is good and will yeelde fruit but if it be drie it affordeth none at all If the though bee good it ministreth good matter vnto the will to take holde of which beeing maintained and holpen forwarde with vnderstanding doth bring forth good desires from which good workes doth proceede Thou must not continue in euell thoughts which the Lord cannot abide as appeareth by the prophet Ieremiah How long shall thy wicked thoughtes remaine within thee So long as the Gentiles were mixed and remained with the people of Israell so long was God absent from them and would not speake vnto them at all So God hee will forsake thee if thou allow any place for euill cogitations in thine heart When a litle sparke of an euill thought doth catch hold in thy mind thou must not blow on it to kindle it thereby least afterward it grow into a fire vnquenchable to consume thee withall The silke wormes bee at the first but little graines like vnto Mustarde-seede but by the carrying of them about in womens bosomes they doe gather an heate whereby they come vnto life and so proue wormes Pewaâ—e that thou sow not the seedes of sensuality in thy corrupted imagination least by the heate of naturall concupiscence they proue wormes to gnaw thy conscience into peeces Nourish not thine euill thoughtes with the heate of worldly loue neither let thy consent yeeld vnto them least thou be deceiued and perish with au euil death CHAP. 26. Idlenesse is the enimie vnto godlinesse IDlenesse bringeth much euell saith the wise man Aboue all thinges shunne thou idlenesse as the mother of vices the stepdame of vertue Idlenesse it is nought else but the death and graue of a liuing man If God would not that man at the first beeing created in originall righteousnesse and endued with so many excellent graces should lead his life in idlenesse thinkest thou that thou art Idlely to passe-away thy time beeing enuironed with so many enemies The Lord tooke Adam and put him into the Garden of Eden that hee might dresse it and keepe it But Adam euen in that estate of his was foyled through the malice and subtiltie of Satan and thinkest thou a weake and wicked man liuing idlely in pleasures to be safe Man is borne vnto trauell as the sparkes fly vpward as Iob saith c As God hath giuen the birde two winges to flie with-all so hath â—â—e giuen thee two handes to worke withall The birder will not shoot at a bird while shee flieth but when she siâ—tâ—th still The Diuell then seeketh to oppugne and ouerthrow thee not when thou art occupied but when thou art idle Bee alwaies there fore doing of some good least when thou art idle thou bee ouertaken The vessell that is employed to some vse and full already it can receiue no more into it and the minde that is full fraught already with good thinges hath no roome in the same for idle wicked cogitations Vnlesse it be empty either wholy or in part the enimie of mankind Satan can put nothing thereunto The running water it bringeth forth the best fishes but the standing water as marrishes lakes and such like they engeder froggs and serpentes and the fish that is within them is vnsauory and daungerous to bee eaten So long as thou art idles what bringest thou forth but idle or dishonest and euil cogitations Shunne thou idlenesse as thou wouldest the plague vnlesse thou wouldest be taken prisoner by a number of sinnes So long as Dauid was kept occupied by the persecutions of Saule hee committed none adultery but when hee sate quâ—etly and idlely in his pallace he then defiled himselfe with the wife of another man Solomon also so long as hee emploied his time in building of the temple hee abstained from many thinges but beeing idle from great affaires hee fell and was foiled with outragious wickednesse The Children of Dan they destroyed the citie Laish with fire and smote the people with the edge of the sworde while they sate quietly gaue themseleus vnto idlenesse Idlenesse it is the nourisher of carnall vices Shunne thou idlenesse and thou shalt easely destroy many a dishonest motion in the minde in cutting of all entrance of idle thoughts by godly businesse When the righteous Iaakob fled because of his brothers wrath wisedome she led him the right waie shewed him the kingdome of God gaue him knowlede of holy thinges made him rich in his labors and made her pains profitable saide the wise man The way vnto heauen is ful of trauaile and continuall occupations of holinesse and vertuous exercises If thou hadest in remembrance that one day thou shalt giue a straight account of all the time thou now mis-spendest thou wouldest endeuour with might and maine to loose no time at all The spirit of God sheweth it selfe to all men where that is there if none idlenesse Solomon praiseth a good 〈◊〉 wife among other thinges because she eateth not the bread of idlenesse By idlenesse time is lost which is a most precious thing Gather the Manna in the week daies that thou maiest rest when the Sabaoth day doth come take paines and trauaile while thou art in this life that thou maiest rest and take thine ease while the great day of of that eternall Saboath shall appeare The slothfull will not plowe because of winter wherefore shall he begge in sâ—mmer but haue nothing If thou passe thy time heere in idlenesse looke to famin for foode and be the meate of Satan in the infernall pit Idle persons that stood still and did not worke bee reproued in the Gospell The land that lieth idle and is not tilled husbanded it bringeth forth thistles and thornes as by experience wee doe see Beware of idlenesse if thou doe not thou wilt bring forth no goodnesse but much euell to tâ—â— dishonour of God and hurt of 〈◊〉 I wil thou shouldest affirme that they which haue beleeued in God might bee careful to shew forth good workes saith the Apostle And I must worke the workes of him that sent me while it is day saith our Sauiour Christ Employ therefore the ground oâ— thine heart vnto holy and good exercises that in the ende thou mayest reape the worthy fruite of thy labours CHAP. 27. Good words are not onely to be done but they must also zealouslie be done BE not slouthfull to doe seruice be feruent in Spirite seruing the Lorde saith the Apostle God requireth feruencie in good workes More account doth God make of one houre spent in godly zeale than of a thousand coldly consumed in his seruice For GOD regardeth more the zeale than the time in working whereby thou maiest perceaue that in a little time thou maiest gaine much The theefe which did hang on the crosse by our Sauiour Christ if you consider time serued God but a moment as it were and yet in that short time he came into the euerlasting fauor of
tasted the pleasures of the same but it leaueth them comfortlesse This knewe the Prophet Baruch right wel when crying out he said Where are the Princes of the heatheÌ„ such at ruled the beasts vpon the earth They that had their pastime with the fouls of the heauen that hoarded vp siluer gold wherin men trust make none end of their gathering For they that coyned siluer and were so careful of their work whose inuentioÌ„ had none ende are come to naught and gon down to hâ—l other men are come vp in their steades Soone passed the glory of this worlde from them euen as in a moment What brought their great promotion in the world vnto them but a miserable death and infamous ruine The glory of the worlde it passeth soone away the goodes thereof are like floures that soone doe vade to which small trust is to be giuen for they will sooner be gone than you would thinke If thou be exalted one high take heede thou be not throwen downe againe as the hangmaÌ„ vseth to deale with condemned persons Know you not how the worlde dealeth so with such as it doeth aduance That great whore af Babylon spoken of in the Reuelation of S. Iohn vaunted her selfe exceedingly of her soueraigne prosperitie in the worlde but when shee thought her selfe most sane she tooke a shamefnll faâ— That couetous rich man also as we read in the Gospel after S Luke he gloried immoderatly in his riches but straight away God said vnto him O foole this night will they fetch away thy soule from thee then whose shal those things be which thou hast prouided The children of