the Lord, and therefore let them safely, and with a sure trust lean unto it, and cast themselves upon it. For howsoever the flesh (or natural man) thinks that he is very well able to help himself, whilst either by his own diligence he labors for honors and riches: either endeavors by study, or is holpen up by the favor of men: yet the truth is, for all that, that all these things are nothing, and that we shall not prevail anything either by wit, or by labor, but only so far forth, as our Lord shall prosper both. But contrariwise, the only blessing of our Lord, finds a way through all manner of lets or stops, that it makes all things to come unto us with a joyful and happy end.

Furthermore, be it so that we could without His blessing, get some honor and wealth (as we daily see the ungodly to be heaped up with honors and riches) yet for so much as they which have God's curse lying upon them, taste not the least part of felicity that may be, then without His blessing, we shall attain to nothing but that, which turns to our hurt. Furthermore, that is not to be desired which makes men more wretched; therefore if we believe that all the way to prosper consists and is reposed in the only blessing of God, which being absent, all kind of misery and calamity abides us, it rests also, that we labor not greedily, to attain to riches and honors, using either the fineness of our own wit, or our own diligence, or trusting to the favor of men, or hoping in the foolish imagination of fortune: but that we have always respect unto our Lord, that by His favorable goodness, we may be led to whatsoever degree or state, He has before appointed. Thus first shall it come to pass that we shall not by unlawfulness, guile, and ill crafts, or through rapine, or extortion, or the wrong of our neighbors, run headlong to get riches, and come to honor: but we shall only follow those fortunes or states, which shall not lead us away from innocence, for who can hope to be aided with God's benediction, while he uses deceits, robberies and other subtleties and wickedness? For, as it follows none but him that thinks truly, and does rightfully: so all them, of whom it is desired, it calls 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 lest we ambitiously gape for honors. For how can any man for shame, steadfastly believe that he is holpen of God to get those things, which he desires contrary to His word? For God forbid, that the thing, which our Lord curses 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 impatience, and shall not abhor nor curse, whatsoever state we be in, because we shall know, that to be a murmuring against God: by whose appointment, riches, and poverty, reproach, and honors, are disposed. To be short, he, which after that sort, which is spoken before, puts 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 anything 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 author 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 person shall do a mean state, which only is not altogether after his mind, yea and shall have comfort wherein he shall take more pleasure and quietness than in the highest degree either of wealth or of honor, because, as it works for his salvation, so he reckons and believes his things to be ordered of our Lord. And also godly minds may not only 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. Therefore no man has rightly denied or forsaken himself, but he, which has so given over himself altogether unto our Lord: that he suffers all the parts of his life to be ruled by His will and pleasure. But he which shall be so settled in his mind, whatsoever 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 you consider to how many casualties or sudden chances we are subject. A great many of diseases on every side assault us, otherwhiles rages the pestilence, otherwhiles with the calamity of war we be cruelly vexed, sometime the frost or hail, the hope of the year being put away, brings in barrenness, which drives us to penury, our wife, parents, children, and neighbors, 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 born, they bid avengeance upon all place and time, or cry out harrow, yea they brawl with God and curse Him, they are eloquent in uttering blasphemies, they lay to His charge both unrighteousness, and 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 neighbors being taken away, yet then 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 dwells 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 Lord's 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 through the grievousness of his sorrow, that he should break forth into impatience, 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 patient receiving of it. And finally whatsoever 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 stubbornly withstand the commandment and pleasure of Him, under whose power he has 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, as well as them that sorrowed not. But contrariwise, this is the rule of godliness or true honoring 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 and adversity: and that He runs not forth headlong in a rage, without all consideration, but by most true order of justice appoints, both the good things and the evil. Yea, and yet higher, must a godly mind ascend, to wit, thither as Christ calls His disciples: that every man take up his own cross. For whosoever our Lord has chosen to His children, and has vouchsafed that they should have fellowship with His, they must prepare themselves to a life or conversation very hard, full of labor, unquiet and stuffed full of many and 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 beginning at Christ His first and only begotten natural Son, He keeps 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 withal, not daintily and wantonly, 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 enter? 