THE Fathers Legacy OR BVRTONS COLLECTIONS Containing Many excellent Instructions for Age and Youth shewing them how to live godly in this life and to attaine everlasting happinesse in the life to come First written for the Instruction of his onely Son and now set forth for the benefit of others By EDW BURTON PROV 7 1-2 My Son keep my words and lay up my Commandements with thee And my Law as the apple of thine eye LONDON Printed by John Clowes for Mathew Walbancke at Grayes Inne Gate 1649. The Fathers Directions to his Sonne MY Sonne I have thought good to direct those my poor labours unto thee with a charge that thou do imprint them in thy memory and God give thee grace to make good use of them Thy carefull and loving Father E. B. A wise Son will obey the instruction of his Father but a scorner will heare no rebuke Prov. 13.1 To the Reader COurteous Reader having gathered together out of many learned and worthy Writers into this little Booke for my owne comforts sake certaine Sentences Instructions Meditations and Resolutions So to have them ready whereinto I might looke at my pleasure and behold such things as mâ— heart desires for the refreshing oâ— my minde Which being seen by somâ— of my friends they have earnestly perswaded me to put them in Print whicâ— request I was very unwilling to doe to trouble the Presse with such an iâ— garnisht dish but since they have sâ— farre prevailed with me I doe intreaâ— them whosoever shall read it First that they be not moved with indignanation at that which I have done because it was not my minde it shoulâ— have come to publike view buâ— that they will pardon the imperfection and plainesse of it considering that I am no profest Scholer but a plain Countrey man Therefore if the sence in any place appeare either not sound or not cleare enough my desire is to have a godly Corrector of the same Telling him withall that what faults he shall espâ—e it hath escaped from me not of purpose but rather for that I was not heedy enough in marking what I writ And so I commend those my poore labours to the blessing of God and thy self to his most gracious and all-sufficient protection Thine in the Lord E. B. From Stanton in Derbishire neare to Burton upon Trent June 16. 1648. To his deserving friend Mr. EDWVRD BURTON Author of these Collections SIr when I read your Booke I thinke I see Of all learn'd Writers an Epitome You have rob'd no garden but your well-spent howres Hath made a Poesie of their choisest flowres Which with the greater lustre to adorne Here 's some things of your own Minerva borne All well compos'd all in due order set Resembling a well-furnish'd Cabinet Whose high priz'd Jewels fetch 't from every part Are plac'd in ranks by dainty hand and art Here may wilde youth if youth will take the paines To read your worke receive no little gaines Here 's wisdomes Abstract here your silver age Gives your Son Counsell wholesome grave and sage O happy Son whose Father both doth give Precepts and an Example how to live Since every one which ever saw your book With an applausive smile doth on it look Answer the expectation of your Friends Let the world see you aim'd at Publike Ends. ED. F. To my much honoured Friend Master EDWARD BURTON concerning his Collections SIR I Have read over your Collections and if you be pleased to satisfie the desires of your friends and to commit them to publike view I think you shall doe very well yea my opinion is you ought to doe it This Candle should not be under a bushel but on a Candlestick The light of it wil be most usefull many waies First the example will be exceeding good you as many others were by the troubles of this Kingdom taken off from you ordinary imployment but you would not be taken off all imployment and that albeit your yeares required ease and your age at least an abatement of your labours yet here is neither but rather an encrease of more diligence and harder labour and your declining time more flourishing and fruitfull then your youth and best dayes Then you pitched on the best imployment what other you might have been fit for by reason of your former condition and present age I doe not know I am confident if you had been fit for any whatsoever yet for none more then for the Worke you have performed Here is wisdome and this very choice in very much varietie and an admirable flowing veine of most sweet and sacred eloquence Neither is there mixture of any impertinencies at least there is not any thing absurd or that admitteth not a very good construction I will tell you what happened to me in the reading of it from approbation I was carried unto admiration almost to amazement I see the race is not alwaies unto the