Selected quad for the lemma: heart_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
heart_n	good_a	speak_v	treasure_n	5,167	5	10.0843	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56983	Enchiridion miscellaneum spare houres improv'd in meditations divine, contemplative, practical, moral, ethical, oeconomical, political : from the pietie and learning of Fr. Quarles & Ar. Warwick, Gents. : by it they being dead, yet speak (Heb. XI. 4).	Quarles, Francis, 1592-1644.; Warwick, Arthur, 1604?-1633. Spare minutes, or, Resolved meditations and premeditated resolutions.	1677 (1677)	Wing Q94; ESTC R6261	74,920	244

transport thee not beyond the common pitch and shew thee not the Magazin of high invention return thee to thy wanton Bed and there conclude thy self more fit to wear thy Mistresses Favour then Apollos Bayes CHAP. LV. IF thou art rich strive to command thy money lest she command thee if thou know how to use her she is thy Servant if not thou art her Slave CHAP. LVI BRing thy daughter a husband of her own Religion and of no hereditary disease Let his wisdom outweigh his wealth Let his parentage excell his person and let his years exceed hers Let thy prayers recommend the rest to providence if he prove thou hast found a Son if not thou hast lost a Daughter CHAP. LVII SO use Prosperity that Adversity may not abuse thee if in the one Security admits no fears in the other Despair will afford no hopes He that in Prosperity can foretell a danger can in adversity foresee deliverance CHAP. LVIII IF thy faith have no doubts thou hast just cause to doubt thy faith and if thy doubts have no hope thou hast just reason to fear despair When there fore thy doubts shal exercise thy faith keep thy hopes firm to qualifie thy doubts So shall thy Faith be secured from doubts So shall thy doubts be preserved from despaire CHAP. LIX IF thou desire to be truly valiant fear to do any injury He that fears not to do evill is always afraid to suffer evill He that never fears is desperate And he that fears always is a Coward He is the true valiant man that dares nothing but what he may and fears nothing but what he ought CHAP. LX. ANger may repast with thee for an hour but not repose for a night The continuance of Anger is Hatred the continuance of Hatred turns Malice That anger is not warrantable which hath seen two Suns CHAP. LXI IF thou standest guilty of oppression or wrongfully possest of anothers Right see thou make Restitution before thou givest an Alms if otherwise what art thou but a Thief and makest God thy Receiver CHAP. LXII WHen thou pray'st for spirituall Graces let thy prayer be absolute When for temporall Blessings add a Clause of Gods pleasure in both with Faith and Humiliation So shalt thou undoubtedly receive what thou desirest or more or better Never prayer rightly made was made unheard or heard ungranted CHAP. LXIII HEe that gives all though but little gives much because God looks not to the quantity of the Gift but to the quality of the Giver He that desires to give more then he can hath equall'd his Gift to his desire and hath given more then he hath CHAP. LXIV BEe not too greedy in desiring Riches nor too eager in seeking them nor too covetous in keeping them nor too passionate in losing them the first will possess thy soul of discontent The second will dispossess thy body of Rest The third will possess thy wealth of thee The last will dispossess thee of thy self He that is too violent in the concupiscible will be as violent in the irascible CHAP. LXV BE not too rash in the breaking of an inconvenient custom As it was gotten so leave it by degrees Danger attends upon too sudden Alterations He that pulls down a bad building by the great may be ruin'd by the fall But he that takes it down Brick by Brick may live to build a better CHAP. LXVI IF thou desire that inestimable Grace of saving Faith detest that insatiable vice of damnable Covetousness it is impossible one heart though never so double should lodge both Faith possesses thee of what thou hast not Covetousness dispossesses thee of what thou hast Thou canst not serve God unless Mammon serve thee CHAP. XLVII BEware of him that is slow to Anger Anger when it is long in coming is the stronger when it comes and the longer kept Abused patience turns to fury When Fancy is the ground of passion that understanding which composes the Fancy qualifies the passion But when judgement is the ground the Memory is the Recorder CHAP. LXVIII HE that professes himself thy open enemy arms thee against the evill he means thee but he that dissembles himself thy secret Friend strikes beyond Caution and wounds above Cure From the first thou maist deliver thy self From the last