Israel were scattered abroad throughout al the lande of Egypt for to gather stubble in the steeâ—e of strawe Al men do seek for riches al men are obedient to mony and in this respect no friende is known and after they had sought about they were well dribasted for their labour so done they might bee throwne out of that ioyfull paradise euen as the prophet Ieremy doeth say Mine enemies chased me sore like a bird without cause Worldly pleasures great promotions what are they but a baite many times laied by the Deuill or his instrumentes to bring vs into his snares When the world doth make much of thee then doth it hunt after thy soule vnlesse thou take the better heed thou wilt soone be taken with the deceipts of the same Contrarily God when he inuiteth vs he seeketh our welfare And although his call is very sweet kind yet heard is it not many times because the loue of the word shutteth the gates against him And seeing that great is the sture and noyse in the soule of a sinner maruell it is not if the knocke of the Lord bee not heard within The spiritual crying is the earnest desire of the soule and the godly praâ—â—r vttered with zeale strength of the mind Moses prayed and though his lips went not at all yet the Lorde saide vnto him Wherfore criest thou vnto me Hannah the mother of Samuel she praied vnto the Lord yet did her lippes onely moue her voice was not heard Lord thou hast heard the desire of the poore thou preparest their heart thou benâ—est tâ—ine eare to them saith Dauid Great is the noyse and cry among them that giue themselues to the matters of this world the desires of promotion they alwaies make a foule sturre and therefore no maruell if the noyse of God bee not hearde in an house so ful and so oppresâ—ed with disordered appetites which can neuer be satisfied according to that of Horace The more they drinke the drier they are For the thirst of couetousnes is neuer quenched Content thy selfe with that thou hast considering both the shortnesse of this present life the poor estate of Iesus Christ this will cause thee to keep all the vnquiet appetites of thy mind in peace and tranquility Driue from thine heart the loue of this world so with Iâ—b thou maist say Thou shalt call me and I will aunswere thee CHAP. 22. The wicked are made of but the godly are persecuted in the world IF ye were of the worlde the world would loue his own but because yee are not of the world but I haue chosen you out of the world therefore the world hateth you saith the Lord It is no new thing that the wicked do persecute the good and worldly men the seruantes of Christ. For so persecuted was Abel of Caine Isaac of Ismael Iakob of Esau Ioseph of his brethren Anna of Peninnah Dauid of Saul Helias of Iezabel The vertuous life of the children of God being a secrete reprehension of the wicked behauior of vngodlie persons what maruaile if the wicked through â—atted doe pursue the good The saintes in this worlde may not vnfithe be compared vnto babes dead borne who bee readie to be borne away and buried so soone as they are borne but the vngodly are like those children which come into the world aliue and therefore it is a place for them to liue and deale in The theeues which breake by night into a house to robbe they will first afore other things put out the light that they bee not discried so deale wicked men with the godly who are the light of the world For euâ—ry man that euill doeth hateth the light Dauid through spirituall ioy leaped and danced before the Arke of God and Michal Saules daughter despised him in her heart for so doing It is the custome of naughty persons to scorne at the actions of well disposed men So wickedly were the people inhabiting within the land of Iudah giuen that they were so farre from building the temple of the Lorde according to the expresse commaundement of King Darius that they hindered that good worke and discouraged such as set their handes therunto Euen so doe the men of the worlde at this day they will neither doe that which good is themselues nor further them that would but so much as in them lieth hinder all good actions and enterprises But the true and godly Israelites were not discouraged for all this but went forward in the businesse of the Lord They did the worke with one hand and with the other helde the sword This example may teach thee not to giue ouer a good worke for the malice of il men but to prâ—ceede in the race of true religion and in the exercise of vertue defend thy selfe in patience against thine aduersaries whosoeuer they be It is an argument that thou art not good if thou canst not quietly put vp il patience my friend it will doe thee no hurt but it maketh greatlie for thy commendatiâ—n For as it redounâ—eth to thy discredite when thou art extolled of the wicked so it is to thy great prayse when the vngodly and none else cannot abide thee Then is our life commendable
is impossible with one eye to looke vp to heauen and with the other downewarde to the earth so against reason is it that so-long as thine affection is bent toward earthly thinges thou shouldest enioy the comforts of the spirite If therefore thou haue any desire at all after God of necessitie thou must depriue thy selfe of all humane ioy when it is an hinderance vnto heauenly consolation Flie with all thine heart from al comfort of the world and thou shalt be comforted of God Plucke away from thy soule the loue of the world that a place may bee lefte wherein the loue of God may be ingraffed and take root God would not suffer that one and the same Altar shoulde serue for himselfe and for Dagon too and though the Philistines with might and maine labored yet neuer coulde they bring the same to passe God will not that the idoll of sinne which thou wouldest adore shall haue anie roome there where his heauenlie maiestie hath an abiding place He cannot abide that himselfe and the world should be worshipped together If thou wilt loue God of force thou must hate the glory of Purge thine hart from al wickednes and thou shalt come vnto that peace Learne in euery thing to conqâ—er thy selfe so shalt thou haue the inward quietnes of the minde Breake thine vnbridled appetites remoue away the vaine desires of this present world abandon pleasures that thou maist liue at peace and tranquilitie that nothing may trouble nor molest thee that finally thou maist enioy the sweetnesse of the spitit and attaine a certaine Paradise in this world Nothing can happen vnto a righteous man vnto his perturbation Thine own affections are they which moue bates against thee and thine enemies being within howe canst thou complaine of them without He is a great Lord that can commaund himselfe And this in fine is the noble soueraigntie of our will that it hath more power than the Kinges and Emperours of the world who of enemies cannot make friends as can our will being disposed therevnto when she subdueth the disordered appetites Why are iniuries and afflictions whatsoeuer greeuous vnto thee but bâ—cause thou dost shun them Now if they would bee sweete rather and not irkesome wouldest thou once loue them S. Paul reioyced in the Crosse of Christ and those glorious Apostles went away reioycing that they were counted worthie to suffer rebuke for his name Why did â—hese so holy men reioyce in tribulations wherein thou hast no ioy Surely that pleased them which is vnpleasant to thee Once do thou loue that which holie men haue loued and thou shalt finde that comforte which they had in troubles If persecutions bring thee griefe complaine not on the persecutor but rather on thy selfe who flyest from that wherein thou shouldest reioyce Conforme thy selfe after the ensample of Iesus Christ be a friend of his crosse and suffering Resign thy selfe wholy into his hands and loue that which hee did loue so shalt surelie it were alone sufficient to confounde then which in title onely be Christians Let vs bee ashamed to passe the time in pleasures and delights when our Captaine liued in great reproach and perill â—â—ee is no good Souldier which beholding his captaine dying before his face wil not venture himself to the peril of death without thinking of his owne life and pleasure If thou seeke after