seruantes of the world be alwayes subiect hauing their hartes beaten and al to tossed with the heauie thoughtes cares of this worlde The sentence of our sauiour is most true that sayde That in the worlde we shold haue oppressions the which by afflictinge of our hartes shold verefie that which the Prophet Esay saith the wicked mans harte is like vnto the sea whiche worketh and will neuer be at rest Daniell saw in his vision how the hartes of men be tormented with so manye sundrie passions as it were with the contrarie force and vehemencie of so many wyndes Cares and riches goe still cowpled togyther and amongest the honours and prosperities of this tempesteous worldâ— doth pride and arrogancie of hart beare a vearie greate sway and dominion In the which they are first ingendred and from which they doe procede and vearie few are their of them which lyuinge in continuall rest and prosperitie doe not fall into sinne and hardlie are any of them to be founde which in high degree and loftie estate doe keepe and preserue true humiâ—â—tie of harte It is is halfe a miracle to see a man lyue 〈◊〉 the pleasures of this lyfe and to be free â—â—om sinne And how can a man put all his â—â—re vpon God that is so compassed about â—ith the cares and vnquietnes which doe â—â—rowe of these temporall pleasures in â—hich wee lyue Happie is he that doth voluÌ„tarilie forâ—â—ke the pleasures of the earth where all 〈◊〉 full of daungers and snares and happie 〈◊〉 he that in this world seeketh to auoyde â—ll occasions which may draw hym into â—â—nne He that flieth as Elias did into the â—esert of pennance is most likelie to flie â—rom all those daungers that doe leade a â—an vnwares into hell Learne thou to knowe the daungers â—f this world for by the knowing of them groweth the skill to auoyde them and to vanquish them He that doth not feare â—hem but boldelie incountreth them is â—ot to be accoÌ„pted valiant but rash There â—aue heretofore bene some perfect men that haue lyued in the honour and welth of this world and yet haue lyued with all in the feare of God and serued hym trulie But there is respect to be had vnto the tymes of the former age and this that is now present and therefore thou must now â—ake an other trade of lyfe in hande VVhen there cometh a greate calme in the sea the saylers be in good safetie but when the storme doth come then they vse for their remedie to disburthen the shippe and to caste their goodes into thâ— sea for sauing of them selues The sea of this worlde was well in quyetnes in those dayes VVhen Abraham who was a very riche and welthie man wolde with his owne handes washe the feete of those straungers which came vnto him Sara his wyfe did the workes of like humilitie Our forefathers then were serued but with a fewe dishes at their tables they wente appareled very meanely they ryd but vpon simple beastes and all their riches they vsed as seruants to serue them But now that the sea is so swollen that malice and sinne be so increased honor and riches serue now for no other purpose but to gyue a color vnto vicious liuing All the remedie thou haste now is to despise them since that they doe so manifestly preiudice thy soule There is no man but will be coÌ„tente for the sauing of his bodely lyfe to forgoe all his teÌ„porall goodes but there be but a few that for the sauing of their soules will despise these false counterfeit goodes of the earth The high estates and dignities of this worlde be no lesse daungerous to the lyfe of the soule in the tyme of perilous tempestes then the goodes and marchandize of the shippe be daungerous for the lyues of them that be in the shippe and is it not reason theÌ„ that those same goods which thou canst be contented to throwe away from thee for the sauing of thy bodely lyfe that thou sholdest likewise be as well contented to throw away for the sauing of the lyfe of thy soule Doe neuer preferre temporal and transitorie goodes before trew and eternall gooddes But because it is naturall for euerie man to flie daungers it is conuenyent that thou sholdest flie out of the world that is so daungerous In this Sea then where daunger is so certayn and saluation so