Two guides to a good life The genealogy of vertue and the nathomy of sinne. Liuely displaying the worth of one, and the vanity of the other.

The Anathomy of Sin, discouering the whold bodie of Imperfection and pollution,

THat captain that looks for victorie, will striue to knowe the number, strength and fortifica∣tion of his enemies, the better to prepare his force against them: the like may be saide of a Christian Souldier, in the conflict of this life, when he once per∣ceiueth the sleights and oppugnations wherewith his enemies, the world, the Flesh, and the Diuell astaile him hee will prouide himselfe accordinglye, to withstand their violence: This cannot better be performed, than by consul∣tation, first, to vnderstand what sinne is, and the diuers braunches thereof,

and then to bee well acquainted with his opposites.

What Sinne is.

SInne may bee definde to bee the transgression of the Lawe, his Ca∣pitall heads are in number seauen: namely, Pride, Couetousnesse Luxury, Enuie, Gluttony, Wrath, and Idlenes: which are auoided by seauen contrary vertues: as humilitie, liberalitie, Cha∣stitie, Charitie, Abstinence, Patience, and Deuotion.

Thus knowing what sinne is, wee must next seeke and study how to shun it, which cannot better bee effected then by learning how to detest it.

How to detest Sinne in general.

COnsider that it is as venemous as Hydra, as prodigious as the head

of Gorgon, as infectious as the bloud of Nessus, as fatall as the Night Rauē, as loathsome as the Leprosie, as full of torment as the heart of Titius, as gree∣die as the Iawes of a hungrie Lion, and as deuouring as the deepe sea. Beside all this, the World erected to vs for a blessing, through sin becoms a cursse: that created to the Image of God, tho∣rough sinne, we are made as ouglie as Diuels; that so often as wee sinne wee strike our maker on the face, & finallie being adopted heires of heauen, tho∣rough sinne, we are cast out as bonde∣men for hell.

How to auoide Sinne in generall.

THe first remedie against sinne, is pouertie, because Riches are the Winges and armes of Concupis∣cence, which being clipt and restrai∣ned by want, wee cannot so easilie flie

into the bosome of pleasure, nor appre∣hend her dalliance: prouided that it be true and godlie pouertie, which neuer diuerts from Faith, vpon anie extremi∣tie whatsoeuer.

The second remedie is comtempt of the World, least opening our eares to the vaine praises of mens lips, or aduan¦ced to sudden honour and estimation, our hart sucke in the poison of selfe con¦ceit, whereby we thinke our own ex∣cellencie a sufficient dispensation for sinne.

The third remedie, is to make elec∣tion of such a State of life, as offereth the least occasion of il; for whosoeuer followeth the common course of the World, can hardlie performe anie ac∣tion tending to the sinceritie of life.

The fourth remedie, is the auoiding of peruerse companie, for the wicked will infect the godlie, as one bough of a tree, being set on fire, consumeth the rest.

The fift remedie, is to shun the op∣portunity of time and place, as he that sees not riches, nor commes into the house of Luste, is lesse troubled with their seuerall temptations.

The sixt remedie, is the breath of of∣ten and deuout praier, which like vnto a sharpe Northeast wind, nips sinne in the verie springe and blossome of his strength.

The seuenth remedie, is tribulation and aduersitie, for as blacke pitch be∣ing brused becomes white, so the spots gotten by sinne, are purged cleane a∣way by tribulation.

The eight and last remedie, is a con∣tinuall meditation, that wee muste all once die, and after come to iudgment, where euerie one shall bee rewarded according to his works, they that haue done well with eternal happinesse, and they that haue done ill, with torments that neuer shall haue end.

Of vertue in generall.

VIrtue, is a proportion and vpright∣nesse of life agreeable to reasonne, and consisteth in mediocritie, as Vice doth in excesse or defect: It is neither subiect to Fortune, sclander, sicknesse, olk-age, aduersitie, or tyrannie.

Of vertues there are two kindes, con∣templatiue and morrall: contempla∣tiue, which is a quiet and setled behol∣ding of all those good things gathered together by reason, and approoued by iudgement: and morrall, which consi∣steth in the practise and dispersing of those good thinges to the benefite of humane societie; so that it is not suffi∣cient to thinke well, but to doe well. And the bodie of vertue is of that na∣ture, that it must be complet, not found of one lim, and lame of another.

For if either chastity shall be without humility, or humilitie without chasti∣tie,

when god doth as well detest pride as vncleannes, by what meanes shall proud chastitie be acceptable in his sight, or vnclean humility, good things are not pleasing to God, which are spotted with the commixture of euill: as for example, to liue soberly, and to be asleepe to good workes, or to exe∣cute good works and liue licentiously are both vaine.

Therefore the tree of vertue muste florish in euerie brāch, In which sence it will be as a shelter in time of neces∣sitie, and a hauen of peace to the con∣science. Nowe to the particuler wea∣pons, wherewith synne assaileth the sacred person of vertue.

Of vice in particular, and first of pride.

PRide is saide to be the tympanie of the soule, because it is a puffing vpp of the heart and mind, proceeding frō the opinions of some good thinge in vs

more then in others.

The roote of pride is riches, Nobili∣tie, Fame, Knowledge, Strength, Ho∣nor, Beautie, good successe, Delicate feeding, fine clothing, Health, sharpe∣nesse of wit, and such like.

His companions are Enuie, Anger, Impatience, Indignation, Selfe-will, Obstinacie, &c.

Pride is said to be full of Enuie, be∣cause the proud man thinketh himselfe onlye the worthiest, and that euerie mans greatnesse is a hindrance to his. Of Anger by supposing himself neuer so well thought of as he deserues.

Of Impatience, in that hee will not suffer himselfe to be reproued, but will haue his vices accounted vertues, and looke to be commended for them.

Of Indignation, as esteeming (in cō∣parison of himselfe) euerie man vnwor¦thy of any good that befals him.

Of Obstinacie, by stiffely holding of his owne opinion, notwithstanding

anie authoritie or proofe alleadged to the contrarie.

Those men are most subiect to pride, that are most rude, most abiect, moste inconsiderate, moste hastie and head∣strong: for such as are wise, sharpewit∣ted, considerate and well staied, doo looke into themselues, and finde no∣thing in them worthye to make them swell or looke bigge with pride.

This sinne of all other sinnes is the most dangerous, because other sinnes proceed from euill deedes, but pride is to be feared, euen in good & vertuous actions.

Of pride there are nine branches.

PResumption, Obstinacie, Hypocri∣sie, Boasting, Ingratitude, contempt of others, Disobedience, Ambition, and Curiositie, and of euery of these in particular.

Presumption what.

Presumption is taken three maner of waies. First, when a man rashlie by a∣ny interiour qualitie or exteriour acte, doth enterprise a worke that is aboue his skill or calling.

Secondly, when a man thinketh him selfe better, or more wise or worthy of temporall gifts than another.

Thirdly, when a man will not be re∣prehended by another, of any thinge that he hath either done or said amisse, but blindly goeth on in his sinnes, and thinketh himselfe most safe, when hee is in most danger.

Obstinacie what.

OBstinacie is, where a man esteming himselfe better than another, hol∣deth his own opinion hard (as it were) by the teeth, and will not submit vnto the iudgement of the wiser.

Obstinacie is of two sorts: first, whē a man refuseth to confesse his falt, how

grose or palpable soeuer it be.

And secondly, when hee striueth to make it lighter than it is, or lay it vpon the backe of another.

Hypocrisie what.

HYpocrisie is, when a man is inward¦ly in himselfe wicked, & yet would outwardly seeme vertuous.

Hypocrisie is of three sorts: first whē a man for feare of worldly shame, seeks to couer and dissemble the circūstance of his synne, when hee ought rather to confesse it.

Secondly, when a man dooth accuse himselfe in the ptesence of others for a notable synner, that so hee may seeme deuout, religious, and humble, when as in hart he is full of deceipt, violence and craft.

And thridly, when a man will inde∣uour himselfe to doe good workes, to no other end but to be praised of the World.

Boasting what.

BOasting, is to extoll our selues in wordes more than cause is, or that we are worthy of.

Boasting is of three sortes, first, when we do shew our selues proud and arro∣gant in respect of temporall goods, as of wealth, great offices, costly raimēt, or in respect of giftes of the bodie, as of beautie, strength, health, and such like: or in respect of the guiftes of the mind, as of knowledge, sharpenesse of wit, perfection of memory, &c.

Secondly, when we make a repeti∣tion of our good workes, or graces, more for vaine-glorie and to winne re∣putation in the worlde, then for good example or to the glorie of God.

And thirdly, when wee publish out of our owne mouthes in ostentation, how rich we are, of what authoritie & dignitie, thereby to terrifie others and

make them to submit vnto vs, which kind of pride is most odious, insomuch as God hath not bestowed those bles∣sings vpon vs to boast of, but to relieue the wantes of others, and to defende their necessities and wrongs.

Ingratitude what.

INgratitude is a sinne, whereby wee suffer the remembrance of a benefite or good turne to slide away or bee for∣gotten.

Ingratitude is of twoe sortes, firste when we neither acknowlegde nor re∣quite a good turne.

And secondly, when wee are not so contented, but wee hate and secke to hurt him that hath done vs good: for this we need no further example then of those, that neither acknowledge nor giue God thankes for his benefites bestowed vpon them, but go about to returne his loue with blasphemie and contempt.

Contempt of others what.

COntempt of others, is to despice all men in respect of our selues.

Contempt is of two sorts, first when through a certaine nicenesse wee con∣temne such as are poore sickely, igno∣rant and sinners, because we are not, or at least thinke we are not touched with any such imperfection.