honour seeing thy Captain dishonoured it is a great argument that thou art none of his band and counting thy self a Christian thou shouldest greatelie blush if thou finde in thy selfe any loue at al of vanitie which Infidels seeke after Many there bee which say they are christians but very few do imitate the life of Christ. They bee in name like it cannot be denied but altogether vnlike for manners If the life of many Christians were compared with the life of our redeemeâ— it would then euidently appeare how crooked their heartes bee and how much also they decâ—ine from that straitnes which God did set them in seeing they turne themselues vnto the loue of those things which his pleasure is should be despised I would gladly knowe who hath more knowledge God or the world If thou beleeuest that God knoweth more marke how he hath chosen pouertie and a base condicion and this onely may suffice to teach thee how wicked thy life is That so hard cratch wherein hee lay on the day of his birth condemneth the delicacie of this world that stable doeth demonstrate how vaine the honors and prosperitie of this life are those vile clothes wherin his deuine maiestie was wrapped doe sufficiently shewe of what account are the riches of this world Consider a litle the dicourse of his life and behold also his death so shalt thou find that the Sonne of God become man hath alwaies adhorted vs to contemne the world aswel by example of his life as by wordes doctrine The Lord preaching vpoÌ„ the moâ—Ì„t thus began his Sermon Blessed are the poore in spirit for theirs is the kingdome of heauen The Lord came not to destroy thee but to direct thee into the way of heauen and to bring thee vnto euerlasting saluation If Christ haue not erred thou dost erre if he hath chosen the good thou chusest the ill if hee through infamie and suffering hath entered into the gates of glorie out of question thou takest the readie way vnto hell which so louest immoderately honor and vanitie In great perill thou liuest and thou dost hazard thy saluation if thou returne not from this way and detest that which thou so louest and earnestlie determine with thy selfe hereafter to follow his steppes which cannot erre O what an abuse is it that a most vile worme of the earth doth so desire to be great when the God of maiesty hath made himselfe so small Therefore Christian soule if thou see thy husband Isaacke going on foot thou must after th'nsample of Rebecca alight from thy Camel for thou shouldest blush to beholde Iesus in a base estate thy selfe aloft vpon a Camel of worldly vanities Come downe therefore come downe I say as shee did by contemning the promotions and vanitie of this present world and conforme thy selfe according to the life of thy redeemer that with him hereafter thou maiest enioy the true ioy and eternal glory CHAP. IV. All the thinges of this world are vaine VAnitie of vanities saith the Preacher vanity of vanities al is vanity I haue considered al the workes that are vnder the Sunne and behold all is vanity This world in the sacred Scripture is rightly called an Hypocrite who though to the outward apparance it seeme wonderfull goodlie yet within is full of vanity and corruption In those good thinges which are sensible it appeareth good wheras in truth it is full of falshood and deceit Fasten not the anchor of the shippe of thine hearte in the sea of worldlie loue The
conuenient you should haue it or no. and marke the ende After a good thing followeth a euill and after ioy sorrow and after pleasurs bitter lothsomnes It is a rule in the world to giue a dainty dinner and after-warde an homely supper Al men at the beginning set forth good wine and when men haue wel drunke theÌ„ that which is worse said the gouernour of the feast So is it the facion of the world to begin with mirth and to end with mourning But it is otherwise at the banqueit of Christ where the beginning is somwhat troublesome but the end is al ioyfull The beginnings conceale but the ends they reueale the wickednes of the world When they shall say Peace and safety then shall come vpon them suden destruction The end giueth being to al things As the end is such are the thinges wherein thou delightest The end of pleasure is paine the ende of much eating is sicknes the end of this life which thou so louest is wormes meat and ashes the end and conclusion of all sinne is extreame and euerlasting torment CHAP. VI. The end of worldly thinges is diligently to be considered MAN shall not continue in honour he is like the beastes that die saith the Psalmist When God had warned man to consider what should ensue and to marke the end of worldlie vanities he would not but considered onely the present honour not how bitter the ende thereof might be he dwelt vpon the pleasure before his eyes and regarded not the paine which was to follow yea he thought not thereof at all vntill hee felt the smart of the same The preacher saith I considered in mine hart the state of the children of men that God had purged them yet to see to they are in themselues as beastes After that Adam had sinned GOD made him coates of skinnes to shew that through sinne he was fallen into the misery of beastes When the sinner had once offended he crieth presently O that had not sinned But foolish man seeing miserable experience now telleth thee how nought the world is and that repentance commeth after vnlawful pleasure why diddest thou not foresee it before thou diddest offend But what the wise man dooth in the beginning the foole doth in the end It is the property of a prudent man to forethinke but of a foole to say I did thinke thereof Consider aforehand of the lamentable ende of these worldly things so afterward thou shalt not bee deceiued The Psalmist doth say I haue considered my waies and turned my feet into thy testimonies By considering the end of sinne men leaue the way of wickednes and treade the pathes of Gods commaundements If one should say vnto thee as thou art in thy iourney goe not that way for thou canst not escape the handes of theeues robbers wouldest thou persist in thy iourney and not leaue the same or at least take another way In the way of voluptuousnes wherin thou walkest there be theeues which murther steale thy grace spiritual good thinges if therfore thou art wise and wouldest escape the danger of eternal death thou wilt shun so dangerous a way And let no sooner a tentation come into thy minde but thinke whether the way of pleasure which thou art entering into leadeth leaue the same The Apostle saith The wages of sinne is death Iaacob Esau being in the same wombe striued who should first come into the world and in the birth Iaacob his hand held Esau by the heele The head is the hiest the heele is the lowest and extremest parte of man This is the difference betwene the euil the good good men take sinne by the heele euil men take it by the head the wicked embrace all kinde of honors and pleasures not respecting what is the ende of them but the good take the world by the feete considering the bitter endes of the same The pleasure prosperity of this world do shine like a candle that is set on fire whose flame is faire so long as substance is ministred but that being consumed all commeth in the ende to smoke and stinche So though now the pompe and vanitie do delight thee much yet in conclusion it will bring great affliction and remorse if in time thou take not heede It is written in a Psalme As the smoake vanisheth so shalt thou driue theÌ„ away and as the waxe melteth before the fire so shall the wicked perish at the presence of God If thou be wise thou wilt prouide for thy selfe against the time to come The Kingly prophet sayeth The meate was yet in their mouthes when the wrath of God came euen vpon them The men of this world do scarse begin to tast of vanity when the iustice of God commeth suddenly vpon theÌ„ for the punishment of their sinne To ende seeing affliction is such an inseparable companion of worldly thinges if at the beginning thou wouldest aduisedly perpend what shal be the end it would cause thee to reframe from al vanity thereof CHAP. 7 The iudgements and words of men are vaine CAst thy burden vppon the Lord and hee shall