doubtefull take this good counsell with thee lest thou be drowned in the Sea as king Pharao was Place thyne hart in the lande of promyse toward which thou art sayling and flie from so many daungers by despising of this world that so thou mayest merite to come vnto thy desired port of saluation where thou shalt be certayne to fynde sure rest and perfect securitie THE FAVORS OF THIS vvorld be but as a shadovv that sooâ—â— passeth avvay And therefore they that doe trust in theÌ„ vvithout thinking of their soules saluation at the last are likelie to rest in the fier of hell CHAP. 9. ELIAS lay sleeping vnder the shadowe of a Geneper tree hauinge many mightie enemies sayth the scripture Trauayling men doe vse to rest them to sleepe vnder the shadow of a tree as they iourney by the way And when the shadow is passed away and gone and they begynne to wake agayne they fynde them selues all sweating in the open sonne shyne VVhat be all the thinges of this world but a shadow sayth Iob vnder the which the seruantes of this world lye sleepinge forgetting their owne good neclecting their saluation and put their trust in the fauors and vayne honours of this world If thou doe put thy confidence in princes and greate men thou sleepest vnder â— shadowe that soone passeth away Thou mayest fall into disgrace of thy prince as many haue done which were at the firste in greate fauor with them which after fell out of their fauor agayne and if that happen not yet may he dye and then he in whom rested all thy hope is gone and therewith also is thy hope gone and thou cleane forsaken and left alone Cursed is he that putteth his trust in man sayeth the scripture And cursed is he that putteth his confidence in princes whose prosperities doe passe away whose fauors are soone finished whose good willes be mutable and are wonte often to hate those whom they haue moste loued See what a follie it is to sleepe so necgligently vnder a shadow Sleepe not vnder the shield of thy frends and of thy riches for this vanitie soone passeth away againe Trust not in thy bewtie for by euery light occasion it vanisheth soone away In any thinge of this presente worlde put thou no trust at all for the glorie and pleasures thereof passe away like a wynde And straighte way shalt thou be assaulted by death And such hath bene the end of all the honours that haue passed here before vs they were but vanities And so haue they passed away
not returne vnto vs agayne but wee shall rather goe vnto theÌ„ They were pilgrimes and straungers here on the earth as wee are now All that they had they haue left behynde them and so shall wee doe also They are gone and passed away like a shadow so shall we passe away also O how soone each thinge passeth away There is scarselie any memorie left of any of the great meÌ„ of the world euery thing is coÌ„sumed by tyme. God is he that onlie is stable permanent all other thinges as frendes companyons pleasures and pastimes haue soone an end All these doe soone fayle within a while shall one of vs be seperated from another And the tyme is not long to in which wee shall be eaten vp by wormes and turned into dust and ashes Each thinge passeth and consumeth away with tyme. It is vearie vanitie to esteeme of these soone slidinge thinges of the world as yf they shold haue any long continuance here Shall wee happelie be better remembred then those that are gone hence before vs Are wee better then they It were suerlie small wisdome for any of vs to thinke that there shold any better memory be made of vs then of those that are gone hence before vs. Open then thine eyes thou that puttest thy confidence in the world And behold both greater richer and more noble then thou arte of whome there is not now any memory left It is vanitie then to make any accompt of the memorie of this transitorie worlde Euerie thinge hath an end Euerie thinge passeth away with tyme euerie thinge hasteneth toward his end and tendeth toward his consummation euerie thing is full of vanitie and corruption The loue of God is that which onelie lasteth and endureth for euer for the glorie of this world endureth but for a blast HOVV GOOD AND DILIgeÌ„t seruice so euer