the lord They went about in shéepes felles in goates skynnes néedy afflicted miserable For whome the worlde was not yet worthy Straying in solitarie places in mountaynes in dennes and in caues of the carth in daunger of floods in daunger of théeues in daunger of the Iewes in 〈◊〉 of the Gentylles and in daunger of faulse brethren In labour calamitie in much watching in hunger and thirst in many necessities and in cold and nakednesse For the 〈◊〉 doth deny himselfe and 〈◊〉 his members together with all vices and coâ—…pisences that the world may be 〈◊〉 vnto him And he to the worlde He hath héere no place of aboade but séeketh diligently for the heauenly habitation to come He susteyneth the world as an exile beinge 〈◊〉 vp in his bodie as in a pryson sayinge I am an inhabitour and a stranger in the earthe as all my forefathers haue bene Forgeue me that I may be cooled before I depart I will abyde no longer Alas that my dwelling place is prolonged I haue euer dwelled with the inhabitaÌ„ts of cedar my sowle hath remayned with them Who is weakened and I am not weake Who is weakened and I am not vexed For the sinnes of the neighbors are the refreshinges of the iust This is that watering place which Caleph gaue vnto his daughter Axa in dowry The lyfe of man vpon earth is a warfare Yea is it not 〈◊〉 right warfare when manyfold enemies doe on euery syde assayle it that they may take man and persecute him and kyll him the deuill and man the world and the flesh The deuill with vices and concupisences man with beastes the world with Elements and the flesh with the sences For the flesh doth couet against the spirit and the spirit against the flesh But we must not wrastle against flesh and bloud but against the lyuely breathinges of wickednesse in heauenly thinges and against the captaines of these darcknesses For your aduersary the deuill goeth about lyke a roaring Lion séeking whome he may deuowâ—…r The fyry dartes of the most wicked are kindled Death commeth in by the wyndowes the eye doth robbe the Sowle the whole world doth fight against the sences that is nacion against nacion kingedome against kingdome great Earthquakes in many places pestilences and hongers tempestes and terrors from heauen The Earth bringeth forth thornes and thissells the water flooddes and raging tempestes the Ayre thunder and great wyndes the Fyer lightninges and flashâ—…nges Saying cursed be the Earth in thy works it shall bring forth thornes and thissells vnto thée With the sweat of thy browes thou shalt eate thy bread vntill thou retourne to the Earth For Earth thou art and to the Earth thou shalt goe The Bore out of the woode doth lye in waight and the best fruites are destroyed The Woulfe and the Beare the Leopard and the Lyon the Tyger and the wylde Asse the Crocodyle and the Gryffen the Serpent the Snake the Adder and the Bassâ—…liske the Dragon and the Ceracte the Scorpion the Uyper yea Nittes Lyse Fleas and Ants Flyes and Gnats Waspes and Hornets Fyshe and Fowles For whereas we are created to beare rule ouer the Fyshes of the Sea and the fowles of the Ayre and all lyuing creatures which moue vpon the Earth Now we are geuen as a praye for them and are made foode for their mouthes For it is wrytten I will send the téeth of wylde beastes against them with the fury of Serpents and things which glyde vppon the Earth Unhappy man that I am who shall deliuer me out of the body of this death Surely man would be brought out of pryson and would depart out of his body For the body is the prison of the Sowle Wherevpon the Psalmist saith Bring my sowle out of pryson No rest nor quietnesse no peace nor securitie at any tyme On all sydes feare and trembling and on all sides labour and payne Flesh shall be sorowful euen whylest it lyueth and the sowle shal morne and lament ouer it selfe Who had euer yet a whole day pleasant in his delight who in some part thereof the guiltinesse of consience the feare of anger and feircenesse or the motion of concupisence hath not troubled whome the swelling of enuie the earnest desyer of couetousnesse or the puffing vp of pryde hath not vexed Whome some losse or offence or passion hath not disquieted and to conclude whom neither sight nor hearing or some thing that touched dyd not offend Rara auis in terris 〈◊〉 simillima Signo Herken herevpon vnto the saying of the wise man Betwene morning sayth he and night the tyme shal be changed Uayne thoughts and cogitacions doo one succede another the mynde is wrapped into sundry conceytes They houlde the Tymbrell and Lute in theyr handes and they reioyce at the sounde of the Organnes they leade theyr life in iollytie and at the twincke of an eye they goe downe into hell Alwayes some sodeyne sorrowes doo succede and fâ—…low after worldly ioye And he which beginneth in ioye endeth in griefe For the worldly felicitie is mingled with many sorrowes and sharpe mishappes as he well knewâ—… which sayd They laughter shall be mingled with sorrow lameÌ„tacioÌ„ comes in th end of reioycing This did the sonns children of Iobe wel trye who whiles they did eat draÌ„k wine in the house of their eldest brother sodeynly a vehement wynde brake in from the desart country strake the foure corners of the house which fell downe and oppressed theÌ„ all Whereby their father sayed not without iust cause My harp is tourned into lamentacion myne organe pypâ—… into the voyce of wéepers mourners But it is better to goe vnto the house of weping lamentacion then to the houses of banqueting Geue eare and marke a holsome admonicioÌ„ In the day of reioycing good fortune be not vnmidfull of mishaps Remâ—…ber the latter daies thou shalt neuer sin Alwayes the last day is the first and yet the first daye is neuer reputed for the last yet we should so liue as though we were euer ready to dye For it is written Be myndeful and remember that death will not long tarry from thée time passeth away death approcheth A thousand yeares before the eyes of him the dyeth are as yesterday which passed away For all thinges to come doo grow and renew and alwaies thinges present doo dye and fade And whatsoeuer is past is altogether dead Then we dye alwaies as long as we lyue then at length we leaue dying when we leaue to lyue any longer Therefore it is better to dye vnto lyfe then to lyue vnto death Wherevpon Salomon saide I haue more praysed the dead then the liuinge and haue accounted him more then bothe which was neuer borne Life flieth swiftly away and cannot be
to their parentes disorderâ—…d without loue without truth and without mercy With such and much worse this world is replenished as with heritikes scismatikes periures Tyrans Symonsellers hypocrytes ambitious men robbers spoylers extorcioners and pollers vsurers and false witnesses wicked théeues and church robbers traytors lyers flatterers deceyuers tale tellers wauerers gluttons dronkards adulterers incesteous men tender treaders and vayn vauÌ„ters slouens sluggardes and loyterers prodigall spenders and vnthriftes rashe quarellers and hackers vnpatient and vnconstant men poysoners and witches presumpteous and â—…rogant wretches deuilish mynded and desperate men To conclude with such as are packt full of all paltry of the earth and farced with all kynde of vyle abhomination Yet euen as the smoke vanisheth away so shall they vanish and as waxe melteth before the fyre so shall sinners perysh before the face of God. The wicked men doe suffer foure princypall paynes at theyr death The fyrst is the perpiexitie of the body which is then greater and more gréeuous than euer it was or is in this present lyfe vntil that tyme of dissolution For some thinke that euen without motion suche is their gréeâ—…ous paines they teare themselues in péeces For the violence of death is strong and vncomparable Bicause the knyttinges and naturall combyninges of the body with the spirit arâ—… then broken insonder And therevpon the Prophet Dauid sayth in the Psalme the panges of death haue compassed mée There is no member nor no parte of the body but is touched and twitched with that vntollerable payne Thâ—… second payne is when the body being altogither wéeryed and ouercome the force and strength therof cleane vanquished the Soule doth much more playnely perceyue in one moment all the works which it hath done good and bad and all those things are set before the inward eyes This payne is so great and this torment and disquiet is so gréeuous that the soule being much vexed and troubled is constrayned to confesse and declare against it selfe As it is sayde in the Psalmes the floodes of iniquitie haue troubled mée For as the floodes come with great force and sway and séeme to beare downe all things before them so in the houre of death the wicked man shall sodeinly sée and behold all the workes that he hath done or committed good or bad The third paine is when the soule now beginneth iustly to iudge and séeth all the paynes and tormentes of hell to hang worthely ouer it for all the iniquities whereof it is giltie Wherevpon it is also sayd in the Psalme the paynes of hell came about mée The fourth payne is when the soule béeing yet in the bodye doeth sée the wicked spirites readye to receyue it wherein the dread is suche and so vnspeakeable payne that the myserable soule although it be now parted from the body doeth runne about as long as it may to redéeme the tyme of hir captiuitie before shée forsake the body Also euery man as well good as euill doeth sée before the soule departe from the bodye Christ crucified The wicked séeth it to his 〈◊〉 when hée maye blushe and bée ashamed that hée is not redéemed throughe the bloud of Christ and that his owne giltynesse is the cause thereof Wherevpon it is sayde vnto the wicked in the gospell They shall sée agaynst whom they pricked and stoonge The which is vnderstoode by the commyng of Christ vnto iudgement and of his comming at the instant tyme of any mans death But the good man shall sée him to his comforte and reioysing as we may perceyue by the wordes of the Apostle which sayeth vntill the comming of our Lord Iesu Christ that is to say at the day of death when Christ â—…rucifyed shall appeare as well vnto the good as vnto the wicked And Christ him selfe sayeth of Iohn the Euangelist So will I haue him to abyde vntill I come That is to say continuing in virginitie vntill I come vnto hys death For we read of foure maner of commings that Christ shall come Two of them are visible The first in humilitie to redéeme the world The second in maiestie vnto iudgement And the other two are vnuisible The first whereof is in the mynde of man by grace Whereof it is sayd in the gospell wee shall come vnto him and shall make our remayning place with him The second is in the death of euery faythfull man And therevpon