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 teaches that all the children of God, are appointed unto this end, to wit, to be made like unto Christ: whereupon also this very excellent consolation comes 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 whirlpool of all evils, went into celestial glory: so by sundry tribulations we might be brought into the same. For thus says 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 and make pleasant, all the bitterness of the cross? that the more we be afflicted with adversities and 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 and 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 too 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: and doubt not, whatsoever may happen, the same our strength to be able to endure it, yea and think that it is invincible against all dangers. Whereupon, we are lifted up into a foolish and vain confidence, or trust, of the flesh or natural man: wherein while we trust, stubbornly, by and 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 cannot better be beaten down, than when we learn by experience, how much both weakness, and frailty 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, and 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, howsoever they know themselves to stand by the mercy of God, and not by their own strengths, yet they trust too 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, than in deed they have, they be made humble by adversities, and so learn that it was Hypocrisy. By such documents (I say) when the faithful be warned of their diseases, they attain to lowliness of heart: that casting off 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 got them hither, they have experience, and feel the presence of God's power, in the which, there is help enough and enough again. And this is it that Paul teacheth, where he saith: tribulations to beget patience, and patience to beget trial, for where God's 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 patiently endure the thing, which by their own power they were by no means able. Patience 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 off 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 commeth 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 ratify establish and confirm his truth, touching things for to come. Surely though there were no more causes than 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 mayest be made well to know thine own weakness and by feeling of thine own weakness, that thou mayest learn to distrust thyself, that thou mayest repose thy assured trust in God: and to repose, and lay up, thy sure trust in God, that having his help thou mayest persevere unto the end unvanquished: and to persevere in his grace that thou mayest 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 scourgeth his: to wit, that he may prove their patience, and may teach them obedience. Not that they can yield to him any other obedience than 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 honorable, lest they should lurk idly within them. Therefore, when he bringeth openly forth the virtue, and strength of patience, wherewith he hath instructed his servants, he is said to try their patience whereupon come these sayings: God proved Abraham, and had sure knowledge of his godliness in that he had not hesitated to slay his own, only son, in sacrifice. And Peter teacheth that our faith is tried by tribulations, no otherwise, than gold is tried by fire in a furnace. 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 aside unprofitably, and be lost for lack of occupying) doth righteously and well, when he ministreth 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 God's 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 heavenly Father, we may not surely refuse, that by all manner of means, he bring us into practice, 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 and force, to cast off the yoke of God, the wantonness of our flesh, or of the natural man is, after that once it is a little softly, and 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 fierceness, cannot be tamed, neither know they their rider, whose government and pleasure, before they did somewhat obey. And without fail, that thing is continually in us, which our Lord lamenteth to be in the people of Israel. For, being made fat and pampered with delicacies, we wince, 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 grindstone, and we kept in, by some correction, lest we break out, into such wantonness. So lest we wax fierce and wild, by too much abundance of riches: lest set up in honors 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 ourselves: 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. Whereupon we may see that some have one kind of cross, and some another laid upon them, But for so much as the heavenly physician, desireth the health and salvation of us all: he handleth some very gently, and purgeth other some, with very sharp remedies: and so letteth none escape scot-free, or untouched, because that he knoweth, that all, yea every one of us is sick.

