dedicate thē wyth our handes vnto the geuer of them it is plaine that the abuse is euil which sauoreth not of suche dedicacion or appliyng of them Yea but thou wylte saye that thou shouldeste to no purpose make oure Lorde ryche wyth the departiuge from thy substaunce vnto hym Wel then syth thy liberalitie can not extende vnto hym P◠xvi as the prophete sayeth thou muste exercise the same vpon his holy ons or sainctes whyche lyue here in earth Furthermore leste we shoulde be wery of wel doinge whiche thynge by and by muste els needes come to passe vnto thys muste be added also the other thynge whiche the Apostle speaketh of charitie to be pacient not sone stirred to wrath Our Lorde commaūdeth vs to do good vniuersally to al men of whom a greate part are very vnworthy if they should be estemed after their owne desertes here the scripture healpeth by a strong reason when it teacheth that of vs is not to be regarded what mē of them selues deserue but in al men the Image of god is to be considered vnto whom we owe al honour loue But yet in those of the houshold of fayth the same ymage is most diligently to be had in reuerēce because that by the spirite of Christ it is renued and repared Therfore what soeuer man be offered vnto the whiche lacketh thy healpe thou haste no cause why thou shouldest let to bestow thy selfe vpō hym Say he is an Alyaunt or a stranger yea but oure Lorde hath set vpon hym a marke whiche thou oughtest to be acquaynted or familiar with saye he is in no estimation nor any thynge worth no but oure Lorde sheweth hym to be one vnto whom he hath vouchsaued to geue the honoure of his lykenes Saye thou arte not bounde to hym by any benefite that he hath done the no but god hath as in his owne stede appoynted hym in suche sorte that towards hym thou shouldeste consider and as muche as in the lieth requite the whole goodnes and great benefites for the whyche thou arte bound vnto God him selfe saye he is vnworthye that for hys cause thou shouldeste laboure any thynge at all but the image of God whereby he is set before the is worthy that thou shouldest geue vnto him thy self and all thyne Nowe if he haue not onely deserued at thy hande no goodnes but hath also prouoked the wyth wronges and hurt yet is thys no iuste cause wherefore thou shouldeste seace boeth to loue hym and to execute the workes of loue vpon hym He hath thou wylte saye deserued farre other wyse at my hande Yea but what hath oure Lorde deserued Who while he biddeth the to forgeue hym what so euer he hath offended agaynste the wol surely recken it euen as forgeuē to him self Surely by this one waye men come vnto that thynge whiche is not only hard vnto mannes nature but also vtterly agaynste it to wytte that we loue them whyche beare hatered vnto vs that we requite euylles wyth goodnes and rendre blessynges for curssynges by thys one waye I saye we atteyne therunto if we remembre that we maye not regarde the malice of men but muste behold in thē the ymage of god whiche Image their synnes being hid blotted out oughte to allure vs hertely to loue and imbrace thē for the bewtie worthynes of it Therefore thys mortification shall then onely take place in vs if we haue feruente charitie but he hath so not that alonly doth execute all the offices or partes of charitie thoughe he pretermitte none but he that of a pure affectiō of loue doeth the same for it maye be that some man paye fully to all men what so he oweth them so farre as belongeth to the outwarde dutie and neuertheles he maye the whylest be far frō the true maner of paying For thou maiest se sone who wyll seme very liberall who yet geue nothing which with a proud coūtenaūce yea loftines of wordes to thei cast not a man in the teeth with afterwardes And vnto this calamity in this our vnhappy daies is it come that almoste no almes at the leste way of the most part of mē is geuen without rebukes or taūtes which frowardnesse or churlyshnes oughte not to be tollerable no not amonge Ethnikes for of christē mē there is somwhat more required then that they shal shewe a cherefulnes in their coūtenaunce with familiaritie of wordes cause the thing whiche they of dutie do to be wel taken For first they must beholde the parson of hym whō thei perceiue to lacke their helpe and euen so muste pitie his necessitie as if they them selues felt and suffered it so that by the felynge of mercy cōpassion they may be no otherwyse desirous to healpe hym then if he were thēselfe Who soeuer being thus encouraged cometh to healpe his bretherne he not onely shal not with any lostines or casting in the teeth defile the doinge of his duty toward his neighbour but also shal not despise his brother to whom he doeth a good