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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	call_v	death_n	sin_n	2,635	5	5.2185	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B00888	The Christian manuell, or of the life and maners of true Christians. A treatise, wherein is plentifully declared, how needefull it is for the seruaunts of God to manifest and declare to the world: their faith by their deedes, their words by their works, and their profession by their conuersation. VVritten by Ihon VVoolton minister of the Gospel, in the Cathedral church of Excetor.	Woolton, John, 1535?-1594.	1576 (1576)	STC 25976; Interim Tract Supplement Guide G.1999[2]	81,916	210

the Fathers and prophets were inspired which is to be had onely out of the holye scripture and to bee vnderstoode by the ayde of Gods spiryt wherein the saluation of mankinde is conteyned They knewe nothing of God as he reueled him selfe in his word euen from the beginning then the which benefyte none can come or bee more wyshed of mankinde These cheefe and princypall vertues then the true knowledg of God loue feare and reuerence of God togeather with perfyt trust and confydence in God calling vppon him in distresse and necessity was wanting vnto them Besydes this they knewe nothing of originall synne and naturall corruption they knewe nothing of the cause of synne nothing of mannes mysserie nothing of true and effectuall consolations eyther against calamityes or against death it selfe They knewe nothing of the redemption of mankynd by Christe nothing of the tyranny of the Deuyll nothing of the reparration of Gods Image name nothing of the olde man in Adam and newe man in Christe They knewe nothing of the resurrection of the dead nothing of the daye of domme nothing of the eternall blysse and immortallytie with the faythfull shall enioye in boddye and soule in the heauenly kingdome Albeit then the actes and déedes of the Ethnikes geue outwardly a godlye shewe as Aristides and Phocion in iustice and equitie Socrates in pittie Xenocrates in contynencie Lucretia in loue of Chastytie which they pursued let vs graunt so much to some good ende admyt not for any desyre of glorye and renowne but fyrst because the verye face and countenaunce of vertue séemed honourable vnto them secondly to leaue vnto theyr countrey men domysticall examples whiche they might followe lastlye to styrre vp in others an emulation and desyre of vertue if I saye all these good thinges were in them yet we sée howe farre they were from perfection The crowne and garland as it were wanteth in theyr workes to wytte the knowledge of God and an harte puryfied by fayth Wherefore Saint Augustine spake of them after this manner There is no good thing without the chiefe goodnesse and where the true knowledge of the eternall trueth vvanteth there is no true vertue no not in the best manners And another VVithout the relygion of the true God that which seemeth to be vertue is vyce neyther can any man please God without God c. For those that are ignoraunt of the true God can not haue true and perfyte vertue but onely a shewe or shaddowe therof vanishing awaye And whereas Reason and VVyll doo concurre in all honest and good actions the one admonishing what men ought to doo or not to doo the other pursueth and practyseth the same It is most certayne that humaine reason after his fall is oppressed with great ignoraunce and errour and therefore most commonly iudgeth corruptlye and VVyl also to be caryed to the worst in the execucion of all thinges The knowledge of God then puryfying the hart is doubtlesse the orygion and fountayne of all vertues which is pleasaunt and acceptable vnto god It is that which illuminateth and informeth Reason rightly and correcting corrupt vvyll reneweth a man after God in iustyce and true holynesse Moreouer the Ethnikes in their deedes respect not the right ende which make a true and perfyt difference betwéene all actions ▪ for example sake To releeue and geue almes to the poore is acoumpted and in deede is a vertue if it procéede from the loue of God and man but if it proceede of a desire to purchase prayse and commendation of the world it is synne and hipochrysie Wée do not reiect in the meane time theyr Polyticall vertues in humayne society but commende and imbrace them so farre forth as they swarue not from right reason and Iudgment of the mynd and especiallye from the tenne commaundements But we admonysh therewithall that Chrystians ought to haue a farre other respect