Add hereunto, that our most merciful Father hath need, not only to prevent our infirmity, but also to correct often times our sins past, that he may make us to couch quail, and may keep us in lawful obedience, towards him. Therefore, as often as we be afflicted, by and by ought to come to our mind, the remembrance of our life past, 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 saith, that by troubles we are corrected of the Lord, to the intent we should not be damned with the world. Therefore in the very bitterness also of our troubles, it is necessary that we consider the mercy, and 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 another place, teacheth us, saying: my son refuse not the Lord's correction, neither think it long when thou art reproved of him: for whom God loveth, he chasteneth, yea and 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 ourselves obedient and tractable children, than by stubbornness, to do like desperate persons, 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. So that truly he calleth us bastards and not children, if we be without correction. We be therefore very froward, and stubborn, if we cannot 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 and more stubborn: but the other, as natural children, go forth unto repentance or amendment of life. Choose thee now, in whether number thou hast rather to be. But because, of this thing I have spoken enough in another 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 honor 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 defense of the gospel: but also they which suffer for the helping forth, and 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 offense, 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 honor and estimation: yet for all that, let it not be grievous, or sorrowful unto us in this point, to bestow ourselves upon God, and 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 indeed, if it be esteemed in itself, is misery: and so is banishment, disdain, imprisonment, and open shame: finally death itself, is of all other, the greatest calamity. But, when the favor of our Lord aspires or comes 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, rather than the false estimation or judgment 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's sake. For why? If we be innocents and have clear consciences, and yet, through the mischievousness of the ungodly, be turned out, from our substance: indeed, 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 cabins, we thereby 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 stained 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 deceitful pleasures of this present life. For so much now as the scripture does abundantly enough, by these, and such like warnings comfort and encourage us, to bear, the shames, and the calamities, which we sustain, for the maintenance and defense of justice or righteousness: we are too much unkind and unthankful, except we take them willingly and gladly at our Lord's hand. And that chiefly, because this is that kind of cross, which specially pertains to the faithful, whereby Christ desireth to be glorified or honored in us as Peter teaches. But that same willingness, or gladness, which takes away all feeling 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 dolor and anguished with heaviness. No, if there were no sharpness in poverty, no pain in sickness, no abashfulness 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, through a natural bitterness that is in them, grieves every one of us at the heart, in this point the strength and valiantness of a faithful man shows itself: if, being proved with the feeling of such bitterness, yet, whatsoever he suffer, he manfully persisting, abides it: in this point is patience showed, if, being outrageously stirred up, yet by the fear of God, he be kept back so that he breaks not forth into any impatience: and in this thing appears 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, Paul elegantly describes in these words: we are troubled on every side, yet are we not without 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, and to lack the feeling of all sorrows: as the Stoics foolishly described him to be a valiant or strong man, who, laying aside humanity or the natural property of a man, should in adversity and prosperity, in mirth and heaviness, be likewise affected or minded; yea, that like a stone should be affected or moved with nothing. What goodness took they of this their high wisdom? Forsooth, they painted forth an image or representation of such a wisdom as neither was nor can be found at any time among men; no, but rather, while they go about to have too 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 and weep but also to be sorrowful or careful is sin. And this doctrine, for the most part, cometh forth from idle men, who, occupying themselves more in the speculation or beholding of such things than 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 others, and taught his Disciples no otherwise. The world (saith he) shall rejoice, but you shall mourn and weep. And lest any man should find fault therewith, a commandment 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 trickled 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 afraid? 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 straightway they should give over the hearty desire or love unto patience, because they cannot put off 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 bitterness of their pain that yet therewithal they are endued with spiritual joy; and 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 meantime in their hearts: that on the one 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 laboreth and striveth, even through these difficulties, to obey God's will. This repugnancy our Lord expressed when he said thus to Peter: When thou wast young, thou didst gird thyself and walkedst whither thou listed; but when thou art old, another shall guide thee and lead thee thither as thou wouldst not. Surely it is not likely that Peter, since it was necessary that he should glorify or honor God by his death, was drawn thereunto spite of his teeth, or he resisting against it. For then 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 off humanity or the very nature and property of a man, he was bound with a double will. For while, by itself alone, he regarded and 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 and joyfully too. Therefore this thing we must endeavor, 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 and make subject all contrary affections unto his ordinance. So shall it come to pass that with whatsoever 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 too; so, being punished with poverty, we shall be wrung with the grief both of carefulness and 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 shall be presently stung with sorrows, even amongst our groanings and weepings, 