Iohn in the reuelation sayeth come Lord Iesus HIs spirite shall departe and he shall return into his earth At y tyme all their thoughtes shall perishe O howe many things how greate thinges doe mortall men consider and thinke vpon about the vncerteyntie of theyr worldly prouisions But sodeynly by the comming of death all thinges which they thought on and forecasted doe immediatly vanish away Lyke vnto a shadow when the sunne declyneth they are taken away And lyke vnto a Locust they are smitten down So that the spirit of man shal go out of him not willingly but vn willingly Hee shall dismisse with doler that which he did professe with desire and whether he will or nyll there is a terme apoynted the which hée shal not passe ouer In the which earth shal return vnto earth For it is written Thou arte earth into earth thou shalt goe For it is naturall that the thing made of any substance should bée resolued into that substance agayne He shall take away their spirite therefore and they shall fayle and shall returne into their dust And when man dyeth hée shall enherite beastes cattell Serpents and wormes For all those shall rest in dust and wormes shall consume them The worme shall eate them lyke a garment and shall consume them as a moth consumeth the wollen cloth I am to bée consumed sayeth Iob lyke vnto rottennesse and lyke vnto a garment that is fretted with mothes I haue sayde vnto rottennesse My father my mother my sister are gone vnto wormes meate Man is rottennesse and putrifaction and so are the sonnes of man Filthy are our forefathers vile are our mothers and how vyle are our sisters For man is begotten and conceyued of bloud putrifyed by the feruent heate of lust and concupisence And yet the wormes do come about his carkasse as mourners Whilest he liued he bredde nittes and lyse and being dead hée bréedeth wormes and magottes Whilest he liued hee made filthy ordures and excrements And being dead he maketh putrefaction stinke One man defendeth another onely But being dead hée defendeth many wormes Oh what is more filthy than the carkasse of a man or what more horrible than a dead man he whose embrasing had bene most aâ—…able méeting him on lyue euen his looke will bée most terrible when hée is dead What preuayle ritches therefore whatpreuayle banquetings what delightes they can not deliuer man from death They can not defend him from the worme Neyther shall they preserue
Philosophers intention is not about the body but furthest from it and is wholly occupyed about consideration of the soule The mynde and soule of the Phylosopher doth dispise and disdayne the bodye and flyeth from it that it selfe may bee wholly occupyed in and about it seâ—…fe For out of our bodyes procéede thousandes of impediments vnto contemplation whilest we are busied for the necessarie sustentation therof A Philosophers meditation is the loosyng and separation of the mynd from the bodie It is a rediculous thyng for a man that all his lyfe tyme dyd prepare hym selfe vnto death if then when it commeth hée bée troubled or molested therewith If thou perceyue any man to shrynke at death when it commeth say boldlye hée was no Phylosopher As often as the mynde or soule is allured by the bodye vnto these worldely and chaungeable thynges it is seduced and sore troubled But as often as the mynde or soule is exercysed by it selfe in speculation it is straight wayes transferred into sinceritie and immortalitie The bodie and the mynde beyng both in one nature 〈◊〉 yet commaund the bodie to be gouerned to serue and to bée subiecte But it commaundeth the mynde or soule to rule and beare dominion True Philosophers doe abstayne from all things that are corporal are not gréedy louers of mony and riches These sentences Plato affirmed Now Socrates by Saint Hieromes testimony dyd vtterly contempne ryches Dyogenes forsaking all these worldly pompes dyd chuse to lyue in hys Tunne Tullye and Seneca haue â—…ritten moste sharpely and bitterly agaynste the loue of ryches and voluptuousnesse Then if these men being onely enduced by naturall reason and onely for the attayning of naturall felicitie and scyence did thus contempne all vyces and ledde such a strickt and hard lyfe of how great condempnation are Christians culpable which being instructed with the doctryne of the gospell and very lawe of God to whom the onely begotten sonne of God him self did personally come and made him selfe an example for them are not yet ashamed to lead a wanton vayne and delycate lyfe are blotted and blemished with carnall markes â—…leaue fast vnto the worlde forget heauenly things and are not dilygent and carefull to honour God with all their hartes But my beloued be not thou lykened nor conformed vnto suche vnworthie men Rather follow the footesteppes of the holy fathers that thou mayest be able to please thy Creator and to offer vnto him the floure of thy youth whilest it doth yet floryshe and sproute The which wil be vnto hym most pleasaunt and acceptable As Gregorie witnesseth saying in that age that mans heare is yellow his eyes glistering lyke christall his face freshe as the Rose his sound health encreaseth his strength and force his yong and lustie yeares promise long continuance vpon earth whilest reason and the sences are quicke whilest the hearing is more readie y sight quicker the gate vpright the countenance louely and the body lustie they which in this age sayeth he doe rule and master them selues and doe assocyate acquaynte them selues with God they may expect and hope for the reward of the blessed Apostle and Euangelist Iohn Where vpon Hierome sayeth it is good for a man when he hath borne the yoke from his youth vpwardes Therefore welbeloued doe not foreflow thy conuersion vnto the Lord neyther defer from day to day least his wrath come sodaiâ—…ly vpon thée Offer thy selfe wholly to God and he will wholly bestow him selfe vpon thée Be thou of a right 〈◊〉 and put thy hand vnto the strongest sâ—…outest trauayles Fight lyke a good Soldier agaynst the enimyes of the soule For he shall not bee crowned with glorie which hath not maistred the proudest The creator of all thinges which is aboue all things the highest and most blessed God vouchsafe to giue thée all these thinges for his vnmeasured goodnesse and for the aduauncement of his honor gloriâ—… Amen Salomon in the xxix of his Prouerbes sayeth Our dayes are as woundes vpon the earth and yet there is no death And Augustine in his thirtenth booke and tenth Chapiter De ciuitate dei sayeth From the tyme that any man begynneth to be in this mortall bodye hee doeth incessauntly trauayle to dye For therevnto tendeth all his mutabilitie in all hys lyfe if it may bee called lyfe that hee lyueth to that ende that death may come For all men are néerer vnto death after a yeare finished then they were before it begonne to morrowe then to day to daye then yesterday and euen anon then now For all the while we lyue some little space of our lyfe is taken away And that which remayneth doth dayly become lesse and lesse So that the whole course of this our lyfe is nothyng els but a recourse vnto death And in this course no man is suffred to stay nor to linger and goe softelyer then his fellowes But all men are drouen on with equal steps and paces and are all conceyued alyke to their ende Neyther doeth he which dyeth soonest passe ouer the day faster then an other whose lyfe lasted longer But hauyng eche of them equall momentes and tymes to passe ouer equallye that one had hys ende and determinate tyme set nearer and that other further of For it is one thing to haue lyued longer and another thyng to haue gone or procéeded slower or quicker And therfore whosoeuer doth the longer linger his dayes before he dye he went notwithstanding neuer the more slowly but he had the longer iourney to performe Yea and if it should be accompted that a man doth begin to dye I meane to bee dead in déede from the fyrst moment that death claymed hys ryghte in thys our exyle whych is euen from our swadlyng clontes then all this lingryng and detracting of tyme should in accoumpt be no tyme at all For what other thyng doe we accomplysh in our dayes houres momentes and tymes then that thys lyfe beyng consumate death which all that whyle was in hande may bée fulfilled Of these things Augustyne speaketh largely in the Chapiter before rehearsed and the Chapiter next following But of the infinyte euilles and myseries of thys present lyfe he treateth more playnely in hys xx booke and xx Chapiter of the same worke saying As touching our first originall beginnyng all mankynde was in damnable estate as well witnesseth thys our lyfe if it bée a lyfe so full of such and so excéedyng great euilles For what els betokeneth the horrible depth of our ignorance from whence all errour spryngeth the which dyd receyue all Adams chyldren into a darkesome corner so that a man can not from it bée delyuered without payne sorowe and dread yea the inordynate loue which we beare to so many thynges giltye of vanitie whereon so many cares doe ryst so many perturbations so many languyshings â—…cares madnesse ioyes dyscords contentions warres treasons wrathes enimities fraudes theftes spoyles ryottes and prides do sufficiently bewray our miserie damnable estate