good Lord deliver thee CHAP. LXIX IF thou hast wrong'd thy brother in thought reconcile thee to him in thought if thou hast offended him in words let thy reconciliation be in words if thou hast trespassed against him in deeds by deeds be reconciled to him That Reconciliation is most kindly which is most in kind CHAP. LXX NOt to give to the poor is to take from him Not to feed the hungry if thou hast it is the utmost of thy power to kill him That therefore thou maist avoid both Sacriledg and Murther Be Charitable CHAP. LXXI SO often as thou remembrest thy sins without Grief so often thou repecaest those sins by thy not grieving He that will not mourn for the Evill which he hath done gives earnest for the Evill he means to do Nothing can asswage that fire which Sin hath made but onely that Water which Repentance hath drawn CHAP. LXXII LOok well before thou leap into the chair of Honour The higher thou climbest the lower thou fallest unlesh Vertue preserve thee if Gold or Favour advance thee thy Honour is pinn'd upon the wheel of Fortune When the wheele shall turn thy Honour falls and thou remain'st an everlasting Monument of thy own ambitious folly CHAP. LXXIII WE are born with our temptations Nature somtimes presses us to evill somtimes provokes us unto good therefore thou givest her more then her due thou nourishest an enemy if less then is fufficient thou destroyest a friend Moderation will prevent both CHAP. LXXIV IF thou scorn not to serve Luxury in thy Youth Chastity will scorn thy service in thy Age and that the Will of thy green years thought no Vice in the acting the necessity of thy gray hairs makes no Vertue in the forbearing Where there is no Conflict there can be no Conquest where there is no Conquest there is no Crown CHAP. LXXV THou didst nothing towards thy own Creation for thou wert created for thy Creators glory Thou must do somthing towards thy own Redemption for thou wert redeemed for thy own good He that made thee without thee will not save thee without thee CHAP. LXXVI WHen thy tongue and heart agree not in confession that confession is not agreeable to Gods pleasure He that confesses with his tongue and wants confession in his heart is either a vain man on an Hypocrite He that hath confession in his heart and wants it in his tongue is either a proud man or a timerous CHAP. LXXVII GOld is Caesars Treasure Man is Gods Thy Gold hath Caesars image and thou hast Gods Give therefore those things unto Caesar which are Caesars and unto God which are Gods CHAP. LXXVIII IN the Commission of evill fear no

Health may be enjoyed sicknes must be endured one body is the object of both one God the Author of both If then hee give me health I will thankfully enjoy it and not think it too good since it is his mercy that bestowes it if hee send sicknes I will patiently endure it and not think it too great since it is my sinn that deserves it If in health I will strive to preserve it by praising of him if in sicknes I will strive to remove it by praying to him Hee shall bee my God in sicknes and in health and my trust shall bee in him in health and in sicknes So in my health I shall not need to feare sicknes nor in any sicknes despaire of health CHAP. X. IT is the usuall plea of poverty to blame misfortune when the ill finished cause of complaint is a worke of their owne forging I will either make my fortunes good or bee content they are no worse If they are not so good as I would they should have bine they are not so bad as I know they might have bine What though I am not so happy as I desire 'T is well I am not so wretched as I deserve CHAP. XI THere is nothing to be gotten by the worlds love nothing to be lost but its love by its hate Whey then should I seeke that love that cannot profit me or feare that malice that cannot hurt mee If I should love it for loving mee God would hate me for loving it If I loath it for hating mee it cannot hurt mee for loathing it Let it then hate me and I will forgive it but if it love me I will never requite it For since its love is hurtfull and its hate harmeles I wil contemn its hate and hate its love CHAP. XII AS there is a folly in wit so there is a wisdome in ignorance I would not be ignorant in a necessary knowledge nor wise above wisedome If I know enough I am wise enough if I seecke more I amfoolish CHAP. XIII IT 's no marvell that man hath lost his rule over the creature when he would not be ruled by the will of the Creator Why should they feare man when man would not obey GOD I could wish no creature had power to hurt mee I am glad so many creatures are ordained to helpe me If GOD allow enough to serve me J will not expect that all shoult feare me CHAP. XIV NO affliction