then the Ethnikes had For they auoyded vice and folowed vertue through desire of praise honour and glory or through desyre of dygnity and aucthoryty or for comon concord and quyetnesse or else through reuerence of men and feare of the lawes or some suche lyke matter Whereas the Christians dyrect all theyr doing to the glory of God and profit of their neighbours They weigh more the feare of God then worldlye glory the loue of Iustyce then deceytful prayse and eternall blysse more then temporall pleasure The Ethnikes if there were any notable thing in them vaunted as of their owne gyfts but the Chrystians acknowledge God to be the geuer and aucthour of all good gyftes The vertue of humilitye then which Christ so earnestly requireth of vs was wanting in the Infydelles The same that hath bene sayd generallye of the Ethnikes may be perticulerly extended to the Iewes and Turks who woulde séeme to acknowledge one God onely to detest all Idols and to excell in holynesse of lyfe yet because they worship not God as he hath reueled and appointed in his word neyther beléeue that Christ is the sonne of the lyuing God al their works must nedes be fowle in Gods sight For without that ther is no true vertue no knowledge of God nor syncéere worshipping of God no pure loue toward God nor towarde our neyghbour They fayne vnto them selues a God or rather an Idoll who is not the Father of our medyatour and redéemer Iesus Christe Therefore they worshyppe not God a ryght for Hee that knoweth not the Sonne honoreth not the Father nor yet calleth vpon his name And because the holy ghost is geuen for the Sonnes sake vnto beléeuers to styrre vp newe motions in theyr hartes it is euident howe farre from all goodnesse Iewes Turkes are whyles they despyse the sonne of God who onelye sendeth the holy ghoste vnto men to bréede in them all perfyte goodnesse Moreouer for that the true loue of God from whence all loue towarde our neyghbour is deryued ryseth in vs vppon that aboundaunt mercie which he hath shewed in geuing his onlye sonne Christ to be crucyfied for our sinnes whome the Iewes Turkes contempne and blaspheme it can not bée that they contempning him shoulde syncerely loue God or theyr neyghbour for Gods sake So then both Iewes and Turkes want the chéefe and principall vertues of Christians the true knowledge and feare of God fayth Charyty hope inuocation of Gods name gyuing of thanks obedience in sorrowes and myseries with others of that sorte And if happely there be any shewes or pyctours of Politicke vertues in them those are so defiled and spotted wyth impure affections that they loose all their bewty We sée in beasts them selues some thing resembling vertue as in the Lyons clemency toward suppliants in the Dogge faythfull toward his Master in Shéepe softnesse and meekenesse and yet these are not true vertues it is euen so almost in the Infidelles whose reason being voyde and destitute of the lyght of Gods spirite

so mutch to make men learned as to make them vertuous how mutch more ought christian philosophie to proceed further not only to put into mens minds the knowledge of pietie and god lines but also sanctimonie holines it selfe Euery one therfore indued with a true faith ought to feele Christe so woorking in him by his holy spirit that he may say with the Apostle Nowe liue not I but Christ liueth in me And as the body endued with a liuing and reasonable soule receiueth feeleth and practiseth the actions therof so he that is ingraffed in Christe and is his member cannot chuse but be pertaker of his spirit vertue and holinesse VVhereupon t●e apostolike and cathoik faith nameth the bodie or societie of the church the Communion of Sainctes plainly importing therby that those men onely appertaine to t●at societie who meditate and study how they may liue well and labour with all their might that they may be that wherevnto the Apostle exhorteth the Thessalonians altogether sanctified Perfect in spirite and such as may bee blameles against the comming of our Lode Iesus Christ And al those that are otherwise affected and frame not their life to that ende and yet desire to be named Christians they dissente from them selues and with their life argue their tongue of vntrueth and falsehoodde Moreouer a mans profession is not so much to be weighed by his tongue and talke as by his deedes and life The Apostle speaketh of such Impastours saying That they professe them selfe to know God but vvith their deedes they denie him And that holie Martyr Saint Ciprian hath