That this complaint therefore may justly be made,¹ it appeareth in all those duties pertaining either to God or man: our selves or other. For in all we have failed manifoldly: whereas yet by mean or indifferent heed-taking, in great part we might have done better. Concerning God, we have not purchased such glory to his name, and showed forth his loving kindness to the sons of men, as we ought and might have done: neither glorified his Gospel, §Das, if it should have been taken from us, we would have promised to do.² Further, it may appear hereby, that we see we have not profited in the knowledge of the will of God answerably to our time, and to the helps which we have enjoyed for that purpose.³ For many of us are as yet but weakly settled in the chief points of christian religion: much less are we fit hearers, with ready minds to put in ure any doctrine which shall be necessarily, soundly and faithfully delivered unto us. Nay, we must needs confess to our shame, that the means to come by knowledge, have been very negligently used of us: as, seldom reading; and in hearing, not usually preparing our hearts before we come, with casting off the sins which might hinder us, and coming §Ewith meekness: neither in hearing, have been diligently attending and hearkening to the voice of God; neither after our hearing, have usually meditated or communed with other of that which we have heard.⁴ So that this hath not been our delight, but with much unreverence (for so holy and heavenly a service) gone about. Moreover, we have not so tamed our corrupt nature, and so set our selves against the same in many particulars, so as we have prevailed over it in our temptations: (for we have thought ⟨p. 480⟩this too tedious and irksome for us:) but we have favoured exceedingly §Fand given too much liberty to our selves in our sins; not ready to mislike and withstand the same, as either some of us sometime have done, or as we have seen other of Gods servants to have done as Joseph (Gen. 39.) did in onetime; Moses (Hebr. 11.24.) in another. Yet the means which we use sometimes to obtain grace, if they were continued, would bring to pass some effects this way not to be complained of: therefore seeing we thus fail herein,⁵ we must needs complain bitterly.

That this complaint therefore may iustly be made,¹ it appeareth in all those duties pertaining either to God or man: our selues or other. For in all we haue failed manifoldly: whereas yet by meane or indifferent heed-taking, in great part we might haue done better. Concerning God, we haue not purchased such glory to his name, and shewed foorth his louing kindnesse to the sonnes of men, as we ought and might haue done: neither glorified his Gospell, §Das, if it should haue bene taken from vs, we would haue promised to do.² Further, it may appeare hereby, that we see we haue not profited in the knowledge of the will of God answerably to our time, and to the helpes which we haue inioyed for that purpose.³ For many of vs are as yet but weakly setled in the chiefe points of christian religion: much lesse are we fit hearers, with ready minds to put in vre any doctrine which shall be necessarily, soundly and faithfully deliuered vnto vs. Nay, we must needs confesse to our shame, that the meanes to come by knowledge, haue bene very negligently vsed of vs: as, seldome reading; and in hearing, not vsually preparing our hearts before we come, with casting off the sinnes which might hinder vs, and comming §Ewith meeknesse: neither in hearing, haue bene diligently attending and hearkning to the voyce of God; neither after our hearing, haue vsually meditated or communed with other of that which we haue heard.⁴ So that this hath not bene our delight, but with much vnreuerence (for so holy and heauenly a seruice) gone about. Moreouer, we haue not so tamed our corrupt nature, and so set our selues against the same in many particulars, so as we haue preuailed ouer it in our temptations: (for we haue thought ⟨p. 480⟩this too tedious and irkesome for vs:) but we haue fauoured exceedingly §Fand giuen too much libertie to our selues in our sinnes; not readie to mislike and withstand the same, as either some of vs sometime haue done, or as we haue seene other of Gods seruants to haue done as Ioseph (Gen. 39.) did in onetime; Moises (

1. 1The first proof of the justness of this complaint.The first proofe of the iustnesse of this complaint.
2. 2The second proof.The second proofe.
3. 3Seeing the negligent seeking of knowledge by study, is one mean to come by knowledge, we must not cease, till we can have delight in study and reading.Seeing the negligent seeking of knowledge by studie, is one meane to come by knowledge, we must not cease, till we can haue delight in studie and reading.
4. 4The third proof.The third proofe.
5. 5The desire accomplished, doth (without great grace) make a man more secure and in greater danger.The desire accomplished, doth (vvithout great grace) make a man more secure and in greater daunger.

