by day by night at home and abroad and neuer missing let all estates at all times and in all places be alwayes ready armed against the assaults of Death CHAP. 6. Against the feare of Death DEath is the ineuitable Law of nature therefore to feare that which cannot bee auoyded is meere folly But our feare of death proceedes from doubt and doubt from vnbeliefe and our vnbeliefe chiefly from ignorance because wee know not the good that is elsewhere and doe not beleeue that our part is in it so that true knowledge and true faith driues away all feare of death Assurance of heauenly things makes vs willing to part with earthly Hee cannot contemne this life that knowes not the other and he is not worthy to liue in the other that is vnwilling to die in this to despise this life is to thinke of heauen and not to feare Death is to thinke of that glorious life that followes it If we can endure pain for health much more ought wee at our last to abide a few pangs that cannot last for an euerlasting glory How fondly doe wee feare a vanquisht enemie ouer whom Christ hath already triumphed by whose death death is swallowed vp in victory and we thereby deliuered from the tyranny thereof It is enough to vs that Christ died for vs who had not died neither but that wee might die the more willingly and with greater safety Death is necessarily annexed to nature and life is giuen vs with a condition to die and our Creator in his mercy continues the vse of our life to this end onely that we may learne rightly to die There is but one common rode to all flesh and there are no by-paths of any fayrer or neerer way no not for Princes Haue we bin at so many graues and so oft seene our selues die in our friends and doe wee shrinke when our course commeth Imagine thou wert exempt from the common Law of mankinde yet assure thy selfe death is not now so fearefull as thy life would then be wearisome Thinke not so much what Death is as from whom he comes and for what Wee receiue euen homely Messengers from great persons not without respect to their Masters and what matters it who he be so he bring vs good newes and what better newes can there be then this That God sends for thee to take possession of a Kingdome Let them then feare Death that knowes not Death to bee the messenger of Gods iustice and mercy To die is a thing naturall necessary and reasonable Naturall Naturall for it is the generall Law of the whole world that all must die and our very essence is equally parted into life and death for the first day of our birth sets vs as well in the way to death as to life Death is the condition of our creation and life is giuen vs with an exception of death to die therfore is as naturall as to be borne and as foolish is hee that feareth to die as to be old To be vnwilling to die is to be vnwilling to be a man for all men are mortall Death being then a thing so naturall why should it be feared The feare of griefe and paine is naturall but not of death Children and mad men feare not death why should not reason then be as able to furnish vs with security as they are fortified by their simplicity idiotisme Beasts feare not death therefore it is not nature that teacheth vs to feare death but rather to attend and receiue it as sent by her whose seruant it is Fooles feare death and wise men attend it It is folly to grieue at that which cannot be amended therfore when Dauid vnderstood of the death of his child he ceased to sorrow any longer for him saying While he liued there was hope but being dead there was no remedy and so his care ended Death is a debt of nature which must be payd whensoeuer it is demanded It is no taking day with God when his will is to call for it Therefore it is in vaine to flie from that which wee cannot shunne and those things which of necessity must be performed of vs ought to be done cheerefully not by compulsion as Chrysostome saith Let vs make that voluntarie which is necessarie and yeeld it to God as a gift which we stand bound to pay as a due debt Death is a happines to the faithfull because it is a deliuerance both of soule and body from all misery and sinne By death the world was redeemed to such therefore as doe beleeue in Christ their Redeemer death is to them an aduantage and a thing rather to be desired then feared for they onely are affrighted and daunted with the feare of death that are destitute of faith and hope If thou beleeuest in God why art thou not forward to goe to Christ who died for thee There cannot be a more happy thing then deuoutly to render thy life into his hands who to spare thee spared not himselfe but gaue his life for thee Christ saith Saint Paul is gaine to me both in life and death holding it for a wonderfull gaine to be no more subiect to sinne It is a more grieuous thing to liue in sinne then to die for as long as a wicked man liues his iniquity increaseth if he die his sinne ceaseth the euill therefore of death is only in sinne Necessarie Death brings an equall and an ineuitable necessitie ouer all therfore did nature make that common to all which commonly was feared of all to the end that such an equality might asswage the rigour and seuerity of death and that none might iustly complaine of death from which none was euer exempted 1 Two causes that lets men from dying willingly Lacke of faith But one chiefe cause that lets vs from dying willingly is lacke of faith for had we faith we would night and day desire this