take in their ordinarie pleasures they be so cloyed with the common vse of them But when troubâ—es and misfortunes doe come their parte is greater in them then other mens is because they haue bene allwayes now seled in pleasures and delightes and throwgh the longe lordlie libertie which they haue liued in they thinke that they were not borne for those aduersities The meane sort of people may better abide tribulation when it cometh take more comfort therein because they are more inured with affliction And greate men doe as little escape daungers as the other but rather of the twoe doe tast of them more often then they But vnto all sortes of men in generall God wolde that this lyfe shoulde be troublesome daungerous because they shoulde seeke after the lyfe that he hath created them for which is the eternall lyfe of heauen THE TYME OF OVR LIFE being short vncertayne vvee ought not to prolonge our pennance lest vvee be taken by death vnprovyded and so svvalovved vp by the deuill in to hell CHAP. 38. BE not slacke in turning vnto our Lord neither deferre pennance from day to day for sodaynly shall the angre of God fall vpon thee and in the day of vengeance shal it destroy thee sayeth Ecclesiasticus Thou oughtest to doe thy pennance quickely seeing thou hast not one houre of lyfe sure for thee to lyue 〈◊〉 God sayeth I will not the death of a sinner but that he sholde be conuerted and lyue God doth here promise thee pardon when thou doest aske it but he promiseth thee not to morow to aske it in why puttest thou of thy pennance for a tyme which perhaps thou shalt neuer lyue to see He that is of greate welth and hath fayre inheritance of his owne what matter is it though he doe spende some of his moueable goods But he that hath no more then he getteth day by day and must also gyue a reckeninge to his maister of that to what purpose should he be lauish in spending VVilt thou then that hast not one day certaine to lyue expect for the yeare that is yet comminge to make thy pennance in Thou which art so poore of tyme that thou hast not one howers lyfe of certentie to reckeÌ„ vpon wilt thou so liberally promise to thy selfe many yeare to liue Cast not the tyme away which iâ— gyueÌ„ thee make not thou to light accompte thereof remember that thou art but poore and miserable And yt may chaunce that euen this day there shall a straight accoÌ„pt be asked of thee how thou hast spent the tyme which hath bene gyuen thee for to doe thy pennance in Thy lyfe is in the same daunger that the sheepes lyfe is in which is in the wolues mouth and all the helpe thou hast is to bleate for Christ the trew sheepherd except thou wilt straight wayes be swalowed vp by death Doe not promyse vnto thy selfe any longe lyfe The wysemaÌ„ sayth An vniust promyse hath vndone many that haue put trust therein Doe not ye knowe how our lord saith That the father hath put all tyme in his sonnes power God hath not put the time into thy power but into his The prophet sayth in the psalme The tyme is for thee to worke O lord for they haue destroyed thy lawe Except thou doe vse well this tyme God will shorten the dayes of thy lyfe At Noes tyme God graunted vnto man an hundred and twentie yeares to doe his pennance in but because he vsed the time that he gaue hym so euill at the fludd he cut twentie of them cleane away So shalt thou be cut of quickelie to yf thou vsest thy tyme euill The health of the bodie is gotten by little and little because it is not of any necessitie that health shold comme vpon a sodeyn vnto any man But the health of the soule which is a thinge of necessitie vnto man may be gotten at an instant and of the tyme thou hast but onlie an instant which shall yet suffice thee for thy conuersion vnto God Deferre not thou thy pennance for many yeares since it is gods will that thou shouldest be conuerted in a moment Prolonge not that worke which God wolde haue done lest there may happen some impediment to thee that may keepe the alltogether from the doing of it Tarrie not vntill to morow for it may be he will calle to day for an accompte Be diligent then to doe well since thou arte so neare vnto death This lyfe was gyuen thee to the ende that with these troubles thou mightest buy eternall rest He that taketh any worke to doe in haste and bindeth him selfe to the doing of it by a certeyne day he dispatcheth his handes of all other busines vntill that which he hath vndertaken be done for the keeping of his credite The tyme of this present lyfe our Sauiour calleth the day in which we haue to worke for when the night of our death doth once come on there can no man worke any longer he can then neyther gayne neyther loose This lyfe is the tyme that thou receauedst of God to merite the other in Haue thyne eye vnto this worke which is nowe in thine hande and if the worlde call on thee and wolde haue thee goe about any other worke thou must not harken thereunto and if it bid thee forsake this worke and take his worke in hande promising thee for thy labor honors riches and pleasures tell him agayne that thou canst not for thou knowest not when the tyme of thy lyfe shall haue an ende Make hast and leaue not one iote of thy busines to doe because the time draweth on in which thy lyfe shall be