a fine saying ▪ That the testimony of a mans life is more effectuall then that of his tongue and that vvorkes haue after a sort their liuely speeche and eloquence albeit the tongue be silent and moue neuer a deale And hee that professeth with his mouth and walketh contrarie in his life maie right well be compared to an vnwise builder who layeth on morter with the one hād and pulleth down stones vvith the other of such kind of builders our Lord and Master Christ speaketh after this manner Therefore whosoeuer heareth my sayings and doth them I wyll lyken him vnto a vvise man who buylt his house vpon a rocke and the raine descended and the flooddes came and the vvindes blewe and beete vpon that house and it fell not because it vvas grounded vppon a rocke And euerie one that heareth of mee these sayinges and doeth them not shal be likened vnto a foolishe man vvhich built his house vppon the sande And the raine descended and the floods came and the vvinds blew and beate vpon that house and it fell and great vvas the fall of it c. Saint Augustine speaking against carnal and lypgospellers sayth thus In vaine doth he assume the name of Christ that follovveth not Christ To vvhat purpose is it if thou bee called that vvhich thou art not and to vsurpe a strange name But if thou delight in that name then do those thinges vvhich appertaine to Christianitie and then thou maist vvith good cause chalenge the name of a Christian Novve if vve viewe Christians after this rule if vve examine mens daily life and conuersation and trie the same vvith the touch stone of Gods commaundementes that number vvyll appeare smal and a true Christian vvil almoste be as rare as a blacke Swanne vpon the earth For neither the negligent and voluptuous Magistrate nor the idle Byshop nor the cruel husband nor the bytter vvyfe nor the careles Father nor the rebellious chylde nor the merciles master nor the vnfaithful seruant vvith many other of that sort can not by any meanes be rightly named Christians But those rather euen by the testimony of Christ him selfe are so to be called that heare his vvord and keepe it And although our saluation issueth frō Gods grace and goodnesse yet hee requireth at our handes trust and confidence in him a prompte and readie vvyl to obey his vvord dilligence industrie in our vocation praier and inuocatiō of his holie name accepting our imperfect disobedience and forgeuing our infirmities for his sonne Christes sake Al those that then desire to be true Christians ought to bee sorie for their sinnes to flie vnto Christe and to repose sure trust and confidence of saluation in the mercie of God through him to bring foorth vvorthy fruites of repentance and to leade a life agreeable to the Gospell For those that be true Christiās do alwaies vvrestle vvith vices and fight vvith concupiscence and lust they endeuour to bridle vvicked affections and cōtemning earthly thinges doo bende and fixe their mindes vpon heauenly thinges VVhereof Chrisostom vvriteth thus O Christian thou art too delicate a souldior if thou thinke to vanquish without battell and to triumphe vvithout fight vvherefore cal to minde thy condicion and that vvarrefare vvherein thou hast professed thy selfe a souldiour vvhich if thou do then shalt thou vvell perceaue that al those vvorthy vvightes vvhome thou doest so much esteeme and reuerence haue by fight and battell vanquished and triumphed c. And because true Christians cannot worthelte requite almighty God for his innumerable benefits neyther satisfie them selues in pietie tovvarde him yet they are carefull and endeuour to their vttermost neuer to aliuate Gods grace and fauour from them neyther to do that vvhich vvylbe displeasaunt vnto his maiestie But contrarivvise through the ayde of Gods spirit they labour to do those thinges vvhich are acceptable vnto him workinge their saluation with trembling and feare and frame all their actiods not so muche after the liking of humane reasons as after the prescript of Gods holy wyll and commaundement And because in actions no man can determine what is good vnles he first knovv vvhat is true and for that the same cannot be othervvise had then from the mouth of God in his vvord they turne ouer the holy Byble they studye the mo ▪ niments of the prophets and Apostles and meditate Gods lavve both daye and nighte VVherby Christians only come vnto the knowledge of the truth and vnderstanding of Gods vvyll vvhich to knovve is perfit vvisdome vvhich to do is true vertue and vvherein to cont●nue