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 patient 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, and 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 laborest in vain to resist him? For truly, if we obey God only because we must do so, then, 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 and equity, and then the diligent care of our salvation. ☞ Therefore such as these be are the exhortations of a Christian unto patience: whether poverty, banishment, imprisonment, rebuke, sickness, or loss of friends, or whatsoever like thing trouble us, we must think that none of these things happen without the beck and providence of our Lord, and 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 stubbornly, as the very property of it is, it wax as wild as a buck of Sherwood? Is not the justice and truth of God worthy that we should labor and take pain to know it? Now if the undoubted equity and righteousness of God appeareth in our afflictions, we cannot 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 cannot 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 stubbornness 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 afflicteth us with a cross, he worketh our health and 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 patient suffering of them, we are not overcharged or grievously burdened with necessity, but we lean and condescend or agree unto them, yea and recreate ourselves with the goodness that cometh to us by them. These thoughts (I say) cause that, so much 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 cannot 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 whatsoever 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, and by that means, be stirred to the contemplation of the life to come. And because our Lord knows very well, how greatly we are by nature, bent unto the blind and beastly love of this world, he gives us very good cause to pluck ourselves back therefrom, and to shake off our sluggishness, lest we should stick too fast in the same love. There is none of us which will not seem greatly to desire and endeavor 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 you examine the counsels, purposes, minds, and deeds of every man, you shall find no other thing there but earth. And thereupon comes such lack of feeling, that our mind being overcome and dazed, by the vain glittering of riches, power, and honours, as dimmed so that it sees no further off: yea and our heart being set on covetousness, desire of honour, and unlawful lusts, is so pressed down, that it rises no higher. Finally the whole soul, being caught in a snare with the flattering enticements of the flesh or natural man seeks in earth her whole felicity? Our Lord to help this mischief withal, by daily documents or lessons of misery, teaches, unto his, the vanity of this life. Therefore lest they should promise to themselves, great and sure peace in it, and so reckon without their host, he suffers them oftentimes to be unquieted and troubled: either with war, or uproars, or robberies or other injuries. Yea lest with too much greediness, they should gape on unstable and transitory riches: or else when they have them, should put their trust in them, he drives them sometime by banishment, sometime by barrenness of the earth, sometime by burning of their houses, and sometime by other means into poverty. Or at least way, keeps them back in a mean state lest they should be over much delighted in the commodities of marriage, either with the bitterness or unthriftiness of their husbands: or the shrewdness or naughtiness of their wives, he causes them to be vexed. Or by evil children brings them low and abates their pride: or by taking their children from them afflicts them. Now if in all these things he somewhat cocker or spare them, for all that, lest either through foolish rejoicing they should wax proud: or through trust in those things should exceedingly rejoice: he sets before their eyes at the least way by other men's diseases, and dangers, how unsteadfast and slippery 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 mischiefs: and what thereupon, we do therewith decree, nothing here to be sought for, or hoped, but conflict, or battle: and therefore that our eyes ought to be lifted up unto heaven, where we look to have a crown. ☞For this we must reckon: the mind never to be earnestly lifted 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 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 unshackle ourselves out of these naughty gifts. Furthermore because this present life has many pleasant toys, whereby entices us: and many outward appearances of pleasures and of gifts and of things sweet in taste, whereby it flatters or entices us, stroking our heads, and calling us gold-polls. It stands 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 you) 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 too negligently, or remember it too 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 always, for many times all these things move us nothing at all. But when it happens that such things move us, the consideration is very short, the which (alas) as soon, as our backs be turned is quite gone, and leaves 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 meant, we be lulled and rocked in a safeness or recklessness of earthy immortality. If any man the whilst rehearse this proverb that man is here to day and gone to morrow: in deed we acknowledge the same, but yet without having any consideration thereof, so that the thinking of continuance here, does nevertheless abide still in our minds. Therefore now who denies 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 astonished 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 calls us and rebukes our sluggishness, that the world being despised, we may endeavor with all our heart to contemplate or behold the life to come.

But let the faithful accustom themselves 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 without 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 chiefly to bear witness of God's mercy, since 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, since this life serves us to understand the goodness of God, shall we disdain or loathe it, as though it had not a mite or crumb of goodness in it? Nay. Therefore we must be endued with this understanding and mind, that we number it among the excellent gifts of God's mercy and kindness towards us. For, if there lacked hereof testimonies of scripture, which are many and very plain, yet nature itself exhorts us to give thanks to God, that He hath brought us forth into the light of the same life, and that He hath granted us the use of it, and 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 heavenly kingdom. For thus our Lord hath ordained, that they, which in time to come shall be crowned in heaven, shall enter first into conflict here in earth: that they may not triumph but having first overcome the hardness of the