a man doth vnto thâ— vvorld yet doth the vvorld neuer remember it neither vvill it knovv hyâ— that serued it But vvill calle vvell to mynde and haue in remembraÌ„ce thâ—se that misused and euill intreated it CHAP. 7. THE foole knoweth nothing sayth the wyse man the wordlie men trauaile to get the honour of this world which wheÌ„ it hath forsaken them agayne it will scarseliâ— knowe them A greate frend was Dauid to Naball and much had he done for hym in the tyme of his good estate But when Dauid was after fallen into necessitie he wolde not so much as know hym But aunswered Dauids seruantes when they came vnto hym who is Dauid Or who is Isais sonne Shall I bestow my sheepe and my goodes vpon one whome I knowe not Many a day had Dauid conuersed before with Naball whereof he was now so forgetfull that he asked who he was Naball signifieth as much as foole as the storie telleth and it is a very playne figure â—f this vayne and foolish worlde which is â—ubiect to so much vanitie and mutability â—or after much labor bestowed in the serâ—ice of the worlde by the faythfull serâ—antes and folowers thereof when they â—ooke againe for any rewarde of their serâ—ice it refuseth quite the knowledge of â—hem and playnly sayeth that it knoweth â—hem not They bestow greate trauaile in â—he seruice of it both day and night and â—et must forgetfulnes be all their rewarde â—t the last This vnthankefull world is lyke vnâ—o an inne keeper whom his geste goeth â—bout to take acquaintance of telling him â—hat he hath bene long his gest and hath â—odged many a night in his howse but he â—efuseth his acquaintance and telleth him â—gayne that he knoweth him not neyther â—an he keepe any reckening of so many as â—oe passe by that way Men spende all their tyme in seruing â—he world and at the last they are demaunâ—ed who they be as though they had neâ—er seene them before we doe all both good and bad passe through this worlde â—â—ke pilgrimes and trauaylers and commonly most men doe vse to inuite straungers as they passe by the way And euen so doth the worlde play by them he gyueth â—hem curteous wordes and good enterâ—eynment to make them delighte in his company and to serue him dilligently in â—ll kindes of vanity after that he laugheth them to scorne and shaketh them 〈◊〉 as though he had neuer bene acquayntâ—â— with them before It were good for euery man to eâ—â—ter into an accompte with him selfe aâ—â— see whether he haue not bestowed moâ—â— vpon the worlde then vpon Iesus Chriâ—â— VVhat so euer thou haste bestowed vpoâ— the world thou mayest well thinke it leâ—â— for after a shorte space being past thoâ— shalt finde how thou arte cleane forgotâ—â—â— and out of minde and if thou wilt needâ—â— be remembred at his handes and haue iâ— to know thee agayne thou were beste 〈◊〉 handle it hardly and set nothing by it 〈◊〉 thou beatest thyne hoast well fauoredâ—â— as thou passest by the way he will not foâ—â—get thee agayne in twentie yeares after And that is all the cause why the world forgetteth not good and holie men whicâ— liued here in the world because that thâ— set nothinge by it nor cared not for iâ— Those that make much of it It forgetteth and remembreth onelie those which conâ—temned it Handle it hardlie and it wiâ—â— neuer forget thee And the lesse that thoâ— louest it the more shalt thou be beloueâ— of it Of his frendes it is forgetfull and 〈◊〉 faythfull folowers will it not knowe at alâ— O how many haue passed through thâ—â— worlde with greate triumphe and honouâ— the names of whome be scant knowen 〈◊〉 this day neyther is there any more menâ—tion made of them then yf they had neuâ—â— â—â—ne borne and no more are they knowen 〈◊〉 the world then yf they had neuer bene 〈◊〉 the worlde Let all thy care be to loue God onelie â—â—d to serue hym for he knoweth well all â—â—s owne sheepe whome he meaneth to â—â—nducte to his pleasant pastures of Paâ—â—dis and euerlasting glorie THIS VVORLD IS LIKENED to a tempesteous Sea in the vvhich our Soules are tossed and turmoyled vvith infinite daungers from the vvhiche there is no vvay to scape but by retiring into the harborovvgh of peÌ„nance CHAP. 8. THOSE which sayle on the