But to checke this kinde of pride, let vs consider & we shal find these things ordinarily incident to al men, and that we either haue or may be subiect vnto them as well as others.

Secondly, when wee depise the au∣thority of our superiors: and to check this kind of pride, we may take the ex∣ample of brute beastes, the horse will acknowledge his rider, and the dogge will feare his maister.

Ambition what.

AMbition, is an inordinate desire to enioy honour, dignitie and great places, therby to be predominant and aboue others, not for their good, but to the satisfieng of our owne priuate appetite: it was a thing that Christ and his Apostles hated, and therefore wee ought to take heed of it.

Ambition is of two sortes, one when priuate men contend for superioritie, another when princes aspire.

The fruites of ambition are sedition, warre, ruine, bloudshed and cruelty.

Curiositie what.

CVriositie is an vnusiall precisenesse, or vnnecessarie superexcellence in any thing.

There are six kindes of curiosity, first when we couet pretious ornaments ex∣ceeding our estate and calling: or whē we couet them in superfluity, or with a greater care then we ought.

Secondly, when through a vanity of spirit we striue to find out the vnderstā∣ding and sence of friuolous matters, which when we know, doe vs more hurt then good.

Thirdly, when we spend more time or take more delight in amorous and ydle Pamphlets, or in the works of po∣ets and Phylosophers, than in the book of God.

Fourthly, when wee presume to in∣terpret the holie Scriptures after our owne fantasies, and not according to the auncient Fathers of the church.

Fiftlie, when we prie narrowlie into the life and doings of other men neuer so much as once looking backe into ourselues.

And lastlye, when wee presume to search into the secrets of God, which in no wise belong vnto vs.

Disobedience what.

DIsobedience, is a neglecting of that which is commanded, or a wilfull spurning against authoritie.

Disobedience is of three sortes, ei∣ther when we despise our Prince, Pa∣rents, maisters or gouernors, or when we depraue their worth by our malici∣ous words, or when we wishe or prac∣tise their ruine, so to procure an altera∣tion in the state.

The contrary to this is Obedience, which is of two sorts: actiue, in doo∣ing all such thinges as are commanded (so they concur with vertue) and pas∣siue, in suffering patiently whatsoeuer is imposed vpon vs, not repugning the honour of God and the health of our soules.

How to detest Pride.

PRide if we consider the cause there∣of, is fluxiue, momentarie and verie vncertaine: for if it proceed from Ri∣ches,

who knowes not riches may wast either by sureti-ship, riot, loste by Sea or Land?

If from Nobilitie or great birth, it may be stained.

If from knowledge, knowledge is full of error: If from strength, strength may sonne decay; If from honor, Ho∣nor is but a ceremonie: If from beau∣tie, age may wrinckle it: If from good successe, Fortune may alter it: If from daintie food, it may breede surfetting, and surfetting commonly brings death

If from cloathing, what is it but the skins, wool, nay the verie excrements of brute beasts and stones of the earth? If from health, sicknesse may destroy it

If from multitude of friends, are they not like water brookes, that in summer become drie, and in winter frozen?

If from sharpnesse of wit, Semel infa∣niuimus omnes, there is no man liuing but is guiltie of Follie.

Pride likewise considered by his ef∣fects,

will appeare far more dangerous, as the thing that bringes with it, con∣tempt both of God and men: contēpt of God, as appeares by his worde and by his iudgments: By his word, in that he saith, He will resist the Proude and giue grace to the humble: By his iudg∣ments, in that he spared not his glori∣ous Angels, but for their pride threwe them out of heauen to the bottome of hell. Amongst mortall men also, how seuerelie hath he punished pride? Pha∣rao and his hoast for that sin were drow¦ned in the Red sea, Iessabel hadde her bloud lapped vp of Dogges, the King of Babell for seauen yeares space, was companion with bruite beastes, and Hammon executed vpon the same gib¦bet, which he had prepared for Mardo¦cheus, the prouerbe is, Pride goes be∣fore, and shame followes.

Among men there is nothing like∣wise more odious: for whom doe wee more despise, more feare, more grudg

or repine againste, than the haughtie and intollerable humor of proud men. Naye it makes vs hatefull to our owne selues, when looking backe into our corrupt nature, we finde nothing wher¦of to be proud: for our conception is sin, our birth paine, our life labour, and our death necessitie.

How to auoide Pride.

The only and chiefe remedy against pride, is humilitie; for as by pride wee are banished from the presence of god so by humilitie we are recald vnto him againe, because without humilitie, no other vertue whatsoeuer is acceptable in his sight.

What humilitie is.

HVmilitie is the contempt and loa∣thing of proper excellence: of hu∣militie there are three degrees.

The first is, to submit our selues vnto our superiors, and not presume aboue our equals. The second is, to submitte our selues to our equals, and not to pre sume aboue our inferiors; The third is, to submit our selues to our inferiours, and to presume aboue no bodie; The humility likewise of Christ and his ho∣lie saintes, being sette before our eies, may serue as a powerful remedy against the infection of pride. For when wee consider that our sauiour Christ for our sakes left heauen for earth, of God be∣came man, of a Lord a seruant, and of the most almighty and most honoura∣ble, suffered himselfe to be trodē down and crucified of the most abiect, vile and base; what reason haue we to bee puft vp with arrogancie, knowing that if wee meane to raigne with him, wee must likewise suffer with him.

Finis pride.

Of Couetousnes.

COuetuousnes is said to be the drop∣sie of the soule, because the Coue∣tuous man, the more he hath the more still he desireth. It is also a kind of bad motion, whereby the diuell intiseth vs vnlawfully to withold our own goods, or vniustly to couet other mens.

There are foure sortes of Couetuous∣nesse, the first is to desire that which is another mans, not caring how we get it, by right or wrong: or when with a deliberate minde we hunt after wealth and honor, that so wee may the more commodiouslye feede and cocker our owne pleasures.

The second is, when we study to get money, wealth or fauour, by wicked or filthie meanes.

The third is, when we wil not restore that which wee knowe to be another mans, whether we either founde it, or

that it was cōmited to our trust to keep

The fourth is, when we treasure vpp much wealth, and neither vse it our selues, nor imploy it to the benefit and releiuing of others.

Couetousnesse hath nine hands or hookes by which it snatcheth at the trash of this world.

NAmely Fraud, Vnquietnesse, per∣iurie, taking of bribes, Sacriledge Theft, Vsurie, Rapine and Symonie.

Fraude what.

FRaud, is by all kinde of craftie and coulourable meanes, to vsurpe that which belongs not vnto vs.

Vnquietnesse what.

AS well night as daie to be continu∣ally possest with care how to inrich

our selues, not relying vpon the proui∣dence of God, who hath commanded vs to cast our care onely vpon him.

Periurie what.

PEriurie, is when we call God to wit¦nesse in a false and vntrue matter, therby to win either credite or com¦modity, as verie often times fals out a∣mongst merchants and trades-men, & in persons that giue in euidence be∣fore maiestrats: or in our priuate con∣ference, when without dread or reue∣rence to the name of God, wee sweare by it.

Taking of bribes what.

TAking of bribes is to swerue from the true course of Iustice for the loue of golde, or for rewarde to beare false witnesse against any man: wher∣by three persons are at one time damni¦fied

and abused, first God whose holie name is prophaned.

Secondlie the Iudge, whom a lieng witnesse deceiueth: and thirdlie the in¦nocent person against whom he testifi∣eth, who commonlie by that meanes is vttterly vndone.

Sacriledge what

Sacriledge is through a greedie de∣sire of temporall goods not to forbere the defacing of Gods Temple, nor the robbing of his ministers.

Theft what.

THeft is, when we either priuily pur¦loine, or openlie extort from anye man (whether it be by the highe waie side, or in contention of lawe) that so we may haue to satisfie our own coue∣tous humors.

Vsurie what.

VSurie is when vppon the loane of any thing, whether it bee money, meat, drinke or apparell, we do coue∣nant before hand to receiue backe a∣gaine more than the principall was, which we deliuered foorth, thereby to enrich or maintaine our estate and cal∣ling: or when we ingrosse commodi∣ties, or forestall markets, thereby to procure a dearth, and then to raise the prices of things as we list our selues.

4. Reasons to disproue Vsurie.

FIrst it is against the law of Charity, for whereas we are bounde to doe good one to another, the Vsurer con∣trariwise, hurteth, where hee seems to helpe.

Secondly, it is against the law of Na∣tions, in that ther is no nation, but hath

som Iniunction, statute, or law against it.

Thirdly, it is against the law of na∣ture, for in nature it is monstrous, that mony should beget mony, being in it selfe a dead and sencelesse substance.

Fourthly, it is expresly against the Law of God, for hee hath saide, Thou shalt not hurt thy brother by Vsurie of money, nor by vsurie of corne, nor by vsurie of any thing that he may be hurt withall, Deut. 23.13.

Fiue other reasons to shew the vilenesse thereof.

The first is, because it is woorse than theft for a theefe stealeth but now and then, but vsurie is a continual robbery.

The second is, because it is worse then Iudas, for Iudas solde Christ but once, but the vsurer selleth him eue∣rie minute.

Thirdly, because Iudas restored the money againe which he tooke, but the

Vsurer will neuer restore that which he hath vniustlie taken.

The fourth is, because it is woorse than death, for Death killeth but the bodie onelie, but Vsurie killeth both bodie and soule.

The fift and last is, because it is worse then hell, for hell torments the wicked only, but vsurie scourgeth and afflict∣eth both good and bad.

Rapine what.