for the time seemes joyous all time in afiliction seemes tedious J will compare my miseries on earth with my joyes in Heaven and the length of my miseries with its eternity so shall my journey seeme short and my burthen easie CHAP. XV. THere is nothing more certain than death nothing more uncertain than 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 shal not hasten my death by being still ready but sweeten it It makes me not die the sooner but the better CHAP. XVI THe commendation of a bad thing is it's shortnes of a good thing its continuance it were happy for the damned if their torments knew end 't is happier for the Saints that their joyes are eternall If man that is born of a woman be full of misery 't is well that he hath but a short time to live if his life be a walk of pain it s a blessing that his dayes are but a spann long Happy miseries that end in joy happy joyes that know no end happy end that dissolves to eternity CHAP. XVII HAd I not more confidence in the truth of my Saviour than in the traditions of men poverty might stagger my faith and bring my thoughts into a perplexed Purgatory Wherein are the poore blessed if pardon shall be purchased onely by expense Or how is it hard for a rich man to enter into Heaven if money may buy out the past presend future sinnes of himself his deceased and succeeding progeny If heaven bee thus fold what benefit has my poverty by the price already paid I find no happines in Room on earth 'T is happines for me to have Room in Heaven CHAP. XVIII THere is no estate of life so happy in this world as to yeeld a Christian the perfection of content yet there is no state of life so wretched in this world but a Christian must be content with it Though I can have nothing here that may give mee true content yet I will learn to bee treuely contented here with what I have What care I though I have as much as I desire if I have as much as I want I have as much as the most if I have as much as I desire CHAP. XIX IT is the greatest of all sins alway to continue in sin For where the coustome of sinning waxeth greater the conscience for sin growes the less it is easier to quench a spark then a fire I had rather breake the Cockatrices egg then kill the Serpent O daughter of Babylon happy shall hee bee that taketh thy childern whilest they are young and dasheth them against the stones CHAP. XX. NAture bids me love my selfe and hate all that hurt me Reason bids me love my friends and hate those that envie me Religion bids me 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 hatefull to none Reason shall make me wise for my self but harmeles to all Religion shall make me loving to all but not carles of my self I may heare the former I will hearken onely to the later I subscribe to some things in all to all things in Religion CHAP. XXI Abundance is a trouble want a misery honour a burthen baseness a scorne advancements dangerous disgrace odious Onely a competent estate yeelds the quiet of content I will not climbe least I fall nor lye in the ground least I am trod on I am safest whiles my leggs beare me A competent heate is moast health full for my body J would desire neither to freez nor to burn CHAP. XXII A Large promise without performance is like a false fire to a great Peice which dischargeth a good expectation with a bad report J will fore-think what J will promise that J may promise but what J will doe Thus whilest my words are led by my thoughts and followed by my actions J shall be carefull in my promises and just in their performance J had rather doe and not promise than promise and not doe CHAP. XXIII THe good meaner hath two tongues the Hypocrite a double tongue The good mans heart speaks without his tongue the Hypocrites tongue without his heart The good man hat oftentimes God in his heart when in his mouth there is no God mentioned the Hypocrite hath God

a city let the Commander endeavour to take from the Defendants all scruples which may invite them to a necessity of defence Whom the fear of slavery necessitates to sight the boldness of their resolution will disavantage the assaylants and dissicilitate their design Sense of necessity justifies the Warr and they are hopefull in their arms who have no other hope but in their ams CHAP. LXXIX IT is good for States Princes if thy use ambitious men for their advantage so to order things that they be still progressive rather than retrograde When ambitious men find an open passage they are rather busie than dangerous and if well watcht in their proceedings they will catch themselvs intheir own snare and prepare a way for their own destruction CHAP. LXXX OF all Recreationis Hunting is most proper to a Commander by the