And what is like to be a greater hinderer of true godliness in us, then this tender bearing with our selves in our sins, as being hardly brought to offer any violence unto them: when yet we know, that the smallest even of our evil lusts, do fight against our §Gsouls, are rank poison unto us, and have need to be driven out with most strong medicines?

And what is like to be a greater hinderer of true godlinesse in vs, then this tender bearing with our selues in our sinnes, as being hardly brought to offer any violence vnto them: when yet we know, that the smallest euen of our euill lustes, do fight against our §Gsoules, are ranke poyson vnto vs, and haue need to be driuen out with most strong medicines?

And as concerning the danger of favouring our selves in our sins, though secret and smaller then many sins seem, these fearful effects have followed: that having winked at the smaller, we have rushed and been plunged into greater: and not chasing away light and wandering desires, we have fallen into deeper and more dangerous delighting in them,¹ which having once taken hold of us, could not with ten times so much ado be removed: yea by this sleight striving against some, we have been overcome of many and sundry other. Some have taken great hurt by worldliness, decaying as fast §Hin grace and goodness, as they have gone on with too much intemperance and excess in that deceivableness: some have grown into great coldness, and in apparent security have not espied their estate once to be changed; but have kept a kind of persuasion, that they have been in as good case for all this, as ever they were when greatest care was in them: some have bin ready with conceitedness and froward judging to break off their course of Christian walking sometime, and their fellowship and communion with their brethren. Oftentimes such an acquaintance hath grown by this favouring of our selves in some one, with falling into many, yea and those very perilous, (as strangeness betwixt neighbours, hollowness, untrustiness,§I jarrings, a growing after the common sort, slow growing on in that which yet was our profession, with many other such annoyances) that it may well be said, that fearful effects have followed this bearing of our selves, even in us who have been thought to be of the forwarder sort. Now when these and such like unsavoury fruits have come from us, and that we have in such like manner (as hath been said) walked in the world, what hath been our estate and condition, but that which might well enough beseem such as have in no careful sort been professors of religion?

And as concerning the daunger of fauouring our selues in our sinnes, though secret and smaller then many sinnes seeme, these fearefull effects haue followed: that hauing winked at the smaller, we haue rushed and bene plunged into greater: and not chasing away light and wandring desires, we haue fallen into deeper and more dangerous delighting in thē,¹ which hauing once taken hold of vs, could not with ten times so much ado be remoued: yea by this sleight striuing against some, we haue bene ouercome of many and sundrie other. Some haue taken great hurt by worldlinesse, decaying as fast

Another proof, that this our complaint is just, is:¹ that we have not so grown in grace and in the fruits of godliness, that we have been hereby amiable in the eyes of God and of his good servants, neither have we taken up §Cour delight in labouring after them: as for example, In our afflictions and trials we have not felt our selves contented, that the Lord should exercise us as it hath been seen good to him: we have not overcome impatience in them, much less rejoiced in bearing them, Act. 5.41. We have not taken occasion by Gods blessings, of liberty, peace, health, fellowship one with another, prosperity & such like, to be more fruitful and cheerful in doing all good duties, as occasion hath been offered: lowliness, meekness, kind-hartednesse, faithfulness to men, sincerity to God in the good things which we have done, have oft and much been wanting: very sparie and niggardly we are in prayer, meditation, trial of our selves, and labouring to know sin §Dbetter, and confessing against our selves that which we know: soon weary of well doing, yet not grieved at it; unwearied in things needless. We so hardly and slightly see the necessity of practise of many duties and precepts, which by doctrine are commended unto us, that we rest in that which hath been, and coldly arise up to any new or further proceeding. Our crucifying of our selves to the world, that we might be content to be despised and of little account in it; or our crucifying of the world unto our selves, that it might not blear our eyes with the vanity and deceivable enticements and baits of it, hath been very faintly gone about of us: our experience in marking the course of Gods dealings towards us, in comforting us after well doing, in letting us §Efeel that an hundred fold for the forsaking of any part of our will: also in this chastising of us for our security or other defaults, alas it is very small. So that neither may it be sufficient for us to encourage others to a godly life upon our own trial (it is so weak;) neither is it such, as ministereth any great wisdom or direction to our selves to hold on in a good course: and yet how frozen and faint our persuading and encouraging of others is, when we are not well settled our selves; it may be considered with grief enough to him