is the onely and eternall felicitie Those then that knovv not the vvill of God as the Ethnicks in times paste and Turkes and Ievves novve a dayes cannot haue any sure and comfortable vvarrantise of their lyfe and learning For the Christians onely taught in Gods schoole knowe his wyll and in all their life rather respect the same then their owne wyll and reason and repute it to be the greatest vertue to please and obeie him and to followe his preceptes and commaundementes And if at any time through humane infirmitie and weaknesse they offende and slide awry by and by they desire pardon and forgeuenesse of God through Christe and apprehende by faith mercie promised in him and comforte them selues with a quiet

that his workes maye be manyfest that they are done by God. The Prophete Esaye also inspyred wyth Chrystes spyrite sayeth Lorde thou shalt geue vs peace for thou hast wrought all our workes Nowe although we hould that good workes procede from God as the fountayne and origyn yet he dooth not these thinges without vs but rather worketh by vs and in vs so that the works of God done by vs are also our owne workes For GOD doeth regenerate his elect and choosen seruauntes with his spirit and gyueth them fayth Then they being so regenerate lyke Gods obedyent chyldren doo yeelde and apply them selues to please him with a holye lyfe and conuersation And the holy spirit which is in them is effectuall styrring vp theyr power and wyll to all good workes in all partes and course of their lyfe Fayth also wherby mens harts are purified is not idle and sluggyshe but doth her part and is a vigelent and diligent kéepers of integrity of mynde and vertuous conuersation throughout all their life And doth as it were put them in mynd that they being once purifyed in the bloud of Christ through the holy ghost shoulde kéepe them selues vnspotted in the fylthye world from all pollution of the fleshe neuer to abuse the gyfts of the body but to preserue the same as a vessel of honor ▪ The regenerate therfore watch work righteousnesse neyther do they make a small accoumpte of synne as wycked wordlyngs doo for they right well and déepely consider that God who sent hys sonne into this world to be a propiciation for synne and gaue him to death euen the death of the Crosse dooth both hate synne as a thing abhominable and also loue Iustyce and purity of lyfe And for that cause they also hate synne and loue righteousnesse detest impiety and imbrace pyty and so studie to practyse the same all the dayes of theyr lyfe But in this labour and endeuour of the chyldren of God there are manye lets and hinderances and holy men are afflicted as it were with a gréeuous and dayly battell which is neuer ended before the daye of death for that deadly and crafty enuy of ours Satan the Deuyll rusheth vppon vs with greate vehemency and vndermyneth vs with a thousand temptations And he is assysted with many mightye confederats For our owne flesh is slowe and dull to all goodnesse and prone to all viciousnesse The flattering and disceytfull worlde also vrgeth vs mightely with company pleasures honours which are most vayne There are also many wordlings who with their pernicious examples do cary the simple sort into distruction What should I saye of feare and hope which do excéeding exercyse and afflyct the mynds of the regenerate in such sort that onlesse Gods spirit dyd euery hower assyst them and confirme theyr fayth they coulde doo no good worke at all Against these and all other temptations that disciple so dearly beloued of Christ doo comfort vs saying This is the loue of God that we should keepe his precepts and his commaundements are not heauy For euery one that is borne of God ouercommeth the worlde And this is the victory that ouercommeth the worlde euen your faith VVho is he that ouercommeth the world but he that beleeueth that Iesus is the sonne of God And S. Paul If his spirit that raysed vp Iesus Chirste from the dead dwell in you He that raised vp Christ from the dead shall also quicken your mortall bodyes by the power of his spirite dwelling in you By the whiche word all faythfull men maye easely gather the carke and care with Gods spirit dwellyng in the harts of the faythfull taketh that Iustice may ouercome and Iniustice be vanquyshed And Christ our sauiour promyseth that he wyll power his spirit most plentyfully vpon vs and dooth also commaund vs to aske the same of him with ardent and continuall prayers The faythfull therefore and suche as are regenerate by Gods