nourish thee saith the prophet Let all thy study be to â— please God neither be thou puffed vp when men do praise thee nor troubled in minde when they murmure against thee The cause why thou art ill spoken of is for that thou seekest to please them to the end they may praise thee But wouldest thou onely seeke to please God and to get his fauour then should not mans words be they neuer so bitter offend thee at all Therefore endeuour thou to please none but God onelie so shalt thou liue in quiet with a merry heart Let nothing so afflict thee as the wrath of God let nothing so delight thee as a good conscience It is a vaine thing to regard the wicked censures of men when thou art at peace with God Many haue beene commended of men which now are condemned in hell and many haue beene counted fooles which enioy the true happines of heauen with Christ. This being so thou shouldest neither reioyce when thou art commended nor lament when thou art ill thought of If thou art iustly praised for some good within thee bee not proude thereof But consider the secret imperfections wherewith thou doest abound which if men did know assure thy selfe they doe not so much coÌ„mend thee for that which is good as they would dispraise thee for thy faults if thou art praâ—sed for some vertue which thou hast not labour to attaine the same that the worlde bee not deceiued in thee if they haue cause to murmure labour to reforme thy selfe if vniustly thou art condemned confesse them to be meÌ„ who cannot hurt but profite thee if thou haue patience If God were to consult with men whether hee should receiue thee into his glorie or send thee vnto hell or do some other thing with thee
life Bee careâ—ul that the righteous iudge saie not hereafter vnto thee Thou hast thy reward Couet not to be iustified of men for vaine is al commendation of man if thy conscience accuse thee for wicked before God Trust vnto it vnlesse thou fly the praises of men thou shalt both easely bee deceiued also go without the reward of thy workes Be not delighted nor moued with the commendations that men do giue thee nor with the fauour of great men for they are vaine and deadlie things which separate from the true felicitie Passe not greatle what men say for a good man hath more care of works then of wordes Onely the good worke is that which is to bee commended He which hâ—Ì„teth onely after words shal in the end find nothing but bare workes but a worke done in the Lord shall of the Lord receaue a reward If thou waiâ—h thy life by the tonges of men looke neuer to be quiet and thine owne man The righteous man is not moued with faire wordes but seeketh onely to please God Returne into thine owne conscience there shalt thou finde what manner of man thou art euen a weake person and a sinner who shortly â—ust leaue the world At the time of which thy departure it shal appeare how vaine the praises of men bee Couet not to be in the mouthes of men for with fained praises they deceaue the man which is desirous of vaine glory It is but a vaine ioye which is not builded vppon a quiet and pure conscience As gold is tried in the fornace so is a man tried in the mouth of his commenders The gold is tried in the fornace and that which is not gold turneth into smoke and finders so vertue passing through the fornace of praise if it be false it consumeth and commeth to nothing but if it be true it increaseâ—h together with the praise If thou seekest the praise of men vertue will shunne thee and if thou waxest proud when thou art praised â—hou dost banish vertue The Babilonians when they heard â—he sound of musick fel downe and â—orshipped the golden image so â—he coueters of humane praises they 〈◊〉 down worship the image of sin The manna which the Isralites â—eserued for any of the weeke daies contrary to the commaundement of GOD it was ful of wormes and stank but that which they gathered as Moyses bad that stanke not neither was there any worme therein The weeke daies signifie as I take it the time of this present life Al the workes which thou dost in the world â—o be praised of men they are al lost and stinke but that which is laid vp against the feast of eternal glory they shal appeare exceeding good and receaue a reward due vnto them Keepe them therefore against the Sabboth of eternall glory God comaunding that the stones wherof the alter was made should be rough and not hewen by the toole of man did insinuate thereby that what good thing thou dost it should not be done to be seene of men but to please God the stone is not polished on the out side but onely that it shine in the eies of men Take heed that thou do nothing to please man withall But endeuor to please God alone to serue him in the in ward paite of thy soule Flie vaine praises vnlesse thou wilt fal into hypocrisie CHAP. 10 The glory of this world is a vaine thing GIue the glory to the Lorde of Israel saith the Scripture The glory that is due to any good work God himselfe â—oth chalenge as the auctor and principal cause of that good which thou dost worke Take heed thou take not that glory to thâ— selfe which God wil not giue to another A foule euil is vaine glory much hurt to a spiritual man is brought by selfeloue Fly from vaine glorie as from a Basiliske which if vpon the sudden â—t thee beholde his very sight wil beâ—eaue thee of thy life but if thou see him first by knowing that it is too much vanity to seeke after glory to thine owne workes then shalt thou get the perfect victory Let God be praised in his workes not man who is but a vile instrument of his mercy Shall the Axe boast it selfe against him that heweth therwith or shall the saw exalt it selfe eagainst him that moueth it saith the Lord The praise of the work is not to be ascribed vnto th'instrumeÌ„t but only vnto the master that worketh with the same If thou dost any good consider how thou art but th' instrument wherwithal God he worketh and alwaies take heede that thou take not vnto thy selfe the glory belonging only vnto God The apostle hauing mentioned the manifold labors which he had endured coÌ„cludeth Yet not I but the grace of God which is in me Those 24 Elders in the Reuelation Fel downe before him that sate on the throne and worshipped him that liueth for euermore cast their crownes before the throne The like do thou lay thâ— glory of thy good works at the seen oâ— Christ saying with the prophet Rot vnto vs. O Lord not vnto vs but vnto thy name giue the glory Thou hast wrought all our workes for vs O Lord sayeth Isay When Samson gloried of his victory which God had giuen him saying With the â—aw of an â—sse are heapes vpon heaps with the â—aw of an Asse haue I slaine a thousaÌ„d men he was so humbled for that pride that forth-with he had almost died for very thirst Daniel recordeth that while Nebuchad-nezzer was saying Is not this great Babel that I haue built for the house of the kingdome by the might of my power for the honour of my maiesty A voice suddenly came downe from heauen saying O King Nebuchad-nezzer to thee be it knowen Thy kingdome is departed from thee That holy man Iob did thinke it a great sinne If a man did kisse his hand which thou dost when thou gloriest and boastest thy selfe for the good which thon hast done The hand of Moses to the sight was whole sound but he no sooner had thrust it into his bosome but behold it was leprous as the snow Though thy workes are to sight neâ—er so sounde and godly yet if they â—e donne for vaine glory sake thou â—halt perceaue when thou fallest into a due account with thy selfe that they be polluted with a most filthie â—eprosie What has thou which thou hast not receiued O Israel one hath destroied thee but in me is thin helpe saith the Prophet If thou looke backe vnto the time passed thou shalt finde that much thou hast done for which thou maiest â—ustly be ashamed If thou behold the time present thou shalt find thy selfe in a place of banishment enuironed about with manifolde dangers If thou foresee the time to come there wanteth no matter of feare if thou consider the heauie iâ—dgements of God hanging ouer thine head for