RApine is a forceable and violent ex¦torting of other mens goods, tho∣rough the vehemencie of a greedie minde, as by oppression and such like: the condition of which sinne is moste damnable, in that it is alwaies subiect to the cursse and exclamations of the wronged and oppressed, whose sighes and grones day and night solicite hea∣uen for vengeance and reuenge.

Simonie what.

Symonie is when we giue or take re∣ward for an enterance or admission in∣to the ministerie of God, or the profit thereof.

How to detest Couetousnes.

COnsider that the matter thereof (which is riches) is moste vile and abiect, or else our Sauiour woulde ne∣uer haue committed the purse to Iudas

That Christe chose not his Apostles and best beloued from amongst Prin∣ces, but poore fishermen.

That no man can serue two maisters, God & the world, no more thā the eie can at one time behold heauē & earth.

That riches for the most part are got¦ten with paine, preserued with feare, and lost with sorrow, that many times they forsake vs liuing, and neuer accom¦panie vs being dead.

That how much soeuer wee couet for

possesse, we can rightly saye no more is our owne, than what will serue to feed and cloath vs.

That the most couetous or wealthi∣est man is but as the mil wheele, which though it turne all daye about, yet at night is found where it was in the mor¦ning: so howsoeuer we run about this vvorld for vvealth, yet at our deaths, vve shall be found as poore as vve vvere at our birth,

That as great burdens laide vpon the backs of trauellers hinder them in their iourney: euen so, much vvealth cannot be but a let and hindrance to vs, in our voyage and pilgrimage to heauen.

That couetous men are but as camels that all daie carry the kings treasure, & at night are turned into a filthy stable, being able to shevv no signe or appea∣rance thereof, but their galled backes.

That the death of a couetous man is ridiculous, considering that al vvhich he hath so carefully scraped together,

may fall into the hands of his enemies, or be spent of such as vvill neuer giue him thanks, vvhilst he himselfe sittes in the shadovv of death, and can shevv no remembrance of his great possessions, but the gaules and sores of a disquyet conscience.

The miserie of a couetous person is very vvell described by the Heathen Poet Plautus, vnder the person af Eu∣clio, vvho hauing hid much treasure in his house, durst not go abroad for fear of robbing, nor stay at home for feare of killing.

But vvith much more terrour is it set foorth in the booke of god, vvhere it is said by the mouth of our sauiour, that it is easier for a Cammel to passe through the eye of a needle, then for a rich man to enter into the kingdome of heauen.

Achab desiring to be maister of poor Naboths vineyarde, vvas punished not onely vvith the losse of his kingdome, but vvith the deere forfeiture of his life.

The rich glutton in the gospell was so neare himselfe, that he woulde not spare the crummes which fell from his table, but in the end was carried naked to his graue, and his soule was left de∣stitute in the flames of hel fire, without any hope of redemption.

How to auoid Couetousnesse.

The onely remedie against Coue∣tousnesse is liberallity, which is a distri∣bution of those good things that are in our possession, to the benefit of others: for wee haue nothing which we haue not receiued from god, ouer which we are but as stewards, and therefore the bread which we couetously deteine in our hands, is the bread of the hungry; the garments which we lock vp in our chests, the cloathing of the naked: and the money in our bagges, the treasure of the poore, the bloude of which if they perish through our lacke of pittie

and compassion towards them, will be required at our hands.

In Liberality 10. circumstances are to be considered.

Frist we must (so neere as we can) giue to none but such as want.

Secondly our giftes must be profita∣ble and not hurtfull.

Thirdly they must proceed frō a mer∣ciful affection and not from vainglory.

Fourthly we must not be more boun∣tifull then our ability wil suffer.

Fiftly, we must giue in due time with¦out protraction or delay.

Sixly it must be done in secret.

Seauenthly, we must be liberall of our owne proper goods, lawfull not wrongfully gotten.

Eightly, our charity must be volunta∣rie, and from the heart, not vpon com∣pulsion or constraint,

Ninthly, we ought not to vpbraid him at any time to whō we haue bin liberal.

Lastly, what wee giue we must giue

freely, and not in hope of rewarde, or further recompence, for so to giue, be∣wraieth a couetous desire and no true deuotion.

Finis Couetousnes.

Luxurie.

LVxury may be called the leprosie of the soule, and is an inordinate ap∣petite of lasciuious & fleshly pleasures.

There ate sixe kinds of Luxury.

The first is Fornication, which is the vnlawful coyture or societie of one sin∣gle person with another.

The second is Rape or rauishment, when a virgin is defloured, either with her consent or against her will: for al∣though it be with her consent, yet it is counted rauishment, in respect of the ••ainousnesse thereof, by reason it vio∣lently

breakes the lists of chastity, and opens a gap many times to further vn∣cleannesse.

The third is Adulterie when the ma∣riage bed is defiled, and this is of twoe sorts, either simple, as when the maried sinnes with the vnmarried, or double, when the married sinnes with the mar∣ried.

The fourth is incest, when the abuse of fleshly lust is committed by such as are of one kinred, bloud, or affinnity: which sinne makes men of the nature of bruite beasts.

The fift, is Zodomy, which is of two sortes, when man lusteth after man, or man after beast, and this sin in the holy scripture is ranckt with murder and cal¦led a crying sinne, as continually soli∣citing and calling for vengeance vpon the offendors.

The sixt is the excesse of carnall acti∣on euen amongst the married; which although it seeme lawful, yet it offends

god, if it exceede measure or modesty.

There are nine forerunners of Luxurie.

The first is voluptuous eating and drinking, the 2. scurrilous talke, the 3. a discouered dug, the 4. a naked brest, the 5. frizled haire, the 6. artificiall painting, the 7. costly perfumes the 8. a rowling eie, the 9. an vnsteady foote.

Appendants to Luxurie.

The appendants to Luxurie are these, loue, desire, concupisence, and iea∣lousie.

Loue what.

LOue is an affection of the hearte, wherby it lusteth after somthing to haue the vse thereof, if the thinge be

good it is called true loue, if bad, it is called concuspisence, which is the mo∣ther of luxurie.

Concupisence what.

Concupisence is that kinde of loue which is accompanied with lust.

Loue is of two sorts.

True loue which is the loue to ver∣tue, or such an affection of the hearte, that imbraceth a man more for his own sake then for any commodity, may be expected from him; & mercinary loue which is likewise of two sorts: the first, in respect of him that receiueth a be∣nefit, louing the person for the profite that comes from him: and the second in respect of him that bestoweth a be∣nifit, when he doth it more for reward and recompence, then for the loue of him to whome he doth it.

The difference betweene the loue of vertue which is called true-loue, and loue of Concu∣piscence.

THe loue of virtue is without yrke∣somnesse or intermission: the loue of Concupiscence is momentarie and oftentimes breedeth a loathing in the minde.

The loue of vertue is without feare, or care: the loue of Concupiscence is accompanied with griefe, vexation, and labour.

The loue of vertue wisheth a like af∣fection in all others, as is in it selfe: but the loue of Concupiscence harboureth euill Iealousie.

Iealousie what.

Iealousie is a feare which a man hath least another whome hee would not,

should enioy something which he stri∣ueth to keepe peculiar to himselfe: and this may be good or bad, according to the obiect, whereon our fancie or de∣sire is fixte.

Desire what.

DEsire, is the delay which is made between our liking conceiued of some good thinge, and the fruition of the same.

The effect of Loue.

The effect of Loue is, of manie to make one, as chiefly appeares bv mar∣riage, whereof there are foure kindes Marriage of honour, mariage of loue, mariage of labor, & mariage of griefe.

Mariage of Honor.

MAriage of honour, hath three de∣grees, the highest, between good

and mans nature: the middle most, be∣tweene God and the soule of man vni∣ted by grace and the fruition of glory: the lowest, betweene God and his Church, when they are both made one mysticall bodye: and these three kindes of marriage are supernaturall, and appointed of god after an vnspea∣kable manner.

Marriage of loue.

MAriage of Loue, is a faithfull con∣tract betweene a good man and a vertuous Woman: or the coniunction, vnitie and society of religious and zea∣lous people, grounded vppon Grace, peace and Concord.

Mariage of Labour.

MAriage of labour is, when any mā or woman marrieth more for co∣uetousnesse and lust, than for Vertue,

chastitie, or good report; or where two are matched together, betwixte whom there is no equality of age, birth or manners.

Marriage of griefe.

MAriage of griefe, is the coniuncti∣on and familiaritie betweene the Wicked and reprobate, whereof still ensueth wretchednesse and miserie.

The preseruation of mariage.

THe preseruation of mariage, con∣sisteth in the dutie of the Husband to the Wife, and of the wife to the hus∣band.

The dutie of a Husband.

THe duty of a Husband towarde his wife, must bee confirmed by these nine circumstances. First, in louing hir aboue other women. Secondly, in go∣uerning

her graciously, Thirdly, in per∣swading her more by reason than au∣thoritie. Fourthlye, in not vsing her roughlie or iniuriouslye before others. Fiftly, in admonishing her often. Sixt∣ly, in reprehending her seldome. Sea∣uenthly, in striking her neuer. Eightly, in prouidnig for her carefullye, & last∣lye, in louingly deuiding of his autho∣rity with her, especially in matters that concerne her sex.

The duty of a wife.

The dutie of a wife toward her hus∣band, standeth in these obseruations following.

First, she must loue him, and none o∣ther but him.

Secondly, she must not depend too much vpon her wealth, beauty, or no∣bilitie of birth, but haue her chiefest care bent vpon those things, that sitte nearest to her husbands hart; as the in∣tegrity

of manners and mildnesse of be¦hauiour and conuersation.

