many impieties false religions monsters of iniquities so many periuries blasphemies adulteries among men professing Christianity This the Prophet in the person of God admireth Esay 5. when after he had described Gods goodnesse and diligence in dressing his vineyard hee saith VVhat could I haue done any more to my vineyard that I haue not done VVhy haue I looked that it should bring forth grapes and it bringeth forth wilde grapes And Ieremy 2. 21. Yet I had planted thee a noble vine whose plants are all naturall how then art thou turned into the plants of a strange vine From whence hath it so many tares seeing that sinne fighteth against Almighty God of whom wee receiue all good things and in whom we moue liue and haue our being from whence then are so many tares If nothing bee so hurtfull vnto man as sinne if of sinne cometh death and eternall damnation if of sinne proceedeth all miseries and plagues in this life why are men so easily induced to sin from whence are these tares If as Augustine saith vnusquisque peccando animam suam Diabolo vendit by sinning a man selleth his soule to the Diuell receiuing as the price thereof a little transitory pleasure how spring so many tares If wee demand of the Philosophers what man is they will answer Animal rationale a reasonable creature If man then be a reasonable creature what should be more agreeable to the law of nature then to frame his life according to the rule of reason But if sin be not onely against the law of God but also contrary to the light of reason how should a reasonable creature commit daily and hourely so many sins Why I pray you did the Son of God take vpon him our flesh why did he preach teach do and suffer many great things was it not that he might destroy the works of the diuell and what are the workes of the diuell but sins and why gaue he himselfe for vs was it not that hee might redeeme vs from all iniquity and purge vs to be a peculiar people vnto himselfe zealous of good workes They therefore that serue sin what doe they else but crucifie againe to themselues the sonne of God and make a mocke of him Heb. 6. 6. From whence then are these tares from whence is this aboundance of iniquity in the world how are men so easily seduced by Sathan to receiue this pestilent tare into the ground of their hearts And surely so great at this day is the corruption of Christian manners that as in the time of pestilence we do not so much wonder at them that dye as at them which remaine aliue so now adaies we may not so much maruell at hose that liue wickedly as at the gody honest deuout c. as if it were a miracle to see them vnspotted of so great corruption So that this place ehemently reproueth the negligence â—ngratitude and extreame impiety of men and serueth to exaggerate the filthinesse and and absurdity of sinne In that the Diuell is called the enuious man Homo humanitatem significat saith a Father the word man signifieth humanity And as God so wing the good seed is called a man so the diuell sowing his tares is here termed aman not that hee is a man sequia humanitatem simulat because he faineth himselfe to bee thy friend that hee might deceiue thee when indeed hee is thy most fraudulent enemy The same arte hee vsed in deceuing of Eue as if he tendred her good and wished her felicity The like cra he vsed in tempting of Christ speakin friendly vnto him but better saith Sâ—lomon are the wounds of a friend then tâ—… kisses of an enemy He knoweth that he can effect little if hee walke vnmasked and therefore hee reacheth his poyso vnder the colour of goodnes But tal heed of him he is the enuious man H resembleth a thiefe in subtilty whic knocketh at thy dore in the night thou askest who is there hee changeth his name altereth his voice pretendeth to be thy friend that thou maiest open the dore vnto him at vnawares and so he spoileth thy house and killeth thee But what doth this enuious man hee soweth seed ex diametro contrary to the seed of God Christ sowed pouerty of spirit from whence then sprang auarice Christ sowed contempt of the world from whence then sprang so great loue of the world Christ sowed humility from whence then hath pride gotten that growth Christ sowed chastity from whence then hath whooredome fornication adulteries all licentious liuing so ouergrowne the world Christ sowed sanctifying of the Sabboth from whence then came such prophaning of the Sabboth in carousing drunkennes dauncing dicing stage playing and such like heathenish prophannes Surely the enuious maÌ„ hath done this these are the prints of his feet he hath beene heere learne to know him ex vnguibus Leonem as the Lyon by