synne Seeke not thou to lyue in pleasure synce that thou seest all pleasant thinges coÌ„temned and abhorred of them that are condemned to dye and thy selfe carying the sentence of death aboute thee drawing daylie toward thy graue thou oughtest to spend this short tyme of thy lyfe in contynuall sorow and sighinge for thy synnes It is a souereigne medecyne for to refrayne thy sensuall appetites withall 〈◊〉 haue in thy mynde the coÌ„sideration of thâ— â—mall tyme that thou hast to remayne here And in how short space thy bodie shall afâ—er be eaten with woormes and conuerted â—nto dust This remembrance of death doth â—s it were throwe water into the fornace of our hoat fierie appetites and desires Death is the clock by which wee sett our life in an order and the memorie therof doth choke vp all that earnest loue that we doe beare vnto the worlde As Daniell with throwing of ashes in the flore discouered by the printe of the feete the deceyte of the false priestes of Babilon So if thou wilte sprincle thy memorie a little with those holesome ashes into which thou must within a while be conuerted thou shalte likewise discouer the deceytes of the worlde the crafte and subtiltie of the deuill the secret temptations with which the enemies of thy soule doe seeke to vndermyne thy saluation O that this thought wolde neuer falle out of thy remeÌ„braÌ„ce with what cleannes of conscience sholdest thou lyue what bitternes sholdest thou then finde in those thinges which nowe doe seeme so sweete vnto thee and how warelie then woldest thou walke in the way of this miserable lyfe which thou doest nowe so inordinatlie loue At that strayte passage of death shalt thou knowe how much it had bene better for thee to haue serued God then to haue consumed and spent out thy tyme which is so pretious a thinge in vanities and idle busines which at that tyme will doe the no good Thy frendes and kynnesfolkes thy riches temporall goodes of whiche thou makest now so greate accompte O how little good shall all these doe thee then when as a pure coÌ„scieÌ„ce at that tyme shall stand thee in better steade then to haue had the whole world vnder thyne obedience The trauayll of that hard passage with tongue cannot be expressed nor by any meanes escaped The maryner that guydeth the shippe sytteth allwayes at the stearne so must thou that wilt sayle in the tempesteous Sea of this world seeke for thy assurance in the end of thy lyfe where thou must staÌ„d as it weere at the stearne of the shipp and there by contemplation of death coÌ„sider well how thou mayest gouerne the course of thy whole lyfe Ashes doe preserue and keepe in the fire And the memorie of Ashes into which thou art to be coÌ„uerted preserueth grace Greate follie is it then for a mortall man that is daylie dying to forget death It is wisdome for euerie man to haue it allwayes in his mynde But worldlie men haue allwayes lyfe in their remembrance and put death cleane out of their mynde and yet nothing dryueth synne away from man so much as the contynuall remeÌ„braÌ„ce of death Happie is he that carrieth daylye before his eyes the remembrance of â—eath and continually disposeth hym selfe to die Happie is he that thinketh in the morning that he shall not lyue till nighte and at nighte thinketh likewyse that he shall dye before the morning come happie is he that is so prepared as death doth neuer finde him vnprepared happie is he that seeketh to be such in this lyfe as he wolde be founde when death cometh It is reason that thou sholdest beleeue the thing which thou seest dayly before thy face At all howres and tymes of thy lyfe let that dreadfull sounde of the trumpet rynge in thy eare whiche will calle â—lowd Rise vp all ye that be dead come vnto iudgment The memorie of death doth clense and purifie all that passeth through it as a strayner clenseth all the liquor that is powred into it Dryue not from thee the memorie of death which many wayes doth thee great good it maketh thee to refrayne from the reuenge of those iniures which thou thoughtest to haue reuenged And it keepeth the from the folowinge of the pleasures and vanities of this world Doe as the seruante of God ought to doe that is