spirit contynue in prayers without intermyssion They kéepe theyr bodyes in subiection with moderate fasting and abstinency that theyr prayer maye be more zealouse For prayer and fasting are as it weare preparatyues to good workes Nowe as these impedimentes aboue specefyed doo hinder men from doing of good workes euen so there are manye things which further and helpe vs toward the practyse of the same amongst the which is especially Gods spirit then a true and perfyt fayth and afterwarde continuall and earnest prayers Whervnto we may adde the sincéere doctryne of all fymes and ages aswell vnder the ould as new testament And moreouer the innumerable examples of the seruaunts of God and of Christ the Lord and sauiour of the whole worlde who amongst other things sayth I haue geuen an exāple vnto you that as I haue done so should you do Besydes these thinges the very filthinesse of vices terrefying vs from synne and the prayse fayre beautye of vertue inuiting vs to the studdy of pyty The wrath of God also and the seuerity of his Iudgments the fearefull threates of payne and torments aswell temporall as eternal wyl plucke vs from vices On the other side the fauour of God the mercyfull countenaunce of that eternall Iudge his bountifull promyses and hope of blessings aswell temporall as eternall wyl encorrage vs to pursue and practyse vertue For the faythfull wyll not bee ingrat for Gods innumerable benefits neither wyl they offend their brethren with their filthy liues for whom the lord Iesus suffred such gre●ous pains torments These and such other like consideratious doo both staye men from vice and further them to vertue But the godly vse a choyse and discretion in doing workes as I haue once or twyse alreadie spoken accoumpting of those onely that are appoynted by God Wherin that elect vessel S. Paul geueth vs a good lesson writing to the Ephesians VVee are created in Iesus Christ to doo those workes vvhich he hath prepared for vs to vvalke in Fyrst he affyrmeth notably with great weyght of words that we were created in Christe Iesus to doo good workes We answere not then our ende if we rotte and putryfie euyll and fylthie sinne and returne not to God by true fayth and hartie repentaunce And confesse wee drawe our lyuelye moysture from him w●e can neuer bring forth any good fruite for so Christ him selfe beareth wytnesse The Apostle therefore speaketh with great weyght and effycacie in that he sayth that we were created in Christ Iesus to doo good works Then lest we should be ignoraunt what good works the Apostle would haue he addeth VVhich he hath prepared vs to walke in What be those which he hath prepared for vs to walke in but those which he hath reuealed vnto vs in the holy lawe of his commaundementes And therefore our sauiour Christe demaunded in the gospell by a certaine man VVhat shall I do to possesse eternall life and what is the greatest commaundement in the Lawe He

exhorted by the wyse Salomon Come not sayth he into the pathe of the vngodly nor walke in the way of the wicked And S. Paule wryting to the Corinthians is so earnest in perswading men to auoyde euyll company that he would not haue men to eate drinke with such If any that is called a brother be a fornicator or couetous or a worshipper of Idols or a rayler or a dronkarde or an extorcioner with him that is such eate not I am not ignoraunt that there are some other causes why suche mens companyes should be auoyded eyther to declare that we mystyke their conuersation or else that they moued with shame should amende but surely this is not the least cause least we should be infected with their naughty company For as a lytle leuen maketh a great lumpe of of dowe sowre euen so the example of one man oftentymes corrupteth many The wordes of the wyse man are notable and worthy to be marked VVho vvyl haue pittie vpon the charmer that is stinged with the serpent or of al such as come nigh the beastes Euen so is it of him that keepeth company with an euill man and lappeth him selfe in his sinnes vvho so toucheth pitche shal be defyled therewith As the vvoolfe agreeth with the Lambe so doth the vngodlie with the righteous We knowe that vnder good Trées all kinde of beastes rest and shadowe them selues but vnder thorns brābles there come nothing commonly but Serpentes Euen so good men and badde maye dwell nigh the godly but there is no peace nigh godlesse and gaselesse persons but onelye for serpentes that is to saye for Deuyls who as in a Mancion dwel in their harts And in