seas doe tell of many daungers that they haue passed sayeth the wise man The daungers of the seas be so greate and so many that no man is able to reporte them but he that hath proued them The nauigatioÌ„ which we make through the tempesteous waues of this worlde is so much more daungerous then the other as it gyueth greater impedimentes to the sure reste of our soule which it expecteth in heauen then the other doth or can doâ— to the obteyning of a sureâ—porte in earth The waters of this world be bitter so are all worldly consolations In this sea doe the great men lyke vnto great fishes eate vp and deuowre the little the waueâ— thereof be neuer at any rest but allwayes mouing and working vnto the which the
deferring his pennance vntill the very laste day both which wayes wolde be very daungerous and inconuenient for his saluation An hastie pennance and a vayne deferring of pennance are both very hurtfull to a mans conscience to deliuer thee from both these inconueniences the prouidence of God hath so ordeyned that the houre of thy death sholde not be made knowne vnto thee but kept secret from the and that thou sholdest allwayes stand in some awe of death because thou sholdest still seeke how to lyue a vertuous lyfe thou arte much bound vnto God that by keepinge secret from thee the houre of thy death hath gyuen thee thereby a singuler occasion to lyue well and to worke thyne owne saluation And in that pointe sheweth be his mercie vearie much that by keeping thee from the certeintie of death doth gyue thee occasion daylie to conuert thee vnto hym lest thou sholdest be taken vnprouided for yf the day had bene set downe certayne vnto thee thou woldest haue multiplied and increased thy sinnes vearie much Also God wolde not that thou sholdest knowe the daye of thy death because he wolde haue thee for to lyue for the profit and coÌ„moditie of other and not for thyne proper benefite onely The common commoditie is to be preferred before the priuate and particuler And yf thou knewest that thou sholdest die shortlie thou woldest leaue many good workes to doe whiche sholde redounde to the benefite of others and onely occupying thy selfe about thyne owne proper commoditie thou woldest haue care of none but of thy selfe and so wholy forget thy neighbours And yf agayne on the other syde when a man is sicke yf he sholde knowe surelie that that sickenes sholde not be his last sickenes he wolde neyther confesse hym selfe nor receyue any of the sacramentes neyther calle on God and his Sainctes nor procure the prayers of his frendes nor the common suffrages of the Church to be sayde for hym All these good workes with many more wold he omit yf he shold knowe for certentie that he sholde then recouer and not die Many in their sickenes doe turne vnto God thynkinge that they shall die which they wolde not doe yf they knewe surelie that they shold lyue Further also did God prouyde and most wyseâ—ie ordeyne that men sholde not knowe the end of their lyfe both for humayne conuersation and also for a quyet and peaceable trade of lyuing amongest men For yf men did knowe that they sholde lyue many yeares they wold seeke to reuenge theÌ„ of all their iniuries and growe full of hatred and malice And agayne yf they sholde knowe that they shold quickelie die they wolde goe vp and downe all heauie and discontented and wolde in all company and coÌ„uersation be vearie vnpleasant and noysome to their neighbours those that must keepe them company and lyue with them And so by both those meanes they sholde disturbe the common peace and ciâ—ill conuersation of men All this hath God done for our pâ—ofit and commoditie whome wee haue allwayes iust cause in all his doinges to prayse to loue and to serue for euer THERE IS NO OTHER MEdecine so good against death as the often meditation of death for yt causeth a man so to lyue as at the houre of his death he ouercommeth death and begynneth a happie and a perpetuall lyfe CHAP. 33. ALTHOVGH thou doest lyue many yeares in ioy and gladnes yet must thou haue alwayes in thy minde the darke day of death sayeth the wyse man Death wolde be vanquished as soone as he sholde come if it were well