forget all such like vanities haue the hower of thy death fixed in thy memory to the intent that thou mayest get that true lyfe eternall whereby thou mayest lyue in blisse for euer VVHEN EACH MAN LABOVreth so earnestlie to bring any vvorldly busines to passe by some certayne tyâ—â— appoynted hym much more ought 〈◊〉 to labor earnestlie about his soules bâ—sines and doe pennance for his sinnes lyfe being so shorte and the houre of death so vncertaine CHAP. 31. VVATCHE sayth our Lord because ye knowe neyther the daye nor the houre Death being so certayne 〈◊〉 the tyme so vncertayne thou oughtest to watch coÌ„tinually for when thy lyfe is ended thoâ— canst not chauÌ„ge that state in which death did finde thee thou oughtest so to orâ—dayne euery day as though that day shoâ—â— be thy last Many doe builde houses not knowing whether they shall dwell in them after they be made Many doe make greate proâ—uision for victuall for the yere that â—â—â—eth and happely they doe not lyue to 〈◊〉 it they prepare for a lyfe which is altogyâ—ther vncertaine and haue no care of deaâ—â— which is most certayne they seeke 〈◊〉 â—ll care and diligence for that tyme which â—hey knowe not whether it shall come or â—o and be altogether necgligent in prepaâ—ing for death which they knowe shall â—urely come And seeing thou prouidest â—or vncertaine thinges with so much care â—hat is the cause that thou makest not â—rouision for death that is so certayne to â—ome It is not meete nor conuenient that â—hou sholdest leaue the certaynetie for the â—ncertainetie The dayes that we haue to lyue be vnâ—erteine and very sure it is that they must â—ll needes shortly haue an ende Neuer â—aue thou any greate care of such thinges â—s thou art vncertaine whether they shallâ—e or no But let thy care and diligence be â—o prouyde for thy selfe to prepare for â—hat houre which thou art vearie sure will â—hortlie come No man knoweth his end 〈◊〉 therefore the wyse man sayth As fishes â—e taken with the hooke and birdes with â—he net so shall synners be taken in the day of vengeance VVhen a thing is neare at â—and and certayne to come thou doest accompt of yt as of a thinge alreadie past â—hat cause is there theÌ„ but that thou sholâ—est so thinke of death also which staÌ„deth â—till readie at thy dore to lay hold on thee And to prepare for yt as for a thing rather present with thee then farre of from thee If a kinge shold gyue thee his graunte of some greate citie or towne of his kingdome And shold but allowe
thee one houre to get thy conueyance thereof to 〈◊〉 assigned vnto thee O with what diligâ—â—â—â— woldest thou goe aboute to get it draweâ— written out fayre for the kinge to signâ— lest the tyme shold ouerpasse thee and so thou sholdest loose so greate a grace aâ— the kinges hande No other busines shold let thee nor occasion stay thee but thaâ— thou woldest onelie applie thy selfe to get the confirmation of thy graunt But the heauenlie citie of Hierusalem which the greate kinge of heauen hath promysed vs is a farre greater and better Citie then all the Cities and kingdomes of the world bâ— besides The glorie of this Citie and the eternall felicitie thereof vnto the which wee labor to come farre exceedeth all the principalities empires of the whole worlde This notable kingdome is that which God of his bountifull liberalitie doth grauÌ„t vnto thee And this short space of this present lyfe is the tyme that is gyuen thee to deserue it in The night of death draweth on when no man shal be able to worke No man hath one houre sure of his lyfe the tyme whereof being so shorte and the promyses of God beinge so large and liberall howe happeneth it that so many doe spend their dayes in idlenes and vanities as thoughe they were sure to lyâ—â— an hundreth yeares and that after this lyfe there were no other to be looked for If thou doest so toyle thy selfe here by â—osinge of so many nightes sleepes forbearinge thy meate drinke so many meales â—y forgoing of all thy other pleasures and â—ll to make hast for the gayning of a temporall commoditie which els thou mighâ—est forgoe why doest thou not in this short space that is graunted thee to lyue â—eaue all worldly busines and