Thirdly, as the Persians when their enemies came rushing vpon them, re∣ceiued them with silence: and contra∣riwise, if they were set vppon with si∣lence, made head againste them with open mouth: euen so, a discreet Wo∣man must hold her peace when hir hus¦band exclaimes with choller: and con∣trariwise if hee vtter not a worde, she must labour to cheere him with com∣fortable speeches.

Fourthly, she must not discouer her husbands imperfections.

Fiftly, she must not vpon any disple∣sure forsake her husbands bed.

Sixtly, she must be free from all sus∣picion of incontinencie.

Seuenthlys she must be no gadder a∣broad.

Eightly, she must be modeh in attire

Ninthly, shee must be secret as tou∣ching houshold wants and affaires.

Tenthly, she must be ashamed to vt∣ter anye dishonest speeches, floutes or iestes, or to giue eare vnto them.

11. She must be patient and wink at many things done by her husband.

12. She must be carefull to bring vp her children.

13. She must be faire spoken and cur¦teous to her neighbours.

14. She must apply her hands to good huswiferie, and her mind to the know∣ledge & vnderstanding of gods word.

Lastly, she must not forsake her hus∣band, either for sicknesse, pouerty, or any other casuall affliction.

How to detest luxury.

COnsider that the obiect whereto it tendeth (which is the corporall fru¦ition of vnchast persons) is, thogh can∣died with a faire outside, inwardly the receptacle of vile and corruptible base¦nesse.

That lust is neuer satisfied, but alwais poore euen in plenty.

That the pleasure thereof is momen∣tary, but the punishment eternall.

That it defileth the temple of the ho∣ly ghost, which is mans bodye conse∣created vnto Christe by his precious bloud.

That it is no sooner enioyed, but it breeds annoy: that it weakens the po∣wers of the soule, and filles the body with many diseases, that it shortens the life and shadowes a good report.

That there is not so riche a treasurie, but Luxurie will draw it dry: that it is a fire, whose substance is Gluttonye, whose flame is pride: whose sparcles, are corrupt speeches, whose smoke in∣famy, whose ashes filthinesse, & whose end is hell.

Remember the iudgementes of God executed vpon lustfull persons: as the sudden death of Onan, the plagues sent vpon Abimeleck king of Egipt, thogh

but in thought he pretended lewdnes toward Sara Abrams wife, the sworde of dissention that neuer departed from the house of Dauid, for taking the wife of Vriah: the violent death so Ammon by his owne brother, and many other examples, which may terrify & bring vs in detestation of his sinne.

How to auoide Luxurie.

The best remedy againste Luxurie is Chastity, which is of foure sorts: ey∣ther of Nature, as of such as are borne Chast: or by Artes of such as are made chast by men: or by praier and indu∣stry, as of such as haue made themselus chast for the kingdome of Heauen: or by marriage, as of such as liue chastly in Wedlock. Mat. 19.12.

Chastity what.

CHastitie is the brideling of lust vn∣der the yoke of reason, or a cleere disposition of the bodye without the filth of concupiscence: it is the beauty of the soule, the ioy of heauen, and the best Iewell on earth.

To preserue which Iewell without flawe or blemish, is to auoid the causes wherewith it is foild, as first to cast out of the minde all wicked and vnchaste thoughts.

Secondly, to auoide filthy commu∣nication.

Thirdly, not to frequent the compa∣ny of lewd and lasciuious persons.

Fourthly, to bee temperate in diet, and modest in apparell.

Fiftly, to refraine the handes from vnseemlie touching and handling.

Sixtly, not to couet the sight of thin∣ges that may tempt to vncleannesse.

Seuenthly and lastlye, to keepe the mind and body continuallye practised in godly and vertuous exercises: For

ydlenesse is the gate that lets in the in∣fection of the soule, and the Diuell is most ready to assaile, when he findeth vs most vnprouided to resist, which is, in the time of ydlenesse.

There are other remedies also for the auoiding of Luxurie, as when wee feele it creepe vpon vs, not to yeeld or giue way vnto it, but to strangle it, euē in the cradle and first birth: to thinke when we intend any vnlawfull and cor¦rupt enterprise, that howe close or se∣cret soeuer we keepe it from the eie of man, yet it lieth open (as the noonday) to the sighte of God: and therefore if we be ashamed that men shuld see our vncleanesse and beastlye behauiour, much more ought wee to tremble and be ashamed that god should beholde vs, who is our iudge, and a iudge of that nature, that not only afflicteth our bodies with temporall punnishment, but can if it please him, cast our soules into euerlasting torment.

Finis Luxurie.

Of Enuy.

ENuie may be said to be the canker of the soule, for that it eates and frets into the inward man, no otherwise than rust doth into yron; it is a reioy∣cing at another mans hurt, and a sorro∣wing for his good.

Enuie is of two sorts good and bad, good enuie is that, when behoulding the perfections of another, wee are an∣gry with our owne imperfections, and labour seriously to be equall, or at the least to imitate the vertuous and good qualities, which wee see to flourishe more in others than in our selues, and this is calde emulation: prouided that we speake not our owne glorie, but the glory of God.

Bad enuie is, when wee grieue that the like profit or good qualities are

not in vs, or not as well in vs as in anye other: And of this there are fiue bran∣ches, Detraction, discord, murmuring, hatred and hurt.

Detraction what.

DEtraction, is the blemishing of an∣others good name, which may bee done sixe manner of waies; first when priuely or openly, wee malitiously im∣pose a crime vpon another, wherof he is not guiltie.

Secondly, when we do aggrauate and increase other mens faultes or offences by our spitefull reports.

Thridly when without any necessity our iust cause we take occasion to speak of other mens vices, publishing them to the world though nothing vrge vs thereunto: and therfore the backbiter is compared to a Butchers cur, whose lippes are alwaies bloudie with the slaughter of some beast or other.

Fourthly when wee interpret in the worse part the good deeds and words of others, and giue a badde censure of them.

Fiftly, when we deny any virtue, good qualitie, power or authority to bee in another whom, notwithstanding our conscience knowes, is well furnished to the contrarie.

Sixtly, when wee see any vertues or good qualities in a manne or woman, worthye of commendations and wee conceale them and leaue them vnspo∣ken of, but if wee spie the least vice or imperfection in them, we straightway with a kind of greedinesse, reprehend and discouer it: and in this sence an en∣uious detracter may be compared to a Swine, that comming into a garden where he sees sweet flowers and stink∣ing ordure, neglectes the flowers and runs presently to the dung: or to him that snuffes a candle with his bare fin∣gers: for although his fingers bee de∣filde

thereby, yet the candle giues the cleerer light: euen so, hee that tradu∣ceth the virtuous, defiles his own con∣science, but makes him a great deale the more glorious.

Discord what.

DIscord is the violating of the bond of Charity: which may happen 3. manner of waies, First, when through hatred and enuy, we will not reconcile and set at vnity such as we see to bee at variance.

Secondly, when we labour spiteful∣ly to breake off the loue and amitie of such as before were frends, and to sow contention and debate between them.

Thirdly, when we scoste, deride, or giue ignominious names to men, ther∣by to bring them into hatred and con∣tempt.

The fruites of discord.

Discord brings forth quarels, mur∣der, cursing, swearing, perturbation of soule, and the ruine and destruction both of commonweales and families.

Therefore contend not at al, specially with these fiue kindes of people.

1 Not with a mighty man, least you fall into his hands.

2 Nor with a rich man, least with his gold he weigh downe your right: for bribes peruerts the harts euen of prin∣ces, and magistrates.

3 Nor with a talkatiue person, for hee will heare no reason.

4 Nor with an angry man, least you in∣crease his fury.

5 Nor with your wife or familiar frend because such strife and contention, is as thornes in the bosome, smoake to the eyes, vineger to the teeth, and gall to the state.

Murmuring what.

MVrmuring is a repining of the hart or a speaking of the tongu against god or our neighbour.

To murmure against god is of three sorts. First when we grudge at our own infirmity or pouerty: that we haue not as perfect and sound bodyes or as well beautified minds, or as great plenty of wealth, reputation, and friendes as o∣thers haue; forgetting that God hath said with his owne mouth, that before him, there is no respect of persons: that he hath not regard to the outward dis∣position of the bodye, but to the in∣ward zeale and godlynes of the hart: that whom the lord loueth hee chaste¦neth: that hee hath chosen the poore of this world, to be riche in fayth and heyres of his kingdome, whereunto we cannot enter, but by many trybula∣tions and afflictions.

Secondly, wee murmur against god, when we find falt at the course of time

or the vnsesonablenes of the weather, knowing that in all thinges we ought to submit to his will and prouidence; so that neither for the oppression of wicked men, nor the distemperature of drouth, moisture, cold or heat, oght we to be dismayde, but faithfully be∣leeue that God will at length remem∣ber vs.

Thirdlye, when wee seeme to reproue the iustice of god, for sending prosperity to the wicked, and aduersity to the godly, which is a great madnes and lack of faith, considering the wic∣ked are made happy in this world, but to their further condemnation, and the godly miserable, to their further iustifi∣cation: the one being very aptly com∣pared to the labouring Oxe, that euery morning is fetcht out of the pasture and brought to the yoake; the other to the Oxe appointed for the slaughter, who is suffered to lye still and feede at his owe pleasure.

To murmur against our neighbour, is likewise of two sorts, first when we iudge them vnwoorthy of those good blessinges which are bestowed vppon them.

And secondly, when we cannot in∣dure to heare them commended for any thing, but strait, we either contra∣dict their praise, or else by frowarde wordes do disable them, that so they may seeme contemptible rather then deseruing any good opinion.

Hatred what.