turne as one that lacketh his healpe nor shal therfore brynge hym in subiection as one greatly bounde vnto hym for it No more surely then either we reioyce that a membre of oure bodye is sycke when to the healpynge of it the reste of the bodie laboureth or elles thynke that membre speciallie bounde to the other membres because it hath had more laboure done vnto it then it hath requited For the commune ministration of the membres in doinge of their offices one to an other is beleued to haue nothynge that it loketh to be recompensed for agayne But rather reckeneth the same to be a payinge of that thynge whiche by the lawe of nature is owynge and due By thys meanes also shall it come to passe that he shall not thynke hym selfe quitte or discharged whiche hath done in one maner his dutie as it is comonly wont to come to passe that a worldely ryche man after he hath geuen somewhat of his to the poore he wyll appoynte vnto other men the other charges as thoughe they nothynge belonge to hym But thus rather shal euerye mā thynke wyth hym selfe that how great so euer he be he oweth him selfe to hys neyghbours that he must appointe no other tyme of seacynge to shewe mercy and frēdship vnto them but only thē whē he lacketh powre and habilitie to do it which habilitie how much it is is to be limited after the rule of charitie Now let vs declare the chief parte of deniynge of oure selfe whyche we sayde dyd perteyne vnto god Mani thinges are alredy spokē touching it which to repete were in vaine It shal suffice to speake of it so far forth as it teacheth vs equanimitie patientnes that is to saye a quiet moderatiō of mynde that is neither extolled in prosperitye nor discōforted in aduersitie but taketh al thinges in good parte In the beginning therfore in the seeking either of the cōmoditie or the
god is become a father vnto vs we are worthy to be reproued of to muche vnthankefulnes except we agayne behaue oure selues as chyldren vnto him Ephe. v. And sith he hath purged purifyed made vs cleane in the bath of his owne bloude yea and by Baptisme made vs partakers of thys bath it becommeth vs not a freshe to be defiled wyth filthynesse And syth he hath graffed vs into his owne bodye we oughte diligentlye to beware Colo. iii. leste we whyche are his membres sprynkle vpon vs anie spot or stayne and syth he hym selfe who is oure heade is ascended vp into heaueÌ„ it is meete that earthly affections beinge sette asyde i. Cor. iii. vi we shoulde wyth all oure hertes desyre to be there And syth the holie goste hath made vs holie Temples vnto God â—i Cor. vi we oughte diligentlie to endeuour that the glorie of God through vs myght beautifully appeare And we ought not to coÌ„mit any thing wherbi we mought vnhalow defile our selues with the filthines of syn And sith both oure soule body are appointed vnto heauenly incorruption i. Thess. v. and to a crowne that can not fade we muste manfully endeuour that they may be kept and preserued pure and vncorrupte tyll that daye These I saye be the beste foundations to make a good coÌ„uersation withal the like wherunto thou shalt not fynde to be taughte of al the philosophers who in the coÌ„mendynge of vertue neuer ascend aboue the propre worthines or goodnes of the onely naturall man And here is a good place to rebuke theÌ„ who hauynge nothing that perteineth to christ but onli his name outwarde badge couet neuertheles to be called christiaÌ„s But how caÌ„ thei for shame bragge of his holy name Truly none hath any thynge to do wyth Christe but they whiche haue receiued the ryghte knowledge of hym through the worde of his gospel or ioyful tidinges no for the Apostle denyeth all them ryghtly to haue learned Christe whiche haue not learned and are taught to cloth theÌ„ selues whyth hym Ephe. iiii the olde man which is corrupted bi folowing disceitful desires beinge cast awaye Therfore wrongfully and wythout cause suche pretende to haue knowledge of Christe although they talke of the gospell neuer so learnedly and can reherse it on their fyngers endes For it is not a doctrine of the tonge but of conuersation and lyuyng Neither is it apprehended or learned by vnderstaÌ„dyng and memorie only as other disciplines and sciences are but it is then onely receiued and learned when it possesseth the whole soule and fyndeth a seate or restyng place in the inwarde affection of the herte Therefore either let them ceasse wyth the dishonouryng of god to bost them selues to be that they be not or els lette them behaue them selues as disciples or scholars not vnmeete for suche a maister To the doctrine wherein oure religion is conteyned we haue geuen the chiefe prayse for surely oure saluation begynneth at it But the same