is right when the middle annswereth proportionably both to the beginning and ende of the same Hee that straieth out of the way fetcheth a compasse many times that hee may so come into his way againe The holy scripture doth liken vs in many places vnto way faring men and strangers At our birth wee beginne the iorney and at our death wee finish the same Aske the wise man what our beginning is When I was borne saith he I receiued the common aer and fel vpoÌ„ the earth which is of like nature crying and weeping at the first at al the other do I was nourished in swadling clothes and with cares For there is no king that had any other beginning of birth Al meÌ„ haue one enterance vnto life and a like going out Thou wast borne with tears and thou shalt die with paine and wilt thou liue in ioy If thou art of that minde thou goest not the way of righteous men but fetchest a compasse with the vngodlie Let the middle of thy life be correspondent to the beginning and end of the same that is so liue both as thou wast borne and as thou shalt die Care not much for riches but say with Iob Naked came I out of my mothers wombe naked shall I return thither â—uild not large and sumptuous houses but remeÌ„ber that a poore little cradle did holde thee beeing newely come into the worlde and forethinke that being deade a small pit shall containe thy body Neuer couet in this world to bee greate seeing thou wert so little at thy birth and shalt bee so vile when thy breath 〈◊〉 gone Into the world thou camest not great and rich but little and poore Thou camest not like a Champion and thou shalt not goe to thy graue like a wâ—â—rier with a drawenâ— word in thine hande And therefore see that thou liue in peace and quietnes while thou art in the world Loue not riches hunt not after promotion consume not thy time idlely in delights bewaile thy sinnes Repent in this life that thou mayest be blessed in the life to come The Lord saith Your sorrow shal bee turned into ioy O happy sorrowe that shall be so rewarded Loue holy compunction of the heart sigh after the celestial cunâ—rey and make not this present banishement thy paradise of pleasure Thou art vtterly loste and wanderest out of the way if thou wouldest spend thy time altogether Pleasantly in this world Returne therefore and come into the right way againe embrace the light by thinking vppon the most bitter passion of thy Redeemer so shalt thou attaine vnto the desired ende euen vnto that happines whereunto at the first thou wast created CHAP. 17. The true ioy is in the Lord. REioyce in the Lord alway againe I say reioyce saith the Apostle The ioy of the seruant of GOD ought onely to be in his Lord God A vaine man is he which reioyceth in any other theÌ„ in God alone It is not the will of God that thou shouldest liue in sorrow but in ioy and mirth onely he requireth thee to change the cause of thy ioy and in steede of that false ioy of the worlde to embrace the true comfort of the soule The Apostles reioyced when they tolde our Lorde how the diuels were subdued to theÌ„ through his name But it was answered them foorthwith In this reioyce not that the spirites are subdued vnto you but rather reioyce because your names be written in heauen So he forbideth not al but the false ioy All ioy without God is vaine and without a foundation in God onely you should reioyce nor in any other thing vnder heauen Say with the Apostle Our reioycing is this the testimonie of a tru conscience 〈◊〉 good conscience is a pleadge of the true ioy which thou shalt taste in heauen Dauid he was without God as hee thought therefore breaketh he forth into teares day and night wanting the presence of his God Signifiing that where God is not there can bee no true ioy The worldly ioy is not the true ioy because it is not founded vpon a good conscience S. Iohn the Baptist he sprang for ioy in the belly of his mother this was a true ioy All other ioy is vaine which hath not grace for the foundation thereof Get therefore Grace before God and thou shalt gette the true goodnesse of the heart Desirest thou riches Riches and treasurs be in his house desirest thou beutie The Lord saieth to the spouse Thou art faire my loue Desirest thou life I am the life saiteh the Lord Desirest thou saluation Hee shal saue his people from their sinnes Desirest thou peace The Lord is our peace as witnesseth Th'apostle Desfirest thou honor Heare the Psalmist Thy friendes bee veri honorable and their praeeminence is verie comfortable If thou hast God with thee thou hast the true ioy What more desirest thou Well may hee reioyce which hath wiâ—h him the fountaine of grace Renounce therefore al temporal ioy and more esteeme thou the smalest quantitie of spirituall consolation than all manner of worldly ioy whatsoeuer There is no true taste where God is not nor true ioy but in God for sonne vanished the comfort of this worlde Soone was the water spent which Abraham gaue Hagar and Ismael his sonne after the flesh but Isaac his soone after the spirit he wanteth noe water I he comfortes of the world doe soone leaue the vngodly but the consolation of the righteous are as wels of liuing water which may be drawen but neuer dried vp This ioie is certaine and euerlasting which no man shall take from you saith the Lorde Of worldlie folkes manie glorie in their braue apparell but this glorie is their apparels not their owne others glorie in their riches and this glorie also is not theirs but their riches For take them awaie and the glory is gone Bnt the ioy which is in the Lord proceeding from a good conscience no man can take from vs except we wil our selues Which ioy is rightly numbred among the other fruites of the holy spirit In creatures there can bee no full ioy but the ioy in the Lord is ful because it is infinite answereth to his infinite goodnes Ioy doth answere vnto desier as rest doth vnto motion For then is our rest quiet and consummate when there is not any thinge more to bee moued Euen so our ioy shal be full when their is nothing besides to bee desired Nowe because in worldly thinges the desire is neuer perfect rest it followeth that among the creatures there câ—n no true rest bee founde But because God 〈◊〉 he satisfieth our desire he is alone to be loued that our ioy be full The Kingly prophet he saith that God he satisfieth our mouth with good thinges and Anna the mother of Samuel she saith Mine heart reioyceth in the Lord mine horne is exalted in the Lorde To
soule Giue to thine enemies being hungry foode being naked and needy clothes and almes and so shalt thou make of this poyson compounded with these good receiptes a wholesome medicine against many noysome diseases CHAP. 9. Selfe-loue is the bane of many Christian vertues GEt thee out of thy countrie and from thy kinred and from thy fathers house saith the Lorde vnto the Patriarch Abraham All earthly affections must bee renounced least thou beginne to like more thine owne than the thinges of Iesus Christ. For the desire of thinges inuisible and heauenly renounce the loue of visible thinges Plucke ill weedees by the rootes that they spring not againe Selfe-loue it peruerteth iudgement dimeth the light of reason darkneth the vnderstanding corrupteth the wil and shutteh the doore of saluation against vs it knoweth not God and forgetteth the neighbour it banisheth vertues affecteth honour and loueth the world He that so loueth his life shall loose it The roote of all iniquity is selfe-loue Esau Saul â—ntiochus they found no place to vnfained repentance though they sought the fauor of God with teares the reason is because they more esteemed their owne losse than the offending of God Seeke therefore GOD in all thy workes and put thy trust in God onely Selfe-loue is as the heart in the body which ruleth and guideth the flesh the fynewes and the vaines of man Why giuest thou thy selfe so to the immoderate desiring of honour riches and delights but because thou laborest of selfe-loue To contemne a mans owne selfe is a gratefull thing both to God and man He that loueth himselfe more than God his maker or Christ his Sauiour is like a traitor that deserueth to loose both life and goods If selfe loue haue the dominion ouer thy soule thou doest what thou wilt but not what thou shouldest and is for thy behoofe thou art blind and vnworthy to haue any