thought on before it come No weapon will so well defend thee from death as the very memorie of death it selfe nothing shall so easely delyuer thee from death as the often meditating thereon A wyse mans lyfe is the meditation of death he is vnworthie of comfort in his death that in his lyfe was cleane forgetfull of death Christ in his glorious transfiguration tooke with him Moyses who was deade because that in our temporall glory we sholde haue alwayes death before our eyes death which we see to be so contrary to lyfe almightie God him selfe tooke as a meanes to gayne vs lyfe by Iesus Christ hath by his blessed death so qualified and tempered death vnto vs that it is nowe no longer death but an instrument for vs to attayne euerlasting lyfe by for by death wee doe gayne eternall lyfe So as that which before his glorious death was vearie death in deede is nowe become lyfe to all good men and to all wicked men it is a sure port of euerlasting death It is the table of accompte or the place of payment where the true knighte and the faythfull souldier is payed his wages and the faint harted coward turned out of paye and discharged Death doth gyue his hyre diuerslie accordinge to the diuersitie of mens lyues Seeke to be of the Number of those which shal be well rewarded Thou shalt not falle on the right hand of death yf thou doest not forget death in thy lyfe tyme. It is the cheefe poynt of philosophie to be exercysed still in the conteÌ„plation of death The father of the householde commaunded his seruantes to goe seeke out in the wayes for geastes to come vnto his feast that they shold watch at the endes and corners or angles of the high wayes to bringe them vnto hym And for asmuch as wee be all trauaylers and wanderers in this world God wold that wee shold consider well the ende of our waye which is death Carry allwayes before thynes eyes the consideration thereof doe not lyue in blyndnes The Niniuites hearinge the sentence of death pronounced against them by Ionas the Prophet they straight wayes fell to pennance Behold how much good the memorie of death doth worke in man when it made so sodayne and so greate an alteration in those sinners hartes If thou doest meditate well of death temptation shall neuer ouercome thee Beware that thou loue not so this lyfe that thou doest thereby forget death for then doest thou die most of all when thou hast best good will and most desire to lyue The memory of death keepeth a man from beinge to high mynded in prosperitie It is a good thinge to be readie to welcome death before he come and to expect with good will the tyme that is to folowe after death If thou doest see others die before thee thou mayest well knowe that thou art walking that same way althoughe for the present tyme thou thinkest thy selfe to stand still and moue not VVhen two shippes meete vpon the Sea together they that be in the one shippe doe thinke that they whiche be in the other doe sayle exceedinge fast and that them selues goe but fayre and softelie or rather stand still although in trueth they sayle as fast as the others doe which they see passe by them So many which doe see others die daylie before their face doe thinke that them selues be immortall
sinne All other sinnes doe seperate 〈◊〉 from God by certaine meanes as pleasure profit or commoditie But the curseâ— proude man is so shameles and impudeâ—â— â—â—at he euen face to face refuseth God and â—eparteth away from him Other vices doe â—ot shew them selues at all tymes for at â—any tymes they whiche haue them be â—ithout the disordinate thurst of their â—esires The sensuall man is some tymes â—ee from his passions and the glutton â—hen his bellie is full desireth no more â—eate but pride shewethe it selfe in the â—roude man in all thinges that he doeth â—Vhen he speaketh worketh appareleth â—uyldeth eateth or sleepeth he is alwayes â—roude still He sheweth his pride in his â—â—mptuous tables whereat he sitteth In â—is costlie beddes wherein he lyeth in his â—â—rmentes wherewith he appareleth No â—â—ce is so apparante as pride It is a conâ—â—nuall ague that lasteth still and foloweth â— man often yea euen when he is deade â—Vhereof are