frequency whereof he may be instructed in that necessary knowledge of situation with pleasure which by earnest experience would be dearly purchas'd The Chase is a fair Resemblance of a hopefull Warr proposing to the Pursuer a flying Enemy CHAP. LXXXI EXpect the army of thy Enemy on plain and easie ground and still avoyd mountainous and rocky places and straight passages to the utmost of thy power it is not safe to pitch any where thy forces cannot be brought together He never deserv'd the name of good Gaimster that hazards his whole Rest upon less than the strength of his whole Game CHAP. LXXXII IT matters not much whether in government thou tread'st the steps of severe Hannibal or gentle Scipio so thy actions be honourable and thy life vertuous Both in the one and the other is both defect and danger if not corrected and supported by the fair Repute of some extraordinary Endowments No matter whether black or white so the Steed be good CHAP. LXXXIII IT is the safest way in a Martiall expedition to commit the main charge to one Companions in command beget confusion in the Camp When two able Commanders are joyned in equall Commission each is apt to think his own way best and by mutuall thwarting each other both give opportunity to the Enemy CHAP. LXXXIV IT is a high point of Providence in a Prince to observe popular Sects in their first Rise and with a severe hand to nipp them in the Budd But being once full ag'd it is wisdom not to oppose them with too strong a hand lest in suppressing one there arise two a soft Current is soon stopped but a strong stream resisted breaks into many or overwhelm's all CHAP. LXXXV IT makes very much to thy advantage to observe strictly the Nationall vertues and vices and humours of forrein Kingdoms whereby the times past shall read usefull Lectures to the times present He that would see what shall be let him consider what hath been CHAP. LXXXVI IF like Manlius thou commandest stout and great things be like Manlius stout to execute great commands it is a great blemish in Sovereignty when the Will rores and the Power whispers if thou canst not execute as freely as thou commandst command no more than what thou maist also freely execute CHAP. LXXXII IF one Prince desire to obtain any thing of another let him if occasion will bear it give him no time to advise Let him endeavour to make him see a necessity of sudden resolution and the danger either of Deniall or Delay Hee that gives time to resolve gives leasure to deny and warning to prepare CHAP. LXXXVIII L Let not thine army at the first encounter be too prodigall in her strength for a dead lift When the enemy hath abated the fury of his first heat let him then feel thou hast reserved thy forces for the last blow So shall the honour he hath gained by his valour encrease the glory of thy victory Fore-games when they prove are speediest but after-games if wisely play'd are surest CHAP. LXXXIX IT is very requisite for a Prince to keep the Church always in proportion to the State If the Government of the one be Monarchicall and the other Democraticall they will agree like Metall joyned with clay but for a while Durable is that State where Aaron commands the people and where Moses commands Aaron But most happy in the continuance where God commands both CHAP. XC LEt not the Covetousness of a Captain purloyn to his own use or any way bereave his souldiers of any profit due unto their service either in their means or spoyls Such injuries being quickn'd by their dayly necessities are never forgot What Souldiers earn with the hazard of their lives if not enjoy'd prophesies an overthrow in the next Battell CHAP. XCI IF a Prince expect vertuous Subjects let his Subjects have a vertuous prince So shall he the better punish the vices of his degenerate Subjects So shall they trulier prize vertue and follow it being exemplified in their Prince CHAP. XCII IT is the property of a wise Commander to cast an eye rather upon Actions than upon persons and rather to reward the merits of men than to read the Letters of Ladies He that for favour or reward preferr's a worthless Souldier betray 's a Kingdom to advance a Traytor CHAP. CXIII WHere Order and Fury are well acquainted the Warr prospers and Souldiers end no less men then they begun Order is quickened by Fury and Fury is regulated by Order But where Order is wanting Fury runs her own way and being an unthrift of its own strength failing in the first assault cravens and such beginning more than men end less than women CHAP. XCIV IT is the quality of a wise Commander to make his Souldiers confident of his wisdom and their own strength if any danger be to conceal it if manifest to lessen it Let him possess