HAtred is an offence rooted in the hart by continuance of time, where we study to doe hurt and mischiefe to him with whom we are offended.

The ground and roots from whence it springs are Offence and anger.

Offence, is a certaine greefe of the heart, which commeth thorough the touch of some euill, that agreeth not

with our nature.

Anger is a boiling of the bloude a∣bout the hart, frō which ascend fumes and hot vapors that disturbe the brain, and distract the countenance, so that the party so inflamed, becoms frantike and beside himselfe, till he bee reuen∣ged on that which was the cause of his anger: and hereupon anger is calde a short madnesse; but if it be more then momentarie, it is called no longer an∣ger but hatred,

There are two kindes of hatred, good and bad: good, when we hate the Vi∣ces which wee perceiue to bee in our selues, or in others; and bad, as is be∣fore defined.

How to suppresse hatred.

TO suppresse hatred is to mode∣rate anger, and to bee troubled with neither, is to take heed that we be not thirstie after reuenge, for as

anger goes before it, so reuenge follo∣weth, if in time it be not preuented.

Reuenge what.

REuenge is a motion of the hearte, whereby it doth not onely turne a∣side from that which offendeth, but la∣bours withal either to repell and van∣quish it, or to punnishe him that is the cause thereof.

For two causes menne ought not to desire reuenge.

First, because God hath said vindicta mihi, vengeance is mine, and therfore it is rebellion to offer to pull that priui∣lege out of his hands.

And secondly, because it is a greate part of folly and iniustice, to thinke we are reuenged of an iniurye, when wee haue punnished the body of him, that offered it, knowing the soule and af∣fections are the chiefe cause (which are out of our reach) and the body but the

soules instrument, and therfore he that in furie and rage tyranizeth ouer the body for anye offence is offered him, doeth as the dog, that bites the stone, and suffers him that caste it, to passe a∣way vntoucht.

Hurt what.

HVrt is, when in our owne person or by the meanes of others thorough mallice or enuy, wee study to empoue∣rish, wound, maime or hinder another man, whom in dutye and religion, we are bounde, to pardon, helpe and suc∣cour: for he that will forgiue, shall be forgiuen, and he that will shew mercie shall haue mercy; but to the cruel, like measure of cruelty shalbe extended.

This branch of Enuie differeth from reuenge in this, that reuenge alwayes followes vpon some offence, but hurte is oftentimes practised vppon a malici∣ous and hatefull stomach without any

precedent quarell or displeasure; and therefore this kinde of enuie is called the enuie of the diuell, who hates and striueth to hurt the whole race of man∣kind, not for any damage they can doe vnto him, but vppon an inueterate ha∣tred.

Why it is easier to hate then loue.

BEcause hatred findeth a better soile in our harts, and a more apt foun∣dation to be laid vpon, than loue doth: and that for two reasons. First, because of the corruption of our nature, which sauours more of Sathā who is enuious, hatefull, and a lyer, then of God, who is loue, truth and charity.

And secondly because the infirmity of our nature wil not permit vs to inioy any good thing in this world, that is pure and of long continuance, but suf∣freth vs onely to haue a little taste and

sence thereof: hereupon men say that pleasures, seruices, and good turnes are made of feathers, and therefore easely caried a way by reson of their lightnes: but offences, euils and displeasures, are made of lead, and therefore by reason of their weight, they sinke downe and lodge in the bottome of the heart.

How to detest enuy.

Consider that enuy is the badge and cognisance of the diuell, for the diuell is not better knowne then by his enui∣ous disposition, and therefore such as giue place in their heartes to this vice, are discouered to bee the seruants of the deuell: if seruants of the diuel, they are enemies to god, if enemies to god, they become subiect to eternall dam∣nation.

Consider likewise that enuie is the transformer of men from the perfectiō of their first creation: in their first creati¦on, they are amiable, milde and gentle

but through enuie they growe sterne, rough and impatient, hauing their eies sunke into their heades, their browes wrinkled, their cheeks pale and wanne, their teeth grinning like dogges, their tungs hissing like serpents, their ioynts trembling, and their whole body leane and vnsightly.

Enuy is also tearmed the mansion of error, the hell of minde, the pricke of conscience, and the sting of corruption and by the opinion of some, helde for sinne against the holy ghost, for that it wilfully and of malicious stomack im∣pugneth the graces bestowed vppon gods children.

Yet of all other sinnes, it is accoun∣ted the iustest, for that it taketh ven∣geance vppon it selfe; for although it leuell the dart of mischiefe against o∣thers, yet it woundes it selfe, ann is to the hart of man, as the worme bred in the tree to the wood therof, by whom at laste it is deuoured: but say it were not of that nature, but that enuy were

very pleasing and plausible in it selfe, yet knowing that God wil be reuēged vpon it, as appeares by the example of Caine, for his enuy towarde Abell; of Saul, for his enuy toward Dauid; of the sonnes of Iacob for their enuy toward their brother Ioseph: of Ammon, for his enuy towards Mardocheus, it is to be loathed and abhord: but being so, that it consumerh the heart, drieth vp the body, vexeth the mind, and indan¦gereth the soule, what can be thought more detesteable?

How to auoid Enuy.

THe onlie remedy againste Enuie, is charitie, to doe vnto others as wee would bee doone vnto our selues: this virtue of charirie spreades it selfe into two partes: firste, into the loue which we owe vnto God, and secondly, into the loue which we owe vnto our neigh¦bours.

How we ought to loue God

With al our soule, with al our strēgth with all our power: that is, chiefly and aboue all other things; for he saith our sauiour Christe) that loueth not mee more thē eithes father or mother, wife, children, sister or brother, hath no part in me, nor I in him.

Fiue reasons why we ought to loue God.

First, Iure preceptions, because hee hath commanded it.

Secondly, Iure creations, because he hath created vs.

Thirdly, Iure redemptionis, because he hath redeemed vs.

Fourthly, Iure sanctificationis, bicause he hath sanctified vs.

Fiftly, Iure Amoris, because he hath so loued vs, that he hath not only giuē

vs all things necessary for this life, but hath prepared eternall happinesse for vs in the life to come.

How to loue our Neighbor.

We must loue our neighbour as our selfe: for he that saith he loueth God and hateth his brother, is a lyer, and there is no truth in him.

Foure reasons why wee ought to loue our Neighbor.

First, because wee are all of one bro∣therhood in the flesh.

Secondly, because we are of one re∣generation in spirit.

Thirdlye, because of the wordes of Christ, who hath commanded that we loue one another as he hath loued vs.

And fourthly, because we are mem∣bers of one and the same misticall bo∣die, whereof he is the head.

Finis Enuy.

Of gluttony.

GLuttony may bee called the De∣luge or inundation of the soule, because it is a rauenous desire to feed and fill the stomach, beyond the rule or bounds of nature.

There are two sortes of gluttony, the first, consisteth in greedie, often, and immoderate desire of delicate meates, and varietie of dishes.

The second is, when in stead of refre∣shing the body with sufficiēt moisture, we drowne it in the superfluity of drin∣king.

We may eate or drinke immoderately, seauen manner of waies.

FIrst when we our selues in our own persōs do surfit in excesse, or so load

and ouercharge the stomach as we de∣uise meanes by hotte drinkes or other∣wise to cause digestion.

Secondly, when wee our selues ob∣serue a moderation, yet in vaine-glory and ostentation prouide such superflui¦tie at our feasts and banquets, as others thereby become immoderate eaters or drinkers.

Thirdly, when (though we haue but moderate prouision) wee racke the in∣uention and art of cookery for strange compositions, vnusual sauces, and pro∣uocations, therby to please and delight the appetite.

Fourthly, when wee eate or drinke more vpon wantonnesse, then anie ne∣cessitie.

Fiftly, when we are more costlye in one dish of meat, or one draught of wine, then would suffice for the value to sustaine many multitudes, as the dis∣soluing of gold and precious stones to that purpose; by the example of Cleo∣patra

to Antony, & Mulcasses King of Tunis, the one carrowsing to her loue at one draught, a iewel of inestimable price; the other, bestowing a hundred crounes vpon the dressing of a peacock for his owne diet.

Sixtly, when our tables are full, and we well satisfied, we rather couetously lay vp the remainder, than charitablie bestow it to the reliefe of the hungry.

7. and lastly, when wee vse delicate meats and drinkes for the prouocation and stirring vp of the body to lust, and performance of the act of venery.

The effectes of Gluttony.

THere are many dangerous effectes that follow Gluttony: especiallye these eleuen ensuing.

First, stupidity or dulnesse of wit, for the stomach being filde and the braine trobled, we are vnfit to praye, or vse a∣ny other duty of good Christians.

The second impotency, when tho∣rough Gluttony our bodies are infec∣ted with many diseases: as the dropsy, palsie, feauers, inflamations, and diuers others; so that our limbes becom weak and feeble.

The third scurrilitye, which is an im∣pudent behauiour or disordered gest∣ure of the body, whereby we prouoke men to laugh vs to scorne; as appeares in drunkards, when their toongs stam∣mer, their feete stagger, or any other vnseemly and ridiculous action pro∣ceedes from them.

The fourth Furie, when through the ill disposition of excesse, wee spurne at reason and good counsell, wounding, killing, and doing deedes of mischief, we care not vnto whom.

The fifte loquasitie or superfluous talke, when through the force of wine, we vomit out detractions, curfinges, horrible oathes and blasphemies, filthy, ydle, and vnchast wordes.

The sixt drowsinesse, when through rauenous eating or drinking, wee are fit for nothing but for sleepe.

The seuenth, beastly nastinesse, whē for want of other vtterance, our surchar¦ged stomache bewraies our intempe∣rance, by vomiting, belching and stin∣king of the breath.