messenger of the Lords Iustice and Mercy to deliuer vs out of this miserable life that wee might enter into the fruition of eternall felicity for hauing confidence in GOD wee shall finde death to be as a guide to bring vs to our euerlasting home 2 Loue of the world Another cause of the feare of death is the loue of the world for they feare death most that most loues the world and giues themselues most to the pleasures and delights of this life which they feare to be depriued of by death To feare death is for a man to be enemie to himselfe and to his owne life for he can neuer liue at ease and contentedly that feareth to die therefore to contemne death is a thing one should learne betimes for without this meditation none cā haue any repose in minde seeing it is most certaine that die we must not knowing when and it may be at the very instant of our thought how then can any enioy a peaceable soule who feares death Improuidence ads terror vnto death which threatens
it He shootes not well that lookes not on the marke and hee cannot liue well that hath not an eye to his death The happinesse of this life consists not in the length of time but in the well vsing of time for the vnprofitable part of mans life is death Our life is not to be measured according to the time but according to our actions it imports not how long we liue but how well Non quà m diu sed quà m benè Life is long enough if we can but tell how to vse it In the longest life of all the time which wee doe truly liue is the least of all considering how much of our life is spent in griefe how much in cares how much in sicknesse how much in feares how much in our young and vnprofitable yeeres and briefly how much in sleepe wherin in a manner we spend a moity of our liues We receiued not a little short life but haue made it so our selues euen as great wealth when it comes into the hands of an vnthrift is wasted in a moment and meane riches on the contrary increase by the good imployment of one that is thrifty euen so this our age is wonderfully extended by him that can dispose well of it The swiftnesse of time is incomprehensible and so it appeares principally to those that looke backward to it and considering the swift and violent course of time it is most strange that the greatest part thereof should bee imployed so much in superfluous things of pleasure or delight So swift is the flight of time as that the time we liue is but as it were a minute and lesse then a minute if it were possible and yet notwithstanding as little as it is Nature hath distributed diuided it into many degrees whereof part she hath allotted vnto Infancie part to Adolescencie part to middle age and part to old age the next neighbour age to death Infancie is scarcely perceiued youth is quickly ouer-blowne middle age stayes not old age is not long Of all ages of our life onely old age is not limited but all the exercises of precedent times and the delights and pleasures of youth do end and vanish in old age why then should any thirst after this life which in effect is no better then a labourers worke spent in toyle and trauell consuming it selfe in vanities ebbing away in words hauing a mansion place in dust and a life in slime and clay without resolution or constancy What pleasure then can there be in this life when the pleasures thereof are nothing but vanities and all the felicity thereof only splendida miseria a shining miserie nay which is worse affliction of spirit for where the loue of this world enters there is no longer rest or quiet of minde but warre of desires vexatiō of thoughts feares cares and vnquietnesse of soule which in deede is a most miserable and pittifull affliction of spirit All the commodities of this world are mixed with discommodities lest wee should loue them too much and all the delights thereof are counterpoized with discontentments the grieuous counterpoize wherof makes the miseries of this world most intolerable which made Iob to detest the very day of his birth saying Let the day wherein I was borne perish and made Salomon to cōmend the condition of the dead before the liuing and to hold him better then them both that neuer was borne by reason he neuer walked in the vanities of this life nor euer saw the wicked workes that are committed vnder the Sunne O miserable and most deceitfull world whose miseries are voyd of all consolation and whose happinesse is mingled with all kinde of misery It deceiues them that trust it afflicts them that serue it damnes them that follow it and soonest of all forgets them that labour most of all for it It is a very Iudas for whom it kisseth it betrayeth vnto Satan The delights of sinne goe downe pleasantly as wine doth at first but at last they bite like a serpent Oblectant sensum sed interficiunt spiritum they delight the sence but slay the soule If we be not moued to leaue this life in respect of the miseries whereof it is full yet ought wee to be willing to forgoe it in regard of the infinite happines which death brings vs vnto in the world to come Here we are but members of the Church militant where is nothing but cōbating there wee shall be parts of the Church triumphant where is nothing but reioycing Here wee sowe in teares but there we shall reape in ioy All the riches and pleasures of this life are nothing in comparison of eternall felicity for no tongue created either of Man or Angell can expresse the ioyes of heauē no imagination conceiue