witnesses the proude stateâ—â—e monumentes and toumbes which they â—â—use to be set vp and erected for them â—â—ter they be layed in their graues Sometyme for the auoyding of pride â—â—od permitteth a man to falle into other â—â—nnes so as that maketh cleare proofe â—â—at it is of all other sinnes the vearie â—â—eatest for great sinnes be neuer suffred â—ut onelie for the auoyding of other that â—â—e greater Pride and arrogancie of harte â—â—e allwayes most detestable before God The proude man sayth Iob stretched â—ut his hand agaynst God and labored â—gainst the almightie And it is written in the prouerbes of Salomon That amongeâ—â— proude men there is alwayes stryfe anâ— contention VVith other sinners there iâ— some conuersation to be had but with the proud maÌ„ there is none at all for he loueth to be singuler and will be alwayes contentious and may abide no company but him selfe The Prophet Samuell sayde vnto Saul VVhen thou wast little in thine owne sight thou wast cheefe amongest all the tribes of Israell Pride is the roote of all vice and the destruction of all vertue The trees that be planted vpon highâ— places be soonest blowen downe with the wynde Loue well to be little and esteeme of humilitie for therein shalt thou finde most safetie OVR GREAT AND MIGHTIE God doth loue humilitie in man and therefore in all ages the humble be most aduaunsed and the more that one doth humble hym selfe the more nighe doth he dravve to God CHAP. 35. HE that humbleth hym selfe shall be exalted sayth God Flye from the cursed vice of pride vnto which the world doth inuyte thee and take â—umilitie for thy refuge as much as pride â—s hatefull to God so much is humilitie â—cceptable vnto him This is the sweete â—pouse of Iesus Christ so dearely beloued of him that he neuer suffred it to departe from him he came into the world with it he lyued in the world with it and he caried it with him vp to the crosse and dyed with it He that will goe in at a lowe dore had neede to stoupe and bowe downe him selfe if thou doest not humble thy selfe thou shalte neuer enter into heauen He that humbleth not him selfe lyke vnto a little childe shall not enter into heauen Learne of me that am humble of harte sayeth our Sauiour Many are humble in their vnderstandinge but fewe 〈◊〉 humble in their will Many doe knowe them selues to be fraile sinners but there are few that woldâ— be so accompted But be thou humble of will and be contented to be as sclenderly accoÌ„pted of by other men as thou knowest well thy selfe to be worthie and thiâ— is to be humble of harte Iesus Christ our blessed redeemer diâ— shew him selfe in the glory of his transfiguratioÌ„ but onely vnto three of his disciples but the shame of his reprochefull death he made open to all the worlde dying vpon a crosse publiquely in the greâ— citie of Hierusalem in the tyme of the solemne feaste of Easter Moste men woldâ— haue their vertues knowen to all men but no man wolde haue his faultes and defectâ— made knowen to any man Our Sauiour did vse moste of all to preach of humilitie because he wold haue that lesson to be perfectly learned of 〈◊〉 all that blessed doctrine of humilitie 〈◊〉 often repeted and pronounced to the people as a most fruitfull thing and greaâ—â— fauor doth our Lorde shew alwayes vnto those that be humble The Centurion saying that he was not worthie to haue Christ enter into his house was preferred before all the Iewes S. Paule that sayd he was not worthy to be called the Apostle of Glâ—â—â—â—â— was the cheefe preacher of the Gospell amongest all the Apostles S. Peter 〈◊〉 â—ought not hym selfe worthie to tarrie â—â—th Christ was appointed by hym to be â—ead of his Church S. Iohn Baptist that â—as so full of humilitie that he thought â—â—m selfe vnworthie to loose the lachet 〈◊〉 Christes shoe was made the frend of â—â—e spouse and he that thought not hym â—â—lfe worthie to vnloose the shoes of our â—â—uiour layed after his handes on his â—ead when he was baptized in the ryuer 〈◊〉 Iordan God did allwayes from the begynning 〈◊〉 the worlde choose out for hym selfe â—â—e least and the simplest in shew Of the â—â—st two brothers that were borne in the