examined and according to thy worke shalte thou receaue thy payment The falcons towarde night be greedie and labor harde to get their prâ—ye for that the tyme of proyeng is paste with them when night cometh Thou must remember also that the tyme of thy working here is but short and that it is meete for thee to vse all carefull diligence to get heauen by sighing sorowing and praying and all the meanes that thou canst vse There be very many that doe but litle consider that the dayes of our pennance doe passe away a pace neyther doe bethinke them that the tyme of their saluation slippeth euen through their fingers A wonderfull thing it is to see any man so necligente going in such hast toward his graue If thou be necligent in seeking the saluation of thy soule thou mayest hap to be handled as that Leuite was which at the intercession of his father in law departed late to his howse and not comming home in due tyme was by meanes thereof greeuouslie abused and iniuried Thou owghtest straight way to doe thy peÌ„nance and not harken to any that wolde withhold thee or deteyne thee lest when thou arte goinge onward in thy way thou be ouertaken with the darke night of death and then thou be forced to take vp thy
Blesse ye all those that doe persecute you blesse but curse not at all And in an other place he sayeth Let vs blesse when we be cursed if persecutions doe fall to vs let vs beare them He sayleth with a contrarie winde as Christ sailed on the shippe of the crosse that prayeth for his enemies and doth good to them that doe persecute him The wicked doe also many tymes suffer persecutions and sickenes as well as the good for that God will that they shall in this lyfe beginne to feele of the tormentes which they must suffer after in hell But by the aduersities them selues it is easelie knowen which be they that be gyuen for to gayne by them lyfe euerlasting And which be they which are gyueÌ„ to begynne euerlasting death by If thou shalt see any man which in his sickenes shall blaspheme or greeuouslie offend God thou mayest perceyue how that tribulation is gyuen hym for his punnyshment and for to begynne to feele his hell here But yf he haue patience and doe gyue God thankes in his punnyshement then mayest thou be sure that God hath sent that infirmitie vnto hym for his good and benefite to clense hym from his former faultes and to augment his glorie in heauen Thou must haue patience in aduersitie yf thou lookest to be of the number of the elect Patience in aduersitie and tribulation is to God a most acceptable sacrifice In patience there be many good thinges Doe but hold thy peace and thou shalt ouercome And yf thou be sorie to day thou shalt be glad to morowe If thou be to day discontented thou shalt to morow be comforted For so small a tyme then temper thy sodayne motions and refrayne thy tongue Doe not afflict thy selfe neyther doe thou drowne thy selfe in a small water In good workes as fasting almes and penitence thou arte so pursued with humayne prayses that thou doest often loose a greate parte of thy merite but patience is a secret treasure For men can not see what thou sufferest neyther can they perceyue the iniuries done vnto thee because they touch not them If thou haue patieÌ„ce and doest holde thy peace thou arte not praysed because in suffering silence beareth the sway and hath the domination but yf thou be impatient then doe many wordes beare all the rule If thou be impatient then doe all men finde fault with thee but yf thou haue patience then will no man saye ought of thee for men doe heare well thine impatient wordes but of thy patieÌ„ce being done sayeng nothing they haue no consideration at all The more that thyne harte is sacrifised vnto God the more is all the worke that thou workest acceptable vnto him and so much as thy workes be lesse noted and commended of men so much be they the more perfect and better accepted of God Suffer then and haue patience a whyle for tyme cureth all thinges if thou be faythfull vnto death thou shalte receyue the crowne of lyfe BECAVSE THE VVORLD IS fâ—ll of confusion disorder and miserie it oughte to be fled from of hym that is desirous to fynde the treasor of heaueÌ„lie riches CHAP. 24. FLYE from the middest of Babilon sayeth God The world is full of confusion where no order is but euerlasting horror Golde is more esteemed then vertue transitorie goodes be preferred before spirituall and true goods the worlde is so full of confusion that he which hath a soule hath not a true lyfe it exalteth them that be euill and it subdueth those that be good Our Sauiour brought three of the perfectest disciples which he had vnto the toppe of an hill for to transfigure himselfe before them The worlde exalteth Iudas vnto honors and high estats leauing those that be good vnder the foote it is good for thee not to inhabite where so litle order and so great confusion is Esai speaking of the great mischeee that reigned in Babilon sayed that the Arabians wolde not pitch their tentes in that place And he that considereth the confusion and disorder of the world will neuer sett his affection therevpon VVhen a sicke man findeth not health in one place he chaungeth his dwelling and goeth to another This world is full of sickenes