occupations â—nd bestow all the whole tyme of thy lyfe â—n gettinge that durable and euerlastinge â—yfe Be not thou idle nor lyue not lyke one that were blynde neyther deceyue â—hou thy selfe with the vayne hope of to morow which perhapes thou shalt neuer see Those fyue foolish Virgins that had tyme gyuen them to make prouision for them selues wold not but did put of their â—are still vntil the tyme were past wolde gladlie after haue had tyme and earnestlie sought for it but none wold be graunted them Put not any trust in the tyme that is to come Thou hast not to take care for a â—onge lyfe but for a good lyfe neyther ought thy trauayll be to lyue many yeares but to bestowe well those yeares which thou doest lyue Saule reigned twentie yeares in Israell but the scripture in the accompte of the yeares of his reigne setteth downe but two For God accompteth not the yeareâ— that be euill spente but those whiche be â—pente onelye in his seruice Thy labor had neede to be greater in taking payne to lyue well then to lyue longe Spend not thy tyme still in proposing and determynyng with thy selfe to lyue well but put thy determinations into practise and see that thou lyuest well in deede There be many in hell which deferring still their pennance were at the last ouertaken with death and so their colde determynations with out executions were buried vp in the hoat fire of hell The houre of death is vncertayne the consideration thereof alone is sufficieÌ„t to make thee lyue still in care that thou be neuer taken vnprouyded It were madnes for thee to lyue iâ— that state in which thou woldest not that death shold fynde thee And because that this may happen vnto thee at any houre reason alone may teach thee to lyue well for the doubte which thou hast of the vncertayne houre of thy death BECAVSE THAT EVERIE man sholde still be prepared and that no man sholde take licence to sinne our Lorde vvill not that the houre of our death sholde be knovven vnto vs. CHAP. 32. THE dayes of mans lyfe be shorte and God knoweth onely the number of the monthes sayeth Iob. Nothinge is more sure then death nor any thing more vnsure then the houre of death Thou knowest not at what houre of the watch our Lorde will call In concealing from vs the houre of death God hath thereby taught vs that we sholde not presume of any long lyfe but that we sholde in this short space of our tarying here looke that euery houre shold be our laste And in this as in all other thinges beside God hath dealte most mercifully with vs in keeping froÌ„ our knowledge the houre of death to the intente that we sholde lyue with more puritie cleannes of harte Such as we shall be found at the houre of death for such shall we be iudged at the handes of almightie God and since experieÌ„ce doth dayly teach vs that we may dye in euerie moment let vs lyue innocentlie that wee may be founde in no arrerages at our counting day And so much more feruent oughtest thou to be in thy doing of good deedes as thou arte vncerteyne of the houre when thou shalt be called since the tyme when thou shalt dye is vncerteyne thou oughtest allwayes to be readie and prepared for to receyue death If there be many now which doe lyue in the offence of God hauing the day of their death vncertayne how many more wold there be much worse yf they shold know certeinlie the end of their lyfe They wold deferre their pennance and commit many moe offences vpon that assurance If men doe lyue lewdelie now being not sure to continue vntill to morow in what sort wold they lyue yf they might be sure to lyue here an hundreth yeres The ignorance of the last houre maketh many to absteyne from synne And if some men doe happelie gyue them selues a little to the world yet doe they not wholie addict them selues thereunto for the feare that they haue of the sodayne comyng of death vpon them whiche they wold not doe yf they knew they shold lyue many yeares for then it is most manifest that they wold with more negligence and forgetfulnes of God gyue them selues vnto vice And allthoughe that the vncertentie of death doth not keepe a man all together from synne at the leastwyse yet it maketh hym not to contynue therein so longe as