â—orlde Cayne and Abell he chose Abell â—â—at was the yonger Of the children of â—braham he chose Isaack that was yonger â—â—en Ismaell Of the children of Isaacke 〈◊〉 chose Iacob that was the yonger broâ—â—er And of the twelue sonnes of Iaâ—â—b he chose Ioseph one of the yongest 〈◊〉 make hym prince and ruler of all Egipt â—mongest the sonnes of Isay he chose â—auid that was the yongest and the least â—teemed of them all and made hym both kinge and a Prophet He made Saul kinge â—f Israell beinge of the least tribe and the â—â—eanest familie of all the Iewes And when this greate louer of humiâ—â—tie came hym selfe into the worlde he â—hose for his companions none of the â—reatest and mightiest princes but the â—oore and simple fishers Amongest all his vnreasonable câ—â—â—â—tures he hath planted in the vearie â—â—â—â—nest and in the least of them all as 〈◊〉 Antes and the Bees such knowledg as câ—â—â—seth admiration in man to behold in thâ—â— And in the creation of the world of â—â—â—teria prima or the first mater as the Phâ—â—losophers doe terme it which is of leaâ—â— accoÌ„pt and most vyle of all hath he maâ—â— all thinges And amongest all his worâ—â— wrought for vs here on the earth in 〈◊〉 one of them did his humilitie more glâ—â—riouslie appeare then in his blessed deaâ—â— and passion VVho humbled hym seâ—â— with all obedience to the death of 〈◊〉 crose as the Apostle sayth So greate a frend did our Lord alwayâ—â— shew hym selfe vnto the simple and meaâ—â— people that calling a little childe vnto hiâ— he saide Let these little ones come vnâ—â— mee for vnto these
vnto them if they passed by lyke straungers but the fault is onely in sufferinge them to tarrie and abide there Let them passe by hardlie but in no wyse gyue them tyme to harbour with thee VVheÌ„ a little sparke of an euill thought doth catch hold in thy mynde thou must not blow on it to kyndell it withall left it growe vnto a fire that may after burne thy soule euerlastinglie in hell The silke wormes be at the first certayne little graynes like vnto Mustard seede and by the caryinge of them aboute in wemens boosoms they gather an heate by which heate they get lyfe And so doe those little graynes come at last to be woormes Beware that thou doest not likewyse sow certeine seedes of sensualitie in thy corrupted imagination which by the heate that they doe take within thy brest the woorme may get lyfe and after byte and gnawe thy conscience That woorme is it of which the Prophet Esay speaketh saying their woorme shall neuer die Nourish not thyne euill thoughtes with the heate of worldlie loue nor let not thy consent yeld vnto them lest thou be deceyued and so perish euerlastinglie IDLENES DOTH CAVSE in man dishonest thoughtes openeth the gate vnto all vice but the good exercise of vertues doth shut vp the vvay of temptation that the deuill can not get in CHAP. 26. MVch euill hath idlenes taugh sayth the wyse man Aboue all thinges flie idlenes the verie mother of vice and the stepmother of all vertue It 〈◊〉 nothing in deede but a vearie death and the sepulcher of a man that iâ— yet liuinge If God wolde that man which waâ— created in originall iustice and indewed with so many good gyftes of perfection sholde not lyue idlelie thou that lyueâ— now so compassed aboute with so many enemyes how much hast thou cause 〈◊〉 auoyde it and to flie away from it God placed Adam in Paradise to thâ— end that he shold labor and woorke there and yet he for all his labor and trauaille susteyned greate losse and harme and thinkest thou to gayne by lyuing at thyâ—â— owne will and pleasure Iob sayth that man â—s borne to trauayle as the birde is to flie â—nd therefore God hath gyuen thee two â—andes to worke withall as he hath gyuen â—he bird two winges to flie withall He that goeth aboute to shoote at â—ny bird will not shoote at hym when he â—ieth but will tarrie and expect vntill he â—tand still So the deuill will neuer seeke â—o shoote at thee or hurte thee when thou â—rte occupied but wayteth the tyme vntill â—hat he may finde thee idle that he may â—hen strike thee with his temptations and â—ake from thee the lyfe of thy soule Thou must therefore alwayes