vearie daungerous for thee to recouer thy health in Thou wilt neuer get thy perfect health whilest thou doest abide with it Chaunge it and thou shalte finde healthe forsake it and thou shalte finde lyfe flie from it betyme yf thou wilt escape death Seperate thy selfe from the noyse of this world yf thou doest meane to lyue in rest and quyetnes The pleasures and the consolations thereof be more bitter then the waters of Iherico and they be as mutable as the moone Thou canst not find so euill waters agayne vpon the whole earth Little shalt thou profit in vertue in so barrayne and hungrie a soyle Abraham looked toward Sodome and he beheld all the land smokinge and flamynge as it had bene a fierie fornace And he that will consider this world well shall finde in it nothing but the smoke of pride and vanitie and the flame of disordinate desires He doth well that forsaketh all worldlie thinges flieng from the wayes of sinners and hydeth hym selfe farre of from all the busines and daungers of this world That seruante is wyse which knowinge that his maister whome he serueth intendeth to put hym awaye doth determyne to forsake hym first and take his leaue of hym And since the world is such as doth forsake his frendes in their chiefe tyme oâ— neede the best is for thee to forsake it before it doe forsake thee VVhen Isaacke was borne Abraham made no feaste at all but when he tooke him from nourrisse and wayned him then he made a great feaste VVhen man is first borne ther is no cause of feaste because a man knoweth not what will become of him but when he is seperated from this worlde and wayned from all his pleasures and delightes then oughte we to make a feast for him Flie from the worlde and thou shalte finde the treasor hidden in the fielde He which diggeth after any treasor the nearer that he cometh vnto it so much the more withdraweth he him selfe from the conuersation and companie of men and the nearer that he approcheth it so much more haste doth he make in his worke So doe the holy and good men the nearer that they draw vnto death the more earnest they be aboute all good workes as though they began but euen then to labor He that did eate of the Pascall lambe was firste circumcised And if thou doest not first circumcise thy selfe by dryuing from thee the loue of this worlde and spoyling thyne harte of all sensuall desires thou shalte neuer taste of the spirituall foode of the soule If thou haddest a greate deale of good grayne in a lowe bottome and one sholde tell thee that it marreth and corrupteth in that place thou woldest strayght waye
casualties which it is subiect vnto By how many infinite wayes is our lyfe taken away from vs by any light distemperature casting vs in some feuer or other infirmity it is gone in an instant and into Ashes soone is thaâ— conuerted which was so highlie esteemed of men before VVhat is the tyme of our lyfe but euen a pufte of wynde It passeth like a post and as a geast that neuer retorneth agayne Euen as a lightenynge in the ayre that in the twinckeling of an eye is vanyshed away so passeth away both the lyfe the glorie of this world Vnto vanitie is euerie creature subiect ReckeÌ„ vp all the dayes the monethes and the yeares of your lyfe and tell me where they be now They are all passed away like a shadowe and like a spiders webbe that is blowen away with the wynd so is all thy woorke perisshed There is nothing stable here vpon the earth of which AdaÌ„ all his progenie are formed There is nothing shorter then lyfe which carieth death aboute with yt It is both short and miserable which goodmen doe susteyne with patience and wicked men doe loue with delight But for all their much louing of yt they cannot enioye yt any longe tyme. VVe doe all die and as water that runneth and neuer retorneth agayne so runne our dayes away sayth the scripture There is no streame that runneth so fast away as the lyfe of man doth the water streames neuer turne backe agayne and the dayes which are passed are not to be called agayne the tyme that thou hast lost is vnrecouerable Thou mayest sit like another Tobie vpon the ryuer banke of Tygris and by the fearce running of that swifte streame thou mayest well consider the swifte running of thyne owne lyfe away That ryuer hath his name of his swifte running and yet is not the course thereof so swifte as is the course of thy lyfe which hasteneth thee on so fast to thy graue In the consideration of this fast running stâ—â—ame mayest thou well washe the feete of thy soules affections In this contemplation mayest thou wype away the filth of this earthly loue that so cleaueth vnto thee by meanes of thy worldly busines The lyfe of man is but a deceyuable dreame The prophete sayeth I sayed in my spirite that euery man is a lyer And according to the translation of the seuentie interpretors Dauid sayed not That euery man is a lyer but that euery man is a lye the very lyfe of man is a lye It is not that in deede which it seemeth to be it seemeth long and is very shorte Because I beleeued I had knowledge of my selfe and was humbled In an image doth man passe away An image is but a figure of the truth and this lyfe is not a true lyfe it is but a figure of lyfe and a shadow of death it is not that which