els he wolde If wicked men knew the houre of their death they wolde be much worse then they be Many dare not sinne leste death sholde take them whylest they be doing it If a man might knowe surely the houre of his death yet is it playne that he colde not knowe it but vnder one of these two conditions that is to say eyther that he sholde dye very sodenly or els haue some certayne tyme after appoynted and prefixed him to dye in and if he sholde knowe that he sholde dye sodenly his pennance being vpon a sodayne were lyke to be very daungerous and doubtefull and if on the other side he sholde knowe his tyme to be lengthened for a longer space then wolde he take more occasion to sinne
neuer weare it and in â—â—ne sholdest thou haue a soule if thou â—â—te not therewithall doe those thinges 〈◊〉 exercyse those functions that thy â—â—e is created for God hath created for thee a memorie 〈◊〉 thou sholdest remember hym with 〈◊〉 vnderstandinge that thou sholdest â—â—w him with a will that thou sholdest 〈◊〉 hym by It is but meete that synce 〈◊〉 hath made thee to the end that thou â—â—â—dest loue hym and serue hym thou â—â—â—dest spend these short dayes of thyne â—â—â—e exercyse of such thinges as might â—â—â—ge thee vnto that glorious end that 〈◊〉 wast created for He that hauinge a soule doth lyue 〈◊〉 though he had none and he that occupyeth his vnderstanding in the applying 〈◊〉 it to get worldly honors and riches and bestoweth his will in the louinge of the thinges of this worlde such a one receyueth his soule in vayne because God created it not for that purpose Felicitie is the last ende of man and 〈◊〉 the which all other thinges are ordayneâ— in their due course Let not the finall 〈◊〉 of thy trauayles be intended vnto any thing besides God nor doe not thou reâ—â— vpon any earthly thing for neyther 〈◊〉 nor riches nor knowledge nor any thing here on the earth can throughly quâ—â— thee and contente thee Take away thâ—â— harte from the loue of all worldly thiâ—â— and loue God onely for whom and 〈◊〉 whom thou wast created Despise this present worlde and thâ—â— shalt come vnto thy desired ende and â—â—â—ly this may suffice to perswade thee forâ—â— despise the vanitie of the worlde to 〈◊〉 that thou waste created for heauen Alâ— not thy selfe so much as to delight theâ— these contemptible worldly thinges and thou shalte be quyet here in this worlde for the tyme and glorious and happie foreuer after in heauen â—ORRIBLE AND FEAREfull shall the day of Iudgement be in the vvhich thou must render accompte of thy thoughtes vvordes and vvorkes and shalt be iudged for them accordinge to the rigour of iustice CHAP. 38. ENTER not into iudgement with thy seruante sayde Dauid that holie man of God Dauid was the seruante of God and yet he desireth hym not to exactâ— straight accompte of hym The Iudgeâ—ent of God shall come with that rigour â—â—at holie Dauid beinge such is he was â—â—old neuerthelesse gladlie haue escaped 〈◊〉 And if then he which serued God did â—â—are his iudgemeÌ„t how much more ought â—â—â—e to feare it that serueth still the world 〈◊〉 sayth enter not O Lorde into iudgeâ—ent with thy seruante what reckenynge â—â—all then the seruaÌ„tes of the world make 〈◊〉 the seruaÌ„te of God be so much affrayed â—nd if the iust man shall scarse be saued â—hat shall then the poore sinner doe It is a thinge to be much lamented to â—e any man lyue here all his time shyning in honor and in vanities and yet be 〈◊〉 neare fallinge into so darke and daungerous a place as that all the corners of 〈◊〉 conscience and secretes of his hart shalâ— diligentlie searched and tried out by the lighte of gods Maiestie shynynge moâ—â— brighte therein then any torch or candle lighte Balthasar kinge of Babilon lyuing in all maner of vice and satisfying his lustâ—â— in all kynde of sinne had sodeynlie vpon him the haÌ„d of gods Iustice that wrote the sentence of death against him signifyinge vnto hym that God wold take an accomâ—â— of him and put his sinnes in a balance anâ— deuide his kingdome The tyme draweth veary neare 〈◊〉 thou must also gyue a strayte accompte 〈◊〉 all thy workes wordes and thoughtes 〈◊〉 the secretes of thyne harte shall be layâ—â— open