credite giuen vnto thy wordes Renounce thine owne will If that would beequiet and keepe her place thou shouldest bee quiet and not be so torment in minde Follow not thine owne will and there will be nothing to torment thee but vntill thy will bee vtterly consumed looke to bee tormented by the fire of Gods wrath Why halt ye between two opinions you cannot loue God vnlesse you forsake your selfe There be certaine precious stones which if they touch some kind of metall doe loose their vertue and by some other againe they encrease the same Loue is such a precious iewell for beeing fastened vppon thy selfe it looseth his vertue but fixed vpon God it is most glorious and of infinite vertue Because thou shewest thy selfe so familiar to thy selfe thou louest thy selfe so much but wouldest thou be more familiar with God by faithfull praier and meditation thou wouldest loue God more and thy selfe lesse than thou dost a great deale A man bread and brought vp altogether in a simple cottage is so blinded in iudgement that hee will praeferre his rude home before the most princely pallace in the world so for that thou acquaintest not thy selfe as thou shouldest with the house of God thou more esteemest a present trifle than the infinite treasures laide vp in heauen for such as loue God If the Apostle did so loue Christ that hee could say that nothing should seperate him from the Loue of God which is in Christ Iesus our Lord maruel not that the same Apostle did say Our conuersation is in heauen Greatly familiar was the Apostle with God and little with himselfe therefore hee loued God much and himselfe but little Let thy mind runne still vpon God euermore thinke vpon him by some deuoute prayer or meditation this if thou doe vse from time to time it is vnpossible but thou shouldest loue God seeing thou art come vnto the knowledge of him Two loues doe build two Citties the one is the loue of God which bringeth the contempt of thy selfe the other is the loue of thy selfe which causeth the contempt of God Betweene both these that is betwixt God and thy selfe standeth thy will whereby the nearer thou art vnto thy selfe the farther thou art from God the nearer vnto God the farther thou art from thy selfe Had not these two pronownes Meum Tuum Mine and Thine so much bene vsed in our mouthes so much discorde as there is had neuer bene in the world But because the most part doe more loue their owne than the publique commoditie there be so manie defectes in euerie common-weale The Apostle saith In the last daies shal come perilous times For men shal be louers of their owne selues couetous boasters proude cursed speakers disobedient to parentes vnthankefull vnholy c. And of all these euiles here mentioned selfe loue is set in the fore-front as the cause and originall of them all Nothing so hurteth a man as the hauing of his owne will Take away this foundation and the walles of worldly vanities whereunto thou art giuen will fal downe flat vnto the ground CHAP. 10 It is the part of the seruantes of God to denie themselues Iâ— any man will come after me let him deny him selfe take vp his crosse dately and follow mee saith the Lord The way to come vnto Christ is to conquer thine owne will to suffer tribulation with patience and not to seeke thine owne profite and commodity The true seruant of God hunâ—eth not after his owne commodity but for the glory and honour of God him selfe In all thy workes studie to please God and from his hande thou shalt receiue the greater blessing Let him be the beginning and ende of all thine actions least thou loose the fruit of thy labours Selfe loue is a most deadly plague Hee that seeketh himselfe spoyleth himselfe Good workes done in the Lorde they reioyce the conscience enlighten the vnderstanding and be recompensed with new blessings from God aboue Many doe despise outward things which they possesse and yet for all that attaine not vnto that perfection which the Gospel requireth which consisteth in the denial of a mans own selfe and of his will The seruant of Iesus Christ ought not onely to make light account of temporal goods but also to contemne himselfe least he bee hindered in the way that he walketh Let him learne by the grace of the holy spirite to ouercome himselfe that hath learned before to despise the things of the world This is the perfect denial euen for a man to denie himselfe from the bottom of his heart and not to seeke consolation in any creature If thou seekest any priuate or temporall commoditie surely thou art not throughly motified neither shalt receiue any spirituall comfort from the Lord. Many that haue had some zeale and ioy of the spirit at the first haue continued in that good course but a litle while they haue begunne with heate but they haue gone forwarde but coldly They sought in their prayers their owne consolation
Satan doe by thee as often as hee seeketh to make the breake thy silence that so hee maye robbe thee and make spoyle of the temple of thy conscience and bring thy soule prisoner into the Babylon of hell it selfe Set therefore a good watch about these least thou bee robed and spoyled of thine enemies HHAP 21 The seruant of God must auoid not onely ill but also idle talke BVt I say vnto you saith our Sauiour Christ that of euery idle worde that men shall speake they shall giue account thereof at the day of iudgement Our heart is like vnto waxe that with cold groweth to bee harde and by heat waxeth softe and tender againe and being once soft it receiueth the print euen of a King or any other great man Thou must stoppe thine eares from vaine and idle talke for they coole and harden thine heart If thou keepe not thy selfe from either vsing or hearing the same little shalt thou profite in the seruice of God Holy and spirituall comunication it doeth inflaÌ„e the hart with heauenly good motions On the day of our Sauiors resurrection the two disciples that went traueling by the way towardes Emmaus talking with our Sauiour Christ had their hearts inflamed within them as they did after say betweene themselues Did not our hearts burne within vs while hee talkedwith vs by thy way and when hee opened to vs the Scripturs Thine heart wil bee well disposed to receiue the impression of the eternall King if thou warme and mollifie the same with the heat of Gods worde With great diligence and care should the seruante of God avoide idle wordes and to reprehend others that vse them If thou bridle not thy tongue in vaine dost thou labour take paines to profite in the seruice of God The Apostle saith the seruant of God must not striue nor bee troblesome one to another by contentions and clamorous speech Lasâ—iuious and wanton wordes are many times odious and oftensiue euen to those which make no profession of religion how much then should they bee abhorred of Christians indeede Be circumspect therfore in thy words and let thy speech bee such as well may beseeme the seruant of Iesus Christ. Of euill wordes much euill doth arise The Apostle saith Euil speakinges corrupt good manners For â—ll wordes wee goe vnto ill deeds As the ship saileth according as the winde doth blows so our soule sailing forward with the prosperous winde of good speech it shall ioyfully attaine vnto the hauen of rest As on the other side if dissolute and wicked wordes bee once blowen into the sailes of thine eares they will carrie thy soule with a contrary wind into the large sea of infinite confusion The wise man doth say Let thy talke hee with the wise and all thy communication in the law of the most high Good wordes doe inflame the hart kindle thy will edifie thy neighbour and encrease the loue of God in thee Idle and vaine wordes on the other side thee distract the spirite quench the zeale diminish deuotion and offend the hearers Mettall is knowne by his sound If golde haue not the sound it shoulde it is reputed for brasse Wordes bee as it were the sounde of the soule If the wordes be clamarous vaine and idle they are but copper and not gold but if they bee graue and good then doe they shew the soule to bee as perfect gold An empty vessell maketh a loude sounde so hee that is most voide of goodnesse is vainest in his speech Bet if thou bee graue and