swift and the choysest Jewels are not seldome hid in closest secrecy And how often doe things fall far short of expectation but sometimes also they as farre exceede the same Your Wine is good throughout your whole Feast but not best in the beginning your vertue is in the midst but your midst-is almost all your Book at least by many degrees the greatest part of it Sir goe on in your good endeavours that you may say as a Reverend olde Divine said to a Physitian perswading to forbeare study in his weaknesse nay said he but I will not that when my Mâ—ster commeth he may finde me thus doing Your very affectionate Neighbour ARTHUR RICKARDS The Table TO mortifie carnall affections Pag. 16 Against vaine glory Pag. 17 What Company to use Pag. 19 Of Obedience Pag. 20 Against idle meeting Pag. 22 How to come to quietnesse in minde and to a godly life Pag. 24 What profit cometh by adversity Pag. 26 Of the works of Charity Pag. 29 That men which offend must be borne withall sometimes Pag. 30 The way to quietnesse both temporall and eternall Pag. 32 The exercise of a true Christian Pag. 33 Of solitarinesse and silence Pag. 37 Of the last judgement and punishment for sinne Pag. 42 Of the paines appointed for sinners after this life Pag. 47 Of the most honourable and munificent rewards proposed to all them that truly serve God Pag. 62 Of the choise of Religion Pag. 79 That Divinity doth not crosse nature so much as exceed it Pag. 87 Of mans imperfection Pag. 91 Of truth and bitternesse in jests Pag. 94 Of the uncertainety of life Pag. 98 Of reward and service Pag. 101 That all things have a like progression Pag. 106 Of Idlenesse Pag. 111 Of the triall of Faith and Friendship Pag. 116 Of Censure Pag. 121 Comfortable Sentences for such as are afflicted Pag. 160 Comfortable Sentences concerning earthly blessings Pag. 165 Meditations and Resolutions Pag. 171 A Morning Prayer Pag. 180 An Evening Prayer Pag. 185 A Prayer for remission of sinnes Pag. 188 A
marrow-melting fire blown by the wind of sloath and errour The most victorious thing is our own selfe-Conquest for in our selves do our greatest foes ambush and the only way to make us ever glorious is by stout reason still to vanquish those If so be thy friend have offended thee fall not out with him nor urge him with violence but mild and meekly without insolence make thy complaint and take thou his excuse All men are faulty no man alive can say I have not erred no not the perfectest if thou doe survay his life in word and deed thou shalt find that he hath mist perfection It is a most busie yet a bootlesse pain for to hide ones falt for do the best thou canst thou canst not hide it from thy self Be ashamed more of thy self then others be thy self art most wronged by thy own faults and of thy self thy self first selfly blamed must give an account to thy selfes Conscience Care not so much to seem outwardly as to be good indeed for from false rumours which the vulgar blow a self clear Conscience is defence enough Reâ—â—eve the needy after thine Estate and to their want perticipate thy store for God doth blesse with plenty and tranquility the house that pitties the distressed What boots thy baggs to be so crammed with Gold thy trunks stuffed with such store of change thy bottles filled with such choyce of wines and of all grain such plenty in thy Chambers if all this while the naked-poor half perished with cold and hunger 〈◊〉 trembles at thy doore and at the â—â—â—gth gets but a peece of bread and many times perhaps but hardly that Have not a heart so cruell as to scorn the unhappy poor that at thy beck doth crouch who like thy self into the world was born and bearâ—â— Gods Image even as wâ—ll as thou Misfortune is a common lot to all mâ—n yea even to Princes Kings and Emperours only the wise is freed from her but where are they in this our age The wise man is freed among a Thousand troubles he is only rich with his own Estate content he is only secure in danger eased in pain he is only a true King of fate and fortune Who to himself is Law no Law doth neede Offâ—nds no King and is a King indeed He is not danted with the threats of Tyrants but by his troubles growes more hardy and strong knowes his own merit and lookes not for recompence from the great for vertue is his reward True morall vertue cannot be purchased by study by treasure or by the grace of Princes nor by one actioâ— or two or three but long practice brings her perfection Who readeth much and never meditate is like a greedy â—ater â—f much victualls who doth so surelâ—y his stomach with his Cates that commonly they do him little good Cursed is he that defrâ—â—ds the poor or that detaines the hierlings wages