and all thy priuie thoughtes shaâ—â— come forth in open shew for which thâ—â— arte to receyue thy punnishment with aâ—â— rigor of iustice thou shalte not be able 〈◊〉 deny any thinge for thy sinnes shall lye â—â—pen agaynst thee and thyne owne conscâ—â—ence shall be thyne accuser there will 〈◊〉 no pleadinge alowed thee before thâ— mightie King of glory all thy sinnes shalâ— be put into the ballance and all the câ—â—â—cumstances thereof shall be wayed and 〈◊〉 the benefites which thou haste receyâ—â— of Gods hande and then shall thy kingâ—dome be deuided when thy body shall 〈◊〉 â—ut into the graue to be eaten by wormes â—nd thy soule shall be sente to hell there â—o remayne for euer Then shall no prayer â—â—e heard for thee the Saintes that thou â—ast wonte to call vpon to be intercessors â—or thee will then be so deafe that they â—ill not heare thee nor any answere shalte â—hou haue of them All that then thou shalt â—ee shall be nothing els but thyne angrie â—udge ouer thyne heade and hell open â—nder thy feete on thy righte hande shall â—e thy sinnes that accuse thee on thy lefte â—ande the deuils that shall tormente thee â—ithin thee shall thy conscience be gnawâ—â—g on thee and without thee all the world â—n a burning fire If Adam for a litle meate which he â—â—oke contrary to Gods will did so much â—eeke to flie his presence what wilte thou â—oe or where wilte thou hyde thee when â—od shall come to take an accompte of â—ee and shall finde thee so full of vyces â—nd sinnes Euen as wax melteth before â—â—e fire so shall sinners perishe before the â—resence of God It is written Let the â—hole earth tremble before hym and let â—ll the inhabitaÌ„tes of the world be moued 〈◊〉 his presence It wil be a greater punnishement for â—ee to be seperated from the presence of â—od then â—o feele the sensible torment of â—ell The Prophet Esay sayeth let the wicâ—ed man be seperated to the intent that â—e may not see the glorie of God The louers of this world doe neuer knowe tâ—â— vanitie in which they doe lyue vntill tâ—â— payne hath lightened their vnderstandâ—â—â— and made them bewayle their greate 〈◊〉 felicitie Despise thou vnfaynedly the vaniâ—â—â— and false shewes of this transitorie worâ—â— and so shalt thou best escape the paine anâ— tormente of hell hereafter THE PERPETVALL PAINE of hell vvhich are prepared for 〈◊〉 louers of these vvorldlie vanities 〈◊〉 greate so horrible and so fearefull 〈◊〉 the onely consideration thereof vvâ—â— sufficient occasion to hold a man baâ—â— from sinne if there vvere none other CHAP. 39. SO much as he did gloryâ—â—â— his pleasures so much toâ—â—â— and sorowe doe thou gâ—â—â— vnto him sayeth God Tâ—â—â— vanities of this world ougâ—â—test thou for many causes despise and for to doe it the better it â—â—â—fiseth thee to knowe the greate tormeâ—â— wherewith they shall be punnished It is written That accordinge to the measure of thy sinne shall the measure of â—hy strypes be If thou woldest but consider wherein these pleasures and vaniâ—ies in which thou lyuest haue to take â—nde thou woldest lyue in some sorow and â—itternes of mynde and of such thinges â—s thou nowe delightest in thou woldest â—ake small comforte Iob sayed in the person of worldly â—â—en That which my soule abhorred
thee now and that thou goest heauelie lâ—â—â—den with his vntollerable yoke Yet mayeâ—â— thou shake it of here betyme that it doâ— not more cruellie torment thee her easier VVhen the Israelites wold haue departed out of Egipt Pharao the Prince of darkenes increased their tributes payemeÌ„teâ— and vsed them more cruelâ—ie then before To serue the worlde is a paynefull thing and his conuersation is full of 〈◊〉 and trouble but most displeasant of all 〈◊〉 it when thou arte aboute to departe from it and leaue it altogether It is an euill thing to carrie the burthen of worldly 〈◊〉 nor vpon thy backe and to leaue it by death is worse the sure and the best way therefore is for thee to despise it in 〈◊〉 lyfe Thou canst not here in these worldâ—â— kingdomes transporte any ware from oâ—â— kingdome to a nother without forfeytâ—â—â— if the ware be forbidden to be caried by the lawes and customes of the countryâ— And because