is formed and made of Dust Clay Asshes and a matter much vyler which for modestie I doe not name coÌ„â—…eiued in concupisence of the fleshe in the feruent heate oâ—… lust in the loathsome stinck of desyre and that worse is in the blot and blemish of sinne borne vnto payne sorow and fearâ—… yea and that which is most miserable vnto death He doth lewd thinges wherby he offendeth God his neighbor and him selfe He doeth filthy facts whereby he defileth his good name his conscience and his person and he doth vayne thinges wherby he neglecteth serious profitable necessary things He shal become the fewel for fier which alwayes burneth and can not be quenched the foode of worms which euer gnaw and féede vpon him the continewall masse of corruption which alwayes stincketh is filthie odious and horrible Then our Lord God hath formed man of the â—…ime of the Earth which is more vile then the rest of the Elements as it appeareth in the second of Genesis He made the Planets and Starres of the Fyer the blastes and wyndes of the Ayre the Fisshes and Fowles of the Water and Man and beast he made of Earth Then if he consider of the creatures created in the water he shall perceiue him selfe to be vile Considering the creatures made of Ayre he shall finde himself more vile coÌ„sidering the creatures of fyer he shal fynd himself most vyle Neither shal he make him self equal with the heaueÌ„ly creatures nor dareth prefer himselfe before the creatures of the Earth for he shal finde him selfe equal vnto beastes and shall acknowledge himselfe lyke vnto cattell sithence th end of man and cattel of the feild is all one and their condicion and estate are equall neither can man doe any more then a beast From the Earth they sprang and rose and to the Earth they shal retorne together These are not the wordes of any worldly man but of the wysest euen Salomon What is man then but slyme and dust and thervpon he sayth vnto God Remember I besech thée that thou hast made me lyke vnto Earth and shalt bring me into dust againe and thervpon also God sayth vnto man Thou art dust and shalt retorne into dust I am compared sayth Iob vnto Clay and am lykened vnto Imbers and Asshes Clay is made of Water and dust and both the substaunces doe remaine therein and Asshes are made of Fyer woode and bothe the substances doe fayle An expresse mistery but to be expounded in an other place Then what is Clay to be prowde on or whereof doest thou extoll thy selfe O dust O Asshes whereof doest thou glory Peraduenture thou wylt answere that Adam him selfe was fashioned and formed of clay and that thou art procreate of the séede of man But he was formed out of virgin clay and thou art procreate of séede which is vncleaue for who can make that cleane which is conceiued of vncleane séede What is man that he may seme vndefiled or that which is borne of man may seme iust For behold I was begotten in iniquitie and my mother conceiued me in sin Not onely in one iniquitie nor in one onely transgression but in many iniquities and in many transgressions yea euen in strange iniquities and transgressions for there are two kinde of conceptions one of séede an other of nature The first is made in such factes as are committed The second in such thinges as are purchased and gotten for the parents commit in the first and their issue doe purchase in the second For who is ignorant that the act of generation yea euen betwene maried folkes is neuer committed without prouocation of the fleshe without heate of lâ—…st or of concupisence wherevpon the séedes which are conceiued be vncleane be blotted and made corrupt and the sowle beinge therewith ouer flowed dothe purchase the spot of sinne the blot of gilt and transgression and the blemish of iniquitie euen as liquor is corrupted beinge thrust into an vâ—…cleane vessell and beinge once poluted is defiled euen by the first touch therof For the sowle hath thrée natural powers or three natural forces that is to say a reasonable power to deserne betwene good and euill a passionate power to reiect the euill and a power of appetite to desier that which is good These three powers are originally corrupted with three opposite and contrary vices the reasonable power â—…y ignoraunce that it may not deserne betwene good and euill the passionat power by wrath and anger that it may reiect the good the power of appetite by the concupisence that it may desier that which is euill The first of these vices begetteth transgression the last bringeth forth sinne the midlemost ingeÌ„dereth both sinne traÌ„sgression for it is traÌ„sgression to doe that which is not to be done it is sinne to indeuor that which is not to be indeuored These thrée vi â—…es are purchased and gotten out of corrupted flesh by thrée allurements for in carnall copulation the vnderstanding is lulled on slepe to th ende that ignorance may be sowed the prouocation of lust is styrred vp to th ende that anger and motion of mynde may be spred a broade and the affection of voluptuousnesse is satisfied to thend that concupicence may be obtayned This is that Tyran fleshe the lawe and ruler of the members of man the norishment of sinne the languishment of nature and the fodder of death without the which no man is borne and without the which no man dyeth the which although it passe ouer at any tyme in state of accusation yet it remayneth alwayes in acte For if we say that we haue no sinne we beguyle our selues the trueth is not in vs Oh greuous misery and vnhappy estate condition before we sinne we are bound and wrapped in sinne and before we transgresse we are caught in transgression By one man sinne entered into the worlde by sinne death tooke hold of all men for dyd not the forefathers eate a sower Grape and their childrens téeth are set on edge Wherfore theÌ„ was light geuen to him that is in wretched nesse lyfe lent to such as are in bitternes of the sowle Oh happie they are which dye before they are borne which tast of death before they know what lyfe is for soure are borne so deformed and prodigious that they seme not men but rather abhominations vnto whom nature perhappes should much better haue foresene if she had neuer suffered them to be sene for they are demonstrate and set to shew as monsters and shewes and some againe lacking some of theyr members sences are borne vnperfect to the grefe of their freindes the infamy of their parents and the abashinge of their neighbors But what nede I speake perticularly of these imperfections sithence all men generally are borne without knowledge without speach without vertue without power wéeping wayling weake féeble and but little deâ—…eringe from brute beastes or
held back and death followeth instantly and will not be stopped This is then that wonderfull thing that the more it groweth the more it decreaseth and the further that life procedeth so much the néerer it draweth vnto an ende The time which is graunted and lent for quiet rest is not suffered to be quiet For dreames 〈◊〉 vs and visions doo vex trouble vs And though they be not in déede sorowful or terrible or laboursome which dreamers doo dream yet are they in déed made sorowful affrighted wâ—…ried thereby In so much that some times men wéepe in their sléepe dreams yea being awaked are yet excéediÌ„gly vexed Mark what Elephas Thematices saith vpon this poynt In the horrible dread of a vision by night saith he feare treÌ„bling came vpon me al my bones quaked for dread wheÌ„ the spyrit passed ouer in my preseÌ„ce the here of my flesh stoode right vp for fear CoÌ„sider vpon the words of Iobe which saith If I say that my bed shal yeld me quiet comfort that I shal be releued whilest I talke with my selfe in my couch theÌ„ wilt thou terrifie me in dreams wilt strik me with horrour in visions Nabuchodonosor saw a dream or visioÌ„ which troubled terrefied him maruelously And the visioÌ„ of his head did amaze vex him Many cares do follow dreams wher many dreames be there are also many vanities Dreames haue caused many men to doo amisse they haue béen ouerthrowen whilest they trusted in theÌ„ For often times filthie Images doo appere in dreams by the which not onely the flesh is polluted by nightly illusioÌ„s but also the sowl is ther with blotted and defyled Wherevpon our Lorde God speaketh in the Leuiticall lawes saying If there be emongest you any man which is polluted in his nightly sléepe let him goe foorth of the tents let him not return vntil he be washed with water in the euening And after the Sunne set let him retorne into the tents With how great sorrow are we troubled with how great trembling are we striken when we féele or vnderstaÌ„d the losses or damages of any our frends or dread the perils of our kinsfolke parâ—…ts many times a whole maÌ„ is more troubled with feare then a sicke man is with his infirmitie Some one man is of a voluntary wil more afflicted with the afflictioÌ„ of sorrow theÌ„ some â—…ther vnwilling is through the force effect of the laÌ„gnishing paine that saying of the poet is true Res est soliciti plena timoris Amor. Whose breast is so brasen or whose hart so stony hard bat he will sigh and grone and shed trickling teares when he beholdeth the deathe or greuous hurt or sicknesse of his neighbour or frende who can refrayne from hauing compassion on the passionate or from lamentinge with him that lamenteh Iesus him selfe when he sawe Mary and the Iewes that came with hir vnto the Sepulchre weping became vexed in his spirit troubled with in his mynde wept Percase not bycause he was dead but rather bycause beinge dead they reuoked him to behold the miseries of liefe But let him acknowledge himselfe blamefully hard harted and hardhartedly to be blamed which bewayleth the corporall death of his freind and neuer lamenteth for the spirituall death of his sowle Mishapes fall sodeynly when they are least suspected or loked for Sodeynly calamytie rusheth in at dores sicknesse inuadeth a man and death steppes in whome no man can eskape Therefore boast not of to morowe synce thou knowest not to what th end of the present day may bring thée to A man knoweth not his ende but euen as fishes are caught with the hooke and byrdes with snares and gynnes so are men caught and snatched vp in the euell tyme Wheâ—… they are come to that whereof they might long before haue bewared The Industry of the Phisicons coold neuer yet since the begynninge of the world search out so manie kyndes of diseases nor so many sundry sortes of passions as the frailtie of man could sustaine indure Shal I tearm it a tollerable intollerablenesse or an vntollerable tolleracion or shal better put them both togethers For I must call it vntollerable hauing regarde to the bitternesse of diseas And tollerable I must terme it since it is of necessitie to be suffered So froÌ„ day to day more more the nature of man is corrupted and made weaker In such sorte as many medecyens which in tymes paste were holesome are nowe throwe the desceyt of mans nature deadly and daungerous to bâ—… receyued For both these kyndes of worldes doe nowe wax â—…ld That is to say Macrocosmus and Microcosmus which is to say the greater world the lesser world And the longer that lyfe doth linger in eyther of them so much the worse is nature in each of them troubled and vexed What should I say of the wretched offendors which are punished with innumerable kindes of tormentes They are beaten to death with malles they are thrust throughe with swordes burned with flames of fyer ouerwhelmed with stones they are twytched in péeces with tonges and hanged vpon gibbettes wrung with mannacles and scourged with whyppes bounde in cheynes fastened in snares thrust down into darke dungeons Starued with fastinges throwne downe hedlonges drowned flayed and pulled in péeces quartered and some tymes smothered Those which are condemned to death dye those that are put to the sword must suffer there with those which are iudged to famishe must sterue and those which are put into captiuitie must indure it Crewel iudgement outragious punishment and sorowfull sight to be holde They are made a pray for the Byrdes of the Ayre the beastes of the feild and fishes of the sea Alas alas alas O miserable mothers which brought forth such miserable and vnhappy children Therefore I haue thought good to repete that horrible fact which Iosephus doth discribe in the seige of Hierusalem A certayne woman being both for bloud and wealth honourable dyd paciently beare and abyde the misery of the seige with the rest that were fled into the citie of Hierusalem and the tyrantes dyd straightwayes inuade the remnaunt of hir substaunce which she brought with hir from hir house into the Citie Yea if any thing yet remayned of hir aboundauâ—…t riches whereby she might poorely sâ—…staine hir with dayly foode the Captaynes of the sedicious rushing in at tymes dyd take it from hir by force Wherevpon the wooman by this outragious dealing was dryuen into a certayne disdayne euen as it were into a fury So that many times she prouoked the sedicious spoylers with reprochfull wordes and curses to haue killed hir But when as no man either of pittie or of furious fiercenesse would dispatch hir and yet as fast as she sought for any thinge to comfort hir there came others which sought as fast to take it from hir and hir plentie began now