Our little watching of our hearts against folly, or of our §Fwhole life, that in our solitariness we might commune with the Lord and our own hearts, in company be fit to do good or take good, that evil might be far from us; may justly shame and fear us to think of: our little labouring through love (as our callings will permit) to be fruitful and occupied in that which might increase our peace, and uphold our christian estate, is lamentable. And thus by this, and such other like, it may easily appear, that seeing we may charge our selves in this wise, we have good cause to complain, that it is not with us as it ought to be.

Our litle watching of our hearts against folly, or of our §Fwhole life, that in our solitarinesse we might commune with the Lord and our owne hearts, in companie be fit to do good or take good, that euill might be farre from vs; may iustly shame and feare vs to thinke of: our litle labouring through loue (as our callings will permit) to be fruitfull and occupied in that which might increase our peace, and vphold our christian estate, is lamentable. And thus by this, and such other like, it may easily appeare, that seeing we may charge our selues in this wise, we haue good cause to complaine, that it is not with vs as it ought to be.

¹And from these accusations ariseth another: that we take too liberal an use of lawful things; never suspecting that any hurt or danger can thereby §Gcome unto us; as in diet, apparel, sleep, the use of marriage, dealings in the world, and talking thereof: forgetting that which the holy Ghost hath taught us; that is, that these lawful things, namely, pleasures and profits, are called snares, and therefore easily able to entangle men and hold them fast; so as it shall be hard for them to run the race of christian duty required of them: and that they are said to press men down; that by means of them, they cannot with such cheerfulness and fruit live unto God. Wherein to be directed, this may serve us for a rule: that as every one of us can see what is sufficient, so we bestow no more time about the world then we needs must, neither in talk nor other dealings: fearing withal, lest we should be carried §Hto love it too much: wherein the more that every man laboureth to overcome himself, that his cheerfulness in good duties may not be hindered; so much the more he shall have to rejoice, that he hath been content to abridge his own delight for better things.

¹And from these accusations ariseth another: that we take too liberall an vse of lawfull things; neuer suspecting that any hurt or daunger can thereby §Gcome vnto vs; as in diet, apparell, sleepe, the vse of mariage, dealings in the world, and talking thereof: forgetting that which the holy Ghost hath taught vs; that is, that these lawfull things, namely, pleasures and profites, are called snares, and therefore easily able to intangle men and hold them fast; so as it shall be hard for them to runne the race of christian dutie required of them: and that they are said to presse men downe; that by meanes of them, they cannot with such chearefulnesse and fruite liue vnto God. Wherein to be directed, this may serue vs for a rule: that as euery one of vs can see what is sufficient, so we bestow no more time about the world then we needes must, neither in talke nor other dealings: fearing withall, lest we should be caried §Hto loue it too much: wherein the more that euery man laboureth to ouercome himselfe, that his chearefulnesse in good duties may not be hindered; so much the more he shall haue to reioyce, that he hath bene content to abridge his owne delight for better things.