it seemeth it is but onely a shadow of the truth It is an apparance of lyfe which runneth in such hast that it is vnpossible to be restrayned or helde backe And as our lyfe runneth daylie away from vs toward our end so with our lyfe runneth also away all our honours riches and pleasures which wayted on our lyfe like an vnseparable shadowe The synfull delight which was taken in them is then at an end but then begyn the tormentes due for the sinnes committed by them which neuer shall haue end The oddes whereof is verie greate the delight but short and the torment euerlasting VVhat thinge is their in this worlde stable and permanent Riches honours and pleasures how soone be they gone Heare what holie Iob sayth My lyfe is short and my dayes passe like a post away For as a post is no sooner comen but that he is straight gone againe so is our lyfe soone come and soone gone agayne VVith our youth doth all our bewtie passe away and shortlie after passeth away and perisheth all that euer wee delighted in beside SO GREAT IS THE LOVE OF God tovvard vs that this lyfe here being full of sorovves and afflictions He of his goodnes hath shortened yt that vvee may sone be ridd of these infelicities and miseries CHAP. 36. MAN is borne to trauayle sayth Iob. In weeping wee beginne our lyfe in trauayll doe wee contynue it and in payne doe wee part with it That sentence was gyuen by God vpon our father Adam that in the sweate of our browes wee should eate our breade And synce the whole lyfe of a man is nothing but a contynuall trauayle and labor vpon the earth God of his greate loue towarde man hath so appointed it that the tyme thereof is much shortened and abridged to the end that wee may labour but for a shorte tyme. The mercy of God is such as he will not haue our labors and trauayles to endure for any longe tyme neyther coÌ„seÌ„teth he to any greate coÌ„tinuance of them And where as wee lyue like bannyshed men in this lyfe he condiscended of his greate goodnes towardes vs to make shorte the tyme of our bannyshement And whereas he hath made vs to be partakers of his ioy with hym And that our glorie and propre countrie is in heauen aboue he wold not haue vs to be longe from hym but is as desirous to haue vs with hym as some one man that is so farre in loue with another that he can not lyue one hower without the sight of hym In the shortenynge of our lyfe he hath shewed how much he hath loued vs. Also he wold that for our benefite our lyfe shold be shortened because that men shold despise this shorte lyfe loue the lyfe eternall Iob saied vnto God Pardon me O lorde for my dayes be nothing Because Iob saw that his daies were nothing in deede he began to aske pardoÌ„ of God and to doe pennance Many lyue so as they shold neuer lye being so occupied in the vanities of this lyfe as thoughe it were gyuen them to doe nothing els in VVhereas it is gyuen in deede by God to be well imployed and to be spent aboute his busines and in prouiding for the lyfe to come He is worthie suerlie of iust reproofe that thinketh here of any other thing then the getting of that lyfe which endureth for euer If thou but considerest the shortenes of this lyfe and wayest withall the eternitie of the other thou wilte easely be led to despise this present lyfe God seeinge how the malice and noughtines of men increased and that many tooke courage to offend him vpon the confidence of long lyfe and tyme of repentance he determined to cut it shorter because they sholde not grow to bolde in sinning vpon trust of their longe lyfe And because the longe tyme which he had graunted man to lyue and to doe pennance in was abused he abridged iâ— for he saw well that it serued to no other end as it was vsed by man but for the multipliyng and increase of
Apostle Brethren if any of you shall be taken in any offence you that be spirituall instruct you him amongest you by the spirite of meekenes considering that any of you may also be tempted Consider thy selfe sayeth S. Paule for if thou woldest consider thy selfe and haue respecte vnto thy owne faultes thou woldest neuer be proude nor reprehend thy neyghbour with any greate indignation And when thou hast cause to chasten any that is vnder thee looke that thou doest it with pietie VVhen thou offendest woldest thou that God sholde straighte wayes send thee downe into hell And if thou wilt that God shall deale mercifullie with thee then must thou deale mercifullie also with thy neighbours And he that will chastise other mens offences with rigor and seueritie shall neuer deserue to haue his owne offences pardoned at gods hand And if a man be neuer so bade yet oughtest thou not cleane to cast hym of because thou knowest not what the end of that man may be for he that is bad 〈◊〉 day may to morow amend and be better VVho wold haue thought that the theefe that spent all his lyfe tyme in robbinge and stealing sholde haue made so good an end as that he sholde haue bene brought by our Sauiour hym selfe into perpetuall glorie If any man had slayne hym one yeare before he had bereued hym of that happye ende of his Howe many greate sinners haue there bene in the worlde that haue bene afterward blessed Saintes No man ought to be vtterlie cast away thoughe he be neuer so greate