nor vnderstanding comprehend them for Christ himselfe saith Nemo scit nisi qui accipiet No man knowes them but he that enioyes them such is the infinite value glory and maiestie of the felicity prepared for vs in heauen which is the accomplishment of all our hope Thus recounting the vanity of this world the miserable state of this life and the inestimable blessednes of the life to come let vs with the Apostles and Prophets cry O miserable man that I am who shall deliuer mee from this body of death My soule thirsteth for thee O God when shall I goe and appeare before the presence of the liuing God I desire to be dissolued and to be with Christ Come quickly Lord Iesus come quickly The GOD of all power and mercie increase in our hearts a desire of this learning that wee may liue in his feare and die in his fauour whereby wee may liue for euer Amen CHAP. 13. Against the loue of the world which is the second cause that lets vs from dying willingly THe loue and respect man beares to the pleasures and vanities of this world is not onely of it selfe a strong impediment and let to our willingnesse to death and to the seruice of God but a generall cause also and as it were a cōmon ground to all other impediments whatsoeuer other excuses are pretended for when the Noble men of Iewry refused to confesse Christ openly Saint Iohn vttereth the true cause thereof to be for that they loued the glory of man more then the glory of GOD Iohn chap. 12. This may be confirmed by that most excellent Parable of the Seed The exposition of the Parable of the Seed which concernes three sorts of persons 1. High-way the first sort of which our Sauiour compareth to a High-way wherein all seede of life that is sowne either withereth presently or else is eaten vp by the birds of the Ayre that is by the Diuels in such carelesse men as contemne whatsoeuer is said vnto them 2 Rocky ground The second sort are compared to Rockie grounds in which for lacke of deepe roote the seed that falleth continueth not whereby are signified light vnconstant persons that now chop in and now
liue with Christ Seeing therefore to die is so necessary and to die well is so Christianly let euery one apply himselfe diligently to this learning as the greatest part of true wisedome which aymeth wholy at this end In this life to sequester ones selfe Vacâ—re Deo to be at leasure for God and to prepare for a peaceable passage out of this life in such sort that at that houre wee may haue nothing else to doe but to die and quietly and contentedly to depart this life is a most excellent and happy thing Nihil suauius in hac vita quà m vt quietus fiat exitus ex eadem Martha combred her selfe about many things but Mary chose the good part let vs therefore leane to Martha to be sollicita circa multa and to beleeue with Mary vnuÌ„ est necessarium which is to learne to die well CHAP. 3. Why men doe seldome enter into a serious remembrance of their end THE cause why men doe so seldome remember their end is because they are perswaded by the old enemy of mankinde that they shall not die saying Nequaquam moriemini therefore in his subtilty and cunning hee perswades them that the remembraÌ„ce of death is but a melancholy conceit lest it should make in their hearts too deepe an impression of the feare of God therefore to driue away all he saith Eritis vt dij whereas the Prophet Esay tels vs Moriere Constitutum est omnibus semel mori it is enacted that All must die And this the daily instances of death doe continually confirme vnto vs the consideration whereof may iustly moue vs to shake off this strange forgetfulnesse of our end vnlesse wee will verifie that complaint of Cyprian Nolumus agnoscere quod ignorare non possumus We will not know that which we cannot but know How often doe we heare the solemne knell wheÌ„ ourselues caÌ„ say wel some body is dying Doe we not passe by the graues of many who for age and strength might rather haue seen vs lead the way and yet for all this we liue as if we had nothing to do with Death but howsoeuer sure we are we shall one day finde that Death will haue to doe with vs when he shall strip vs into a shrowding sheete binde vs hand and foote and make our last bed to bee the hard Graue The daily instances of Death do euidently shew what shall shortly after betide our selues and they that are not moued with these sad spectacles are in a dangerous Lethargie of the soule Of which sort of men that moane of Moses may iustly be renued O that this people were wise and would remember the latter things That they would call to minde The dayes will come and GOD knowes how soone when the keepers of the house shall tremble which are the hands when the strong men shall bow themselues to wit the legges when they shall waxe darke that looke out of the windowe that is the eyes when the eares and daughters of Musick shall be abased when the Grashoppers or bended shoulders shall be a burthen when the wheele shall be broken at the Cesterne that is the heart whence the head draweth the powers of life in a word when dust shall turne to dust againe the ioynts stifned the sences benummed the countenance pale the blood cold the eyes clozed the browes hardned the whole body all in a faint sweat wearied nature being now spent O earth earth earth saith the Prophet Ieremie 22.29 The first earth sheweth whence we were the second what we are the third what we shal be Whereupon the Wise man could not but