sober in thy wordes euery man will take thee for a staid and stable man It is written of Iudas Maccabeus that hee armed the Iewes not with the assurance of shieldes speares but with wholesome wordes and exhortations Godly wordes and wise are a notable armor but idle speech is very hurthurtfull If the clocke haue his wheele distempered within the bell without will sound false but if they goe true within then will the bell without strike truely and tell the right houre of the day by thy disordinate words thy disordered conscience doth appeare As Peter was warming himselfe in the hall of the hie Priest they that stood by said againe to Peter Surely thou art one of them for thou art of Galile and thy speech is like And else-where in the Gospel it is sayd Of thine owne mouth will I iudge thee O euill seruant By his speech wee know of what countrie a stranger is With what conscience wouldest thou be counted an honest man when thy speech is vaine and altogether dissolute By the breaking out and parting of the flesh in the mouth and tongue the ague is discerned so thine infirmitie is knowen by the words which breake out at thy lips and mouth Before thou vtter any word vse premeditation because men regard not the heart but the speech For by thy wordes thou shalt be iustified and by thy wordes thou shalt be condemned A word once vttered can neuer be reuoked againe And therefore before thou speake ought aduise thy selfe that alterward thou say not I had not thought for so to say is not the part of a wise man But afore all thinges haue alwaies in remembrance that in the day of iudgement thy Lord God will take a straight accompt of all thy wordes and sayinges CHAP. 22 The seruants of God must beware of murmuring backbiting slandering NEither murmur yee as some of them also murmured and were destoied of the destroyer saith the Apostle The tongue of the murmurer is worse than hell for hell is hurtfull onlie to the wicked but the tongue of the murmurer it afflicteth as well the good as the bad yea commonly it is incensed more against the vertuous than against the wicked Hee that snuffeth the candle with his bare fingers though hee defile his fingers yet hee causeth the candle to burne the brighter thereby so hee that defameth and speaketh il of good men defileth his owne soule and conscience but maketh such as are defamed a great deale the more glorious So the Pharisie that murmured about that which the good woman did vnto our Sauiour Christ hee was rebuked but the woman wâ—s most highly magnified and commended The murmurers doe more hurte themselues than other men themselues they kill but other men they profit Miriam and Aaron they murred against Moses and was not Miriam therefore punished with a lothsom leprosse and both Miriam and Aaron rebuked of the Lord of hoste and Moses glorie the greater by the same A good name is to be chosen aboue great riches and a louing fauor is about siluer and aboue gold Lesse doth he offend that taketh away our goods than he which taketh away our good name By the hand the bodie is strucken but by the tongue the soule is wounded the handes can hurt but such as are nigh but the tongue spareth no man be he nigh or far off All other
harmes done vnto man doe easily receaue satisfaction but the hurt receiued by the tongue can neuer or very hardly bee recompensed That which is taken away by theft from any man may soone bee restored him againe but not so of a mans good name impaired by an euill tongue for although that the defamer doe vnsay that againe which he did slaunderously report before yet is the nature of man so much the more inclined to heare euill than good that the first euill conceiued opinion will not bee so rooted out of the mind but that there will somewhat thereof remaine behind still One of the plagues of Egypt was the plague of Frogges and one of the plagues of the world is the plague of murmurers they sit like frogges all day in the mire and vncleannesse of their owne sinnes and neuer say word of any mans virtue nor speake any whit at all of their neighbours good deedes but in the night when it waxeth darke they make a loud and an euill noise and doe publish all that they can their neighbours faltes and defects The Psalmist doth say They haue sharpened their tongues like a serpent adders poyson is vnder their lippes As the serpentes do feede of earth so the murmurers doe feede of the infamie of their neighbour The Prophet Dauid moueth this question Lord who shall dwell in thy Tabernacle who shall rest in thine holy mountaine Immediatly he answereth He that walketh vprightly and worketh righteousnes and speaketh the truth in his heart He that slaundereth not with his tongue nor doth euill to his neighbour nor receiueth a false reporte against his neighbour God hee made not thy tongue of bone nor of any other harde substance but of tender flesh which may put thee in mind that thy words should be gentle and soft and not rough nor sharpe The murmurers were so hated of the Lord that hee said Certainely they shall not see the land whereof I sware vnto their fathers neither shall any that prouoke me see it and yee shall not doubtlesse come into the land for the which I lifted vp mine hand to make you dwell therein saue Caleb the sonne of Iephunneh and Ioshua the son of Nun And so of sixe hundred thousand men of foote which came out of Egypt onely two persons entered into the land of promise if not into the earthly than how into the promised land of heauen CHAP. 23 The seruant of God must not curiously prie into the dealings of other men WE heard that there are some which walke among you inordinately and worke not at all but are busie bodies saith the Apostle If thou hast any desire to profite in the seruice of God take thou diligent heede that thou make not too earnest inquirie after the dooings of other men And if thou wouldest lead a quiet life be not too inquisitiue what other men doe He that medleth and is busie in other mens matters is euill thought of and hated of all men for his labor yea euen of his very friendes Hence commeth murmuring and hence springeth pride thorough the contempt of others and lacke of knowledge of our selues The riuer that ouerfloweth his accustomed boundes it washeth the bankes that it beateth against whereby the bankes are made the more cleane and the water that washeth them becommeth the fouler and more filthie euen so it fareth with thee when thou goest beyonde the boundes of thy vocation in medling with matters nothing appertaining to thee thou defilest thine owne conscience and giuest them occasion to purge themselues in asmuch as they grow more warie and aduised by thy wordes and thou with a troubled streame of a polluted conscience runnest on stil in thy furious course of vngodlinesse What moueth thee to intermedle in the matters of other men Art thou a iudge or magistrate appointed by auctoritie to see and ouersee others Thou must giue an account of thine owne stewardship not of another mans There is no marchant that will leaue his trade if hee peceaue but hee bee a looser thereby and thou canst no way applie thy selfe to any trade that thou shalt either gaine lesse or loose more than by medling with the liues and dealings of other men which bee not of thy charge Hast thou so little time to looke into thy selfe and so much to prie into other men Whereas thou shouldest bestow little time in seeing into other mens affaires and much in examining thine owne heart and conscience To looke so curiously vpon other men it is questionlesse an argument of an euill minde and of a guiltie conscience No man is more rigorous in fifting other men than hee that is most dissolute himselfe No man is so soone offended at the small offences of others as hee that hath many and monstrous defaultes himselfe And no man iudgeth so sinisterlie of his neighbour as hee which is moste loose aud licentious himselfe While the master is at home in his owne house all that bee in the house doe their duties there but when hee is from home they will doe what they list and take their pleasure So when reason keepeth the house and entereth into the conscience then bee all the cogitations senses and affections set in good order