a sinner for because he may be a Sainte at the last The hand of God is not shortened thou must not gyue any bouÌ„des or limits vnto his graces nor measure his mercies Those happelie that thou seest nowe to haue committed greate crimes God may choose to make his predestinates elects of VVhat shall become of men in tyme to come that canst not thou knowe that which thou knowest is that thou arte thy selfe a sinner and that thou arte worthie to be despised of all men and to be condemned to hell If thy neighbour doe offend take thou heede sayth the Apostle for wee be all members one of another It is conformable to the lawe of nature and to all common reason that one member shold helpe and succour another Despise not thyne owne flesh suffer with patience thy brothers offences and neuer be thou scandalized or offended thereat but contynue in thy good exercyses of prayer and contemplation whatsoeuer or how much soeuer thou seest amisse in other men For the sorowe and the passion that thou doest often receyue by these occasions doth coole thy soule and taketh away the ferueÌ„cie of thy spirite and much harme doth the greefe that groweth of these exterior thinges vnto the seruante of God Excepte thou doest discharge thy mynde of these vayne cares and keepe it from wandringe abrode thou shalt not much profit But enter within thy selfe and haue alwayes in thy memory that thou arte a sinner and stand in feare and suspicion of thy selfe for thou knowest not whether thou arte acceptable vnto God or no neyther if thou wert how long thou shalte contynue in the good course that thou hast begonne AS SOONE AS ANY VVICked thoughtes doe approche vnto thy mynde they must straight vvayes be driuen avvay and extynguished for thoughe they be neuer so small at the first yet if they doe contynue they vvill grovve greater and vvax stronger vvhereby they vvill be able to dravve thee into distruction CHAP. 25. VVOE be vnto you thaâ— thinke vpon thinges vnprofitable sayth God Thy thoughts must not be idle nor occupied aboute any euill thinge for euen of thâ— verie thoughtes shalt thou be asked a reckeninge in the latter day If men shold buâ— beholde the vanitie of thy cogitations iâ— what credite doest thou thinke that they wolde haue thee And yet thou knoweâ—â— that at the day of iudgemente the secreteâ— of all hartes shal be laied open It will be a wonderfull confusion anâ— shame vnto thee when all thy secreâ— thoughtes shall be made manifest vnto thâ— whole worlde whereof thou arte noâ— ashamed to let thy cheefest and moste secrete frendes to know any thing If thou doest let euill thoughts harbour any while within thee thou canst not escape but that thou shalte thereby fall into the daunger of death Of thoughtes first come wordes and after of wordes folow deedes Such corne as thou puttest into the mill such meale shalt thou haue thence agayne thyne imagination goeth alwayes aboute lyke the wheele of a mill and if thou doest put into it good thoughtes it will yelde thee meale agayne of good workes but if thou doest put into it euill thoughtes conformable vnto them shall thy workes be also Of barley corne will neuer good meale come neyther of idle thoughtes will euer come good deedes He that tarieth longe in anye euill thoughte putteth him selfe into daunger of consenting vnto it The psalme sayeth Happie is he that taketh the litle children and throweth them agaynst the stone And before that thy thoughtes doe growe to any greatnes beate them against that rocke which S. Paule speaketh of The rocke sayeth he is Christ. And if they be agreeable vnto his lawe let them grow and increase but if they be not doe them away betyme according to his commaundement Kill thyne enemy when he is but yong and litle for if thou lettest him grow vntil he be greate he will goe neare to kill thee It is a wyse mans parte to stand in some feare of his enemy although he be yet but litle Thy thoughtes be lyke vnto the roote of a tree if it be greene it is good and will cause the tree to bring forth fruite but if it be drye and withered it will bring forth no fruite at all If the thought be good it ministreth good matter vnto the will to take holde of which being mayntayned and holpen forward with the intelligence doth bring forth good desires from which good workes doe proceede In euill thoughtes thou must not abyde for of this did God by the mouth of Ieremy the prophete complayne sayinge Howe longe will this people contynue in their euill thoughtes God doth not here finde faulte with them for that they had euill thoughtes but because they perseuered and continued in them VVhen the gentiles remained amongst the people of Israell God did cleane forsake his people wolde not once vouchsafe to speake vnto them and so shalt thou be also forsaken of him if thou wilte let euill thoughtes take vp their dwellinge with thee God is with thee when euill thoughtes be away from thee but when they come once in place he departeth quyte away from thy soule Thou must shut the dore of thy consent agaynst them that they may haue no restinge place with thee It was lawfull for the Iewes to let the gentiles passe through their countrey for thereof wolde no harme come
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