wonder why any should be puffed vp with pride considering he was but earth saying Quid superbis terra O earth why art thou proud since all thy pompe and thy selfe is no better then the ground thou treadest vpon Our first Parents were at first clothed with the skinnes of dead beasts that they might remember the reason thereof which was sinne and what should likewise become of our selues Let the rich and most glorious amongst men saith the Prophet remember themselues to bee but men that they shall carry nothing away with them that all their pompe shall leaue them and they follow the generation of their Fathers yet for all this they thinke they shall continue for euer and that their houses shall indure from generation to generation calling their lands after their owne names this is their foolishnesse One of the greatest euils in the life of man is a carelesse neglect of Gods worship and one of the greatest causes of this neglect is the forgetfulnesse of his end therefore saith Gregory do so many cast off all care of Christian piety because they neuer remember their end for for the most part wee are euen out of the world before we euer consider our fraile condition in the same and begin then to direct our course aright when the time is come rather to make an end Whereas these are no dayes to liue securely in but rather high time for euery one to amend one that God may haue mercy vpon all To let all alone vntill it bee too late was their folly who long since were drownd in the floud to cast onely for wealth and ease was his worldly wisedome that made a sodaine farewell froÌ„ both and was forced that very night to make his end when he thought to begin to take his ease Satan hath not a more dangerous deuice whereby to draw men from God then by stealing from their hearts a remembrance of their end and there cannot bee a more effectuall meane whereby to shake off the allurements of this life as Paul did the Viper into the fire then by a religious meditation of our end There is nothing more like to the graue then our beds to the winding sheet then the sheetes of our beds to the Worms then the Fleas to the sound of the Archangels Trumpet then the crowing of the Cocke or morning wakener To meditate of our end at our lying downe and at rising vp to call to minde our ioyfull Resurrection to make this remembrance the key to open the day and to shut in the night is an excellent and necessarie practice Let vs therefore euery houre of the day remember that so much of our life is spent euery euening remember death euery night goe to bed as wee would to our graues lappe vs in our sheetes as in our winding sheetes and rest attending for that wakener that shal summon vs to Iudgement Thus is Death often to be thought vpon not only for that it comes vncertainly but because it helpeth much to the contempt of this world for hee easily contemnes the things of this life who resolues himselfe continually for death and as Saint Ierome saith Qui quotidiè recordatur se esse moriturum contemnit praesentia ad futura festinat hee that doth remember that die he must little regards things present hasteth towards things to come All which the old
him euery minute of this life There is not a more dangerous enemie against a mans selfe then himselfe by his follies his fantasies his vanities his surfetting and excesse his lust his anger his feares and the rest of his affections whereof within his breast he fosters a Forrest full That man is onely a free man which feares not death and contrarily life is but a slauerie if it were not made free by death for death is the onely stay of our libertie and the common and readie remedy against all euils and the onely meane to all good It is then a misery and miserable are all that doe it to trouble their liues with the feare of death and their death with the desire of life For a man to torment himselfe with the feare of death is great weakenesse and cowardlinesse for there is no passion in the minde of man so weake but can master the feare of Death and therefore death is no such enemie when a man hath so many followers about him that can conquer him reuenge triumphs ouer death loue esteemes it not honour aspireth to it deliuery frō ignominie chuseth it griefe flyeth to it feare preoccupyeth it what an extreme madnes is it then for a man to torment himselfe for nothing and that willingly Scienter frustrà niti extremae dementiae est Death beeing then so necessarie and ineuitable it is to no purpose to feare it for such things as are certain as Death we must attend and in things past remedy we must be resolute therefore making of necessity a vertue we must welcome it and receiue it kindely for where there is not vertue and willingnesse to death life is but a seruitude and to bee truely free from the feare of death is to thinke continually on death so shall wee thereby bee the more couragious against the necessitie of our departure Reasonable and iust To dye is a thing reasonable and iust for it is but reason that we giue place to others since others haue giuen place to vs and since we haue enioyed the places offices and heritages of them that were before vs it is but equall that those that doe come after vs should likewise possesse thē accordingly It is a thing generall and common to al to die Why should then any feare to goe whither all the world goeth where so many millions haue gone before and so many millions are to follow after They whom