or who ingratefull of a good turn done thinks never of his friend but when he sees him Forsweare thee not what cause soever is given thee and if thou must of necâ—ssiâ—y â—ake an Oaâ—â— sâ—â—â—ar not by man not by the earth nor by Heavâ—n but by his sacred name who made all things For Gâ—d wâ—◠〈…〉 all â—â—jury and justly plagâ—◠〈…〉 anâ—us sâ—â— wâ—uld 〈◊〉 wâ—â—â—ou contest thâ— constaâ—◠〈…〉 aâ—y â—â—iâ—g tâ—â—â— iâ—â—â—lse or alterâ—ble Apply â—â—y whâ—le â—ff ctioâ—â— to some one Aâ—â— and sâ—â—dom 〈…〉 afâ—â—◠〈…〉 in th◠〈…〉 mâ—â—◠〈…〉 Mâ—â—â—â— thou with no more then tâ—ou canâ—◠〈…〉 â—o aspiâ—e 〈…〉 use thou the woâ—ld 〈…〉 it 〈◊〉 o◠〈…〉 â—â—ther â—â—sirâ— iâ— Wâ—â—â—soâ—ver it b◠〈…〉 by the 〈◊〉 immedâ—â—â—ly 〈…〉 shâ—n that mischief is to keep shut the Casements of the Eares Much talk is seldom without lyes or at the least without some Idle speech unto the truth doth belong brief Language for many words are fit for fables and dreames It behoves to picture slander to the life to do it in the instant while one feeleth her for who is so happy that did never prove her can scarce immagine what she is She hath not her residence in the Ayre nor in the wild woods nor in the Sâ—a but she inhabits in the eares of great men where she depraves the innocent and honest Never give sentence in thine own cause for in our own case we are subject to erre for our own interest drawes our partiall judgment and ever makes the ballance hang a wrie Alwayes ground thy Judgment upon the Law and not on man for that is affection-lesse but man doth abound strangely in passion the one all like God the other too like to beasts Before thou promise any thing ponder why and what but having once past thy promise whatsoever it be yea be it to thy greatest enemy thou must perform it thy tongue hath tyed thee to it Nothing more beseemes a great or rich man then liberality so it be given to those that deserve it and without burthen to his own estate The fear that springs from reverence and love gives a firm support to greatnesse but he that through violence makes himself feared himself feares most and lives still in distrust An enemy disgrace and misfortune are three things to prove if friends be just for many bear the name to be friends that are not so iâ— they be put to tryall Thou fortunes wonder that from the lowest place doth as it were in a moment spring up to the top of greatness suppose it but a wind that blowes which before night perhaps will calm again A mean Estate is best of all A dangerous thing its high to clime The mightiâ—st Oakes have greatest fall When little shrubs grow out their time The mean estate is most permanent we see the vallies are drowned with every shower and mountain tops are rent with every Thunder when little hills are pleasant and safe A small thing pleases nature enough is a feast a sober life requires but a smalâ— charge but man the Authour of his own unrest the more he hath the more he still dâ—siâ—â—s Man doth repine at the shortnesse of his life yet doth not rightly spend that time he hath which might suffice his mind if to live well he did desire to live Thou canst hardly require him sufficiently wâ—o â—ath been tutor to thee in thy 〈◊〉 â—â—â—od nor him tâ—at hath instâ—ucâ—â—◠〈◊〉 â—oth well to speak but châ—â—flâ— well â—o do 〈…〉 â—â—â—ces wâ—â—re thou comest alwayes give place unto the Aged So when likâ— Age shalâ— silverize thy Trâ—sse thou sâ—â—â—t by others be like honoured T◠〈◊〉 and drink and exercise in measure 〈◊〉 â—he 〈◊〉 câ—â—tainest means of hâ—â—â—th but 〈…〉 thâ—â— or other delights enâ—â—â—seth 〈◊〉 me doth hasten death If evill men speak evill of thee sometimes what needest thou to care it is thy Commendations blame from the Authour takes authority it is a good report that good men raise Of what is spoken ever make the best bear with the faults of thy frieâ—ds and neighbours bear with
their defects and publish them not abroad be ready to praise and slow to reprehend He that esteemes or vaâ—â—s himself to be wise think him a foole and him that doth assume the name of learned whosoever tryes him shall find him nothing but bare words The better learned learn more their want And more to doubt their own sufficiency And virtuous men are never arrogant These are the fruits of my Philosophy To mortifie carnall affections WHensoever a man doth covet any thing immoderately straight way his mind is out of quiet The proud and covetuous be ever vexed but he which is poor and meek in spirit liveth in great ease he which doth not mortifie the inordinate affections of his mind may easily be carried away to wickednesse and with trifling things be overcome He that is weak wordly and carnall can no wayes