away lyke vnto a shadowe neuer continewinge in one estate Wherefore should he desyer muche when as little may suffise him If we haue sayth the Appostle meat drynck and cloth let vs there with be contented wherefore should man séeke necessarie thinges with great carefulnesse when as they proffer themselues without any great difficultie harken what the truth sayth vpoÌ„ this poynt Be not carefull saying what shall we eate or what shall we dryncke or where with shall we be couered For your heauenly father doth know that you haue neede of all these thinges But first séeke you the kingedome of heauen then all thinges shal be geuen vnto you For I neuer sawe the iust forsaken nor his séede begging his bread Tantalus is thrirsty in the myddest of the water the couetous man is néedy in the myddest of his welth Unto whom asmuch auayleth that which he hath not as that which he hath Since he neuer taketh the youse of that which he hath gotten But still is gréedily bent vpoÌ„ the getting of more Salomon sayth He is lyke vnto a ritch man wheÌ„ he hath nothing he is lyke vnto a poore man when he is ouer whelmed with much rytches Both the sicke man and the couetous man eateth disgesteth not Receyueth and restoreth â—…ot A couetous man doeth neyther take compassion on them that suffer nor helpeth nor pittieth them which are in misery But offendeth god Offendeth himselfe and offendeth his neighbour For from god he withhouldeth that which is due To his neighbour he denyeth that which is necessary And from himselfe he conueyeth that which is most conuenyent Unthanckfull to god wicked to his neighbour and crewell vnto himselfe Substance is to no purpose for a couetous and nigardly maÌ„ And to what end serueth gold in the handes of an enuious man he which is euill vnto himselfe howe shall he be good vnto others and he shall not reioyce in his substaunce He which hath the wealth of this world and séeth his brother in necessitie and shutteth vp his store from him howe doeth the loue and charytie of god dwell in him For he loueth not his neighbour as himselfe But letteth him perishe for néede pouertie Neyther doth he loue god aboue all thinges But preferreth gold and more estéemeth syluer The Appostle doth well defyne couetousnesse sayinge Couetousuesse is the bondage or seruice of Idoles For as the Idolater doth serue the Immage or Idoll So doth the couetous man serue and attend his gold For as the Idolatour doth diligently amplifie the honour and ceremonies of Idolatry euen so doth the couetous man willingly increase the heapes of his mony That one with all diligence decketh and worshipeth the Idoll and that other with all care néede doth heape his treasure That one putteth his hope in Idolatrie and that other putteth his hope in his ritches That one is affeard to hurt the Image or Idoll and that other is affeard to demynishe his treasury A couetous man is prompt to craue slowe to geue and bould to denie If he spende any thing he thincks that he loseth all He is heauy coÌ„mplayning wayward being careful he sigheth and is vexed He is doubtful when he hath most he dispatcheth all thinges with an euill will He doth â—…agnifie and extoll that which is already geuen â—…ut dispyteth and vylefyeth that which must be geuen He geueth to gayâ—…e but he gayneth not to gyue He is liberall vpon anothermans pursse and sparing of his owne He pincheth his belly to fill his coffer and punysheth his body to pamper his pursse His hand serueth not to geue that which is gathered but to receyue that which is reached vnto him To conclude the substaunce of the vniust man shal be dryed vp lyke vnto a puddle For he which doth euil heape together will soone disperse it A iâ—…st iudgement of god That suche thinges as are euill gotten may be as euill spent And that such thinges as preséed not of goodnesse should neuer clyme vnto the name of goodnesse So that the couetous man hath the condempnation of this lyfe of the lyfe to come Tâ—… we it is therefore that the wyse man protesteth sâ—…ying gold siluer haue vndone many man He which loueth gold shall not be iustified Wo be vnto them which folowe it For behould the synuers themselues are abundant in this worlde and haue obteyned rytches Herevpon the verie truth dyd coÌ„maund the Appostles saying Possesse you neyther gold nor siluer nor mony in your pursses For euen as a Cammell cannot enter at the eye of a néedle so is it hard fâ—…r a rytch man to enter into the kingdome of heauen for the way is narrowe and the gate very strayght which lâ—…adeth vnto lyfe The Appostle therefore folowinng the rule of truth sayeth I haue neither golde nor siluer Woe be vnto you then which ioyne house to house and feild to feild vntyll you haue altogether the earth is replenished with siluer and golde And there is no end of his treasures For the iniquitie of his couetousnesse I am angry and haue strooken him But Abraham was ritch Iobe had abundaunce Dauid was also very ritch yet the scripture sayth of AbrahaÌ„ that he beleued in god it was imputed vnto him for righteousnes and it is writen of Iob that there was not his lyke in the land A man symple right fearinge god And declyninge from euill Of Dauid it is written that god found a man according to his hart But then these men were as though they had nothinge and possessed all thinges According to the saying of the Prophet If ritches come vpon you set not your hart thereon But we are lyke vnto men that possesse all thinges and yet haue nothing So sayth also the Psalmist The riche men did néede and were hungry For with more ease shall you finde a man whiche louâ—…th riches and hath them not then a man whiche hath riches and loueth them not for as it is hard to lye in the fyre and not to burne so is it hard to possesse riches and not to loue them Geuâ—… eare vnto the Prophet Ieremy who sayth that from the least to the greatest all men apply their myndes vnto couetousnes And froÌ„ a Prophet to a priest al meÌ„ deuise subtilies Euery couetoâ—…s man doth endeuour stryue against nature For nature brought man poore into the world And nature taketh the poore man out of the worlde For as the earth dyd receue him naked at his birth so shall it râ—…ceue him â—…aked at his death But the couetous man desyreth and taketh care to become ritch in this world I will pul downe my barnes sayth he make them greater and therein will I heape vp all myne increase and all my goods But it was sayde vnto him O foole this night shall thy sowle be taken from thée And
made so much the huger and greater the more that he is bound vnto equitie and the more or greater benifittes that he hath receyued of God yea the more learned or able that he was to haue done wel Thirdly it is weighed and noted in the qualitie of the matter whereaboutes the sinne is committed agaynst a mans person then agaynst his substance But those sinnes are moste gréeuous which are directly committed agaynst god As blasphemy infidelitie or desperation Fourthly by meanes of the end which the sinner tendeth too for the worse that the sinner his intent is the more greuous is the sinne Fiftly by the circumstances that is to say of the tynâ—…e and place Sixtly of the verie deformitie of the sinne it self according to it self by reason of it selfe The which is alwayes so much the greater and more loathsome as the vertue is the gallanter and more worthie which is contrarie vnto it Whervpon as the loue of God is the highest vertue so to â—…ate God is the greatest sinne So that on all sides and in all respectes the vylenesse filthinesse and enormitic of sin is multiplyed and increased And therefore holy Gregorie sayeth if we knewe in what maner our soule is wounded and doth fester by euery least sin or faulte we would surely vnto death resist sin And again a stinking dog is more tollerable sayeth hée vnto mans smell than a sinfull soule vnto God â–ª Go to then my dearly beloued if we feare or be vnwilling to be to appeare vyle filthie detestable ignoble before the holy and moste worthie maiestie of God If we abhorre that the countenaunce of our creator should bée turned from vs let vs then auoyde sinne with all carefulnesse and pure affection Forasmuch as no deformitie no hurt no blot can so much defyle infect or disorder mans bodie and make it séeme so detestable and disfigured in mens eyes as the reasonable soule is with euerie mortall sinne blemished made vyle infected and made filthie and detestable before the sight of the diuyne maiestie and of his holie Angels For it is made lyke to the verie diuil himself béeing turned from the fountayne of light it is filled with the â—…arcke clouds of lothsomenesse and filthinesse What sinne is Art. 4. BY the witnesse of holy Ambrose sin is a bâ—…king or infringing of the diâ—…yne lawes and a disobedience to the heauenly commaundementes Lykewise according to Augustine sinne is sayth he to cleaue vnto changeable thinges and to dispyse the vncâ—…angéable goodnesse And agayne sinne sayeth hée is a will and desire to retayne or to get that which rightuousnesse doeth forbid So that sinne is the transgression of the dâ—…nc wil and commaundements as to doe that which 〈◊〉 forbiddeth or to omit that which he commaundeth Where vpon it foloweth that it is siu to speake to thinke to desire or to â—…oe agaynst the lawes diuyne Now there are two thinges to be considered in sinne That one is as it were formal that is to say the auertyng and turning of the mynde from the high and vnchangeable goodnesse which is principall or capitall sinne That other is as it were materiall That is the conuersion of the mynde created variable and readie to fall vnto the stedfast consideration of the high goodnesse Herevpon two euil thinges there are also coriespondent