muste be poured into our hert and must go furth yea and must so transforme and chaunge vs into it that it be not vnfruitfull in vs. For if philosophers be iustlie angrie and wyth greate displeasure dryue from their coÌ„pany those whiche because they professe the arte whiche oughte to teache an honeste conuersation do tourne the same into Sophisticall babling vpon howe muche greater cause shall we abhore these triflynge Sophisters I meane the swynyshe Godspisers and not Gospellers whyche passe vpon no more but on the onelie hauynge of the Gospell outwardly in their mouthes the efficacye and strength whereof oughte a hundreth tymes more then the colde preceptes or exhortacions of the Philosophers to enter into the innermoste affectioÌ„s and desires of the hert to abyde styll in the soule and to worcke in the whole man Yet I require not that the maners of a christen man shoulde sende furth nothynge but the perfect Gospell whiche thynge neuerthelesse boeth oughte to be wyshed and also is needefull to be gone aboute But I require not so straightly the euangelical perfectioÌ„ or that perfectnes which the Gospell teacheth that I would not acknowledge for a christen man who so euer hath not yet fully atteyned therunto For so all men shoulde be shytte out from the congregation of Christe For there is no man founde whyche is not yet sette farre frome it And manye haue yet gone but a litle waye forwarde whoe neuerthelesse shoulde vnworthylye be abiected or caste awaye What then let the marke be set vp before our eyes to the which lette vs directe and as it were leuell our myndes endeuours â–ª lette the pricke be appointed before vs wherunto lette vs both endeuour and stryue to attayne for thou mayst not make suche a perticion wyth god that of the thynges whyche are prescribed vnto the by his word part thou wylte take vpon the and parte thou wilt passe ouer at thy pleasure For in the firste place of all he commendethe or setteh before vs euery where innoceÌ„cy as the chiefe part of honouring of him by whiche name he vnderstandeth a true simplicitie of mynde whyche is wythout colour and fayninge contrary wherunto is a double herte But because no man hath so muche strength in this erathly pryson of his body that he hasteth thitherwarde with so muche swyftnes of runnyng as he ought to do and the greater numbre are oppressed wyth suche weaknes that thei stacker and halte yea and creepe on the ground and therfore go litle forwarde let vs therfore go euerye man accordinge to the lytletyne power he hath and folowe after in the iourney begon No man shall goo so vnfrutfullye but he shall at the leste waie daylye rid some parte of the waye Lete vs therfore not cease to doo thus that so we may dayly profyt som what in the lordes waye let vs not be discouraged because of litle successe For truly thoughe we go not so faste forwarde as we desire yet the laboure is not lost when thys day is better theÌ„ yesterdaye so that with true simplicitie we directe our eye vnto our marke desire to hit the prycke not folishely flateringe oure selues nor wynking at our fautes but with a continual desire endeuoryng that we may waxe better and better in oure selues vntyll suche tyme as we come to that goodnes whiche in dede al oure lyfe longe we seke for and folow to get and only then shall laye hande vpon it when hauing cast of the weakenes of our fleshe we shal be receyued into the full feloweshyppe of hym Thoughthe law of god hath a very good way and wel ordered to teache a man howe to leade hys lyfe yet it pleased our heauenly mayster by a more exacte waye to fashion hys accordyng to the rule which he had before fetfurth in the lawe And the begynninge of that waye is thys that it is the dutie of the fayethfull to geue vnto God ther own bodyes a lyuelye
frome other men and in flatterynge of our selues recken them lyghte and smal yea and other whyleste delyght in thē as though they were vertues And if we see the same giftes in other men whiche we wondre at or be in loue wyth in oure selues yea let them be greater then oure owne yet lest we should be constrayned to take them for oure betters those gyftes we do thorowe malice make worse and diminish but if there be anie faultes in them then being not contented wyth rigorousnesse and bitter tauntynge to harken and spye them out we wyll maliciously make of ant egges ant hylles and sette out the matter at lēgth Whereupō ryseth thys lordly presumption wyth euery one of vs that as being by a cōmō law exempt eueri one would aboue the reste excell or be taken higher There is no man elles but eyther wythout cause we fierflie defye hym or elles at the leste waye as oure inferioure sette noughte by hym In deede pore