his pawes Learne here that all enuy is of the diuell it is a diabolical sin Enuy is first Ostium iniquitatis the doore of iniquity for by it death entred into the world By this was Iacob vexed of Esau Ioseph sold of his brethren Dauid persecuted of Saul Christ deliuered to the Iewes Secondly it is toxicum charitatis the bane of charity for were it not for enuy euery one would reioyce at anothers good as if it were his owne be soary for anothers harme Tolle inuidiam saith Augustine tuum est quod habeo meum est quod habes Take away enuy and that which I haue is thine and that which thou hast i mine Thirdly Enuy is putredo sanitatis the corruption of health for doe not the enuious man or woman hurt themselues most doe they not eate their owne heart and by fretting and enuying at others consume themselues Therefore God saith a father should do great iniury to the enuious man to place him in heauen where there is nothing but ioy for anothers prosperity is the obiect of enuy which euer tormenteth the enuious man and increaseth his sorrow Therefore hell is the place alotted to all enuious caitifs where they shall see nothing that they may enuy at but weeping howling gnashing of teeth Let Christians therefore far abandon and expell this pestilent vice the expresse image of the diuell and embrace brotherly loue the true badge of a Christian Fourthly wee are here taught that the wicked doe not onely hurt themselues but are also offensiue vnto others and do corrupt them For euen as the tares do draw and sucke out the humor that should nourish the wheat so the wicked by little and little consume the iuice of vertue in them with whom they conuerse He that toucheth pitch shall bee defiled therewith and a little leauen leaueneth the whole lumpe Vuaque conspect a liuorem ducit ab vua one rotten grape corrupteth the whole cluster Res maximi pretij est inter
the sword for the taking away of euill doers Exod. 21. Leuit. 24 Deut. 12. 19. 21. Rom. 13. 4. Otherwise wicked men are to be tollerated with lenity in the congregation of the godly and not by and by without discretion to bee plucked vp as this Householder heere teacheth who forbade his seruants to pull vp the tares The same Apostle counselleth Timothie 2. Timothie 2. 24. 25. 26. and that to this end Prouing if at any time God will giue them repentance that they may knowe the truth and come out of the snares of the diuell For he that is wicked to day may perhaps to morrow bee conuerted And if wicked men bee not patiently suffered they will neuer come to a laudable change saith S. Augustine Itaque si euulsi fuerint simul etiam triticum eradicabitur quod futuri essent si eis parceretur If therefore they bee plucked vp the wheate together will be plucked with them which wheate the wicked also might be if they had bene spared There remaineth a last iudgement and eternall punishment for the reprobate when the tares shall bee bound together and cast into eternall fire that is Pares paribus sociare vt quos similis culpa coinquinat paretiam poena constringat To sociate like with their like that they that haue beene polluted with the same sinne may bee tormented with the same punishment saith Saint Gregory They shall bee cast into the lake that burneth with fire and brimstone for euer Apoc 21. Into eternall fire Matth. 25. VVhere they shall haue nor est day nor night Apocalips 14. They shall bee punished with euerlasting perdition from the presence of God and from the glory of his power They shall bee cast into vtter darknesse there shall be weeping and gnashing of teeth Mat. 22. They shall say vnto the Mountaines fall on vs and hide vs from the presence of him that sitteth vpon the throne and from the wrath of the Lambe Apoc. 6 There shall be fire inquenchable the worme immortall howling lamentable stinke intollerable aspect of diuels horrible the wrath of God implacable the malice of the tormentors insatiable desperation insuperable and death eternall O then beloued that this golden sentence were ingrauen in our hearts that it neuer might bee forgotten Momentaneum est quod hic delectat aternum quod illiâ— excruciat The thing which here delighteth vs is but momentanie short and fading but the punishment for these short pleasures of sinne in the life to come are eternall and neuer shall haue an end Lastly out of the thirtie and forty three verses the sweet and most comfortable promise of the ioyes in the life eternall is confirmed by our Sauiour vnto his faithfull and elect children They shall bee gathered as the good wheate into the barne of their heauenly Father and so shall they be euer with the Lord 1. Thessalonians 4. 