vnto sinne For as touching the formall poynt the payne of the losse or damage is coriespondent vnto it which is extreame miserie and lacke of the heauenly fruition But as touching the materiall poynte of sinne the payne of the sences doeth therevnto corresponde That is to say the sencible paynes of hell which are the punishmentes of eternall fyre Dionyce briefely deâ—…neth â—…nne to be a going backe from order that is to say from that conuenient and due estatâ—… wherevnto the mynde created ought to cleaue fast and be subiect vnto the creator For that doeth right order require that the inferiuâ—…â—…ould be subiect to the superior that the effect may be coâ—…ed vnto the cause thereof That the creature of vnderstanding may bend it self vnto his creator as vnto a beginning that maketh it blessed And all this is subuerted by sinne for by it the mynde created rebelleth agaynst his creator And doeth as it were turne his backe against his creators fact neyther doeth it indeuour it selfe according to his counsell but trusteth in his owne strength Furthermore it is sinne to preferre a mans wil before the wil of God and not to brydle and restrayne a mans owne libertie according to the terrour of the diuyne lawe Wherevpon in all sinne the sinner doeth propounde vnto him selfe an ende in some frayle and created goodnesse vnto the which he is inordinately affected and doeth viciouslye cleaue vnto it yea more than vnto God bycause it is agaynst hys will and ordynaunce This doeth truelye and directly repugne vnto the diuyne charitie bycausâ—… wée ought to loue GOD aboue all thinges and to béâ—… conformed and effected lyke vnto hym and to cleaue faâ—… vnto him And lykâ—…wyse vnto rightuousnesse bycausâ—… wée are bounden aboue all things to obey the deuyne preceptes And therefore according to the doctours whatsoeuer â—…oeth directly repugne vnto charitie by the which God and our neighbour is loued yea or vnto rightuousnesse is in his kynde mortall sinne And so sinne is a contempt â—…f the deuyne bountie an 〈◊〉 to the diuyne maiestie an offence to the diuine holâ—…nesse a râ—…bellion agaynst the diuine will a forsaking of the diuyne wysedom an ingratitude for heauenly benefites A fulfilling of frowardnesse and selfe will a seducing of reason an infection of the soule a woundyng of the forces thereof a filthinesse of mynde a murdering of grace a rauishing of charitie a snare of death a way to dampnation a gate of hell a net of the diuill an imitation of wicked spirites Detesting of Angels an excéeding mallice a right crookednesse a wonderfull deformitie a moste filthie kynde of monster a most cruel wylde beast and a lamâ—…ntable perpetuall losse of that true felicitie To conclude sinne is that which moste displeaseth God most pleaseth the diuil is most hurtfull vnto mans harte Behold now thou séest my welbeloued howe much sinne is to be hated eschued and detested Yea more than any of vs can comprehend or expresse it is to be hated and highly to be auoyded Wherefore let vs incessantly arme our selues stâ—…utly to fight agaynst this euill agaynst this so mischéeâ—…ous an enimy and so deadly and mortal foe Our weapons are none other then the vertues them selues And our combates are euen the actions of vertue especially the laude and praysing of god And prayer as it is written I will laude and cal vpon the Lord and I shall be safe from mine enimyes Also the diligent watch and custodie of the hart is to consider the continuall diuyne presence To humble our selues in all thinges and to hope in God with all our harte and euer to feare him Of the enormitie of sinne
that ingratitude is much reproued bothe in mans opinion and Gods iudgement And the more or greater benifits y any one maÌ„ doth bestow vpoÌ„ an other so much the more wickednes it is not to requite the same to be 〈◊〉 or vnmindful But it is most wicked to prâ—…fer euil for good Moreouer the longer the benifits are continued the oftener that they are renued the more liberally that they are multiplied yea the higher more worthy that the 〈◊〉 〈◊〉 lower or inferior that he be which receiueth suche 〈◊〉 so much the larger greater ought the takers to be And the greater sin is coÌ„mitted if the receiuer be founde vngrateful or vnobedient vnto the benefactor Therfore to the eâ—…d that the malice ouerthwartnes of our ingratitude disobedience sin may more plainly appear may be the more hartily bewailed the more carefully amended auoyded let vs peyze the benifits bouÌ„ties of God towards vs And first to begin with this how he made vs not we our selues whatsoeuer we haue or be it came froÌ„ him of him we receiued the same our bodie all the members therof also a reasonable soule al the powers therof If any one member of our bodie or any power of the mind or soul were lacking as a foote a hand an eye or our wil desire How sory shuld we he yea how much would we loue him by whose helpe goodnes that might be recouered restored that were waÌ„ting Why then do we not loue the most liberal the most 〈◊〉 God why do we not giue him thanks why feare wâ—… not to be froward disobedient ingrateful which did 〈◊〉 giue vnto vs all these things before rehearsed euen from the beginning of our gouernance without our motion or merits is not eueÌ„ the essâ—…tial being amiable vnto al meÌ„ naturally as Augustine doth well dispute in his booke de ciuitate dei Further our being our liefe our feeling our mouing our talk reasoning our freedoÌ„ are imparted vnto vs by God froÌ„ 〈◊〉 beginning of our 〈◊〉 vâ—…til this 〈◊〉 time he hath preserued vs froÌ„ innumerable perils he hath apoin ted vnto euerie maÌ„ his holy Angel to attâ—…d him coÌ„tinually He hatâ—… brought 〈◊〉 〈◊〉 to holy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from all 〈◊〉 hath 〈◊〉 vs with 〈◊〉 〈◊〉 vertues he hath spared vs sinners by his abundant mercy yea euen vntil this instant he hath vouchsafed to await for our conuersion And doubtlesse hath taken many out of thyâ—… world whoÌ„ he hath eternally damned although they sinned not so much as we do yet he doth earnestly expect through his incomprehensible clemencie to sée our ameÌ„dment Now my beloued are these 〈◊〉 smal or smally to be estemed doth not God incessantly heape benifits vpoÌ„ vs succor vs doth not he preserue vs in being with vs all that we haue doth not he cloth vs féed vs dayly quickely for getteth the penitent restoreth the grace and vertues which he had lost stirreth and leadeth vs dayly vnto some good things and instructeth vs at all times by his holy scripturs Furthermore he hath promised prepared for vs that eternal supernatural and most plentiful blessednesse Behold my best beloued how froward an ingratitude hugenesse of offence it is to offend or not to regard or coÌ„sider this highest most flowing neuer fayling most excelent benefactor Herewithall it behoueth thée diligently to ponder the singular benifits giuen theÌ„ by thy creator which hath beautified thée not meanly but with great gifts of nature aswel in thy body as in thy mynd soule For since it is according to Augustines saying in ciuitate dei A great happinesse to be borne wittie and ingenious by the same mans wittinesse beutie eloqueÌ„ce are the gifts of God although most men do abuse them then weigh wisely vnto how great a thankfulnesse obedience thou arte bound not by vayn glorying or preferring thy self before any man nor by dispising any man but by conceyuing great griefe in thy sinnes by more bitter bewayling of them and last of all by more careful foresight anoyding of them by vehement â—…eare of the diuyne iudgement Bicause as Christ doth protest vnto whom so euer much is giuen much shal be of him required Yea rather the more benifits thou coÌ„sideresâ—… to be giuen thée of God so much the more thou oughtest to be inflamed in loue towardes him so much the more perfectly oughtest thou to subdue thine appetites so much the more thankful 〈◊〉 humble shuldest thou be found Behold thou hast at gods hand the gifts of nature the goods of fortune the fruites of the church Are not then thy sins great and gréeuous especially since they procéed not of mans infirmitie or of ignorance but are such as thou knowest to be vnlawful And mark therfore what account thou must giue vnto God for these things Last of all the enormitie of our sins is vehemently agreuated by the benifits which we haue receyued by Christ I mean those which he for our saluation did take vpoÌ„ him suffered For it is not our peruersâ—…nesse ingratitude wickednes infinite whilest we dishonor dispise forsake the onely begotten sonne of God who for our deliuerance did so vnspeakably dispoile him self Did most mercifully incline his most high diuinitie vnto the basenes or our nature voutsafed to be conuersant emoÌ„gst men so many yeres Yea in so great humilitie pouertic patieÌ„ce tribulation persecutions temptations which tooke such 〈◊〉 paynes for our saluatioÌ„ in fasting traueiling preaching and praying Which did as Mathew telleth giue 〈◊〉 bodie and bloud with an vnspeakable charitie vnto his disciples and doth giue them dayly vnto vs most 〈◊〉 comfortably Which lastly did suffer for our sakes a most bitter and vyle kynde of death And hath for our conuersion vnto faith and grace done so many miracles by his holy Apostles and other elect And all this considered the more that any man doth honour any other then him so much the more iniquitie it is not to rehonor him agayne But it is most leude and wicked euen to dishonor him especially since he is most excelent both by vertue authoritie And therefore since by the before named benifits aswell naturall as supernatural especially by the incarnation of the word by the glorificatioÌ„ of his humanitie god hath so inexplicable honored maÌ„kind and hath vouchsafed to cal vs which of substaÌ„ce are no better theÌ„ pore litle wormes of the earth yea and hath made vs hys sonnes heires friendes furthermore hath promised againe to carry vs vp into the most worthie Courte of the highest heaueÌ„s into the equalitie of the angelical blessednesse are not our sins vnspeakably huge great by that which we doe dishonour offend dispise a God so wonderfully benigne which hath also adorned certayne of his preseÌ„t electe 〈◊〉 free choseÌ„ with such most excelent holinesse Now therfore beloued let vs