withdraw himself from earthly desires And therefore when he resisteth them it griveth him when he is contraried he fretteth and if he fulfill his mind he sinneth and by and by doth wound his Conscience because he followeth his desires which instead of that peace which he looked for brings continuall disquietnesse wherefore the true quietnesse of mind iâ— attained not by following but by resisting wicked affections and remaineth in him which is fervent and godly zealous not in carnall and wordly men Against vain glory IT is a vain thing to trust either in man or in any other Creature be not ashamed to be in subjection to others not if thou be poor in this present life depend not upon thy self but put thy confidence in the Lord. Do thy part and God will blesse thy indeavour Trust not to thine own knowledge neither do thou repose any confidence in the wit of man but only in the Lord which exalteth the humble and bringeth down the proud Glory thou neither in thy riches if thou have much not of thy friends if they be mighty but in the Lord who both giveth all things and gladly would give himself before all things Be thou proud neither of thy beauty or highnesse for a little sicknesse doth both deform the one and consume the other Like not over well of thy self if thou have a good wit least thou offend God thereby which gave whatsoever good thing thou hast by nature Think not thy self better then other men least God who knoweth what is in man condemn thee utterly for thy arrogant conceit dost thou well take heed of pride God judgeth not as man doth for that commonly doth displease him which pleaseth man If thou hast any goodnesse in thy self think that another hath more so shalt thou alwayes retain the true modesty of mind To debase thy self even under all men can never hurt thee but to prefer thy self afore one man may easily condemn thee The humble man is alwayes in quiet but the haughty minded fumeth commonly with indignation What Company to use OPen not thy heart to every man but communicate thine affaires to the wise and godly acquaint thy self with reverend old men and delight not much in the company of youths and strangers flatter not the wealthy and take heed of the mighty joyn thee to thy equalls which are godly and do that which is honest and for the publike wel-fare be familiar with no woman unlawfully but generally commend as many as are good wish to be familiar but with God only and his holy Angels and utterly avoid the company of some men Have peace with all men but not familiarity many times it falleth out that we love a stranger through the report of others whom afterwards we hate having tryed his conditions and many times we displease others by our lewd beheaviour whom we thought we should please right well if we had but their acquaintance Of Obedience IT is greatly for our behoofe to live under others not as we list ouâ— selves and at more ease live Subjects then Rulers Many obey for fear rather then for love and grudgingly noâ— gladly but such can never have the liberty of mind before they obey botâ— for Conscience and for the Lords sake wheresoever thou comest never looâ— to live at ease unlesse thou keep thy seâ—â— within thy calling and obey thy superiours The opinion and change of places hath deceived many a man everâ— man by nature would follow his owâ— mind and favoureth such as are of his own opinion but if we fear God we will sometimes change our mind for quietnesse sake for who is so wise thaâ— he knoweth all things Therefore trust not too much to thine own opinion but willingly give eare to the judgement of others And albeit thou stand in a good matter yet if it be thought more expedient to have it otherwayes alter thy mind and thou shalt do betâ—â—â— I have heard many times that it is easier yet better to hear and take then â—o give Councell And he bewrayeth his pâ—ide more which will stick in an opinion though it be good if wiser then himself through deeper judgement and Circumstances would have it altered Against idle meetings SHun the common meetings of meâ— as much as thou canst for to talk oâ— worldly matters doth greatly huâ— us mean we never so well the reasoâ— is we are easily drawn away with vanity And for my part I have wisheâ— many times that I had been both silent and absent now if any would examine the cause why so gladly wâ— chat and prate together seeing we seldom speak without offence to God and hurt to our Conscience he shaâ—â— find the answer to be for comfort anâ— recreation sake For the more earnestly we desire a thing or the more certainly we know any evill to be towards us the more vehemently wâ— love to talk and think thereof albeit to small profit or