17. Then shall they shine as the Sunne in the kingdome of their heauenly Father vers 43. as the brightnesse of the firmament Daniel 12. 3. O sweete consolation the godly then through the angust straites of this mortall life passe to the August and ample glory by death they are not so much consumed as consummated Death to them is to bee reputed not so much a graue as a gaine when death doth launce their hearts doe laugh a blessed and true life followeth such a death according to this of the Poet Frigida mors vitam mortem rapit altera vita Mors vanae vitae finis origo bonae Cold death takes life away True life yet death subdues Death ends this brittle life Whence happy life ensues Why then should not the godly most cheerefully and with a zealous heart cry out with a learned Father O mortem beatam quae vitam etsi adimit non tamen perimit adimit quidem sed ad tempus restituendam in tempore duraturam sine tempore O blessed death which though it taketh away our life yet it doth not destroy it it taketh it away for a time to be restored in time to indure without time It is sowen heere in corruption but it shall rise againe in incorruption They that sow heere in teares shall reape there in ioy There shall bee eternall health and healthfull eternitie secure tranquilitie and ioyfull securitie happy eternity and eternall felicity The ioy of that life shall neuer decrease nor the loue euer waxe cold such a blessednesse as the eye hath not seene the eare hath not heard neither hath entred into the heart of man It surmounteth all speech exceedeth humane sence and goeth beyond all our desires Let vs striue therefore good brethren to bee the good wheate in this life that in the life to come we may bee gathered into to the Lords Barne of euerlasting blessednesse which God grant for the merits of his Sonne Iesus Christ to whom with the holy Ghost be all honour and glory both now and for euer Amen FINIS The generall diuision The particular diuision The first part Tit. 2. 14. Ioh. 15. 8. The kingdome of heauen what Luk. 17. 12. Rom. 14. 17 Psal 8. 4. Dan. 7. 13. 1. Pet. 1. 23 Ioh 1. 12. Obser and doctrines Gen. 8. 21. Luke 3 8 1 Cor. 3. 9. 2 Tim. 4. 2 Phil. 2. 13. Ioh. 15. 16. Seneâ— Heb. 6. 7. Deut. 32. Amb super Luk. 3. Against ingratitude Esay 1. 1. 3 An example Simile Elianus 〈◊〉 hist lib. 5. Wis 16. 29. Seneca de benefic Eras apoph lib. â—… Euseb Chrys hom 1. act 1. Hier. in epist ad Neop 1. Cor. 2. 1. 3. Ber ser 16. in Cant. Psal 78. 2. The secoÌ„d part The tares what Obseru doctrine Chrysost in Mat. 1 Pet. 5. 8. Iob. 1. 6. Apoc. 12. 12. The Diuell three maner of wayes hindreth the fruit of the word The definition of sleepe Two things to be considered 2 Cor. 6. 1. Simile Hob. 12. 15 Verse 12. Eph. 4. 14. 1 Ioh. 2. 11. Eph. 5. 12. Luk. 12. 19. 1. Pet. 5. 8. Pro. 22. 13. Mar. 13. 37. Luk. 12. 39. 1 Thes 5. 5. 6. Luk. 12. 36 Luk. 12. 40. Eccles 22. Simile Apo. 16. 15. Matth. 25. Luk. 12. 37. Apoc 3. 3. Simile In how many respects this negligence is hurtfull Similiun congeries Luk. 14. 16 Old father Time hath haity locks before but not behind Cato Ioh. 9. 4 2 Cor. 6. 2 2 Thes 5. 6. The third obseruatioÌ„ Iamees 4. Ephes 6. Simile Obser 4. Augustine Greg. lib. 32 moral cap. Isidor lib. 3. de summo bano 1 Pet. 5 Ephes 6. Iames 4. Ser. 12 sup Psal 91. Simile Ibid. Ser. 11 Laert. lib. 1. Obseru 5. Two causes of all euill Lib 1 de summo bono cap. 2. Ioh. 8 Eze. 33. 11 God not the author of euill Obiect Exod. 4. 21 Exod. 11. 10 Answer Aug. con Faustum Obseru 6. Iefoelix lolium â—â—…r steriâ—â—â—â—minantâ—â— auâ—â—e Virg. Hos 5. 1. Prou. 29. Mab. 2. 9. 11 12. Eccles 10 14. 1. Pet. 5. 5. Iames 4. Matth. 11. Ioh. 19. 20 21. Augustinus super Ioau In Epist Phil. 2. 6. 7. 8. Augustiue In corpore Lentum protrahit heu moriens qua carperis hectice febrim Iob. 20. Reasons why wre should flye fornicatioÌ„ The horriblenesse of this sinne Ephes 6. 14 Casling two-fold 1. Pet. 5. 5. The first part of the armour 1 Tim. 1. The secoÌ„d part The Breast-plate of righteousnesse 1 Ioh. 3. 9. Luk. 12. 35. The third part our feet shod The fourth part of the armour 2 Sam. 11. 1 Pet. 5. 5. 1 Ioh. 5. 4. Question Answer The fifth â—rt 1. Thes 5. 8. Rom. 8. 24. Aug. super Psal 3. Greg. in mora The sixth part of this armour The word of God Mat. 4. 1. Pet. 5. Ephes 5. 5. 1 Cor 6 10 1. Ioh. 5. 19 1 Ioh. 1. 7. Ioh. 3. 16. Rom 3. 28 Math. 28. 6 The seueÌ„th part of this armour Esay 29 Obseru 6. Aug. de bapt lib. 5. 1. Cor. 1. 5 c. Cyprian lib. 3. Epist 38. 2. Tim. 2. The third part Aug in quest super Mat. Prosopopoeia is a faining of a person to speake Obseru doctrine Esay 5. 4. Ier. 2. 21. Aug. in Rom. 7. Tit. 2. 