his army with the justness of the Warr and with a certainty of the victory A good cause makes a stout heart and a strong arm They that fear an overthrow are half conquered CHAP. XCV IT is requisite in a Generall to mingle love with the severity of his Discipline they that cannot be induced to fear for love will never be inforced to love for feare Love opens the heart Fear shuts it That encourages This compell's And victory meets encouragement but flees Compulsion CHAP. XCVI IT is the part of a well advised State never to entrust a weighty service unto whom a noted injury or dishonour hath been done He cannever be zealous in performance of Service the height of whose expectation can rather recover a lost name than gain a fresh honour CHAP. XCVII THree ways there be to begin a Repute and gain dignities in a Common-wealth The first by the vertue of glorious Parents which till thou degeneratest too much may raise thee upon the wings of Opinion The second is by associating with those whose actions are known to be eminent The third by acting some exploit either publique or private which in thy handhath proved honourable The two first may miss being founded on Opinion the

superiours it scorns inferiours it owns no equals in short till thou hate it God hates thee CHAP. XCVII SO behave thy self among thy children that they may love and honour thy presence be not too fond least they fear thee not be not too bitter least they fear thee too much too much familiarity will embolden them too little countenance will discouragethem so carry thy self that thy may rather fear thy displeasure than thy correction when thou reprov'st them do it in season when thou correct'st them do it not in passion as a wise child makes a happy father so a wise father makes a happy child CHAP. XCVIII WHen thy hand hath done a good act ask thy heart if it be well done the matter of a good action is the deed done the form of a good action is the manner of the doing in the first another hath the comfort and thou the glory in the other thou hast the comfort and God the glory that deed is ill done wherein God is no sharer CHAP. XCIX WOuld'st thou purchase Heaven advise not with thy own ability The prize of Heaven is what thou hast examin not what thou hast but what thou art give thy self and thou hast bought it if thy own vileness be thy fears offer thy self and thou art precious CHAP. C. THe Birds of the air die to sustain thee Beasts of the field die to nourish thee the Fishes of the Sea die to feed thee Our stomacks are their common Sepulcher Good God! with how many deaths are our poor lives patcht up How full of death is the miserable life of momentany man The end of the second Century THE Third Century CHAP. I. IF thou take pains in what is good the pains vanish the good remains if thou take pleasure in what is evil the evil remains and the pleasure vanishes what art thou the worse for pains or the better for pleasure when both are past CHAP. II. IF thy fancy and judgement have agreed in the choice of a fit wife be not too fond least she surfeit nor too peevish least she languish love so that thou mayst be fear'd rule so that thou mayst be honour'd be not too diffident least thou teach her to deceive thee nor too suspicious least thou teach her to abuse thee if thou see a fault let thy love hide it if she continue it let thy wisdom reprove it reprove her not openly least she grow bold rebuke her not tauntingly least she grow spitefull proclaim not her beauty least she grow proud boast not her wisdom least thou be thought foolish shew her not thy imperfections least she disdain thee pry not into her Dairy least she despise thee prophane not her ears with looss communication least thou defile the sanctuary of her modesty an understanding husband makes a discreet wife and she a happy husband CHAP III. WRinkle not thy face with too much laughter least thou become ridiculous neither wanton thy heart with too much mirth least thou become vain the suburbs of folly is vain mirth and profuseness of laughter is the City of fools CHAP. IV. LEt thy tongue take counsell of one eye rather then of two ears let the news thou reportest be rather stale then false least thou be branded with the name of lyer It is an intolerable dishoneur to be that which onely to be call'd so is thought worthy of a Stab CHAP. V. LEt thy discourse be such as thy judgement may maintain and thy company may deserve In neglecting this thou losest thy words in not observing the other thou losest thy self Give wash to swine and wort to men so shalt thou husband thy gifts to the advantage of thy self and shape thy discourse to the advancement of thy hearer CHAP. VI. DOst thou roar under the