lewed the thinge then it selfe is vnlawfull As if any man praye fast and geue almes to obteyne mens prayses thereby Then for asmuch as by the testimonie of Dyonysius goodnesse is an entyer cause that is to say whyther all the circumstaunces of vertue before rehearsed doe concurre and the defectes or euilles doe happen by the omyttinge of any circumstaunces Therefore the gréeuousnesse of the sinne is so much the greater the more that the number of cir cumstaunces be which are forsaken and the more that the partie doeth goe from the verie conuenyent circumstaunces of vertue it selfe Herevpon let vs now not onely be sory that we doe those thinges which of their owne nature be vicyous and absolutly euill and doe also omit things that we should doe But also bicause we haue sinned in an iuconuenient tyme in a place more for bydden to a very wicked ende and purpose by dishonest meanes or assistaunce and in a moste vnapt manner and fashion euen vnfearfully and vnreuerently altogither we must consider also how often with what maÌ„ner of person with how great delight in sinning and with how great or what kynde of offence to our neighbour For the more that the desiere of sinning I meane the verie willingnesse to euill be more bent thervnto the fault is so muche the more gréeuous Lykewise it is conuenyent and we must consider of the good thinges whiche wée doe whither they bée done in due tyme and place with a right intent and reuerently also For it is more gréeuous in the time of diuine seruice on the holy daies and in the church to haue a wandring mynde to tattle to looke gazinge about and to set mynde vpon vice and wickednesse Therefore my welbeloued indeuour thy selfe to fulfil the good déedes wherevnto thou art bounden with the circumstaunces before rehersed as much as in thée lieth and doe héedely consider the gréeuousnesse of thy sinnes by all these thinges now rehersed which doe aggreuate sinne and wickednesse Of the deformytie hatefullnesse and loathsomnesse of sinne by consideration of it selfe Art. 14. BYcause god which is dishonoured by sinne doth consist of an infinyte great honorablenesse aâ—…blenesse and bewtie Therefore sinne is iudged to be also of an infinit loathsomnesse hatefulnesse and deformytie For asmuch as it is displeasing coÌ„trary to the diuine will holynesse and equitiâ—… herevpon sinne ought by the lawes of God neyther to be committed nor to be alowed for no cause for no feare of damage danger or torment nor for any loue of commodytie prosperitie or â—…ye Yea rather should a man willingly receaue indâ—…â—…ost gréeuous death then to incurre the least sinne And therefore whosoeuer doth either for flatterie or for menaces or by regardinge mans fauour yeld vnto sinne he declareth sufficiently that he is imperfect To conclude the least euill of the fault that is to say The least sinne is more hatefull and more to be fledd from then any kynde of euill in the payne or any kynde of punnyshment yea though it be infernall as touchinge that it is méerely punishment Therfore we ought not to sinne for the auoyding of any torment losse or discomodity but rather ought a man to be willing to beare any payne then to offende God For to offende god is as much as to léese god I meane the vnmesurable goodnesse of God and to set our owne wicked wills directly against his most holy will. And therefore now my welbeloued consider how great is their frowardnesse how farr are they distant from true perfection whose whole affection tendeth day and night to doe those thinges which are forbydden by thy diuyne lawes Which by slattery gyftes poursute doe labour to drawe those thinges vnto their consent with the which they may fulfil ther most filthy desiers And which studie to be hououred to be inrytched and to haue their proprietie in this worlde Therefore let the state of our myndes stand inflexible Let vs neither be puffed vp with prosperitie nor yet ouer come with aduersitie Neither let vs fall hedlong from the way of righteousnesse tâ—…rough feare of mans displeasure rebuke or dismaying and let vs beyond all comparison feare the death of the sowle which is sinne more then the death of the body Against those which doe more feare eschewe and hate the euill of the punishment then the 〈◊〉 of the fault Art. 15. FEare is the flying from or detesting of euil Therfore the worse that any things bée the more to be fled from and the more detestable they are iudged to bée For as muche as euil is the obiect of feare So y it is alreadie euident that the euil of the fault is vnmeasurably to be fled froÌ„ But the euil of the paine or the punishment of sin or any kynde of afflictiue aduersitie is not in it self absolutely euil or simply to be fled froÌ„ or auoyded But it is iustly sent by God is profitable in this world to the taking away of sin the powring of grace vpon vs In hell it is the worke of the diuine iustice ordeyned for the fault although it be hurtfull vnto the dampned If theÌ„ since these things are so how vnperfect vyle childish are they which in this life do rather feare flye from the iust punishment confusion rebuke of their sinnes then from the very 〈◊〉 thie deformitie of sin it self the displeasure of the diuine holinesse and the dishonor of the highest God These be those disordered and miserable creatures in whom priuate loue doth wey downe godly loue in whom seruyle feare is greater then chyldish obedience which doe more honour dread and estéeme the sight iudgement of the world theÌ„ of god neuer fearing to doe that in the presence and beholding of God him self which they would be abashed to doe in the sight of a man being their iudge in this world These are more sorowfull for their own temporal or corporal discommodities losses or punishments theÌ„ for gods displeasure for the losse of grace or for the wounding of their soule These men doe pretend fayne a certaine amendment wheÌ„ the iudgement examination of men is at hand or approcheth But when he is absent whom they feared and is not loked for to returne shortly vnto iudgement or punishment theÌ„ they liue as they did before Go to then welbeloued let vs feare God most sincerely let vs without all comparison hate the euil of the fault and hartely imbrace such punishment as is layd vpon vs for sinne yea and lot vs beare it patiently â—…nd let vs most faithfully bewayle and lament the hurts of the soule that is sins more theÌ„ the lâ—…se of temporall things or the afflictions of y bodie Last of all we shal be able to accomplish all these things if we mark effectually that saying of Salomon My sonne honor God thou shalt prosper Besides him sée thou feare no man And agayne he sayeth Hée that feareth God doth tremble at nothing and he
thinges sweare not Agayne our Sauyour sayeth Resist you not the euill dooer But if any man stryke you on the left chéeke turne the other vnto him hlso And he which will contende with thée in Judgement and take thy cote from thée geue him also thy cloke Loue your enemyes doe well to them that hate you and praye for them which persecute you and quarrell with you What thing can bée haâ—…der then this worde For euen as it is most easie most naturall for a man to loue his freind euen so it is most hard and moste vnnaturall for a man to loue his enemye And yet as Hierome sayth it is necessarye towardes saluation Naye rather sayth he he which hateth any one man doth loue no man truely and spirytually No neyther can he loue himselfe nor God being in such gréeuous and heynous sinne Furthermore our Sauiour sayth If you doe not forgeue offences one to another neyther will your heauenly father forgeue you your sinnes And agayne hée sayth Laye not vp treasure in earth and bée not carefull for to morrowe And also Judge not and you shall not be iudged Furthermore thynke not sayth he that I came to set peace in the world I came not to set peace hut the sworde For I came to seperate the Sonne from the Father the daughter from the mother and the sonnes wyfe from her father by lawe And then He which loueth father or mother more then me he is not worthy of me Also he which taketh not vp his Crosse and foloweth me he is not worthy of me And in another place The kingdome of heauen doth suffer wrong or violence and yet the violente doo take euen 〈◊〉 force And agayne For euery idell worde that men speake they shall render accoumpt in the day of iudgement And like wise he that will come after me let him dâ—…nye himselfe and take vp his Crosse dayly and folowe me For he which wyll saue his soule let hym léese it For he whiche looseth hys lyfe for me he shall finde it agayne And then thus Wo be to hym by whome offences come And Whosoeuer offendeth one of these lyttle ones beléeuing in me it were better for him that a mylstone were tyed about his necke and he drowned in the depth of the Sea. And agayne Unlesse you conuerte and become as one of these lyâ—…tle ones you shall not enter into the kingedome of heauen Herewith not forgetting that It is easyer for a Camell to enter through a Néedles eye then for a rytch man to enter into the kingdome of god We must remember also where he sayth Whosoeuer amoungest you woulde be greatest let hym be your mynister or seruaunt And Wo be to â–ª you rytch men which haue your consolation here Wo be to you which are filled for you shall hunger Wo be to you which laugh now for you shall mourne and wéepe Wo be to you when men shall prayse and blesse you Or thus what séest thou a moth in thy brothers eye and canst not see a beame in thyne owne Well Iesus sayed vnto a certayne man folowe me And he answered Lord suffer me first to go and burye my father And Iesus sayd Suffer thou the deade to burye their deade And he sayth Feare not them which kyll the body but cannot kyll the soule But feare you him which hath power to throwe the body and soule into euerlasting fyre And in another place O foole This night shall they take thy soule from thee Then whose shall that be which thou hast gathered And therevpon Such is euery man which hoordeth vp treasure and is not rytch in god What should we ouerpasse these sentences Sell that you possesse and geue almes Unlesse you repent you shall all peryshe to gither Departe from me all you which haue done wickedly 〈◊〉 thou makest a dynner or supper doe not 〈◊〉 〈◊〉 〈◊〉 thy brethren thy kynsmen nor thy next rytch neighbours 〈◊〉 peraduenture they byd thee agayne And so thou be wel recompenced But when thou makest a feast call the 〈◊〉 the weake the halte and lame and the blynde and thou shalt be blessed If any man come vnto me and doe not hate his father mother wyfe chyldren bretheren and â—…isters yea and his owne soule hée cannot bée my discyple And he which doth not forsake all that he hath cannot 〈◊〉 〈◊〉 discyple And that which is hyghly esteemed with meâ—… is abhomynation in the sight of god Fynally When you haue done all that which was commaâ—…nded you then saye We are vnprofitable seruauntes we haue 〈◊〉 but that which we ought and were bounde to doe Agayne Euery man which exalteth himselfe shal be 〈◊〉 lowe And he which doth humble himselfe shal be exalted â–ª Beware least you ouercharge your bodyes with gluttony dronkennesse or the cares of this worlde By these and infinite other places my déerely beloued â–ª thou 〈◊〉 