Another proof of this our just complaint, is: that we have had little feeling of the wants and miseries of others.¹ To see how many thousands walk ignorantly; other many, in security, hypocrisy, superstition, &c. many to have fallen away utterly, after they had received a taste of the Gospel: who should not be moved at the beholding of it? and pity them, as much as in him should lye? and not to be content, that we our selves should do well, whiles we see §Iso many in calamity. But it cannot be denied, but that their estate, either of the desolate beyond the seas, in many countries; or of the distressed ones amongst us, doth little touch or come near us: whereby as our prayers are weak which are made in their behalf, so are the other fruits of our compassion small and few. For as liberality is cold in respect of the ability which many have, so few of us are grieved at their evils, or go about to call back and reclaim such as we may: we have not much set our minds on this, how we might best prevail with, and draw our kindred, acquaintance, familiars, families, &c. neither of purpose to order our ways so, as we might by our holy conversation win either these, or strangers to God: neither to strengthen §Kthe weak, and help forward such as have been at a staggering. And that which is more, if we have done any of these, yet we have done it more hoverly and coldly, whether with our families, or other with whom we have had to do that way:² not in meekness, love, compassion, bearing as there hath been cause with them, or heartily seeking to win them unto God.

Another proofe of this our iust complaint, is: that we haue had litle feeling of the wants and miseries of others.¹ To see how many thousands walke ignorantly; other many, in securitie, hypocrisie, superstitiō, &c. many to haue fallen away vtterly, after they had receiued a tast of the Gospell: who should not be moued at the beholding of it? and pitie them, as much as in him shold lye? and not to be content, that we our selues should do well, whiles we see §I

¹The cause hereof was no one; but yet chiefly our evil hearts: which for all ⟨p. 485⟩§Athe taste of holy doctrine, and light which we had of the life to come, yet being cleansed and renewed but in part, were evermore in respect of our corruption prone to evil, and unapt to goodness; so that, not only after good means using, they carried us to a forgetfulness of that good which was offered us, either in prayer, conference, or the ministry of the word, and to a sensible desire at least of some declining; but even in the time of our enjoying of them, our hearts deceived us, that we could not make (I speak of the most times) any great use or profit of them at all. But that the evil of the heart may the better appear, and so the cause of our unprofitableness the more clearly be seen, it shall be good to set down some of the particular §Bcorruptions of it, and how easily they break forth and show themselves by the smallest occasions. Now the heart is deceitful, whereby when we are towards or in the way to great danger, yet we are not willing, or not able to see and decline it. It is hardened in great part,² so that it is not easily brought to relenting, nor to be touched, and to melt: and so good meditation and the fruitfullest doctrine doth hardly affect us. Frowardness, which disquieteth and distempereth the whole life; peevishness, when we cannot abide any word uttered, but it is taken in ill part, and most rank poison gushing out against them that displease us; and impatience and unquietness under our afflictions and crosses, are in it: hypocrisy also. It is also idle and slothful in §Cgoing about duty: yea and untoward in the same. It is fraught with self-love, which is, when we favour our selves too much, and please our selves in our sins, when yet the smallest provocations thereto, should displease us.

¹The cause hereof was no one; but yet chiefly our euill hearts: which for all ⟨p. 485⟩§A

Earthly-mindedness is another stream running from this fountain, when we are drawn to the love of the commodities of this world, and are led with a desire of growing rich: which snareth us, and calleth back our minds from living holily, and causeth such as wisely resist it, not to have their treasure in the earth. In prayer great coldness and weariness of well-doing possesseth (as it were) this heart of ours, when by any occasion we have attempted it: anger, malice and revengement, in degree one exceeding the other, §Ddo easily appear to have their abode in this hart: pride of heart, though sometime privy, is one among the rest, which poisoneth our best actions, and soon ariseth when any good hath been done of us: the repining at the gifts of other, doth many times assault us: what barrenness and emptiness of Gods grace is too commonly found in us, our woeful experience doth cause us to remember: unclean desires (among the rest) are here: an innumerable rabble of other unsavoury, dangerous and carnal thoughts do swarm in us: and temperance and moderation is so meanly reached unto, that we can hardly be merry without lightness; sad without unfruitful dumpishness; believing God without presuming; or fear him without some §Edoubtings and inclinings to despairing. These here set down, with others many like unto them, having place in our harts, & long continuance, without any occasion offered do set themselves a work in us; but especially by occasions do fearfully break out from us, we being (if we could mark it) not long without some of them whatsoever we go about. What marvel though other causes did not go with them, if by means of these we should have our best actions blemished, yea poisoned, and our common behaviour and ⟨image 256⟩course of life to be utterly unholy?