Torments of a Tyrant weigh them with the sufferance of thy Saviour and they are no plague Dost thou rage under the Bondage of a raving Conscience compare it to thy Saviours passion and it is no pain Have the tortures of Hell taken hold of thy dispairing soul compare it to thy Saviours torments and it is no punishment what sense unequally compares let faith enterchangeably apply and thy pleasures have no comparison Thy sins are the Authors of his sufferings and his hell is the price of thy heaven CHAP. VII ARt thou banisht from thy own Country thank thy own folly hadst thou chosen a right home thou hadst been no Exul hadst thou commanded thy own Kingdom all Kingdoms had been thy own the fool is banisht in his own Countrey the wiseman is in his owne Countrey though banisht the fool wanders the wiseman traruls CHAP. VIII IN seeking vertue if thou find poverty be not ashamed the fault is none of thine Thy honour or dishonour is purchased by thy own actions Though vettue give a ragged livery she gives a golden Cognizance If her service make thee poor blush not Thy poverty may disadvantage thee but not dishonour the● CHAP. IX GAze not on Beauty too much least it blast thee nor too long least it blind thee nor too near least it burn thee if thou like it it deceives thee if thou love it it disturbs thee if thou lust after it it destroys thee if vertue accompany it it is the hearts paradise if vice associate it it is the souls purgatory it is the wisemans Bonefire and the fools Furnace CHAP. X. IF thou wouldst have a good servant let thy servant find a wise master let his food rest and wages be seasonable let his labour recreations and attendance depend upon thy pleasure be not angry with him too long least he think thee malicious nor too soon least he conceive thee rash nor too often least he count thee humorous Be not too fierce least he love thee not nor too remiss least he fear thee not nor too familiar least he prize thee not In brief whil'st thou giv'st him the liberty of a servant beware thou losest not the Majesty of a Master CHAP. XI IF thou desirest to be chast in Wedlock keep thy self chast before thou wedd'st he that hath known pleasure unlawfully will hardly be restrained from unlawfull pleasure One woman was created for one man He that strays beyond the limits of liberty is brought into the verge of Slavery Where one is enough two are too many and three are too few CHAP. XII IF thou would'st be justified acknowledge thy injustice he that confesses his sin begins his journey towards salvation he that is sorry for it mends his pace he that forsakes it is at his journeys end CHAP. XIII BEfore thou reprehend another take heed thou art not culpable in what thou goest about to reprehend He that cleanses a blot with blotted fingers makes a greater blur CHAP. XIV BEware of drunkenness lest all good men beware of thee where drunkenness reigns there reason is an Exul vertu a stranger God an Enemy Blasphemy is wit Oaths are Rhetorick and Secrets are Proclamations Noah discover'd that in one hour drunk which

often in his mouth when the fool hath said in his heart There is no God I may soonest heare the tongue but safest the heart the tongue speaketh lowdest but the heart truest CHAP. XXIV THe speech of the tongue is best known to men God best understands the language of the heart the heart without the tongue may pierce the eares of heaven the tongue without the heart speaks an unknowne language No marvell then if the desires of the poore are heard when the prayers of the wicked are unregarded I had rather speak three words in a speech that God knows then pray three houres in a language he understands not CHAP. XXV MEditation is the womb of our actions action the midwife of our Meditations A good perfect conception if it want strength for the birth perisheth in the womb of the mind and if it may be said to be born it must be said to be stillborn a bad and imperfect conception if it hath the happines of a birth yet the mind is but delivered of a burthen of imperfections in the perfection of deformity which may beg with the criple at the gate of the Temple or perish through imperfections If I meditate whats's good to be done and doe not the good I have meditated I loof my labour and make curst my knowledg If I doe the thing that is good and intend not that good that I doe it is a good action but not well done Others may enjoy some benefit I deserve no commendations Resolution without action is a sloathfull folly Action without resolution is a foolish rashnes First know what 's good to be done then do that good being known If forecast be not better than labour labour is not goot without forecast I would not have my actions