perceiue how streyght in déede and how narrowe the waye and gate are which leade to saluation But of these before 〈◊〉 passages some perteyne vnto the commaundements And therevnto all men are bounden Some other are of conncell and aduyse which neuerthelesse are to be obserued of as many as professe Christ sincerely Yea futhermore the selfe same may apeare by dyuers other Scryptures For the Apostle sayth They which are of Christ haue crucifyed theyr fleshe with the vyces and concupysences thereof Whosoeuer therfore doe not extinguish vyce and concupisence nor chastyse theyr bodyes they then perteyne not vnto christ Agayne A wyddowe saith he which liueth in delightes is dead liuing For though she liue by lyfe of nature yetis she dead by the death of punishment and iudgement Then if delightful lyfe be a fault or sinne in wyddowes how much more blameful is it to be thought in such as ought by reason of their 〈◊〉 to be gydes and paternes of godlynesse to others Herevnto many thinges might be added but let these suffise And these welbeloued I haue here thus rehearced to the end I might thereby induce thée to the feare of God the watchful care of thy harte and to the diligent reading of scripturs least thou shouldest in vayne flatter thy selfe with gods mercye And so become one of their socyetie which walke in the broad and spatyous waye For as the Apostle sayeth If we suffer with Christ wée shall also reygne with Chryst. If wée bée pacyente wyth him wée shall also lyue wyth him Yea and must we not accordyng to the Apostles wordes entre into heauen by many trybulations But it is true which GOD forbyde should be verified in thée which Bernard sayth Lorde many would reigne with thée but they will not suffer with thée Many would be with thée but fewe will folowe thée Many would finde thee but fewe doe seeke thee Therefore let vs not be afeard to beare trybulations synce Hierome sayth No seruaunt of Christ is without trybulation And if thou
Egypt without the helpe of thy diuine Maiestie euen so no man caÌ„ be pulled or withdrawen from this world vnlesse he be helped with the fynger and power of the heauenly hande Yet shall there neuer be founde any defect in God so that man will doe his best that he maye Agayne the world is compared to a deserte by the which the chyldren of Israell went from Egipt vnto the land of promisse And in this desert they met so many letts and impedyments that of thréeskore thowsand numbred onely two euen Caleph and Iosue were brought into the land of promyse O how the Diuils doth reioyse to sée them all now in the synke and filthynesse of their sinnes Men cleaue vnto worldly thinges and in worldly thinges they are wyse but they neyther care for God nor for his commaundementes neyther are they astonyed when they heare his moste terryble iudgementes But they accompt them as fables Oh all thinges that are be euill bestowed vpon vs For our hardnesse is neuer mollâ—…ed But thinke we that God will omyt his iudgement Or leaue these sinnes vnrewarded Or suffer the wordes which he hath spoken of the iudgement to come and of the euerlasting paynes to be falsified God forbyd that we should so thynke Furthermore whosoeuer is ouercome with the loue of earthly thinges he is not delyghted in god But no man can long abyde without some delectation And therefore such as are not delighted in spyrituall things doe powre themselues out vnto worldly solace And so consequently are ouerwhelmed in the multytude of sinnes and vyces Wherevpon Saint Augustine sayth Blessed is he O Lord which loueth thée For he which loueth not thee loueth the world is seruaunt and bounde vnto sinne he is neuer quyet neuer in safetie but is dystracte and dyspersed in the varyable cares vanityes and pompes of the world And whosoeuer doth contempne the volupteousnesse of this world and thereby eskaye the snares of the Diuill shal be most happy in that his soule is delighted in such thinges as cannot be blotted or defiled with any vncleannesse but is immediately clensed purged with the cleannesse of truth And synce y lawe of God doth so delight him y he shal be able ther by to avoyde eschew y delightes of y world But as longe as we delight in the deceyptfull tast of iniquity so long we shall thinke it most sower and bytter to faste of equitie And to whome the world séemeth swéete sauorye to him Christ séemeth bytter and sower Yet hauing tasted the spyrite of God all fleshe shall as it were dote and playe the foole Agayne whosoeuer doeth with his whole mynde serue and please this world is thereby enfected with a manyfold deformytie of vyces And he which tasteth nothing of the heauenly swéetenesse will not be afeared to be polluted with earthly desires But if such as for the loue of God despyse the world kéepyng themselues contyneually conuersant in spyrytuall thinges cannot yet he altogither pure and clensed from sinnes with how heauy burdens of vyces are theâ—… loden which are not afearde to walke in the myddest of the world wrapped in vanities without carefulnesse or feare of God What is theyr lyfe but sinne it selfe For the myrth and ioye of the world is wickedâ—…sse vnpunyshed But y which the reprobate doe accompt delight and comforte that the elect and verteous doe take and defâ—… to be most gréeuoâ—…s payne Thynking and concluding that the soule 〈◊〉 néedes peryshâ—… 〈◊〉 by that wherein the â—…she for a tyme did delight most pleasantly Wherefore you louers of this world howle and crye out which doo myserably kyll your body and soule before the tyme appoynted Whyles you attend wholly vpon the vyces of glottonye and lecherye immoderately and vylely And thereof euen in this world doe procéede sundrye infirmyties and sodayne deathes Reioyse and be merrie nowe in this most shorte space which you haue that hereafter you maye complayne and bewayle with the Diuill perpetually Banquet and drynke dronken that after a whyle you maye call for a droppe of water and yet not haue it when you shal be daÌ„pned in hell with the riche man which lyued in greate delightes and fared delycately euery daye Why are your hartes harder then yron stéele or stones when you doe not weye and consider nor â—…e not afeard in payne of these most vnhappy and frayle sollaces and vanyties of this world to heare that most dreadfull and horryble sentence of Chryst go ye accursed into euerlasting fyre But here peradnenture you will saye God is mercyfull and benigne he would not the death of a sinner but that he be conuerted and lyue And againe In what houre soeuer a 〈◊〉 〈◊〉 repeÌ„t him I will no more remember all his iniquites So that if a sinner doe bewayle his sinnes eueÌ„ at the very time of death he shall be saued And I doe confesse that all these sayinges are true Nay rather the excieding greatenesse of the heaâ—…nly pietie doth beyond all comparyson excéede and surpasse the verye capacytie of our mynde For it is vnmeasurable As may playnely appeare in that he 〈◊〉 sinners so longe to the ende they maye bée conuerted yea expecteth and desireth theyr conuersyon he 〈◊〉 such as retorue moste mercyfully he quyckly for 〈◊〉 all 〈◊〉 and doth aboundantly powre asmuche grace vpon them as if they had neuer sinned nor offended And is not this an infynite pietie But his equytie and iâ—…styce is no lesse then his pitiye And though he doo beare with and longe suffer such as he attendeth to repent and conuerte yet if they doe not conuert he doth the more greuously punyshe and detest them And that which the Prophet sayeth of the contrytion and sorowe of a sinner must be vnderstood of true contrytion and harty repentaunce But the true contrycion doth procéede of the true faith and loue of God and of the lothing of sinne and an affection vnto righteousnesse Yea and as Hierome testyfieth Repentaunce and harty contrytion are necessarye Wherevnto that saying of Chrisostome agréeeth Compunction is the thing whiche maketh purple séeme vyle maketh men desire hearecloth loue teares and eschewe company Syuce then these thinges â—…ée certaynly thus what kynde of contrycion and bewayling can that be which commeth onely at the very houre of death and then repenteth bicause he thynkes he can lyue no longer Or peraduenture if he hoped of longer lyfe he would deferre it Surely it séemeth doubtfull that through seruyle feare and constrayned fayth his contrycion procéedeth by the onely beholdyng of his owne onely refuge And that it is not true contrycion but a terryfing of the spyrite But he which will soundly and perfectly repent must first be sorye for his faulte bicause it is filthy transgression and offensyue vnto god Yea and a dyshonour vnto the diuine sanctitye and Maiestie Wée reade in the Machabes That Antyochus dyd repent and yet obteyned not mercy The Apostle doth wryte the lyke of
vnto a faythfull christian man is it the dissolucion of the bodie that a christian man desireth who is able to say I long to be dissolued is it that death bringeth an ende of life being heare that is not much to him that knoweth he hath an other lyfe to come in comparison of which this is no lyfe but death no ioy but sorow no ease but trauayle no quiet but misery So that either there is in deade very smal weake faith in vs to beleue gods promises infallibly made to all his Or if we doo assuredly beleue theÌ„ the greatest feare in that behalfe is past for he that loseth his lyfe temporall fyndeth eternal goeth froÌ„ labour to rest from the sea into the hauen froÌ„ weaknes to strength from sicknes to health from death to lyfe from sinne to iustice from sorow heuines paine to the place where there is no gréefe nor sighinge those former parts are then past Let the heathen feare to dye who may truely say I know not whether I goe nor what is ordeyned for me to what ende the gods haue created me whether it be good or no who are borne in sin not new borne in holines who haue neither teaching or knowledge of life neither promis of the same But a christiaÌ„ man being taught y death is the entre to lyfe that he is ordeyned to lyue with Christ created to be partaker of his glory regenerat sanctified by him with promis of blisse inestimable if he after all this retorne to the same loue of lyfe feare of death y is in the gentil what doth he then else but practise to be come a gentil heathen again selling away his enheritaÌ„ce for lesse then a messe of potage and renouÌ„cing his priuiledge whervnto he is singularly and especially called But as we haue sayd before weaknes may be a great cause to make a man feare death lack of beléefe a greater but yet are they not the greatest for perfect loue ouercoÌ„meth weaknes increaseth reuiueth faith wher loue is whole sounde the rest is soone recouered if it be lost or increased if it be decated But if loue be either deuided betwene