that riches honors and vaâ—â—â—ties be wares prohibited thou must 〈◊〉 presume to carry them with thee into thy heauenlie region least thou falle into daunger of the penaltie prouided and appointed by the greate kinge of heauen It is best therefore for thee to resigne theÌ„ vp and to forsake them The greate and mightie men of the world ought much to feare that rigorous examination which they shal be brought vnto when they shal be spoyled of all that they loued so dearelie here Iob saith They are exalted a little while but they shall reigne no longer they shal be brought lowe agayne and taken away with all that they had and they shal be cut downe like the cares of corne They be exalted vnto honours dignities but how endureth that glorie whiche is so soone gone away agayne when death shal come who with his cruell hooke as Iob sayth shall cut them downe as corne is cut in the field The grayne that is good shal be saued and brought into the granier of heauen the chaffe which be the wicked men and is nothing worth after it is well fanned and tryed from the corne shal be cast away into the fornace of hell No man can tell what the sorowe of worldlie men shal be when they shall forsake the world If such then shal be their payne trouble leaue thou the vanities of this world with a good will doe away from the all worldlie affection so shalt thou cut froÌ„â—hee many troubles and vexations THE VVORLD VSETH TO gyue in recompence of long payneful seruice short and false ioyes and at lasâ— revvardeth them vvith the fier of hell and therefore it ought to be fled froâ— and God allmightie to be folovved vvho for small seruice and little trauayle vvill gyue good and euerlastingâ— revvardes CHAP. 19. THEY rendered me euiâ— for good made my soâ—â— barrayne sayth Dauid 〈◊〉 is a most miserable and dâ—lorous lyfe to serue the worlde which is so vngratefull and forgetfull And it is a wretchâ—â— estate that a man is in when he forsakeâ—â— the truth and foloweth after falsehood And doth choose short transitorie thingâ— and leaueth those thinges which be dâ—â—â—ble and permanent The world doth vse 〈◊〉 gyue for thinges onlie appearinge gooâ— the euerlasting paynes of hell And Goâ— for small paynes doth gyue glorie eueâ—â—lasting For a short and a false ioye the â—oâ—â— rewardeth his seruantes with intollerablâ— tormentes and God for smal paynes taken for his sake here in this lyfe maketh his seruantes partakers of ioye which neuer shall haue ende For a litle welth and honor which the worlde doth lende vnto his seruantes here for a shorte tyme it rewardeth them with pouertie and shame perpetuall for euer and God for a few dayes well and paynefully spente in his seruice here doth gyue in full satisfaction to his seruantes therefore infinite ioy and treasure and honor that euer shall endure Is it not better then to serue God and to enioy afterward eternall blisse then to serue this corruptible worlde and after be tormented for euer It is better surely in this lyfe neuer to tast of these short delightes of the world then by carrying of them hence to burne with them euerlastinglie in hell It is better to lyue well here in the obedieÌ„ce of God then to leade an euill lyfe in seruinge of the world who will shamefullie afterward lay in thy dishe the small apparant pleasures which it bestowed on thee here that it may with the better color cast thee after into hell fier God commaundeth thinges that be most easie and the world neuer commaundeth any thinge but that which is most difficult and harde God commaundeth vs to forgyue iniuries the world biddeth vs to reuenge them Much payne doe wee take in reuenginge vs of our enemyes whereas in the folowinge of Christ wee shold saue all that payne VVhy then haddest thou rather serue the worlde with payne and labor then serue God with easâ— and pleasure By seruing of God thou hast two glories and by seruing the world thou hast two helles VVhen the world telleth thee that thou must seeke out for riches and honor doth it not inuite thee vnto greate trouble If the payne which thou bestoweâ—â— for the world thou woldest willinglie bestow for Christes sake thou sholdest lyue pleasantlie and contentedlie here in