purpose for this outward comfort doth not a little hinder the inward consolation wherefore we are to watch and pray that we spend not our time idly And if we will or must of necessity speak let our speech be good to the use of edifying that it may minister grace unto the hearers To babble much we should not use both because the custome thereto is nought and for that in many words there cannot want iniquity But godly speech greatly availeth to a vertuous life especially where men of like minds and spirit are coupled together in the Lord. How to come to quietnesse in mind to a godly life WOuld we not meddle with other mens doings and sayings we might live at great ease and quietnesse but how is it possible we should be quiet which busie our selves with other mens matters that touch us not and pick occasion to go abroad and little or seldom keep at home blessed are the meek for they have much rest In ancient time many attained to singular perfection and were zealous and how so They mortified their earthly Members we loose the bridle to all beastly desires and care altogether for temporall trash seldom if at all do we subdue our
of evill Prov. 1.33 He shall deliver thee in six troubles yea in seven there shall no evill touch thee in famine he shall redeeme thee from death and in warre from the power of the sword thou shalt be hid from the scourge of the tongue neither shalt thou be afraid of destruction when it commeth Job 5.19 20 21. He will honour those that honour him and bring forth their righteousnesse as the light and their judgement as the noone day Prov. For I will have respect unto you and make you faithfull and multiply and establish my Covenant with you Levit. 26.9 And he will love thee and blesse thee and multiply thee he will also blesse the fruit of thy wombe and the fruit of thy Land thy corne and thy wine and thine Oyle the increase of thy kine and the flocks of thy sheepe Deut. 7.13 Thou shalt know that thy seede shall be great and thy off-spring as the grasse of the earth Job 5.25 The Lord shall increase you more and more you and your Children Psal 115.14 Thy wife shall be as the fruitfull vine by the sides of thy house thy Children like Olive plants round about thy Table yea thou shalt see thy Childrens Children and peace upon Izrael Psal 128.3.6 I have been young and now am old yet have not seen the righteous forsaken nor his seed begging bread he is ever mercifull and lendeth and his seed is blessed Psai 37.25.26 The just man walketh in his integrity his Children are blessed after him Prov. 20.7 I will power my spirit upon thy seed and my blessiâ—g upon thy off-spring and they shall spring up among tâ—e grasse as willowes by the water courses Esay 44.3.4 Aâ—d their seed shall be known among the Gentiles and their off-spring among the people All that see them shall acknowledge them that they are the seed which the Lord hath bâ—essed Esay 61.6 I will give them one heart and oâ—e way that they may heare me for ever for the good of them and of their Childâ—en Jer. 32. â—9 The Children of thy Servants shall continue and their seâ—d shall be â—stablished before thee â—sal 102.28 Though hâ—nd joyn in hand the wicked shall not bâ— unâ—â—â—â—shed but the seed of the righteous shall be delivered Prov. 11.21 In the feare of the Lord is strong confidence and his Children shall have a place of refuge Prov. 14.26 All thy Children shall be taught of the Lord and great shall be the peace of thy Children Esay 54.13 For God will shew mercy to them that love him and keepe his Command ments Meditations and Resolutions PRide is the greatest enemy to reason and discretion the greatest opposite to pride for whiles wisdom makes Art the Axe of nature pride makes nature the Axe of Art The wise man shapes his apparell to his body the proud man shapes his body by his apparell T is no marvel then if he know not himself when he is not to day like him he was yesterday And lesse marvell if good men will not know him when he forgets himself and all goodnesse I should feare whilst I thus change my shape least my maker should change his opinion and finding me not like him he made me reject me as none of his making I would any day put off the cause of my apparell but not every day put on new fashioned apparell I see great reason to be ashamed of my pride but no reason to be proud of my shame Hipocricy desires to seeme good rather then be so honesty desires to be good rather then seeing so The worldlings purchased reputation by the sale of desert wise men by desert with the hazard of reputation I would do much to heare well more to deserve well and rather lose opinion then merit It shall more joy me that I know my