men geue place to the rych the comminaltie to the nobilitie the seruauntes to the maisters and the vnlearned to the learned But for all that there is no man who inwardly and wythin his brest nourisheth not some oopinion of excellēcie Thus euery man in flattering of him selfe doeth execute or beare a certeine kyngdome in his herte And attributing to muche to him selfe that he may the better stand in his owne cōceite he taketh vpō hym authoritie to iudge other mens wittes maners but if it come so far furth that thei once cōtend or be at wordes then their poyson breaketh out For mani in deede pretēd much meknes or gētlenes so lōg as thei find al things pleasaūt after their owne mindes But howe manye be there that whē they be once pricte or stirred vp vse such maner of moderaciō or humblenes And there is no other remedy but that this most noysome pestilence of blind loue and of loue to oure selues muste be plucked vp out of the bottom of oure hertes euē as also by the doctryne of the scripture it is puld vp For this we be taught that the giftes whiche god hath geuē vs we ought to remembre not to be oure goods but the fre giftes of god of the which if mē be proud they therby vtter theyr vnthākfulnes Furthermore by the continuall considerynge of oure synnes we calle our selues backe vnto lowlines of herte Thus there shal nothynge reste in vs wherefore we shoulde swel for anger or pride but ther shal be greate cause why we shoulde throwe downe oure selues or beare our selues low Againe we be commaunded what so euer giftes of God we beholde in other so to reuerence and behold those same that we also honoure them in whō thei be For it were a parte of great wyckednes to take awaye from them that honoure whyche oure Lorde hath vouchsaued to geue them But at their vices we are taughte to winke not that through flatterie we should nourish or maintaine them but that we should not because of them speake reproche of those persons vnto whome we ought to beare frendshippe and honoure Thus shall it come to passe that with whom so euer we haue to do we shall beare oure selues not onely lowly gently but also familiarly frēdly euē as cōtrariwyse vnto true mekenes thou shalte neuer come anye other waye but if thou shalt haue thy herte tempered boeth wyth the throwynge downe of thy selfe and also wyth the reuerencynge of other Now to do thy dutie in seking of thy neyghbours profite howe hard a thing is it Surely onles thou departe from the considerynge of thy selfe and after a sorte put of thy selfe as a man doeth hys garmente thou shalte brynge nothyng to passe heare For how cāst thou shewe furth the workes whiche Paule teacheth to perteine to charitie except thou forsake thy selfe that thou maiest bestowe thy selfe all together vpon other loue or charite sayth he is pacient and suffereth long and is curteous loue inuieth not loue doeth not frowardely swelleth not dealeth not dishonestly seketh not hir owne is not prouoked to angre If thys one thyng be required of vs that we seke not our owne thē there must no little strēgth be brought vnto nature for it inclineth vs so to the onely loue of our owne selfe that it suffereth vs not so sone wythout regarde to ouer passe both vs ours that we may care for other mens profite yea wylyngly depart frō our owne right that we may the more diligētly loke to our neybours profite But the scripture to lead vs as it were by the hande to it warneth vs what so euer gift we obtene of our Lord the same to be comitted vnto vs vpō this cōdicion or couenaūt that it shoulde be bestowed on the cōmon proffite of hys congregacion and therefore the lawful vse of all gyftes to be a liberall and gētle departyg frō them vnto other And there could be deuised no rule more sure nor any exhortacion for the keaping of it more strong then wher we be taught all gyftes and qualities whiche we are indued wyth to be sente vs of God or put of truste into our handes on thys condicion that thei should be bestowed vnto our neyghbours profit yea the scripture yet goeth further whyle it compareth the gyftes whyche euery man hath vnto the powers or qualities whyche the mēbers in a mans bodye are indued wyth Neuer a member hath hys powre for hym selfe alone neyther applieth it to hys owne priuate vse but powreth it furth vpon his felow membres and taketh no profit therby but that which cōmeth forth for the comon commoditie of the whole bodye besydes So a good man what so euer he can do he oweth that habilitie to hys bretherne prouiding no other wise priuatly for hym selfe but that his mynd neuertheles is bente vnto the comon edifiyng or mayntaining of the congregation Therefore let thys be a short rule vnto marcie and compassion what so