the matter it commeth to passe as in pestilent and contagious places where the ayre being taken and drawne casteth mens bodies into soden sicknesse Euenso through wicked company many euyls mischiefes are learned albeit the inconuenience be not felt in the beginning It may happely seeme hard to some men to shake of old and familyar acquaintaunce with whome we haue lyued pleasauntlye long and many yeares yet wée ought to labour and wrestle to auoyde those hurful and daungerous companies Amongst many examples whereby we maye the rather be induced to follow this precept there can none be founde more memorable then that of Henrie the fifte King of Englande of that name of whom the Chronicles wryte after this manner This was the man in déede who taught euen at the first that honors ought to chaunge manners For assoone as he was crowned king considering howe expedyent it was for him to begin a newe trade of lyfe he remoued and expelled far from his court all such as were his mates and companyons with him in his youthfull dayes which are commonly spent in loosnes and wantonnesse and appointed in theyr roomes graue prudent and valiaunt counsellers He knew right well that it was beséeming a Prince to excell other men in corage counsaile grauitye and carefulnesse and that a kingdome is rather a burden then an honour and therefore distrusting his owne wit he thought good to haue about him such men as myght help him in tollerating that burthen and by whose aduise not only rule others but him self also and become a singuler spectacle and example to his subiectes For euyll princes do often tymes hurt more with theyr example then with the fact it selfe for there are alwayes many followers of princes fashions whereby it commeth to passe as Cicero writeth that the euill facte of a Prince is not so greate albeit great inough in it selfe as in that he corrupteth others and is the cause that as the prince changeth his lyfe so do the people chaunge theyr manners Verely he that ruleth is therefore aduaunced and honored to gouerne prouidently to correct reforme the manners of the people and to care for those things which may be honorable for him selfe and profitable for his people not to put cheefe felicitie in plesures which are common with the vulgar raskall sort Which thinges if he wyll not care not or cannot do surely then he is rather to be accoumpted a seruaunt then a Prince And what can be more dishonorable for him that should gouerne others to be gouerned him selfe as a Pupill being nowe past none age Such a one was Richard the second who at the first gaue good hope to many but in the end was subuerted by wicked companions and counsellers Much like vnto him was Edward the second but both of thē had an vnhappy end By whose examples happely K. Henrie being taught to beware abandoned suche old acquaintance of his as were geuen to fyll by pleasure and planted in their places vertuous and noble counsaylers That spéeche vttered by a certaine Ethnike is profitable for vs to remember that we may the rather auoide wicked company VVe receaue fashions and condicions of our companions and as diseases passe from one bodie to another by touching euen so doth the minde powre her infections into her neighbour The dronkard leadeth his guests into dronkennes Effeminate men and softlings cause the stoute mā to waxe tender Couetousnes transferreth her poison into cohabitants And on the other side the force of vertue hath her effect Now if our old acquaintance together with their pastims pleasures with other their youthfull and ruffyns tricks come vnto our mynd Let vs then apose and set against them the vanity of pleasure and the contynuance of the shame let vs consyder the shortnes of our lyfe the vncertenty of the hower of death the dreadfull daye of dome and the endles torments of hell So shall we according to the prouerbe with one naile driue out another So that if old pleasures and delytes tyckle vs let vs reason thus with our selues My olde mates and companions doo allure me to accustomed pleasures but my Sauiour byddeth me beware that my hart be not opprest with surfetting and the holy apostle Saynte Paule wylleth me not to oppresse my selfe with wyne wherein is ryot and againe Gluttons and dronkerds shal not be heyres of Gods kingdom And Saint Peter byddeth mée be sober and watche And the prophet cryeth in my eares wee bee vnto those that aryse earlye in the morning to followe drounkennesse by this meanes Gods spirite shall strengthen our reason to ouercome lusts and our wyll shall follow and obey right vnderstanding And in déede we may not forget at any tyme that it is our partes to geue care to the voyce of God and to stoppe our eares against louse and vaine pleasures to obeye the holy Aungell ayding and guyding vs and to withstande the foule fende tempting vs Whiche things if we weygh and ponder aright shall sone withdrawe our selues from wicked fellowshippe and company and easyly preferre endles blysse before vaine and momentany pleasures Another great obstacle there is that deteyneth men from good and vertuous actions to wytte Idlenesse and