god this world lyfe present or wholly traÌ„slated froÌ„ god vnto things traÌ„sitory How should a man be content to parte froÌ„ y he loueth and séeke that he careth not for sithe it is so true saying that where the man loueth he lyueth and vnpossible is it that who so is delited here possessed with the loue of this lyfe should willingly heare of death which can onely be welcome to them that therby desire to be with Christ whom they loue better then theÌ„selues or this lyfe so can be coÌ„tent to leaue the good for the better their welbeloued for the best beloued or y they estéeme light they entirely and tenderly loue For if it be asked what is the thing of such force y is able to make a man content to forsake his goods his liuing him selfe and his life if we will answere truely and in fewe words we must say it is loue nothing else which wher so euer it be faâ—…ed ma keth al other things séeme nothing in coÌ„parison of that it lyketh And herein to vse some exaÌ„ples it was none other thing the made the Philosopher cast himselfe into the burning fire of Aetna nor the Romain getleman-on horse backe to leape in wher y earth gaped the young man after y reading of Platoes booke to break his neck So many captains souldiers wyllingly wittingly to goe to their death but loue They louid somthing better then lyfe the wysest their couÌ„try and frendes whome they would preserue thother fame and as they called it immortalitie the lightest vayne estimacion glory but euery one somwhat wherewith they were ledde Sith theÌ„ loue is of such force as y same is able to bereue a man not only of his goods treasure but also of his lyfe and that by his owne will and coÌ„sent the right waye to learne coÌ„tentidly to receaue death when god sendeth it is to learne to employ wel fasten our loue wher it should be is due that is vppoÌ„ god and the lyfe to come louing that onely for it selfe and other things so much and so farre as we neither change nor remoue y out of his place which lesson if it be not onely beleued but practised maketh the lyfe godly and comfortable and the death easy And who so euer marieth him to the loue of the world following y desires thereof and making the desyres of it his delight that man may speake boldly of death vntil it come But when he shal stand vpon his gard to receue the assault he must will vndoubtedly shrink shew him selfe a weake souldier lacking the armour that should theÌ„ defend him for if faith his buckler byd him be strong thinck vpon the coÌ„quest that Christ his captaine hath made vpon that triumph y is prouided for him his owne hart coÌ„science which is néere him than his armour will saye all that is prouided for such as beare their loue true hart to their onely captaine whome they promised to serue for such as before in the time of theyr seruice dyd resist his enimie his atteÌ„ptes and not for such as yelded themselues prisoners vnto him content to be in his Campe and to fight vnder his banner His sword which is the worde of God being not well handeled of him before nor much occupied wyll then agrée ill with his hand he for lack of exercise not able to giue a strong blow therwith his curates of charitie so thin that eache dart arrow shal perce it his helm of hope vnlyned neither wel fitting to his head nor able to kéepe of the force of the byll Is it possible think ye y a souldier thus armed besides this not exercised in feates of warre shold withstaÌ„d a mightie stroÌ„g practised wel armed man no verely He wil either runne away if the grouÌ„d serue him or with shame be takeÌ„ prisoner and captine When I consider the maner of dying of such as were in gods fauour of whom we reade in the Scriptures old new coÌ„pare our selues with theÌ„ how willing ready glad they were to leaue this lyfe how loath backwarde sory we are for the greater part to doe the same I meruaile we should be called one mans children that are so vnlyke in condicion Moses being tolde he should no longer lyue therefore to prouide his successour dyd w his own hands ordre appoynt Iosua without coÌ„playnt sorow or token of gréefe prouiding for theÌ„ that shold lyue as it were nothing thinking on him selfe Isaac byd his sonne go hunt prouide gett him meat that he might blesse him before he dyed The lycke coÌ„tentacioÌ„ appeared in Iacob Tobias Dauid sundry other whome we finde not onely neuer to haue shunned death
hym selfe lyued wyfe and friends wit strength goods and reuenue with other lyke which to inioy men desire to liue good giftes are to be taken thankfully at the giuers handes and so long to be kept as may stand with the giuers will and good contentation but as no ciuil gyfte deliuered vpon condition may curteously be required beyond and agaynst the gyuers mynde although he be our equal or inferior so Gods giftes who oweth no man ought and giueth all without cause haue much more this condition to be rendered at his call fréely and willingly as they were deliuered or rather lent which giftes of his as loue tokens should not serue to make vs wishe long to be from him for then is his loue ill recompensed but should make vs desire to bée with hym and to sée him of whom we haue receiued them As the Prince who sendeth to his seruant being in a forren countrey farre from him Iewels precious in token of remembrance doth therby moue a kynd louing seruant the sooner to return to y presence of so good mindful a Lord especially if y presence of his sayd Lord shal be infinitly more worth to him then all his former tokens for although it bée not blame worthie for any man to vse Gods gifts to delite in theÌ„ yet if he loue the gifts forget the giuer he is very vnkynd if he loue both the gifts the giuer vnlesse y one loue so farre surmount the other that in comparison of the greater the lesse be drowned appeare nothing that loue is disordered taking good for the best resting where it should begin I leaue here vnsaid that health and strength of bodie may impayre by sickenesse wife be lost by death friends turne to enimyes goods and reuenewes casuall suche as may decay or without desert be taken away to the occasion of great heauines sorow of al which who so maketh otherwise his accompte is farre deceiued so that to leaue them whole vntouched of any mishap before rehersed and many other that may chaunce is not lost but gaine This haue you made me in an argument handeled by many men excelent in vertue learning and wit put my pen to the booke that is to say to paynte after Apelles and graue after Lysippus which wise Artiâ—…cers euer shunned to doe But bicause you sayd that circumstances might commend the matter and the loue of the writer moue you the more attentiuely to read although I haue not satiâ—…ed my self in the argument yet haue I gone about to satisâ—…e your affection Wherein as loue hath caused me to doe against my will so must the same moue you to â—…eare withall that is to little or to muche and so amisse which is all I feare And therfore doe recommend the same to be corrected by men of better iudgement and your selfe 〈◊〉 the tuition of the almightie FINIS â—…ier 20. Of the vileneâ—… of mans substance Eccle. 3. Iob. 10. Gene. 3. Of the vice of Conception Iob. 14. Psalm 50. 〈◊〉 Io. 1 Rom. 5. Of the vveaknes of the 〈◊〉 Of the paiâ—…e of child berth the crying out of the Infanâ—… Gen. 〈◊〉 Cen. 35 1. Reg. 4. Ioan. 16. Of the naked nesse of man Iob. 1. 1. Tim. 6. What fruites a man bringeth forth Of the discomodities of age and the shortnesse of lyfe Sapi. 9. Eccle. 1. Pâ—…alm 89. Iob. 10. Of the paines and labors of men Of the study of vvise men Of the sundry studies of mâ—… Eccle. 2. Of sâ—…ndrie greeâ—…es Iobe 19. The misery of the poore and ritch man. Mat. 6. Of the misery of maryed vnmaryed folkes Mat. 19. Exod. 28. 〈◊〉 Cor. 7. 〈◊〉 Reg. 12. 1. Cor. 7. Mat. 5. 〈◊〉 Cor. 7. Pro. 8. Mat. 19. â—…en 2. Of the misery both of good and bad Timo. 3. Heb. 11. Cor. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hâ—…b 〈◊〉 Psal. 118. Psal. 98. Psal. 119. 〈◊〉 Cor. 〈◊〉 〈◊〉 13. Of the enemies to man Iob. 7. Galâ—… 4. Ephe. 5. 〈◊〉 Pet. 5. Hier. 9. Gene. 3. Sapi. 5. Luc. 21. Gen. 〈◊〉 〈◊〉 76. 〈◊〉 〈◊〉 Gen. 〈◊〉 Deut. 〈◊〉 Of the prisoâ—… of the Sowlâ—… Rom. 7. Psalm 114. Of the shortnesse of mirth and ioy Eccle. 18. Iob. 21. Iob. 1. Pro. 14. Iob. 30. Eccle. 7. Eccle. 1. Ibidem 2. Of the neighborhood of death Eccle. 14. Eccle. 4. Of the terror of dreames Daâ—… 〈◊〉 Leuit. 15. Of compassiâ—… Of sodeyne mishappes Pro. 27. Eccle. 3. Of the innumerable kinds of diseases Of sundrye kindes of torments Hier. 〈◊〉 Of a horrible fact that a woman dyd to eate hir owne childe Howe some times the innoceÌ„t is punished the gyltie is absol ued Rom. 11. Of the blame full culpable procedings of lmaÌ„s conuersacion 1. Iohn 2. Of couetousnesse 1. Tim. 6. Of vniust rewardes Esai 1. Esâ—…y 1. â—…ze 2â—… Deut. 16 Of the acceptation of persons Esai 1â—… 〈◊〉 〈◊〉 〈◊〉 13. 〈◊〉 3. Hier. 〈◊〉 Deut. 1. Acts. 10. Of the 〈◊〉 of 〈◊〉 Math. 10. 〈◊〉 〈◊〉 Psal 〈◊〉 〈◊〉 〈◊〉 â–ª 〈◊〉 〈◊〉 Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 27. 〈◊〉 the couetous man can not be 〈◊〉 〈◊〉 Cor. 6. 〈◊〉 the 〈◊〉 〈◊〉 of riches 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gainst 〈◊〉 Num. 22. 10. 7. 〈◊〉 〈◊〉 4. Reg. 5. Zach. 9. Of the superfluous carefulnes of theÌ„ which be couetous Iob. 14. 1. Tim. 6. Math. 6. Luke 22. Of 〈◊〉 Pro. 13. Eccle. 14. 〈◊〉 Iohn 5. Why couetousnesse is the seruitude of Idolles Ephe. 〈◊〉 Of the properties of a couetous maÌ„ Eccle. 4â—… â–ª Of the wicked possessings of ryches Eccle. 8. 31. Psalm 71. Math. 10. Act. 3. Esai 2. 〈◊〉 Ibidem 25. Of vnlawfull wealth Gen e. 1â—… Iob. 〈◊〉 Psalm 3â—… Of the vncâ—…rtayntie of riches Luke 22. Psalm 38. 39. Iob. 3. Psalm 48. Of gluttony Eccle. 14. Eccle. 1. Eccle. 37. 2. Cor. 6. Examples against Gluttony â—…en 3. 23. 40 Marc. 6. 4. Reg 〈◊〉 Dan. 3. Exod. 23. Psalm 77. Ieremi 4. Luc. 16. Ã’f druncken nesse 〈◊〉 3â—… Eccle. 31. Ose. 4. 〈◊〉 〈◊〉 〈◊〉 30. Hier. 35. Luc. 8. Example against drunckennesse Gen. 9. 10. 2. Reg. 13. Iudith 13. Pro. 25. Esay 13. Esa. 22. Esa. 28. Of Lechery Apo. 22. Osee. 7. 1. Cor. 6. Pro. 3. Of the gene ralitie of Lechery Iob. 40. Of the sundry sortes of lechery and their paines Gen. 10. 34. 38 Num. 25. Iudi. 19. 20. 1. Reg. 2. 4. 11 Dan. 13. Gen 35. 49. Iud. 16. 3. Reg. 11. Eccle. 9. 1â—… Pro. 7. The punishment of this vice Gen. 18. Of the ambycious man. Of the ouer great couetousnesse of Ambitions men An example of ambition Of the short miserable lyfe of them which be in aucthoritie Psalm 3â—… Eecle 10. Of the sundry properties of proude men Of pryde and the fal of Lucifer Sap. 3. Eccle. 10. Esa. 14 〈◊〉 2â—… â–ª Iob. 24. Apo. 1â—… Lukâ—… 10. 14. Of the arogauÌ„ce of meÌ„ Daniell 4. Psalm 48. Geâ—… 11. 1. Reg. 7. â—…est 7. 2. Macch. 1â—… 9 â–ª Iudi. 6. Of the