self what I am then it shall grieve me to heare what others report me I had rather deserve well without praise then do ill with comendation There is nothing more certain then death nothing more uncertain then the time of dying I will therefore be prepared for that at all times which may come at any time must come at one time or another I shall not hasten my death by being still ready but sweeten it It makes me not dye the sooner but better Had I not more confidence in the truth of my Saviour then in the traditions of men poverty might stagger my faith and bring my thoughts into a perplexed purgatory wherein are the poor blessed if pardon shall be only by expence Or how is it hard for a rich man to enter into Heaven if mony may buy out the past present and future sins of himself his deceassed and succeeding progenie It Heaven be thus sould what been fit has my poverty by the prise alreapy paid I find no happinesse in roome on earth T is happinesse for me to have roome in Heaven Nature bids me love my self and hate all that hurt me Reason bids me love my friends and hate those that envy me Religion bids love all and hate none Nature sheweth care Reason wit Religion love Nature may induce me Reason perswade me but Religion shall rule me I will hearken to Nature in much to Reason in more to Religion in all Nature shall make me carefull of my self but hurtfull to none Reason shall make me wise for my self but harmlesse to all Religion shall make me loving to all but not carelesse of my self I may heare the former I will harken only to the latter I subscribe to somthings in all to all things in Religion A large promise without performance is like a false fire to a great peece which dischargeth a good expectation with a bad report I will fore-think what I will promise that I may promise but what I will do Thus whilst my words are led by my thoughts and followed by my actions I shall be carefull in my promisâ—s and just in their performance I had rather do and not promise then promise and not do I cannot sâ—e two Sawyers work at a pit but they put me in mind of the Pharisee and the Pubâ—ican the one casts his eye upward whiles his actions tend to the pâ—â— infernall The other standing with a dejected countenance whiles his hands and heart move upward 'T is not a shame to make shew of our profession so we truly professe what we make shew of But of the two I had rather be good and not seeme so then seem good and not be so The Publican went home to his house rather justified then the Pharisee When I see leaveâ— drop from their Trees in the beginning of Autumne just such think I is the friendship of the world whiles the sap of maintenance lasts my friends swarme in abundance but in the winter of my need they leave me naked He is a happy man that hath a true friend at his need but he is more truly happy that hath no need of his friend When I see the heavenly Sun buried
under earth in the evening of the day and in the morning to find a resurrection to his glory why think I may not the Sonnes of Heaven buried in the earth in the evening of their dayâ—â— expect the morning of their glorious resurrection Each night is but the past dayes funerall and the morning his resurrection Why then should our funerall sleepe be other then our sleepe at night why should we not as well awake to our resurrection as in the morning I see the night is rather an intermission of day then a deprivation and death rather borrowes our life of us then robs us of it since then the glory of the Sun finds a resurrection why should not the Sons of glory since a dead man may live again I will not so much looke for an end of my life as waite for the coming of my change A bad great one is a great bad one for the greatnesse of an evill man makes the mans evill the greater It is the unhappy priviledge of authority not so much to act as teach wickednesse and by a liberall cruelty to make the offendors sin not more his own then others Each fault in a leader is not so much a crime as a rule for error And their vices are made if not warrants yet presidents for evill To sin by prescription is as usuall as damnable and men run post in their journey when they go to the Devill with authority when then the vices of the rulers of others are made the rule for vises to others the offences of all great ones must needes be the greatest of all offences either then let me be great in goodnesse or else it were good for me to be without greatnesse My own sins are to heavy for me why then should I load my self with others offences There is no security in evill society where the good are often made worse the bad seldom better for it is the peevish industry of wickednesse