this lyfe and in the other thou sholdest lyuâ— blessedlie for euer No one man will serue another without reward but will first agree with his maister before he enter into his howse to serue hym Before thou doest enter into the seruice of the world and takest his heauie burthen on thy sholders make first thy bargayne with it and see what thou shalt haue for thy paynes Thou sholdest aske the deuill the world and the flesh the rewarde that they will gyue thee in recompence of all thy paynes taking in their seruice seeing thou determinest to forsake heauen for them thou must not leaue a great rewarde except thou mayest be sure of a greater Of the flesh sayeth S. Paule thou shalt reape nothinge but corruption If thou lookest to the payment that the deuill maketh to those that be his thou shalt find â—t to be nothing but torments And yf thou makest reckenyng with the world thou â—halt finde that his seruantes be soone forâ—otten Truly all thy harme groweth of this â—hat thou wilt not make thy bargayne well â—eforehande with these tyraÌ„tes which vse â—o promyse much and to performe little Meddle not with them before thou hast â—greed with them see first what payment â—hou shalt haue There did neuer yet any â—erue the world but that was sorie thereâ—ore at last It wolde be continually serued â—ere and yet after all the seruice done it maketh his seruaÌ„ts eyther starue for hunger or els with stripes driueth theÌ„ naked â—ut of his doores If thou doest serue it â—hou shalt be sure of greuous passioÌ„s here â—nd no comforte when thou art hence And if thou doest serue Iesus
thou mayest easelie woodâ—â— well and therefore doe thou neuer ceaâ—â— laboringe to doe well The Apostle sayth let vs neuer 〈◊〉 slow nor slacke in well doinge for in tyâ—â— to come wee shall gather the fruit thereâ—â— It is not good then to leaue the doinge 〈◊〉 good deedes for althoughe thou meritâ—â— not heauen by thy good deedes presentâ—â— done without the state of grace yet mâ—â— thou not faynte in the doinge of them 〈◊〉 the tyme will come when thou shalt haâ—â— chaunged the state of thy lyfe that thâ— wilt reioyce of the doinge of them Christ passing by a figge tree becaâ—â— it had no fruyte vpon it he cursed it anâ— strayght way it withered away And albeâ—it it was not then the tyme of bearinâ— fruite yet for all that he gaue it his curâ—â— God knoweth well that when man is 〈◊〉 sinne it is not his tyme of bearinge fruyâ—â— â—hich be the meritorious woorkes of â—â—ernall lyfe yet will he neuerthelesse that â—e sholde doe them This is to be vnderâ—â—ode in Christes cursinge of the figge tree 〈◊〉 that tyme that man ought neuer to be â—nfurnished of good deedes at any tyme. God wolde not that any vncleane beast â—â—olde be offred to him in sacrifice and â—et he wolde not haue the beast cast away â—ut commaunded to haue it solde away â—â—d onely the pryce thereof offred vnto â—im The workes that be wroughte in â—â—nne out of the state of grace although â—â—at they be morally good yet are they but â—â—ke vnto the vncleane beast and God reâ—eyueth not the worke but onely the price â—â—ereof being willinge that thou sholdest â—xercyse thy selfe in good workes to the â—â—tent that by custome of doing them and â—y the fulfilling of his commaundementes â—hich thou arte bounde vnto God may â—ccepte those workes after in their due â—â—me although that presently those works â—oe merite nothing That Doctor of the lawe which deâ—aunded of Christ which was the greatest â—ommaundement of the lawe although â—â—at he asked it of him to tempt him withâ—ll and of an euill intent yet in as much â—s the demaunde was good he deserued â—y it to haue this much lighte gyuen him â—t Godes hande that he tolde him he was â—ot farre of from the kingdome of God â—or although that thou meritest not glory yet doest thou merite temporall benefites thereby and that the deuill hath the lesse power to doe thee harme therefore it 〈◊〉 good at all tymes that thou sholdest exerâ—cyse thy selfe in doing of good deedes frâ—â— some good by them will redounde vnto thee at the last THE REVVARD OF ETERnall lyfe is not gyuen vnto them thâ—â— beginne to doe vvell and after leaue it of agayne