euer God hath indued vs wyth wherby we can healpe oure neyghbour thereof we to be stuardes who are bounde to yelde accomptes of the orderyng and bestowynge of it moreouer that only to be the ryghte orderynge and bestowynge of it whyche agreth with the rule of charitie So shall it come to passe that not onely we shall alwaye ioyne the desyre of our neighbours profit with the carynge for oure owne but also shall regarde it before oure oure owne And that we myght know that thys is the lawe of true ministrynge or vsinge of what so euer gyftes we haue receyued of God in tymes paste he made the same lawe also in the smalleste gyftes of hys benignitye For he commaunded the firste fruites of corne to be offered vnto hym whereby the people should beare record that it was not leful for them to take any fruite of suche goodes as were not firste consecrated or applied to gods vse Wherefore if the gyftes of God be sanctified or holye vnto vs then only when we haue
But almoste there is nothyng but either we weigh it to negligently or remembre it to litle For we go aboute all thynges as though we ordeined vnto oure selues immortalitie here in earth If ani corse be brought forth or if we walke among graues because then the Image of death is preseÌ„t before oure eyes excellently I coÌ„fesse we reason and dispute of the vanitie and frailnes of thys lyfe though yet we do not thys alwaye for many tymes al these thynges moue vs nothynge at all But when it happeneth that suche thynges moue vs the consideration is very shorte the whiche alas as sone as oure backes be turned is quite gone leaueth hehinde it no maner of token that once we remembred it for we forget not onely death but also that we are mortall Yea and as though we had neuer hearde tel of the mater or knew what it ment we be lulled and rocked in a safenes or retchlesnes of earthie inmortalitye If any man the whyleste reherse this prouerbe that man is here to day and gone to morow in dede we acknowlege the same but yet with out hauing any consideratioÌ„ therof so that the thinkinge of coÌ„tiuÌ„ance here doth neuertheles abyde styll in oure myndes Therfore now who denieth that we haue all verye greate nede I say not by wordes to be warned but by as manye experiences as may be possible to be taught the miserable state of thys earthye lyfe wheÌ„ we now that be taught it whether we wyll or not yet neuertheles we scacely ceasse to be astoned wyth the naughtye and folishe wonderinge at it euen as though it conteined in it all maner of goodnes Nowe if it be nedefull that oure Lorde teache vs thys it is agayne oure duties to geue eare vnto our Lorde while he calleth vs and rebuketh oure slogishnes that the world being despised we may endeuour with all our herte contemplate or behold the lyfe to come But lette the faythfull accostome them selfe to suche a dispising of thys life as neyther may beget hatered of it neyther vnthaÌ„kefulnes towardes God For albeit thys lyfe be ful of neuer so many miseries yet it is not with out cause reckened amonge the good blessings or giftes of God Wherfore if we therin acknowledge or consider no benefite of God we are then giltie of muche vnkindnes against God For the faythful oughte chiefly to beare witnes of Goddes mercie syth the same is wholly apoynted to worke their saluation for before that he sheweth openly vnto vs the enheritaunce of eternal glorie he wyl firste by smaller experimentes declare hym selfe to be a father vnto vs to witte by the good thynges whiche he dayly geueth vnto vs. Therefore syth thys lyfe serueth vs to vnderstande the goodnes of God shal we disdaine or loth it as though it had not a myâ—e or crome of goodnes in it naye Therefore we muste be indued wyth thys vnderstandynge mynde that we nuÌ„bre it among the excellent giftes of goddes mercy kyndnes towardes vs. For if there lacked hereof testimonies of scripture whiche are many very playne yet nature it selfe exhorteth vs to geue thankes to god that he hath brought vs forth in to the light of the same lyfe and that he hath grauÌ„ted vs the vse of it that he geueth vs al maner of helpes necessarie to the coÌ„seruatioÌ„ of it And furthermore there is yet a muche greater cause theÌ„ this if we shall coÌ„sidre that in it we are after a sort prepared vnto the glory of the heaueÌ„ly kingdoÌ„ For thus our Lord hath ordeyned that they whiche in tyme to come shal be crowned in heaueÌ„ shal entre first into coÌ„flict here in earth that they may not triumph but hauing firste ouercome the hardnes of the battail hauing gotteÌ„ the victory And yet there is an other cause to witte that by sundry benefites we may begin in it to tast the swetnes of goddes goodnes mercy towarde vs wherby our hope