be ocâ—upied that the deuill may neuer finde â—hee idle The vessell that is occupied and â—ull already can conteine no more in it â—he mynde that is full occupied aboute â—ood thinges cannot admit any euill â—houghts into it But if the deuill doe finde 〈◊〉 vnoccupied he will put what mischeefe â—â—e list into it The water which contynuallie runâ—eth bringeth forth good fish but the â—â—andinge waters as marrishes and lakes â—â—oe bring forth frogges and serpentes â—â—at fish that is in them is vnsauorie and â—aungerous to eate of And what canst â—â—ou bring forth if thou be idle but foule â—nd dishonest thoughtes Dryue away from thee all idlenes â—or if thou fliest not away froÌ„ this plague â—â—ou canste not choose but be taken priâ—â—ner by a number of vices VVhen Dauid was kept occupied with the continuall persecutions of Saule he fell not into sinne as he did afterwards when he was idle at home in his owâ—e pallaice And Salomon when he was occupied aboute his buyldinges offended not God but when his woorke was all at end and that he gaue hym selfe vnto idlenes he committed greate offences The sonnes of Dan destroyed the citie of Lachis because the people thereof were idle and gyuen to slowthfullnes Idlenes is the nourisher of all carnall vyces If thou wilte flye from idlenes thou shalte soone make all sinne and vyâ—â— to famish in thee for thereby thou takeâ—â— away all the sustenance that mayntayneâ—â— it God brought the iust man through thâ— right way and adorned him with trauaylâ— sayed the wyse man The way to heauen iâ— full of trauayle and continuall occupations of holines and vertuous exercyses If thou didest but remember that oâ— all the tyme which thou doest loose thâ—â— must render a strayte reckening to almighâ—tie God thou woldest not loose one ioâ—â— thereof the spirite of God doth sheweâ—â— selfe where it is for it will suffer no idlâ—â—nes to rest where it remayneth Of an holy soule it is written He diâ— not eate his bread in idlenes VVhen thâ—â— arte idle thou doest loose the beste thiâ—â— which thou hast which is tyme. Gather thy Manna together in thâ— â—â—ue of the Sabaoth that thou mayest rest â—hen the Sabaoth day cometh that is to â—â—y take paynes and trauayle whilest thou â—â—te in this lyfe that thou mayest reste and â—â—ke thyne ease when that greate feaste of â—â—ernall blisse cometh The slouthfull man will take no paines 〈◊〉 colde weather he will therefore begge â—â—en sommer cometh If thou wilt let this â—â—fe passe away in idlenes thou shalt starue â—â—r famyne and be caste away into the fire 〈◊〉 hell The idle persons that wolde not worke â—â—re reprehended in the Gospell The â—â—de that lyeth idle and is not manured â—â—ingeth forth thistles and thornes and if â—â—ou doest not take heede of idlenes thou â—â—st not choose but that thy harte will be â—â—l of euill thoughtes VVhylest thou lyâ—â—st sayeth the Apostle labor to liue well â—â—ame not saieth Iesus Christ to call thee â—â—to pleasures but for to labor and take â—â—yne Occupy the lande of thyne harte in â—â—od and holy exercyses to the intent that thou mayest doe good workes and bringe forth the fruites of well deseruinge OVR LORD GOD MAKETH greater accompte of the feruor of spirâ—â— vvherevvith he is serued then of lâ—â—â— seruice slackelie and slovvlie perfourmed and therefore all good vvorkâ— ought to be done vvith feruor of spiriâ—â— CHAP. 27. SERVE our Lorde sayeth thâ— Apostle in feruencie of thâ— spirite with all carefullneâ—â— and beware of slowth Goâ— wolde haue vs to be ferâ—â—â— in all our good deedes 〈◊〉 houre of feruente deuotion doth pleaâ—â— God more then an hundred houres speâ—â— in the slowe and slacke seruing of hiâ— God maketh more accompte of the â—â—â—â—uencie of the spirite then of the lengthâ—â— the tyme. Thou mayest in short tyme meâ—â—â— much and in a long space merite veâ—â— little before God The theefe that 〈◊〉 hange on the crosse serued God but a litâ—â—â— space but in that little tyme he meriâ— much The father which the gospell makâ— mention of representinge God hym seâ—â—â— when he receyued agayne his prodigâ— â—â—nne made a greate solemne feast for ioye â—â—ereof in so