but they are onely crovvneâ— vvith euerlastinge glorie vvhich doâ—â— perseuer therein vnto the ende CHAP. 33. HE that perseuereth vnto the ende shal be saued sayth Iesus Christ. Maâ—â— beginne with vertue but fewe attayne to the endâ— of it It profiteth thoâ— nothinge to haue begonne well yf thoâ— doest leaue it of agayne Take away perseuerance and thy vertue shall haue no reward nor thy good woorke any merite Some doe begynne well and for thaâ— they continue not in it they doe not onely loose the merite of their woorke but also â—â—serue to be punnyshed The frendes of Iob beganne well in â—â—uing of hym comfort and contynued in â—euen dayes together who because that â—â—ey perseuered not in that good woorke â—â—ey deserued punnishement at gods hand The begynnynge of Saule was good â—â—â—t because he perseuered not therein he â—â—ed and euill death If thou doest despise â—â—e vanitie of the worlde worldlie men â—â—ll begynne to persecute thee Returne â—â—â—t agayne to that which thou hast once â—â—ft and quyte forsaken Many haue had the world in contempt â—â—d yet because they haue returned and â—â—oked backe to the worlde agayne like â—â—tts wife that looked backe towarde Soâ—â—me they haue receiued their punnisheâ—ent therefore and doe nowe burne in â—ll for euer Many are nowe in hell that once desâ—sed the vanities of the worlde but they â—â—rseuered not therein And our goostlie â—â—emy the deuill careth not howe well â—â—ou begynnest so that thou perseuerest â—â—â—t therein Labor to continue in the good â—â—â—y wherein thou hast begonne and conâ—â—â—ue on thy course if thou doest thinke â—â—wynne the victorie Be faithfull vnto 〈◊〉 death and thou shalt get the crowne of â—â—fe In the border of the cheefe Priestes â—â—sture there were wroughte certeyne â—â—und gernetts which stoode betwixâ—â— the litle belles of golde that hange at the 〈◊〉 of the vesture Of all the fruit that groâ—â—eth onely the pounegarnet hath a crowâ— in the toppe the which because it is 〈◊〉 rewarde of vertue is placed amonge gâ—â— workes which are signified by the 〈◊〉 belles of golde they are not set in 〈◊〉 highest parte nor in the middest of 〈◊〉 garmente because they are not gyuen vâ—â—to those that beginne well nor vnto thâ—â— that doe come vnto the middest of thâ— worke but they are set in the ende or loâ—â—â—est parte of the vesture because they oâ—â—â—â— shall receyue the crowne that doe coâ—â—â—â—nue vnto the later ende The tree that is often remoued â—â—â—uer taketh any sure rooting and if thâ—â— doest chaunge and alter thy course 〈◊〉 doest not continue in that thou haste 〈◊〉 begonne thou shalte neuer bring forth â—â—â—ny fruite of vertue By the frequenting good workes and the multiplyeng of vâ—â—â—tuous deedes the very habite of verâ—â— is fully grounded in thee Is there any thinge better then Goâ— that thou wilte leaue the seruice of hyâ— for any other thinge Salomon sayth thâ—â— the wise man perseuereth and abideth 〈◊〉 his wisdome firmelie like vnto the sonnâ— but the foole chaungeth still lyke 〈◊〉 moone Be not thou moued at euery winâ—â— The birdes wold haue troubled Abâ—â—â—ham in the offerringe of sacrifice to Goâ— almightie but Abraham wold not leaueâ— his sacrifice for any trouble that they cold gyue him If thou doest gyue thy selfe vnto prayer take heede that thou be not moâ—ested with busie and importante cares which will annoy thee and trouble thee as the birdes troubled Abraham but thou must dryue them away from thee and conâ—inue earnest in that which thou goest aâ—out for what good doeth it to take great matters in hande and bringe none of them â—o a good ende Spende not all thy lyfe in â—eginning to doe well for feare lest death â—ome vpon thee and finde thee idle and â—ut of the way In the psalme it is written Man passeth â—way lyke an image A paynted image of a man that is made sitting in a chayre gyueth 〈◊〉 shew to the eye as though it wolde rise â—tande vp but it neuer standeth it seemeth â—s though it wolde goe but it neuer goeth And so playeth many a man that is often â—etermining to draw toward God but yet â—e goeth not to him at all he maketh maâ—y profers of going and yet standeth still when he sholde goe