desire maye be whet and stirred vp longly to loke for the full reueling or openinge of it When this is once decreed that it is the gift of gods mercy that we lyue this terrestiall lyfe that as we be bounde vnto hym for it so we oughte to haue it in remembraunce to be thankful to hym for the same theÌ„ in good time we shal come downe to this poynte I meane to coÌ„sidre the wretched state of it that therby we may be rydde from the ouer gredy desiring of that whereunto we are by nature as I saied of our selues greatly inclined Furthermore what so euer is wythdrawen froÌ„ the naughtie loue of it oughte to be applied vnto the desire of the better life I confesse that they iudged rightly who thought it best not to be borne nexte that very shortly to dye for why what could they se in it that was not vnhappy euyl they beinge destitute of the light of god and true religion or ryght honouryng of god And thei lacked not reason whiche mourned wept at their childrens birth made solemne ioy and reioysyng at their burials But that dyd they wythout profite because lacking the true doctrine of fayth howe that thynge turneth vnto goodnes towards the godly which of it selfe is neither blessed nor worthy to be desired they therefore ended their iudgemeÌ„t in desperatioÌ„ Let this therfore be the marke that the faith ful shote at in the estemynge of thys mortal lyfe that whylest they perceyue it to be of it selfe nothing but miserie and wretchednes the more merily the more redyly lette them therefore gette them selues to the coÌ„templation of the euerlastynge lyfe to come When we once come to the comparinge of these two liues together then truly thys earthye life not alonly is eassely set lyght by but also in consideracion of the heauenly is vtterly contempned and dispised ☞ For if heauen be oure countrie what other thing is the earth here but a banishemente if the goynge out of the worlde be the enterynge into lyfe what other thynge is the world then a graue in it to tary what is it else but to be drowned in death yf to be deliuered from the body is to be plaÌ„ted into perfect libertie what other thing is the bodye but a prison if to haue the presence of God be the highest some of felicitie is not the lackynge of it miserye And more ouer til we haue escaped clean out of the worlde we be straungers from God ii Cor. v Therefore if the earthye lyfe be compared wyth the heauenly no doubte it wyll sone be sette lyght by or dispised and troden vnder fote But yet it is not to be hated but in that it holdeth vs subiecte vnto synne Although yet that hatred can not properly be turned or applied vnto it For howe soeuer it be yet it becometh vs so onely to loth or hate it that desiringe the ende of it we may also be readie at the Lordes pleasure to abyde in
the same that is to saye that our lothyng maye be farre from al murmuryng and impatience For it is lyke to a standynge or gole Rom. vii wherin our Lorde hath set vs to keepe it styll tyll he shall call vs thence Paule lamenteth his chaunce that he is longar kepte bounde in the bandes of his bodie then he woulde and sigheth Phi. i. wyth a feruentâ— desire to be delyuered from it Neuerthelesse that he myghte obey the pleasure and commaundemente of God he coÌ„fessed that he was ready to boeth of them because he coÌ„sidered and acknowledged that he ought vnto god that his name mighte be honoured both through his lyfe and his death But it beloÌ„geth only vnto god to appoynte what is moste expedient for his owne glorie Therfore if it become vs to liue dye vnto our Lorde let vs leaue to his free choyse and pleasure the terme boeth of oure death and of our life Neuertheles in suche wyse that we maye burne in the desire and loue of hym maye be diligent in exercisynge of the same and in respecte of the immortall lyfe to come let vs despise thys presente lyfe Yea and because of our boÌ„dage to synne let vs desire to forsake it when it pleaseth our Lorde Thys is a marueilous or rather a moÌ„sterous thing that in the steede of beinge desirous to dye many who boste theÌ„selues to be christiaÌ„s be takeÌ„ with such feare of death that at euery namynge of it thei treÌ„ble their hert is at their mouth as at the naming of a very vnhappy and vnlucky thing For soth it is no marueile if the naturall wysedome whiche is in vs do greatly feare when it heareth of dissolution or departure of our soule from the body But it oughte not in any wyse to be once suffered that in a christian mans hert there should not be a light of godlynes which should ouercome suppresse that feare were it neuer so greate wyth a greater coÌ„fort for if we considre this vnstable sinfull corruptible vanishinge driynge and rotten house of our