14. Heb. 6. 6. Simile Obseru 2. Note the subtilty of Sathan Mat. 4. Mark 1. 12 Luk. 4. 8. Simile The Diuell contrary to Christ Obseru 3. The gate of iniquity Enuy a diuelish sin The bane of charity Augustine The corruption of health Obseru 4. Eccles 13. 1 Cor 5. Iurenal Sa. 2. Greg. Mor. lib. 1. Greg. Hom. 12. in Eze. Luke 9. 54 Rom. 10. 2 The exposition Obseru doctrines Hieroâ— Ezech. 33. Chrysost super Mat Lactantius Valer lib. 1 cap. 2. Psal 7. 12 Greg. Mâ—r. 19. cap. 21. Rom. 2. Vers 29. 30 A question Answer Rom. 13. 4 2 Tim. 4. 2. 1 Cor. 5. 5. 1 Tim. 1. 20 Exod. 21. Leuit. 24. Deut. 12. 19. 21. 2 Tim. 2. 24. 25. 26. Nisi patienter cum mali sunt tolerentur ad laudabilem mutationem non perueniunt c. Aug. quest in Matth. Ex vers 30. 41. 42. Obseru 5. Gregorius Apoc 21. Matth. 25. 2. Thes 1. Math. 22. Apoc. 6. Aug. Ser 26. ad frat in Erem 1 Thes 4. 17. Dan. 12. 3. 1 Cor. 15. Psal 126. 1 Cor. 2. 9.
on In vaine hast thou receiued thy soule the grace of God the good seede if thou directest not the same to the desires of heauenly things to the fruite of good workes for the obtaining whereof the soule was created other graces giuen of God But to come to some particular men are said to sleep when they neglect abuse the grace of God the good seed whiles they hearken not to the coūsel of the Apostle Take heed that no man fall away from the grace of God Heb. 12. 15. that is that hee abuse not the good seede and neglect the vse thereof Let no roote of bitternesse spring vp and trouble you saith he For euen as through the negligence of the husband mā many noy some weeds spring vp which hinder the growth of the good seed and fret away the corne so the growth of the tares of vices hinder the operation of grace Wherfore said the Apostle a little before Lift vp your hands which hang downe and your weake knees that is shake off all drow sinesse and negligence Who would not iudge that their faith sleepeth yea that it is dead which neuer sheweth forth the vitall motions of godlinesse which are wauering suffer themselues to be carried away like children with euery winde of vaine doctrine by the deceipt eraftinesse of men whereby they lay waite to deceiue Ephes 4. Of which number are they that reuolt from the Gospell to Papistry and wrest religion and the Scriptures vt Lesbiam regulam as the prouerbe is or frame their profession as a nose of waxe vnto all fashions to please mens humours and to serue their turne Doth not their hope sleep which is not fixed on the inuisible heauenly good things which should allure them to the loue of a good life Seemeth not their charity to bee extinct which kindleth no sparkes of the loue of God and of their neighbour in their hearts Doth not their wisedome and reason only proper to man sleep whose office is to foresee imminent dangers discerne betwixt good and euill and to prouide for the life to come when they liue so supine and carelesse of their soules and willingly suffer themselues to be caught in the snares of Sathan He sleepeth yea he is in a dangerous sleepe which liueth in enuy hatred and malice of his neighbour Hee that hateth his brother is in darknesse saith Saint Iohn The carnall filthy lecherous and licencious liuer sleepeth which is not ashamed to commit that filthinesse which a good Christian should bee ashamed euen to name saith the Apopostle Eph. 5. 12. The couetous worldling sleepeth yea and that sweetly as he thinketh when he saith Soule liue at ease eate drinke and take thy pleasure thou hast much goods laid vp in store for many yeares Luk. 12. 19. but the spirit of God intituleth them by the name of fooles saying Thou foole this night shall they fetch away thy soule from thee and then whose shal those things be which thou hast prouided verse 20. The glutton drunkard whose God is his belly sleepeth whom the Apostle Peter stirreth vp with the consideration of his danger saying Be sober and watch for your aduersary the Diuell as a roaring Lyon walketh about seeking whom he may deuoure The negligent secure and sluggish Christian sleepeth who taketh no care of his soule but setteth it vpon sixes and seuens of whom saith Salomon The slothfull man saith a Lyon is without I shall be slaine in the streete Pro. 22 to him all things seeme hard all things pertaining to godlinesse and deuotion seeme vnpossible hee can finde no time as yet to arise from his sins no time with him is fit for repentance But beloued the spirit of God who best knoweth the importance heereof is in nothing more frequent and earnest then in exhorting vs vs I say which are regenerate in Christ the good seede the children of the kingdome to vigilancy and watchfulnesse that we giue not place vnto the Diuell Christ cryeth out and repeateth it againe that hee might impresse it in our memories VVatch saith he and what I say vnto you I say vnto all mē watch Againe if the good man of the house had knowne what houre the thiefe would come hee wold haue watched and not haue suffered his house to bee digged through Luk 12. 