wee suppose to be dead do not perish but precede they are only sent before whom we must presently follow after in which meane time notwithstanding there is no long time betweene their meeting and ours for euery moment of this life is the death of the other the time past is lost and gone death is already possessed thereof onely the time present we haue share with death so that euery day we die by little and little why then should any feare that once which is acted euery day The death which wee so much feare and flye takes not from vs life but only giues it a truce and intermission for a little time and as for our bodies they haue no more damage by death then hath the seed for hauing a little earth harrowed ouer it Let euery one therefore indeuour to make euery day as it were his last day for to spurne against death is to striue against nature against our faith against all dutie Yet euery one hurries on his life and trauels in the desire of future things and wearinesse of present times but hee which bestowes his whole time to learne how to die well neither desires nor feares what may happen the day after for vvhat can hee iustly feare that hopes to die according to that answere of the Lacedemonians vnto Antipater who threatned them cruelly if they yeelded not to his demand It is not said they in thy power O Antipater to threaten vs with any thing that is worse then death death is welcome to vs. CHAP. 7. How to carry our selues concerning Death TO feare and flye death as an euill is a thing not approoued by men of vnderstanding though by the greater partie it be practised to desire death argues we are out of charitie with the world to contemne life is vnthankfulnesse to nature to attend death is good but to flie and feare death is against nature reason iustice and all dutie If wee consider death as in it selfe then naturally wee feare it but if we consider it as a meane to bring vs to Christ then ought wee to imbrace it The feare of death in contemplation of the cause of it and the issue of it is religious but the feare of it for it selfe is a testimonie of great weakenesse Men feare death as children feare to goe in the darke and as that naturall feare in children is increased with tales so is the other There is not a thing that men feare more then death and there is nothing that hath lesse occasion or matter of feare then death or that contrarily yeeldeth greater reasons to perswade vs with resolution to accept of it for if it bee an euill it is of all euils the least euill and the euill that doth least harme nay it is so farre from beeing an euill that it is the onely remedie against all euils for in this life euils and dangers attend vs continually whereas by death our life is exempted from all euils and filled vvith eternall ioyes Moreouer if it bee an enemy it is of all enemies the least or rather of all friends the best for he brings vs out of all danger of enemies into the protection and safegard of our best and most assured friend for euer Iesus Christ our onely Sauiour and Redeemer Wee must then thinke that it is a meere opinion and a vulgar errour that hath wonne the world to conceit so hardly of death It is not death it selfe that men are afraid of but the opinion and apprehension of death that onely terrifies now this terrible apprehension is grounded vpon a precedent opinion of our infirmitie and contrarie to truth for veritie incourageth opinion danteth vs. Opinion bands it selfe against reason and seekes to deface her with the maske of death it may bee the spectacle of death displeaseth because they that die looke gastly but this is not death but the maske of death that which is hid vnder it is beautifull for death hath nothing in it that is fearefull Death then in it selfe is not euill therefore not to be feared CHAP. 8. This life is but a prison a pilgrimage a warfare and as a voyage vpon a tempestuous Sea DEath is the soueraign good of Nature and the onely pillar of our libertie whereas this life is but a prison a pilgrimage a warfare as a voyage vpon a tempestuous Sea In this life wee are alwayes in prison and our Soule inclosed in the body as in a prison which desires releasement as the thirsty doe coole fresh waters Our life is but a
Vae vobis qui trahitis iniquitatem in funiculis vanitatis Woe vnto you that doe draw iniquitie in the ropes of vanitie These ropes are those vanities of vaine-glory Promotion Dignity Nobilitie Beauty riches delights which alwayes draw with them some iniquity and sinne Beatus vir qui non respexit in vanitates insanias falsas Blessed is the man that hath not respected vanities and the false madnesse of this world The second part of the Parable sheweth How worldly vanities are deceits how this world with the commodities thereof are not onely vanities but also deceits for that indeed they doe not performe vnto their followers those idle vanities and trifles which they doe promise Can there be a greater deceit then to promise renowne as the world doth to her followers and to forget them as soone as they are dead Who now remembreth one of 10000. iolly fellowes that haue beene in this world who once thinks or speaks of them now hath not their memory perished with their sound as the Prophet foretold Did not Iob promise truely that their remembrance should bee as ashes troden vnder foote and Dauid that they should bee as dust blowne abroad with the winde Infinite are the deceits and dissimulations