The eight, lust; for belli-cheere and drunkennesse, are the bellowes to con∣cupiscence: and as the pampered horse will cast his rider into the mire, so the flesh being pampered, will hurle the soule into the lake of all vncleannes

the ninth pouertie, when for abu∣sing of plenty we are plagued and pin∣ched with penurie.

The tenth, losse of credit and estima∣tion in the world.

11. And last, the wraith and indig∣nation of God, whome (thorough our Gluttonie) of a mercifull and louinge father, we make a rigorous and puni∣shing Iudge.

Lesse content in superfluity than sobriety.

BEcause superfluitie and intempe∣rance preuent the sweetnesse and pleasure of the sense, hauing no feeling of hunger, thirst▪ or any other motion of the body: but sobrietie forbearing the fruition of pleasures a long time, re∣ceiues a far more perfect taste of them for saciety makes pleasant thinges be∣come lothsome and vnpleasant.

How to drinke Wine.

THe first draught is for thirst, the second for nourishment, the 3. of pleasure, & the fourth of mad∣nesse.

How to detest gluttonie.

Beside the reasons before mentio∣ned,

there are eight other circumstan∣ces inducing vs to the detestation of gluttony.

First, because it hasteneth the disso∣lution of the body.

Secondly, because it taketh part with the fleshe, in the combat betweene it and the spirit: so that there is twoe a∣gainst one▪

Thirdly, because it invreth the body to an euill custome, which will after∣ward very hardlie be forsaken.

Fourthly, because it plaies the hyp∣pocrite with vs, appearing sweete and pleasant at the first, but in the end it bi∣teth like a Scorpion, and is as fatall as poison.

Fiftly, because it liues continually vn¦der the curse of God, whoe pronoun∣ceth a woe vnto them that rise vp early to follow drunkennesse, and continue in it till night.

Sixtly, because it discipateth and de∣stroyeth the sence, for drunken menne

neither knowe what they doe them∣selues, nor what is done vnto them.

Seuenthly, because he that is subiect to the desire of the belly is in perpetu∣all slauerie by reason the bellie doeth alwaies craue and is neuer satisfied.

Eightlie, because of the iudgements of God inflicted vpon offenders in this kinde, as vpon Noah being derided of his owne sonnes, and of Lot that in his drunkennes committed incest with his daughters; whereof did spring a most wicked and pernitious generation.

How to auoid Gluttonie.

TO auoid Gluttonie wee must em∣brace temperance and sobrietye: which consisteth in chastening and ta∣ming the desires of the bodie, by fast∣ing and abstinence.

There are two kindes of fasting, the first is, to abstaine from meat & drink; the second, to refraine from sinne, and

the corrupt affections of the heart, the first is good, but the last is better than the first.

The properties of true Fasting.

THere are foure thinges required of him that will truely fast.

The first is a voluntarie motion he must not doe it vpon constraint. The second, is zeale without vainglo∣rie, he must not doe it to bee praised or seene of men.

The third, praier, he must cal for the assistance of god.

The fourth, almes-deedes, hee must giue to the poore, to shew the fruits of his fasting: for to faste or vse a sparing diet, not to the intent that we may be the better able to relieue others, but to enrich our selues, is no fast, but rather a chiefe point of auarice.

The better to incourage vs to exer∣cise

fasting and to auoide gluttonie, is to lay before vs the example of Christ, who notwithstanding he were Lorde of al treasure both in heauē and earth, yet voluntarilie fasted forty daies, and fortye nightes: and of Iohn Baptiste, whose best delicates was but Locustes and wilde honny: And of the apostles, that so awed their bodies with tempe∣rate diet, as they were glad to pull the eares of corne to satisfie hunger.

We read that Gallen was a hundred and twenty yeare old, and when it was wondred how hee liued so long, hee made answere, that he neuer rose from his table with a full stomach.

The Egyptians vsed in the midst of their banquets, to bring in the anatho∣my of a dead body dried, that the hor∣ror thereof might keepe them within the bounds of temperance: so that for the bodyes health, and for the vigour and alacritye of the soule, there is no∣thing better then fasting, nor any thing

worse or more fatall than this sinne of gluttonie.

Of Wrath.

WRath may be called the frenzy of the soule, and is defined to be a vehement motion of the hart tending to reuenge, whereby the bloud boiling exceedingly, sendeth vp hot and burning vapors to the braine: so that reason is smothered, and the wil made obedient to the affections.

Of Wrath there are eleuen branches.

MAllice, Furie, Impatience, Male∣diction, Blasphemy, Reproch, Re∣uenge, Contention, Threatning, Cru∣eltie, and Murder.

Mallice what.

MAllice, is a kinde of anger deeplie rooted in the hart, and closely con¦cealed, til opportunity serue to do mis∣chiefe: the contrarie to this, is clemen∣cie, soone forgetting and easily pardo∣ning an offence.

Furie what.

FVrie, is a chollericke passion of the minde, which presentlie breaketh foorth into violence, either by worde or deed, and is deafe to all trueth and reason, during the time it is in heat: the contrarie to this is meekenesse, where∣by we are hardlie mooued to anger.

Impatience what.

Impatience is an easie inclination to wrath or anger, and it happneth three

maner of waies. First, when the minde stirred vp by offence inuolueth it selfe in manye bitter cogitations, studying how he may be reuenged on him with whom he is displeased.

Secondly, when the minde surchar∣ged with vnkindnesse, breaketh forth into disordered clamors, and confused speeches.

Thirdly, when we grudge and repine at the harmes, calamities, sicknesse, or other euils inflicted vppon vs by god; not remembring that for three causes wee ought rather to reioice: first, be∣cause tribulation is the badge of a chri¦stian souldier; and it is more honor for a souldior to be in battell, then to hide his head in a Castle or fortresse.

Secondly, because in patient suffer∣ing of afflictions, we are made like vn∣to our captaine Chirst, and to bee lyke him is the greatest glory.

Lastly, afflictions are a sure testimo∣ny vnto our consciences, that wee are

the beloued of God, for whome the lord loueth he correcteth.

The contrary to impatience, is pati∣ence, which is a voluntarie and longe suffering of affliction and hard extre∣mities, for the loue of vertue and ho∣nestie.

Malediction what.

Malediction is, when through wrath or anger, we cursse, banne, or wish euil to another: which sinne I finde to bee very detestable for these three reasons.

First, in that for the most part curses redound vppon the head of him that curseth.

Secondly, in that the euill doer is ra∣ther to be praied for than to be cursed, considering that to curse, is to heape more euill vpon him, whereas he had enough and too much before.

And thirdly, in that it is so vnlawfull a thinge, as that it is not permitted a∣gainst

the diuell, much lesse against a∣nie christan; as appeares by the exam∣ple of Michael the Archangell, whoe when he stroue with the diuel aboute the body of Moses, he did not reproue him with cursed speaking, but onelie said; The Lord rebuke thee Sathan.

The contrarie to malediction is be∣nediction or blessing, when wee wish well to all men, yea vnto our enemies. Blesse them that curse, Do good to thē that hate.

Blasphemie what.

BLasphemie, is a reuengefull intent vttered against God himselfe, tho∣rough opprobrie and contumelious speeches; which for fiue causes is held a most horrible sinne.

First, in respect of the greeuous pu∣nishment which god himselfe did set downe against it in the old Tastament, which was stoning to death

Secondly, in respect of the ingrati∣tude of the blasphemer, that dishono∣reth god with that member of his bo∣die, in which god hath honoured him aboue all other creatures, namely, his tongue.

Thirdlye, in that the blasphemer is more wicked and rebellious then al o∣ther creatures, for all other creatures doe praise and magnifie their creator, according to their kinde, declaring his power, wisdome, goodnesse and om∣nipotence, but the blasphemer dooth not only neglect that dewty, but what in him lies, contriueth to make a scorn of his name and dignitie.

Fourthly, in respect of the peruerse disposition of the blasphemer, which attributes to himselfe that good which he doth, but the euill which befalleth him, he ascribeth vnto God: whereas contrariwise, euils doe fal vpon vs tho∣rough our owne desert, and whatsoe∣uer is good proceedeth only from god

Fiftly, in thar the diuel speaketh in blasphemers, for their wordes are so horrible and full of terrour, as no man of any conscience, or hart-feeling pit∣ty, can indure their speeches, but will be moued to stop their eares againste them; the contrary to blasphemye, is Sanctification, adoring and worship∣ping the name of God, neuer presu∣ming to haue it in our mouthes, but with great and singuler reuerence: for as it is written; our God is a consum∣ing fire, and will not hold them guilt∣lesse that take his name in vaine.

Reproch what.

REproch is an imperfection, where∣by we are moued to scorne, check, or deride another man, either for the defect of minde or bodie; or when we studie to detract or speake euil of a mā behinde his backe: the contrarie vnto this, is humility or vprightnes of heart

and toong, giuing to euery one a good report; for therefore hath god in the creation of the tongue, obserued these foure thinges. First, he hath made it tender and soft, to signifie our wordes should be of like temper.

Secondly he hath tyed it with many threades and stringes, to restraine and bridle it.

Thirdly, it is euery way blunt, where by we are admonished that our words ought not to be pricking or hurtfull.

And fourthlye, it is inclosed with a quicke-set and strong rampier of teeth and gummes, and with lippes which are as gates to shut it vppe, for feare it should take too much liberty.

Reuenge what.