Earthly-mindednesse is another streame running from this fountaine, when we are drawne to the loue of the commodities of this world, and are led with a desire of growing rich: which snareth vs, and calleth backe our minds from liuing holily, and causeth such as wisely resist it, not to haue their treasure in the earth. In prayer great coldnesse and wearinesse of wel-doing possesseth (as it were) this heart of ours, when by any occasion we haue attempted it: anger, malice and reuengement, in degree one exceeding the other, §D

But now, when these shall be let loose in us, when they are not holden in as it were with bit and bridle, when they shall govern us, and not we them,¹ but we become slaves & servants unto them: how can it be otherwise, but that our lives should give little light unto men and glory to God; and for all our profession of the Gospel, and the account that we make of it, yet that the fore-mentioned offences be found in us? And this is the second cause why we bring forth no greater fruits of amendment. For when our harts which in themselves are too evil, shall wander where they will without check, and feed themselves by occasions without controlment, little watching over them, or keeping in of them with diligent care and observing of §Gthem; full easily and right soon is this unsettledness and unprofitableness, which we complained of, engendered in us: and so, bringeth forth fruit accordingly, even like unto it self, as hath been said. Now for our own parts, we cannot but confess and remember against our selves, that we have either not known many of these forenamed corruptions; and therefore could not use any violence against them: or if we have seen them in our selves, yet have we made light matters of them, dallied with them, and delighted in them; and if time or other dealings have not brought us into the forgetfulness of them, yet with some sudden sighs and weak mislikings, they have been beheld of us: which hath been no decaying nor cutting off of so rank corruptions,§H but that they have budded forth again immediately, and so have soured our actions with their bitter leaven most dangerously. Whereas, if we had been jealous over them, if we had first cleansed and purged our hearts of them; if we, knowing that the greatest offences before men, are first nourished in the heart to the provoking of God, and therefore had set our selves against them: we should have seen, that with much comfort to our selves, in sound practise of duty, we should have proceeded in our christian course, as being hereby at liberty from such bondage to our lusts; according to that which is written: Jam. 4. Resist the devil and he shall fly. And in this estate we have pleased our selves most commonly,² because we have sought ease to

Oh, it hath been a death to us, when we must be roused out of our luskishnesse, and be enforced to grant, that such a life hath been but mere security: when we must confess much against our selves (which hardly we have been brought unto;) and yet not rest there, till we have also obtained of our selves to cast it up as an unsavoury gorge. For when in our decay in grace we have feared secretly, that all hath not been well with us; and yet for all that, because we would feel no smart, and it was irksome and tedious to us, to think that we must enter into a straighter course: we have lien still in it as long as we §Kcould or durst:¹ so truly is it said, That ease is a sweet poison and slayeth. We dreamed like the Apostles in their foolishness, of an earthly happiness: that it was the sweetest life of all,² to think what riches and treasures we had already, and more hoped to come unto daily: to feed our appetite with thinking on our outward peace, in hoping (though without warrant) that it should be continued: to imagine how we might here be settled after our ⟨p. 486⟩§Ahearts desire, though we never perhaps should attain unto it; and not weighing, that although we at any time might, yet how rotten a foundation we had laid in so doing, which could not abide the wind and tempest. This ease it was which would have slain our souls, and was the cause of our so great looseness. An estate of life full of danger, and full of deceitfulness: with which (yet) none have ever so besotted themselves, (being holden captives of the devil at his pleasure) but they who have escaped the danger of it, have as highly rejoiced; and, as from a bottomless dungeon, have kept themselves with all care, from falling again into it.