of the world It seemeth goodly faire and gorgeous in outward shew but when it commeth to handling it is nothing but a feather when it commeth to sight it is nothing but a shadow when it commeth to weight it is nothing but smoake when it commeth to opening it is nothing but an Image of plaister-worke full of old rags and patches within O miserable and most deceitfull world saith Saint Augustine whose sorrows are certaine and pleasures vncertaine whose paines are permanent and repose transitorie whose toyles are intolerable and rewards most contemptible whose promises are princely and paiments beggerly whose miseries are void of all consolation and whose happinesse is mingled with all kinde of misery It hates them that loue it deceiues them that trust it afflicts them that serue it reproacheth them that honour it damnes them that followe it and soonest of all forgets them that labour most of all for it vpon great cause then said the Prophet Dauid O you children of men how long will yee bee so dull hearted Why doe you loue vanity and seeke after a lye He calleth the world not a lyer but a lye it selfe for the exceeding great fraud and deciet which it vseth How pleasures of the world are thorns How pleasures of the world are Thornes for that with the prickes of their carefull cogitations they teare and make bloudy the mindes of worldly men for euen as a mans naked body tossed and tumbled among Thornes cannot but bee torne and made bloudy with the prickes thereof so a worldly mans soule beaten with the cares and cogitations of this life cannot but bee vexed vvith restlesse pricking of the same and wounded also with many temptations of sinne which doe occurre This doth Salomon signifie when he doth not only call the riches and pleasures of this world Vanity of vanities that is the greatest of all other vanities but also affliction of spirit Of all the miseries and vexations that God layeth vpon worldlings this is not the least to bee tormented with the cares of that thing which they esteeme their greatest felicitie Which notwithstanding like an vnmercifull tyrant giues them no rest either by day or by night The fourth point of the Parable how this word Misery and calamitie Aerumna that is misery calamitie may be verified of the world and of the felicitie thereof Among many other miseries the first and one of the greatest 1. Breuitie is the breuitie and vncertaintie of all worldly prosperitie O how great a misery is this vnto a worldly man that would haue his pleasures constant and perpetuall O death how bitter is the remembrance of thee vnto a man that hath peace in his riches 2 Discontentment Another misery ioyned to the prosperitie of this world is the grieuous counterpoise of discontentments that euery worldly pleasure hath with it The possession of riches Riches is accompanied with infinite feares and cares The aduancement of honours Honour is subiect to all miserable seruitude that may be deuised The pleasure of the flesh Pleasure though it be lawfull and honest is yet accompanied with tribulation of the flesh but if it be with sinne a thousand times more it is inuironed with all kinde of miseries 3 Miseries of body who can reckon vp the calamities of our body so many diseases so many infirmities so many mischances so many dangers Of minde Who can tell the passions of our minde that do afflict vs now with sorrow now with enuy now with fury Of goods Who can recount the aduersities misfortunes that come by our goods Of neighbours Who can number the hurts and discontentations that dayly ensue vpon vs from our neighbours one calleth vs into Law for our goods another pursues vs for our life a third by slander impugneth our good name so that there are not so many dayes nor houres in our liues as there are miseries and contrarieties in the same And more then this The prerogatiue of euill the euill hath this prerogatiue aboue the good in our life that one defect onely ouerwhelmeth and drowneth a great number of pleasures together As if a man had all the felicities heaped together which this world could yeeld and yet had but one tooth out of tune all the other pleasures would not make him merry GOD shall raine snares vpon sinfull men Pluet super eos laqueos that is God shall permit wicked men to fall into snares which are as plentifull in the world as drops of raine from heauen Temptations and dangers Euery man almost is a deadly snare vnto a carnall loose-hearted man euery sight that he seeth euery word that hee heareth euery thought that he conceiueth c. all are snares to draw him to destruction that is not watchfull Facility of sinning The last and greatest misery of all others in this life is the facilitie whereby worldly men do runne into sinne and make no scruple of the matter as Iob saith Bibit quasi aquam iniquitatem hee suppeth vp sinne as it were water that is with great facility custome and ease aduentureth hee vpon any kinde of sinne that is offered him as a man drinketh water when hee is a thirst The fifth point of the Parable How the world choketh strangleth vs. how the loue of the world choketh and strangleth euery man whom it possesseth from all celestiall and spirituall life for that it filleth him with a plaine contrarie spirit to the Spirit of God Si quis Spiritum Christi non habet hic non est eius If any haue not the Spirit of Christ that man belongs not vnto him The effects of the Spirit are Charitie Ioy Peace Patience c.