battle, and having gotten the victory. And yet there is another cause, to wit, that by sundry benefits we may begin in it to taste the sweetness of God's goodness and mercy toward us: whereby our hope and desire may be whet and stirred up longingly to look for the full revealing or opening of it. When this is once decreed, that it is the gift of God's mercy that we live this terrestrial life: and that as we be bound unto Him for it, so we ought to have it in remembrance and to be thankful to Him for the same: then 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 overgreedy desiring of that, whereunto we are by nature (as I said) of ourselves greatly inclined. Furthermore whatsoever 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 born, and next that very shortly to die: for why, what could they see in it that was not unhappy and evil, they being destitute of the light of God, and true religion, or right honouring of God? And they lacked not reason, which mourned and wept at their children's birth, and made solemn joy and rejoicing at their burials. But that did they without profit, because, lacking the true doctrine of faith, how that thing turns 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 faithful 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 and 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 only is easily 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 sum of felicity: is not the lacking of it misery? And moreover till we have escaped clean out of the world, we be strangers from God. 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 holds us subject unto sin. Although yet, that hatred can not properly be turned or applied unto it. For howsoever it be, yet it becomes us, so only, to loathe or hate it: that desiring the end of it, we may also be ready at the Lord's 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, wherein our Lord hath set us, to keep it still, till He shall call us thence. Paul laments his chance that he is longer kept bound in the bands of his body, than he would, and sighs, with a fervent 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 belongs only unto God, to appoint what is most expedient for His own glory. Therefore, if it become us to live and 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, and 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 monstrous thing, that, in the stead 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; and their heart is at their mouth, as at the naming of a very unhappy and unlucky thing. For sooth it is no marvel, if the natural wisdom, which is in us, does greatly fear when it hears 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 and suppress that fear, were it never so great with a greater comfort, for if we consider this unstable, sinful, corruptible, vanishing, drying and rotten house of our body, to be dissolved or broken down, for that intent that we should straightway be put into steadfast, perfect, incorruptible, and heavenly glory, will not faith make us heartily to desire the thing, which nature greatly fears? If we think ourselves 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 agog? Yes, but yet there is nothing (you will say) that desires not to continue still. In deed I confess that, and therefore I contend that we should desire the immortality to come, where that sure state happens, which in earth never appears. Shall brute beasts, yea and the same creatures that lack life, till ye come to very wood and stones, knowing their own present vanity, longingly 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 rottenness of earth? But here, neither the time nor place serves, to write against this so great perversity and naughtiness. And moreover 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 fearful minds to read the little book of mortality which Saint Cyprian wrote: but that they be worthy to be driven away from it even unto heathen Philosophers, that, forasmuch as the same Philosophers did pretend to have attained 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 has well profited in Christ's school, but he which with joy longs for the day, both of death, and of the last resurrection. For not only Saint Paul, blazons all the faithful, with this difference and token: but also, it is a familiar thing in the scripture, as often as it will set before our eyes a great cause of true gladness, to call us unto this point: exceedingly rejoice (says our Lord) and hold up your heads like men, for your redemption is at hand. Were it, reasonable or seemly thing (I pray you) that the thing which he would, should be of so much force and strength to stir us up unto exceeding great rejoicing and mirth, should do nothing but make us sad and half out of our wits for fear? If the wind be in that door, what do we yet brag, as though Christ were still our master? Therefore let us pluck our wits better to us. And though the blind and 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 wishings, 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 gulf of all mischiefs 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, whatsoever is in the world, and did pass over the present outward show of things. Contrariwise, after they have once lift up their heads above all earthy things: although they see the flourishing riches and honors of the ungodly: although they see them have great worldly quietness: although they see them to wax proud, in the beautifulness and plenteousness of all things: yea and although they see them flow in all manner of pleasures, and delicates: and again on the other 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 robbed 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, shall be 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 godly ones whose patience they abused, shall he cast their heads. This, 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 deceitful pleasures of this world. Yea, for the prophet himself confesses, that also his feet began to slide, while he tarried too 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 sanctuary 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 has the victory over the devil, the flesh, sin, and the ungodly men: when their eyes be turned, towards the power and strength of the resurrection. By gross things also, the scripture has 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 and pleasure, than 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 prescribes in his word when he teaches, that this present life, is unto his, a certain strange place, in the which they labor, and strive to come to the heavenly 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, than hinder our course. But because this place is slippery, and on either side ready to give us a fall, let us endeavor to take sure footing, where we may stand safe. For there have been many, otherwise good and holy men, who when they saw intemperance 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 