39. So that vessell of election Saint Paul reasoneth and exhorteth Gods children saying Yee are all children of the light and of the day we are not of the night neither of darknesse Therefore let vs not sleepe as other doe but let vs watch and be sober 1. Thess 5. 5. 6. And our Sauiour againe counsaileth saying Bee yee like vnto men that waite for their maister when hee returne from the wedding Luk. 12. 36. Nothing truly might more significantly be spoken to incite vs to perpetuall vigilance Seruants doe neuer with greater carefulnesse waite for their maister then when the solemnity of his mariage being ended he returneth home to dinner that nothing bee wanting but all things necessary bee prouided and in reedinesse for such a feast So should all true Christians be euer vigilant waiting for the coming of the Lord that they be not found vnprepared For the son of man will come at an houre when yee thinke not Now let vs see how dangerous and hurtfull it is vnto vs not to watch but liue securely whiles we are in the warfare of this life The enemy now seeing our supine negligence aud stupide carelesnesse of our soules now bestirreth him hee will not loose this fit oportunity this is Sathans sowing season now he casteth abroade his tares now he prepareth his ground that is the hearts of the wicked to receiue his pestilent seede as thou mayest easily perceiue if thou obserue the manners of wicked men if thou seekest at that time to awake them admonish them of their dangers they will perhaps heare approue thy sayings but being pressed downe with the weight of wicked custome they betake them againe to their sleep as the wise man saith who so telleth a foole of wisedome is as a man that speaketh to one that is asleepe Ecclesiasticus chap. 22. As one that is sicke of a feuer to whom sleepe is very hurtfull if thou pull him and with noyse stirre him vp and tell him that sleepe nourisheth and increaseth his disease hee lifteth vp his drowsie eyes and heareth thee but being ouercome with the force of the hurtfull humour hee is drowned againe with sleepe So it happeneth to those that are plunged in the sleepe of sinne and pleasures of the world if wee call vpon them lay before them death iudgement hell perpetuall torments prepared for the wicked their sinnes committed the danger of suddaine death c. Heauen and the most blessed reward prepared for the godly c. they will heare this and confesse it to bee true but being ouercome with the violence
things but God is optimus the soueraigne good for he is essentially good of whom are all other good things therefore it is of the nature of the diuine goodnesse to doe alwaies that which is good But why then wil some say is God said in scripture to harden the heart of Pharaoh for thus it is in the Hebrue Exod. 4. 21. Vaani achazek I will harden his heart Againe vatachazek the Lord hardened Pharaohs heart Exod. 11. 10. This is attributed vnto God not that God is the author of induration insomuch as it is euill and worketh that which is euill but because God vseth well these euils and doth gouerne them that are hardened to some good end Sathan hardeneth by suggesting and perswading man hardeneth himselfe when hee consenteth to the entisements of Sathan and by his owne will turneth himselfe from God God hardeneth by forsaking So saith Saint Augustine Diabolus suggerit homo consentit Deus deserit The diuell suggesteth man consenteth and God forsaketh And this to a modest minde may suffice Here note that the deuil soweth three most pestilent seedes in the world which are signified in the nature and property of tares which the Arabians call Zizania the Greekes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Lolium in English Tares Iuray or Dainell The Physitions say that tares haue these three properties vim acutam ventosam ac veneâ—â—sam an acute a windy and a venemous qualicie In that they haue an acute or subtile quality they resemble couetousnesse which euer carieth with it the very mystery of deceit fraud and subtilty to deceiue the simple They are compared vnto Fowlers Hose 5. 