bodi to be dissolued or broken downe for that intent that we shoulde strayghte waye be put into stedfaste perfecte incorruptible and heauenly glorie wyl not fayth make vs hertely to desire the thynge whiche nature greatly feareth if we thinke our selfe by death to be called backe froÌ„ a place of banishmeÌ„t that we may dwel in our contrie yea and that our heauenly countrie shal we take no coÌ„forte thereby wyl that set our hertes nothinge a gog yes but yet ther is nothinge thou wylte say that desiereth not to coÌ„tinue stil. In dede I confesse that therefore I contend that we shoulde desire the immortalitie to come where that sure state happeneth which in earth neuer appeareth Shall brute beastes yea and the same creatures that lacke life til ye come to verye wood stones knowing ther owne presente vanitie longly loke for the last day of resurection that they maye with the children of God be deliuered from vanitie and shall we boeth indued with the light of wisdom and aboue wisdoÌ„ lightened with the spirite of god when our own beinge is in hand not lift vp our hertes aboue thys rattennes of earth But here neyther the time nor place serueth to writ against thys so great peruersite naughtines And more ouer in the beginninge I sayd that I woulde not take vpon me very largly to treate of anye comon place I would therefore counsayle suche fareful myndes to reade the litle boke of mortalitie whiche sainâ—â— Ciprian wrote but that they be worthye to be driuen away from it euen vnto heathen Philosophers that for somuche as the same Philosophers did pretende to haue ateined vnto that point that they dispised death these meÌ„ at last maye now beginne to be ashamed And let vs make our reckening of this that no maÌ„ hath wel profited in Christes scole but he which with ioye loÌ„geth for the day boeth of death and of the laste resurrection For not only sainte Paule blaseth all the fayethfull wyth thys difference and token but also it is a familiar thyng in the scripture as often as it wolle set before our eyes a greate cause of true gladnes to calle vs vnto thys pointe exceadyngely reioyse sayeth our Lord and holde vp your heads like men Tit. ii for your redemcion is at hande Were it reasonable or semely thynge I praye you that the thing which he woulde shoulde be of somuch force and strength to stirre vs vp vnto excedynge great reioysinge and mirth shoulde do no thynge but make vs sad and halfe out of our wyttes for feare if the wind be in that dore what do we yet bragge Math. v. as thoughe Christ were styl oure mayester Therefore let vs plucke oure wyttes better to vs. And thoughe the blynd folish desire of our flesh or natural maÌ„ be against it let vs not sticke to desier the coÌ„ming of our lord yea not onely wyth wyshinges but also wyth groninges and depe sighinges as that which of all thynges is the most happye For our redemer shal come to vs whoe drawinge vs out of thys greate golfe of all micheifes and miseries wyll leade vs into hys blessed inheritaunce of euerlastynge lyfe and glory And thys is a cleare case that the whole companye of the faythfull so long as they dwell in earth muste be as shepe appoynted to slaughter that they maye represente Christ their head Therfore they should be most wretched except hauing their mynd lifte vp vnto heauen they dyd ouercome Ro. viii what so euer is in the worlde and dyd passe ouer the presente outward shewe of thynges â— Cor. xv CoÌ„trarye wyse after they haue once lifte vp their heades aboue al earthie thynges al thoughe they se the florisheinge riches honours of the vngodli althoughe they se theÌ„ haue great worldly quâ—ecnes although they se theÌ„ to waxe proud in the bewtifulnes and plentuousnes of al thinges yea and althoughe they se them flowe in al maner of pleasures and dilicates and agayne on thother syde thoughe they theÌ„selues be hurte by them and by their naughtines though they susteyne displeasures and rebukes through the others pryde though thei be robbed thorough their couetousnes or by any other vngodly desire of theirs be vexed yet in al such mischieffes they shall well inough endure For before their eyes shal be that daye wherin our Lorde shal receyue his faythfull into the quietnes of his kingdome and shal wype away euery teare froÌ„ their eyes and shall put vpon them stoles of ioye and gladnesse and shall feede them wyth the vnspeakable swete tast of his delicates and shal lyfte them vp into the felowshippe of his highnes and finally shall vouchsafe to make them partakers of his felicitie But the vngodly who florished here in earth he shall cast furth into vtter reproch and shame their dilicate and wantoÌ„ pleasures he shall chaunge into greuous tormentes their