REuenge is, to take the rod of Iustice out of gods hand, and our selues to render euil for euill, which is very ab∣surde, considering that it is the soule

which offendeth, and we haue power ouer nothing but the bodie; like him that breakes the sword and suffers him that gaue the wounde, to passe awaye without blame or preiudice: the con∣trary to reuenge is lenitie and mildnes, forgiuing euery one as we looke to be forgiuen our selues.

Yet is not reuenge altogither forbid¦den, maiestrates may vse it; for they are as Gods substitutes; prouided they do not execute it, as caried away by their owne affections of wrath or anger; but as tēdring the glory of god, the course of Iustice, and the safetie of the Com∣monwealth.

Contention what.

COntention is when through the chollericke disposition of nature, we are alwaies apt to fight, quarrell, or contend, for euery light occasion; the contrary to this, is peace or placcabili∣ty of mind, rather resoluing to lose our

right, then by vaine cauiling, to breake the bond of charity.

Threatning what.

TO threaten is to pronounce mis∣chiefe & hurt vnto another, not in respect of iustice and correction, but onely in desire to satisfie reuenge. The contrarie to this, is frendly admoniti∣on, aduising our aduersary, and rather reclaming him by faire perswasions and faithfull counsell, then bending the brow, or whetting the tong against him.

Cruelty what.

CRuelty is a priuation of pittie and compassion, wherof ther are three sortes, the first is, to procure mischiefe, the second is, to execute it without mercie, and the third, not to defende cruelty, and oppression from others,

whome we see extreamely dealt with, if it lie in our power to helpe them: the contrary to this, is mercifulnesse and compassion; which is a like sence and feeling of euil and griefe which others suffer, as if wee were touched with the same; or a mittigation of the extremity of that which one hath deserued, vp∣on the consideration of our own frail∣ty and selfe-guiltinesse.

Murder what.

MVrder, is so far to be inraged with wrath, as to wish or not be satisfi∣ed till we haue the bloud of him that offended.

Murder is of two sorts; internal, con∣ceiued tn the hart; & external, brought foorth in action, so that to kill is not simply vnderstood of the shedding of bloude onely, but by euery occasion tending thereunto: as taking away of a mans good name, his house, goods, or

any thing else, whereby he preserues his being here in this world.

How to detest Wrath and Anger.

THe circumstances whereby we are taught to detest anger are these: first, by the example of bruite beastes, who though they be neuer so fierce or cruell, yet amongst such as are of their own kinde they wil alwaies shew themselues meek and gentle, as the Li∣on wil not hurt the lion, nor the Drag∣gon the Dragon.

Secondly, in respect that by nature we are brought foorth naked and vn∣armed; which signifies wee ought to loath all barbarous cruelty.

Thirdly, to remember what we were when Christ laid downe his life for vs, with what gentlenesse hee suffers our daily multiplying sinnes, and to think that if wee can exspect mercy at his

hands, that we ought to shewe mercie to others.

Fourthly, so long as we are in wrath and displeasure with our btethren, so long neither praiers, nor almes deeds, nor any thing else that we doe is ac∣ceptable in the sight of god, but wee stand as exiled from his fauour and lo∣uing kindnesse.

Fiftly, our anger howsoeuer is abursd, for if wee maligne the iust, then wee striue against god, who standeth with the iust: if the vniust, it is a meanes ra∣ther to increase their lewdenes then to diminish it; and so our anger prooues hurtfull to ourselues and profitable to no bodie else▪

Sixtly, if we looke well about vs, it is more then wee can well doe to be at peace within our selues, and therefore great improuidence to make war vpon others.

Seauenthly, whilest through wrath we striue to tyranise ouer others, and

wee our selues like base cowardes are trodden down of our owne affections.

Eightly, the wrathfull man liues in a continual purgatory and hell of con∣science, sometime afflicted with iniu∣ries, and manye times smarting with woundes and blowes.

Lastly, we must not let the sunne goe downe vppon our anger: for our Saui∣our hath said, Whosoeuer sayeth vnto his brother, thou foole; is in danger of hell fire.

How Anger is good.

When it breedeth dislike in vs of other mens vyces, or stirreth vs vp to the desire of excellent things, as when we see our selues contemned for base actions, and loathing them, we addict our selues to things that are better, and more noble; and hereof comes indig∣nation; which is a griefe wrought in vs, when we behold some good thing be∣fall

an vnworthy person, and he that is worthy, depriued thereof.

The difference betweene Indignation and Compassion.

INdignation, is in regard of som good that happeneth to one that is vnwor¦thy of it. Compassion or pitty, ariseth of some euill that befalleth or is procu∣red to him that hath not deserued it: and of these twoe mingled together, springeth zeale; which is an indignati∣on of heart conceiued in reguarde of those things, that are vnworthyly don againste him that is deare vnto vs, and whome wee loue; as appeareth by the example of Christ, whoe was so much mooued with the indignity offered to god the Father, when hee came into the Temple at Ierusalem, by suche as solde Doues and changed money in it; as in great indignatiō, he took a whip and scourged them out, tellinge them

his fathers house was a house of praier but they had made it a den of theeus.

We must beware that our indgna∣tion spring not of enuy, not our zeale of ignorance.

How to auoyd Anger.

ANger is to be auoyded two maner of waies: first, in respect of others; and secondly, in respect of our selues.

How to auoyd the anger of another man.

We shall the sooner auoyde the an∣ger of another man, if either wee giue place to his fury, or staieng by him vse milde and gentle speeches.

How to reconcle an enemy,

AN enemie may be recōciled three manner of waies: first, by crauing

pardon in words; secondly, by shew∣ing signes of humillitie by the bodye; as by kneeling or prostrating our selues vppon the ground; and thirdly, by the seruice of charity, according to the say¦ing; If thine enemie hunger feed him, if he thirst, giue him drinke.

How to auoyd anger in our selues.

THe principall meanes to auoyd an∣ger in our selues is patience, in tol∣lerrating and suffering of euill with a quiet mind, thinking that whatsoeuer is layd vppon vs in this life, whether it be affliction, persecution, or reproche, that there is nothinge can touche our soule, but our owne iniquitye: and so long as our soules are safe which are truely our selues, whatsoeuer happens to our bodies, we ought to esteeme as not happening vnto vs; and therefore not to be regarded of vs.

Beside, to bridle anger, consider the

party by whome we are displeased: if it be a stranger that mooues vs, impute it to his ignorance; if a Childe, to his folly; if a Maiestrate or father, to his authoritie; if a wife, to her Loue; if a friend, to his care; if a brother, to his boldnesse; if a seruant, to his negli∣gence; if a neighbour to his rashnesse, not doubting but vpon better conside¦ration, they will all repente them of their ouersight.

The example of Moses auaileth very much to the auoiding of anger, whoe notwithstāding that he had byn many times reuiled and exclamed vpon, by his countrey men the Israelites and that without cause, yet was so far from being angry with them, as when the Lorde for their rebellion against him, determined to cut them off, Moses ra∣ther besoght him that his name might be wipte out of the booke of life, then any such harme should befal that peo∣ple. Dauid a man chosen of God, and

an anointed king, euen in the midst of his guard and men of warre, suffered a base fellow to reuile him and throwe dust in his face.

Finally, let vs alwaies obserue this one rule, that when soeuer wee finde our hart kindled with anger, we deuise some meanes to prolong the time be∣fore we strike or make reply, as Theo∣dosius and other vertuous men haue done, that would either reade the Al∣phabet ouer, play vppon some instru∣ment, or make a certaine space before they would reply vpon their offenders and by this meanes, as they, so shal we the more easily subdue and vanquish this wilde and sauadge passion.

Finis Wrath.

Of Sloth.

SLoath may be called the lethargie of the soule, being a lither deiecti∣on of the whole man from the lau¦dable exercise of virtue, so that in a mā¦ner he becomes sencelesse, but in truth altogether vnprofitable.

There are eleauen branches of sloth, protraction, Remisnes, Negligence, improuidence, indeuotion, sluggish∣nesse, pusilanimity, irresolution, dispe∣ration, misprision of time and omition.

Ptotraction what.

PRotraction, is that defect of minde, which when a man is to enterprise or take in hand some good woorke or other, makes him defer the time, and vse much delay ere he attempte it; and

this is the fault of those that know, that with out repentance we shal die in our sinnes, and yet defer their amendment of life from day to day.

Remisnesse what.

REmisnesse, is where hauing begun a good woorke, wee quicklye are mooued to leaue it off againe; and this is the fault of such, as entring into reli∣gion, and resoluing vppon a Godlye course of life, by the vaine inticements of the worlde, or the corrupt pleasures of the flesh, fal to their old bias again.

Negligence what.

NEgligence, is when we enter vpon a good worke, and proceede in it, but without care whether it bee well done or no; and this is the fault of such as are content to come to church to pray, heare sermons, and giue to the

poore, but doe it more for fashion sake and feare of punishment, then vpon a∣ny true zeale: or labour not effectually to deserue the name of Christians, but thinke it sufficient, howesoeuer they performe the outward ceremony.

Improuidence what.

IMprouidence, is when a man doth not prouide aforehand against that which is like to happen, but stan∣deth still, or spendeth the time care∣lessely, till an inconuenience take hold vpon him, and this is the fault of those that neuer forsake sinne, till sinne for∣sakes them, nor haue anye thought to liue well, vntill they see they must die presently, thinking their rotten old age sufficient for God, whereas they haue spent their lusty youth in the seruice of the diuell: but there are fiue reasons to moue vs to beware of improuidence & that wee defer not our conuersion to virtue and godly life.

The first is induration, for that olde age hauing a long time continued in the custome of vicious life, like a stiffe tree is hardly bowed or brought to bet¦ter order.