only as necessity required. Truly it was good counsel: but they were somewhat too strict. For (which thing is very dangerous) they did put stricter snares, upon men's consciences, than 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 color to excuse the intemperateness of the flesh or natural man, and yet in the mean time, will altogether agree to it when it waxes 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 ought, nor can, be bound to sure and precise rules, of laws: but, since the scripture gives general rules of the right or lawful use: according unto them, the use of such things is to be limited. Let this be the beginning, or first: the use of God's gifts not to go amiss, when it is referred to that end, whereunto our Lord created and appointed it. And he created them, for our profit, and 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 has 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 and honesty. In herbs, trees, and corn, beside their sundry uses, there is pleasantness of sight and delectation of savor. For without this were true, the prophet would not have rehearsed among the benefits of God, that wine cheers the heart of a man, and that oil makes his face fair. Nor the scriptures, would not every where rehearse, to the commendation of his mercy and goodness, that he gives all such things unto men. No, and the very natural gifts of things show enough to what intent, and 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 savor, which should blow into our nostrils, and smelling: and yet shall it be unlawful, either for the eyes, with the beautifulness, or for the nose with the pleasant smell, to be delighted? Why? Has he not so divided the colors that he has made some of them more pleasant than other? Why? Has 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 has he not made many things worthy to be praised of us, for more, than for the necessary use of them alone? Therefore let us cast away that Philosophy or love of wisdom, which is so ungentle, that, while it grants unto us none but needful uses of creatures, not only maliciously deprives us of the lawful fruit of God's liberality and goodness: but also can not take place in a man, except it drive him into a block and 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, withstood and helped. For except it be brought into an order, it overflows without measure, and has (as I said) such as will praise it, who, under the cloak of the liberty which is granted, think they may do whatsoever 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 and acknowledge God to be the giver of them: and should for his great love towards us, give unto him thanks. But where is your giving of thanks: if with meats or drinks, you so fill your paunch, that either you have astonished all your senses, and so have mind of nothing: or else, are, at the least way, unfit and unable to do works of Godliness, and of your vocation? Where is your considering of God, if your flesh, through overmuch cramming in, bubbling out filthy and unlawful lusts, does infect so the mind with its uncleanness, that you can 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: and also disdain others? If also by the gorgeousness, and trickiness, thereof, we prepare ourselves to filthiness of living? Where is our considering of God, if our minds be set in the gallantness and beautifulness of them? The selfsame thing, is also to be considered in other things. Wherefore it is plain, that here now, the liberty of abusing things, is somewhat 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 thereupon follow two rules: that they which use this world be so minded as though they used it not: they that have wives, as though they had none: they that buy, as though they bought not: as Paul teaches. Again that they learn to bear as quietly, and patiently, poverty: as temperately prosperity. He that prescribes unto you, that you should use this world, as though you did not use it, not only cuts off gluttony, the intemperateness and excessiveness: and in tables, buildings, and raiment, over much delicates, desire of honor and fame, pride, haughtiness of mind, and frowardness: but also all love and affections, which should either lead away or keep you from thinking on the heavenly life, and from the desire of garnishing of your 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 whosoever is much occupied in caring for the body, for the most part, cares 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 off all preparation of superfluous store of apparel: and much more to avoid too much abundance of it. And let them diligently take heed, lest of aids, or helps, or furtherances, they make unto themselves hurts, and hindrances. Another rule shall be that they whose substance is scant and poor, learn patiently to want, lest they be troubled with immoderate desire of having. Which rule whoso keeps, has 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 has not, in this part, at the least way, somewhat profited. For besides that, that many other vices accompany the desire of earthly things: he that impatiently bears penury, utters 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, shall be unquieted through desire of better or daintier, and will also without measure, abuse those delicates, if they happen unto him: and he that hardly, and with an unquiet mind, bears a private and low state, if he shall rise unto honor, he will not abstain from pride and disdainfulness. Therefore let all men which have not a feigned desire of godliness and of true honoring of God, labor to attain unto this point that they may learn by the Apostle's example, to be full and to be hungry, to have prosperity and to suffer penury. Furthermore the Scripture has yet the third rule, whereby it measures the use of earthly things: whereof somewhat is spoken, when we did entreat of the precepts of charity. For the Scripture has judged that all those earthly 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 always sound in our ears: come make account of your bailiwick. Therewithal remember who will require such account of you. 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 cleanness, or dull 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 ambitious 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 their 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 judgment of man's reason, and philosophers' opinions do weigh the thing. There is nothing counted a more noble deed, after the minds of philosophers, than to deliver your native country of a tyrant. But for all that, by the voice of our Lord, the private person, is openly condemned, which violently lays 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 refers 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, howsoever 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 your 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 you follow your 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.