precious in Gods sight Rom. 13. Rom. 13. The sūme Man ought to haue great care of him selfe whether he be alone or with company Company of the vulgare daungerous Seneca Epist 7. ad lucilium lib. 1. Seneca Epist 10. lib. 1. Man is in great perryll being solytaric and alone Man created of God to societie not to solytarynes The duety of mannes mynde Reason VVyll The ordering of the bodye Wylfull murder committed against our selues God hath geuen vs things not onelye for necessitye but also for lawful pleasure Seneca de pauper●●●● ▪ Howe things indifferent be abused Cali. iust lib. 3. cap. 16. Tit. 1. Luk. 6. Amos. 6. Esa. 5. Philip. 4 Lib. 21. epist. ●6 Necessity pleasure conioyned in Godes creatures Phisicke necessarie and Phisions to bee esteemed 2. Cro. 16. Syrach 38 Cicero li. 3 officiorum Great care for our selues being alone epist. 11. lib. 1. epist. 41. lib. 1. Man is neuer alone God seeth our needes and though●s A iust and ● profitable examimynation of our selues A consideration that wee are the sonnes of God. A consideration of the holye Angell alway beholding vs. 1. Cor. 11. Chrisost in psal 50. Bernard Plato lib. 1. de repub Our Conscience alwaies watcheth vs. Seneca Epi. 43. lib. 5. A similytude Conscience resembled to a Credytour Seneca li. 3 de ira Pithacoras schollars when they goe to bed call them selues to a reckoning ●or the day spent The Heathen men shall condemne impenitent Christians at the laste daye Euyll custome cause of security Corrupte Parentes Chyldren shall accuse theyr Parentes for theyr negligent education A harde thing to breake euyl custome Cyprianus The commoditie of good custome Math. Stilpho Sextius custome Considerations mouing men to godlynes Psal 90. Esa. 40. Iob. 14. 1. Pet. 1. Iam. 1. Sapi. 6. Psal. 90. Against differing of repentaunce The practise of Sathan at our la●● hower Those that repent not when they may cannot when they would Wee ought to consider our short tyme and sickie state Plinius hist lib. 7. ca. 52. val max. Examples Reg. ●5 Act. 5. Act. 12. Luk. 12. Dan. 4. Humfrey Duke of Glocester Iohn Hunne Psa 33. The sum or conclusion with a similitude Syrach 7. The second parte of this treatye Rom. 12. Rom. 13. Gala. 5. Rom. 8. Rom. 7. 〈◊〉 ▪ Ephe. 5. A difference ●et●●e●ne diuine and philosophicall preceptes Colos 3. 1. Tess 4. 2. Tess ● Two thinges to bee considered in this matter Fyrst hynderaunces and impedimentes 1. Pro. 4. 1. Co. 5. Euil companye to be auoyded Syrach 12. Syrac 13. Chrisost in 7. Math. hom 19. Basi mag quod deo non fit author mali et Procopius in Gen. Cap. 3. A notable example of of K ▪ Henrie in casting of euyl company ●olid in Hen. 5. Idem habet Sene. epist. lib. 2. epi. 59 et de tranquillit vitae lib. 1. ca. 7 Luk. 22. 1. Pet. 5. Esa. 5. The secōde let is Idlenes Lucianus in dialog veneris et Cupid Exhort●tions to labour and dylligence Rom. 2. Contemplation of heauenlye thinges do further to vertue Three principall helpes to vertue Of prayer Math. 7. Luk. 11. Syrach 35 Hom. de profectum euang Hom. de diuersis Fasting Luk. 22. Esa. 5. Lib. 3. de virg velandis Hom. 58. in Math. Almes deedes Enchirid ad Laurentium cap. 72. Esa. Prou. Tob. In lucam Li. 6. cap. 13 In geuing almes we ought to be lyberall of our owne Aug. en●hirid 22. Tob. 2. Pro. 3. Luk. 19. Luk. 16. Mammon The daye of doome to bee considered Seneca Phi. 1. The wyckednes of our tyme. Against presūption in Gods mercy Eze. 3. 18. 33. 1. Tim. 1. 1. Co● 6. 6. Reu. 20. Ambr. Ex lib. 3. paedagogi cap. 12. 1. Pet. 1. 1. Pet. 4. Psa 33. Pet. Prou. 24. Esa. 5. Eze. 18. Esa. 1. 1. Cor. 2. Math. 5. Math 22 Math. 19 Exo. d 2. et 20. Deu. 5. Esa. 5. Act. 1. Iac. 4. ●saie 58. Esa. 1. Psa 50. Eccle. 35. Math. 18. Lu. 3. Deut. 16. Prou. 13. 28 1 Pet. 4. Math. 22. Leuit. 19. Eccle. 10. Esa 3. Luk. 14. Mat. 5. Sirach 3. Mat. 5. Math. 11. Mat. 25. Eph. 4. Eph. 5. Eph. 6 Gal. 5. Gal ▪ 6. 1. Thes 5. Colos 4. 1. Tim. 4. 1. Tim. 6. Rom. 12.