The second, is the longer a man abi∣deth in sinne; the greater will bee the burden of sinne, the greater the burden of sinne is, the more hardly will he rise from vnder it; especiallye considering his chiefe strength and vigour is be∣fore wasted and consumed.

The third, the more strange we are to virtue and godlye life, the larger ex∣pence of time wil be required; for our entertainment and familliar acquain∣tance, so that hauing alyenated our sel∣ues all our life time, death in our olde age layeth hold vppon vs, before wee can put foorth our hand to apprehend the benefit of her presence.

The fourth, the difficulty and vnapt¦nesse vpon our death bed to turne vn∣to the Lord, by reason of the torment

of sicknesse, the care of our goods, the clamour of wife and children, and the terror that death brings with him.

The fift, because at the houre of death the diuel is more ready to assaile vs thē at other times, knowing that if he then faile, his pray is euer after past recoue∣ry, and we then most vnable to resiste.

Indeuotion what.

INdeuotion, is the spiritual drouzines of the soule; when neither through weaknesse or wante of power, but by a certaine wearisomnesse in the execu∣tion of good workes, we cast them be∣hinde our backes, and leaue them vn∣done; and this is the imperfection of those, whose faith is wauering and in∣constant, loosing the heate and vigour thereof.

Sluggishnesse what.

SLuggishnesse, is a kinde of heauy, and lumpish vnwillingnesse to any good or commendable practise, and it is of two sorts; corporall, or spiri∣tuall; corporall sluggishnesse, is when we had rather indure any necessity, thē by industrie to paine the body, for the auoiding thereof.

Spirituall sluggishnesse, is when we had ratherlie walloing in the pleasures of this life, though to our destruction, then wander thorough the thorny and bitter path of affliction, though to our eternall happinesse: and this is the falt of those, that so their bodies be secure and at ease, haue no further care, but thinke all thinges well with them.

Pusillanimity what.

PVsillanimity, is a faintnesse of heart, whereby we become slacke euen in things, which we are sufficient able to

performe. And this is the fault of such as hyde their tallant, or shrinke backe from the waye of virtue, because they presume it is to hard for them to folow and so consequently fall into distrust of the helpe and assistance of God.

The cause of Pusillanimity.

THe cause of pusillanimitye is feare, which is of two sorts, one good, the other bad.

Good feare what

To stand more in awe of blame, re∣proch and dishonour, then of death or griefe.

Bad feare what.

BAd feare is a false opinion of euill, imagining it to be greater thē it is, and this is of two sortes, first when the

soule thorough a cowardlye dispotion bocomes ydle, dead and void of euery good effect. Secondly, when the wick∣ed through horrout of paine and pu∣nishment, and not for loue of godlines, are bridled and restrained from their villanies.

Irresolution what.

IRresolutiō is a hanging of the mind between two opinions, now deter∣mining this, now that, yet in the end attempteth nothing at all. And this is the fault of such, that would faine inioy the blessednesse prepared for true chri∣stians, and yet are loath to forsake their carnall affections; like the yong man in the gospell, that came to our Saui∣our with a desire to obtaine heauen, but when he was bid to sell all hee had & giue it to the poore, hee went away very sad and pensiue, making no reply, whether he woulde at such a rate pur¦chase

the kindome of heauen or no.

Desperation what.

DEsperation is a kind of sloth, where by the soule waxeth fainte vnder the burden of sinne, or of anye good woorke, and thinketh there is no hope of pardon, or possability to prosper, because shee wanteth will to aske the one, or courage to attempt the other; as appeares by the example of Kaine, Iudas, and such like, who offended god more in dispairing of his mercy, then in the committing of their offences: for the first steppe to saluation is to de∣cline from sinne, and the second not to dispaire of mercie.

Misprision of time what.

MIsprision of time is a kind of sloth mixte with vnnessessarye labour, whereby time is otherwise spent then

it shoulde, and therein although we seeme industrious, yet because our la∣bour both of minde and body is either about trifles or vnlawfull actions, there¦fore such labour is accounted idlenes: And this is the fault of such, as breake their braine aboute the studie of mis∣chife, and wicked inuentions, discourse vpon vaine and filthy matters, seriously read profane bookes, practise vnlaw∣full games, gad vp and downe vppon no ocasion of businesse, spend time in daliance, drinking and eating, or make a continuall custome of such excersices as are appointed onely for recreation:

Omission what.

OMission is a kinde of sloth, where∣by we let slippe the knowledge of such thinges as we ought to knowe, or the prosecution of such thinges as we ought to doe, and this is the faulte of those that being cōmaunded to watch

and pray, ouerpasse that duety by the means of being imploied about world¦ly vanities, or of such as know that god is the gracious giuer of all those bene∣fites which they enioy, and yet forget to giue him thanks for the same, or re∣soluing vpon some good worke to the aduauncement of gods glory and the profite of the common wealth, are carried away through the streame of their owne affections and so leaue it vn¦finished.

THis sinne toucheth all sors of peo∣ple; as magistrates when they o∣mit the administration of iustice, mini∣sters when they omite the preaching of the worde, parents when they neg∣lect their children especially in matters touching their soules health, children when they dispise the disciplin of their parents and so foorth, through all de∣grees and callings where there is anye neglect of duety.

Duty what.

DVety is the bonde of the soule, whereby we cheerefully and wil∣lingly without force or constraint giue to euery one that which belongeth vnto him, as honour to whome honor, reuerence to whom reuerence, tribute to whom tribute, and succor to whom succour belongeth: it is of two kindes, duety towards god, and duety towards our neighbour, duety towardes god is loue testified by obedience, duety to∣wardes our neighbour is loue testified by vpright dealing.

How to detest Sloth.

REmember that sloth is a vice which impouerisheth both soule and bo∣die, the soule of internall graces, the body of externall goodes, as appeares by the words of the gospel: to him that hath shalbe giuen, and to him that hath not shall be taken euen that which he

hath; and by the wisedom of Salomon the idle hand is filde with penury.

Remenber likewise that it is a vice, which captiuates and bringeth vs vn∣der the slauish tyranny of our worlde∣ly enemies, the world, the flesh, & the diuell: for whilest through a carelesse and negligent regard, we make slight acount of their temptations, or valiant¦ly perseuer not in fight agaiust them, we lose the honour and reward of vic∣tory, and euer after lie bounde in the seru le chaines of darkenesse.

Remember also it is a vice which is the roote and nurse of many other vi∣ces, as appeares by the example of Da∣uid, who no sooner gaue himselfe to rest after his painefull warres, but hee fel into the sinnes of adultery and mur¦der.

Saloman so long as he was busy in buil¦ding the Temple and other houses, cō∣tinued zealous in the seruice of God; but waxing negligent, he fell straite to

lust after women, and commit idola∣try.

Fourthly, remember that it is helde a vice so detestable in nature, as verie brute beastes abhor it: as we may ga∣ther by the industrie of the Ant, Bee, and other smal and contemptible crea¦tures.

Lastly, let vs consider that all other creatures not hauing life, are so oppo∣site to sloth, as they continually keepe the first course wherein they were cre∣ated without intermission or ceasing, vnlesse it be vppon some violent and accidentall cause, as wee see by the re∣uolution of the sunne, moon and stars, by the ebbing and flowing of the sea, and by the iust returne of summer and winter, spring and Autumne; nay the very stones of the earth, thogh they be sencelesse and lye still, yet haue they in them a kind of working faculty which giues them groath and increase; if then these, much more ought men, indued

with reason and vnderstanding, to de∣cline from sloth and imbrace the labor whereunto they are ordained; for man is created not to take rest but to trauel, and he liueth most happily, who as lit∣tle as may be liueth to himselfe.

How to auoid Sloth.

COnsidder that wee enter into this worlde as it were to run a race, or fight a battell, if therefore wee run not so, as we may get the gole, we lose the rewarde; or if we fight not so, as we may preuaile, we loose the reward and honour due to victory.

Consider likewise, that we neither runne this race nor fight this battell in priuate to our selues, but in the open sight of him, that wil one day call vs to a reckoning how we haue bestowed e∣uery houre and minute allotted vs for that purpose: pronouncing in the mean space, a curse vpon them that doe this

worke negligently.

The best remedy therefore against sloth and ydlensse, is deuotion, which is a ready and willing performance of the seruice of God, and of all other du∣ties required of vs in the course of this life. Deuotion is of two sorts, the one, belonging to the minde, which con∣taines the exercise and labours of the minde, as prayer, prayse, thanksgiuing and such like: the other, to the body, which comprehendeth the workes of charrity, abstinence, humility, and such like corporal functions.

To be incited the rather herunto, let vs call to minde, the examples of such persons as for the loue of virtue, haue refused no paines cost or industry: what monumēts may we behold erected by the dilligence of our fore fathers? what large reuenues left to the reliese of the poore? What books and volums writ∣ten for our instruction? which we had neuer beene happy by, if they had de∣lighted

more in sloth then dilligence.

The Queene of Saba, trauelled ftom the furthest part of the south to Iudea, to heare the wisdome of Sollomon: S. Paule neglected no perril nor persicu∣tion in many countries, for the daily & hourely planting of the holy Gospell: euen heauen men are liuely patternes vnto vs for the auoiding of sinne. Plau∣tus by day writ his commedies, and in the night ground in a mill, that so hee might haue wherewith to maintaine him at his study.

Apelles for the desire he had to excel in the art of paintng, would let no day passe wherin he drew not some line or other. If these men were so desirous of wordly honor, and the transitory com¦modities of this life, how muche more paineful ought we to be for the obtai∣ning of heauenly honor & the wealth and riches that shall neuer fade. To the which, God for his mercie bringe vs, Amen.