but if reason bee from home and wandereth abroad from house vnto house prying what others doe that while bee all the thoughtes of the minde idlely occupied and no good is done at all Be thou none examiner of other mens liues neither doe as the poore needie taylor dooth that maketh a garment for an other man and goeth himselfe naked If thy neighbour be nought he and not thou shall beare his burden Thou shalt finde for thy selfe enough to doe if thou wilt enter into the consideration of thine owne ife Why like Martha art thou troubled about many things One thing is necessary euen that thou deale with God casting of al other things if thou wilt liue in quiet It is a signe that thou louest God but litle if thou lookest curiously into the liues of other men If needes thou wilt bee an examiner of thy neighbours dealing goe to then seeing him in necessitie take thou compassion vpon his miserie yea helpe and succour him in his neede and to none other end bufie thy selfe about other men Loue all men and flie all vnnecessarie matters so shalt thou bee loued both of God and men and so shalt thou lead a ioyfull and merie life in this world CHAP. 24. One Christian must beare with the faults and infirmities of another BEare yee one anothers burthen saith the Apostle a Suffer your neighbor seeing hee must beare with you in many things Take not such offence at thy brethren neither so easily doe thou obserue their faults Thou hast enough to looke into thy selfe so that thou needest not to obserue curiously what another doth If all men be not of thy disposition blame them not therefore neither bee grieued For though very perfect thou wert
to continue in doing well least the curse of God come vppon vs as it did vppon the vnfruitfull figge tree CHAP. 33. Perseuerance in godlinesse is necessary HE that endureth to the end hee shal be saued saith Iesus Christ Many doe begine wel but few hold out it booteth not to hau begun except thou perseuere Take away perseuerance and neither vertue shal haue her rewarde nor a good worke a recompence The friendes of Iob they begann wel in that they not onely agreede together to come to lament with him and to comfort him but also in that seeing him they wept rent their garments sprinkled dust vppon their heades towarde heauen and sate by him vpon the ground seuen daies and seuen nightes mourning without speaking any worde because his grife was very great but they perseuered not in doing the duty of friendes and therefore they were rebuked and that deseruedly of the Lord The beginings of Saule were good but perseuering not in goodnesse he died an euill death If thou despise the vanity of the world thou shalt bepursued of worldly men Many haue renounced the worlde and because they looked back as did Lot his wife vnto Sodome they both in this life were and in the life to come shall euerlastingly bee tormented Endeuour thou to proceede in that good waye where-into thou art entered Be thou faithfull vnto death and I will giue thee a crowne of life saith God Vppon the skirtes of the cheefe Priests vesture there were made Pomgranets of blew silke and purple and Scarlet round about the skirtes thereof and bells of golde betweene them rounde about Of all fruites that growe onely the Pomgranet hath a crowne on the toppe the which being the rewarde of vertue is placed amonge good woorkes which are signified by the little belles of golde they are not set in the highest parte nor in the middest of the garment because they are not giuen vnto those either that beginne well or be in the midst of well dooing but they are set in the end or lowest part of the vesture because they onely shall receiue the crowne which perseuere in dooing their duties vnto the end The tree that is often remooued dooth seldome beare fruite or not so much as that which continueth in a good soyle and being well bent if thou change thy minde from one thing vnto another thou shalt neuer bring foorth the wholesome frute of Christianitie or not so much as the constant man By exercising of good workes and adding vertue vnto vertue the very habite of godlinesse is attained There is nothing better than God and therefore the seruice of God is not to be omitted for any thing in the world The talking of him that feareth God all wisedome as for a foole he changeth as the moone saith the wise man Be not moued with euery wind The foules they fell on the carkases which Abraham was to offer vnto the Lord and troubled the good man very much yet could they not make him to giue ouer his good worke but he droue them away If busie and importunate cares doe trouble thee being about to offer the sacrifice of praier and thankesgiuing vnto the Lorde yet let them not altogether discourage thee but driue them away as Abraham did the foules but let them neuer driue thee from that which is good What booteth it to take great things in hande vnlesse thou bring them vnto a good ende Consume not thy time in beginning to doe well for feare least death doe come vpon thee and finde thee idle and out of the right way A painted image of a man that is made sitting in a chaire giueth a show to the eie as though it would rise and stand vppe but it neuer standeth it seemeth as though it would goe but it neuer mooueth And so playeth many a man that is often determining to draw toward God but yet hee goeth not vnto him at all he maketh many profers of going and yet standeth stocke still Our Lord himselfe saith No man that putteth his hande to the plough and looketh backe is apt to the kingdome of God The foure beasts mentioned in the Reuelation they neuer ceased day nor night praising and magnifying him that sate vpon the thron no more shouldest thou doe The kine that were yoaked together and brought the Arke of the Lorde from the Philistines although they had young calues yet did they goe the straight way to Beth-shemesh and keept one path and lowed as they went and turned neither to the right hand nor to the left And since thou hast taken vpon thee to carry the yoake of our Lord and to beare on thy backe the burden of his most holy commaundementes thou must not goe out of thy way neither to the right hande nor to the left though thy sensuall appetites like young children doe drawe and call thee backe againe from the seruice of God Let the loue of God vanquish naturall affection and whatsoeuer the children of the worlde doe crie and say yet passe thou forwarde as one that hath neither eares nor mouth vntill thou come vnto Beth shemish the house of the Sonne euen vnto that light eternall and incomprehensible glorie where thou shalt see God euen as thou art now seeene CHAP. 34. Tentations cannot be auoided MY sonne if thou wilt come into the seruice of God stand fast in righteousnes feare preyare thy soule to tentation saith the wise man When thou art tempted feare not for being in the seruice of God thou hast weapons appointed to defend thy selfe with all Pharao the King of Egypt did more persecute the Israelites after they made sute to goe into the wildernesse to doe sacrifice vnto GOD than euer hee did afore So dealeth our aduersarie the Diuell with vs. He plagueth him with greater stormes of tentation that is about to forsake him and to giue his minde to serue God than him whom alreadie hee keepeth in his owne possession God hee suffereth thee to fall into tentation to the end he may see whether thou wilt perseuer in that which good is or no. But beware thou consent not vnto a wicked tentation Though that fire bee striken out of a flint by force of the steele yet if there bee no apt matter vnder it for the fire to take hold on it serueth to no purpose So though the Diuell with the steele of his tentation doe strike vpon the stone of thy sensualitie yet shall hee neuer strike any fire out of it that shall doe thee harme except thou ioyne the consent of thy will thereunto Vnlesse thou bee very circumspect thou shalt soone bee deceiued For some do come to you in sheeps clothing which inwardly be rauening wolues dissembling their naughtie purposeâ— of all tentations that is the soarest because vnder the showe of vertues they faine good will being vtter enimies The rouers on the sea doe carry in their shippe with