1. the simple and plaine meaning men are but as birds for their nets VVhoso flattereth his neighbour with his lips spreadeth a net for him They are like a sharpe rasour which quickly shaueth away the haire so the crafty couetous man soone spoyleth the simple of all that he hath So great at this day is the growth of this pestilent tare in the world that it hath almost choaked vp the good wheate of simplicity and plaine dealing among men Such hath been the wonderfull industry of the enuious man in sowing his tares But let these crafty Foxes remember yea let them with a feeling heart remember the terrible wo pronouÌ„ced by God himself against them Hab 2. 9 VVo be vnto him that coueteth an euill coue tousnesse into his house that hee may set his nest on high and escape the power of euill For the Hone shall cry out of the wall and the beame of the timber shall answer it wo vnto him that buildeth a Towne with bloud and erecteth a Cittie by iniquity In that they haue a windy property is signified pride and ambition which also is one of the Diuels principall tares for he knoweth well how true this saying of the wise man is Pride is the originall of sinne and he that hath it shall powre out abhomination vntill hee bee ouer thâ— own Eccles 10. 14 Foâ— God resisteth the proud and giueth grace to the humble 1 Pet. 5. 5. Which if wee consider the different end of pride and of humility we may plainly see in proud Lucifer and in humble Christ in aspiring Eue and in the lowly virgin Mary in the high minded rich glutton and in vlcerated poore Lazarus in the proud Pharisie and in the penitent Publicane In these we may easily see how well God liketh of this filthy tare of pride There was not a greater by Christs owne testimony among womens children then Iohn Baptist yet behold his wonderfull humility hee answered to the Iewes in negatiues Non sum non sum non sum saith a Father I am not I am not I am not But contrariwise the proud man and woman which are indeede the worst and least among all womens children stand all vpon affirmatiues and say stil in their owne conceits I am I am I am they will not loose one inch of their conceiued reputation Wel saith Augustine Excelsa est patria humilis est viatqui quaerit patriam quid recusat viaÌ„ Our heauenly country is high but the way is lowly hee that seeketh his country why refuseth hee the way Againe O quam excelsus es Domine sed humiles corde sunt domus tuae O how high art thou O Lord yet the humble in heart are thine house O that these proud peacockes would set before their eyes the example of the Sonne of God VVho being in the forme of God made himselfe of no reputation and tooke vpon him the forme of a seruant he humbled himselfe and became obedient vnto the death c. Philippians chap. 2. vers 6. 7. 8. Quid tumescis homo saith Augustine O pellis morticina quid tenderis O sanies foetida cur inflaris why art thou proud O man why art thou extended O thou dead skinne thou stincking corruption why art thou puffed vp thy Prince is humble and art thou proud thy head is lowly and shall the members bee high minded A certaine Phylosopher being asked of one Quid sum quid fui quid ero what I am what I was what I shall bee answered Sperma foetidum vas stercorum esca vermium Stinking sperme a vessell of dung and meate for wormes Surely me thinkes it should bee sufficient to cut the combe of pride and strike the sailes of ambition if wee would but call to minde that our conception is sin our life misery and our end rottennesse and corruption In that the tares haue in them vim venenosam a poysoned quality as it may appeare in that whoso taketh the same into his body it maketh the head light and the body to swell is noted the infectious sinne of whooredome and fleshly lust another filthy tare wherewith the Diuell hath poysoned and killed much seede of vertue in the world This noysome tare so infecteth the minde and choaketh all graces that it breedeth a consumption of all goodnesse in the soule where it is sowne It is as Lenta phtisicorum febris like a feuer hectike which cleaueth to the marrow of the bones consumeth the body and neuer endeth but with life it selfe His bones are full of the sinnes of his youth and it shall lye downe with him in the dust saith Iob. chap. 20. which is by the iust iudgement of God that they which haue beene the destuction of many souies by alluring them to the consent of their filthines should also make wrack of their owne soules and so animam pro anima reddaÌ„t pay soule for soule Hereof speaketh a certaine Father that the Diuell hath espoused iniquity to himselfe and of her he hath begoten many daughters as Hypocrisie which he hath marryed to all dissemblers and false brethren Rapine and oppression to great men Vsury to Citizens Craft and deceit to Aduocates Pride to rich men c. But his daughter