done without knowledge nor against it CHAP. XXVI IT is the folly of affection not to reprehend my erring friend for feare of his anger it is the abstract of folly to be angry with my friend for my errors reprehension I were not a friend if I should see my friend out of the way and not advise him I were unworthy to have a friend if hee should advise me being out of the way and I bee angry with him Rather let me have my friends anger than deserve it rather let the righteous smite me friendly by reproof than the pretious oyle of flattery or connivence breake my head It is a folly to flie ill will by giving a just cause of hatred I think him truer friend that deserves my love than he that desires it CHAP. XXVII WHen children meet with primroses nuts or apples in their way I see those pleasures are oftimes occasions to make them loyter in their errands so that they are sure to have their parents displeasure oftimes their late returne findes a barr'd entrance to their home whereas those who meete with dangers in the way make haste in their journey and their speed makes them welcomed with commendation Nature hath sent me abroad into the world and I am every day travelling homeward If I meet with store of miseries in my way discretion shall teach me a religious haste in my journey And if I meet with pleasures they shall pleasure me onely by putting me in minde of my pleasures at home which shall teach me to scorne these as worse than trifles I will never more rekon a troublesome life a curse but a blessing A pleasant journey is deere bought with the losse of home CHAP XXVIII WHen I see the fisher bait his hook I think on Satans subtile malice who sugars over his poysoned hookes with seeming-pleasures Thus Eves Apple was canded with divine knowledge ye shall be as God knowing good and evill When I see the fish fast hang'd I thinke upon the covetous Worldling who leapes at the profit without considering the danger Thus Achan takes the gold and the garment and ne're considers that his life must answer it If Satan besuch a fisher of men its good to look before wee leape Honey may bee eaten so that wee take heed of the sting I will honestly enjoy my delights but not buy them with danger CHAP. XXIX I See when I have but a short journey to travell I am quickly at home soone out of the paine of my travell soone into the possession of my rest If my life bee but my walk and Heaven my home why should I desire a long journey Indeed knowing my home so pleasand I would not bee weary with a long walk but yet the shorter my journey the sooner my rest CHAP. XXX I Cannot see two sawyers work at the pit but they put mee in minde of the Pharisee and the Publican the one casts his eye upward whiles his actions tend to the pit infernal 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 wee truely profes what wee make shew of But of the two I had rather bee good and not seeme so than seeme good and not bee so The Publican went home to his house rather justified then the Pharisee CHAP. XXXI WHen I thinke on the Eagls carying up of the shel fish into the ayre onely to the end he may brak him by his fall it puts me in minde of the divels costly courtesies who out of the bounty of his subtilty is still ready to advance us to destruction Thus more then once he dealt with my Redeemer no sooner had hee rais'd him to the top of an high pinacle but straight followes cast thy selfe down and having placed him on an high mountaine let him fall downe and he shall be largely rewarded with his own If advancement be so dangerous I will take heed of being ambitious Any estate shall give me content I am high enough if i can stand upright CHAP. XXXII WHen i se leavs drop from their trees in the beginning of Autumne just such thinck I is the friendship of the world Whiles the sap of maintenance lasts my friends swarm in abundance but in the winter of my need they leave me naked He is an 〈◊〉 happy man that hath a true friend at his need but he is more truly happy that hath no need of his friend CHAP. XXXIII I Should wonder that the unsatiable desires of ambition can finde no degree of content but that I see they seeke a perfection of honour on earth when the fullnesse of glory is onely in Heaven The honour on earth is full of degrees but no degre admits a perfection Whereas the glory of Heaven admits of degrees but each degre affords a fullnes Here one may be lower then another in honour and yet the highest want a glory There though one Starre differs from another in glory yet in the fullnes of glory they all shine as Starres Here the greatest may want there the least hath enough Here all the earth may not be enough for one There one Heaven is enough for all Lord