to find or make a fellow 't is like they will be birds of a fether that use to flock together For such doth their conversation make us as they are with whom we use to converse I cannot be certain noâ— to meete with ill company but I will be carefull not to keep with evill company I would willingly sort my self with such as shall teach or learn goodnesse And if my Companion cannot make me better nor I him good I will rather leave him ill then he shall make me worse It iâ— the apish nature of many for to follow rather example then precepts but it would be the saffest course of all to learn rather by precept then example For there is many a good Divine that caâ—not learn his own teaching It is easier to say this do thâ—â— to do it when therefore I see good Doctrine with an evill liâ—e I may pitty the one but I will practice the other The good sayings belong to all the evill actions only to their Authours I see corruption so largely rewarded that I doubt not but I should thrive in the world could I get but a dispensation of my Conscience for the liberty of trading A little flattery would get me a great deal of favour and I could buy a world of this worlds love with the sale of this little trifle honesty Were this world my home I might perhaps be trading but alas these Marchandize yeild lesse then nothing in heaven I would willingly be at quiet with the world but rather at pâ—â—ce with my Coâ—science the love of men is good whilst it lasteth the love of God is better being everlasting Let me trade then for those heavenly Marchandize If I find those otheâ— in my way they are a great deal more theâ— I looke for and within little more then I care for As faith is the evideâ—ce of things not seen so things that are seen are the perfecting of faith I believe a tree will be green when I see him leafelesse in winter I know he is green when I see him flourishing in Summer It was a fault in Thomas not to believe till he did see It were a madnesse in him not to believe when he did see Beleefe mâ—â—y times exceedes Reason not oppose it and faith be often above sence not against it Thus whiles faâ—â—h doth assâ—â—â— me that I eat Christ effectually sence must assure me that I tast bread really For thouâ—h I oâ—tentimes sâ—e not tâ—ese thiâ—gs thâ—t I beliâ—vâ— yet I m st still believe those things that I see The Crosse is but a signe of Christ crucified Christ crucified the substance of the Crosse the signe without the substance is as nothing the substance without the signe is all things I hate not the signe though I adore but the substance I will not blaspheame the Crosse of Christ I will not worship but Christ crucified I will take up my Crosse I will love my Crosse I will beare my Crosse I will imbâ—ace my Crosse yet not adore my Crosse All knees shall bend in reference to his name mine never bow in Idolatry to his Image As the giver of all things so each receiver loveth a chearefull giver for a bargen is valued by the worth of the thing bought but a guift by the mind of the party giving which made the widdowes mite of more worth then the riches of superfluity I see then he gives not best that gives most but he gives most that gives best If then I cannot give bountifully yet I will give freely and what I want in my hand supply by my heart he gives well that gives willingly When I see the Larkers day-net spread out in a faire morning and himself whirling his artificiall motion and obsâ—rves by the reflecting luster of the Sun on the whirling instrument not only the merry Larke and fearfull Pigion are dazled and drawn with admiration but stowter birds of pray the swift Merlin and towring Hobby are intised to stoope and gazing on the outward forme lose themselves Me thinks I see the Devills night-nets of intising Harlots fully paralleld spread out for us in the vâ—gor of our youth which with rowling eyes draw on the lustfulnesse of affection and betray the wantonnesse of the heart and wich their alluring glanses often make to stoope within the danger of their fatall nets not only the simple and carelesse but others also men otherwise wary and wise who coming within the pull of the net lye at the mercy of that mercilesse Fowler to their certain destruction Hence I resolve when I see such glasses to shun such motions as assured that these Glassâ—s have Nets adjoyning those Nets a Fowler attending that Fowler a death prepared for me then which I cannot dye a worse I may by chance I must of necessity at some time come within their view I will at no time come within their danger I cannot well live in this world nor at all in the better world if I be caught in their fatall Nets As oft as I heare the Robin-red-breast