Oh, it hath bene a death to vs, when we must be rowzed out of our luskishnesse, and be enforced to graunt, that such a life hath bene but meere security: when we must confesse much against our selues (which hardly we haue bene brought vnto;) and yet not rest there, till we haue also obtained of our selues to cast it vp as an vnsauourie gorge. For when in our decay in grace we haue feared secretly, that all hath not bene well with vs; and yet for all that, because we would feele no smart, and it was irkesome and tedious to vs, to thinke that we must enter into a streighter course: we haue lyen still in it as long as we

Now we falling into this fond ease, loathed to take such pains in running §Bthe race of christianity, and in labouring to keep in, our selves unto duty. When we had been any time unexercised with crosses and afflictions it was bitterness to think, that again we must come under them (so little did we hope for any comfortable or fruitful use of them:) and when we had been proved with them, for the most part we were uncomfortable in them. Whereby it appeared, that whatsoever we thought of our selves and of our great profiting, that our strength was never great, because we were found weak in trials, Prou. 24.10. Hitherto it belongeth, that we were so untoward to the use of any good means: I speak not of the loose and negligent using of them, which was a fruit of this untowardness, (for that hath been §Cspoken of before) but of our great unwillingness to break off our luskish and sottish course of life. As for example: to private prayer utterly unapt, when we should yet see much necessity of it: as being loath to awake our selves out of our spiritual sleep, and loathing the painfulness of going about it. Against public meetings we felt sensible rebelling, as seeing that the looseness and liberty which we delighted in, must be made odious to us, and our selves thereby disquieted: we feared, and were in a jealousy of our good brethren's company, by reason of an evil conscience, thinking that we must be of one mind with them; and that could not stand with our unsavoury liking. And what a slavery is it, that we should bring our selves to such a §Dpoint, that we must obey our filthy lusts, and become servants to our vile rebellions? What madness is it, that we should deprive our selves of the best things, and yet contented to abide so still? And by this it may appear, how many defaults are like to break out from our lives, when such dangerous ease and looseness have their harbour in our hearts.

Now we falling into this fond ease, loathed to take such paines in running §Bthe race of christianitie, and in labouring to keepe in, our selues vnto dutie. When we had bene any time vnexercised with crosses and afflictions it was bitternesse to thinke, that againe we must come vnder them (so litle did we hope for any comfortable or fruitfull vse of them:) and when we had bene proued with them, for the most part we were vncomfortable in them. Wherby it appeared, that whatsoeuer we thought of our selues and of our great profiting, that our strength was neuer great, because we were found weake in trials,

And yet another cause why so little good hath been done,¹ we may remember to have been, that we have looked so narrowly to the lives of others, to gather hurt thereby; not remembering that we should follow none further then they follow Christ: of which, some being of the better sort, and others of the common, we have taken exceeding great hurt by them both. For these §Elatter, when we see how they have many times continuance in outward peace and prosperity, so that they are merry, and take no thought about providing for the judgement day, neither are withholden from any intemperance of living; though we become not like unto them, yet as men not so fully persuading our selves of their misery,² we begin to think that it is but vain for us, to labour greatly after innocency, & to shine as lights, which (we see) is little regarded. And so we grow to justify our own course of life, as very sufficient ⟨image 257⟩and well liking to the Lord: yea and besides this, we gather some rubbish §Fand scurf from them, by beholding, by dealing, and being too conversant with them. And if of these, some be less evil then others, and retain some points of honesty, and of better behaviour in them; yet what a gross bewitching of our selves is it, to compare our selves with those, of whose happiness we have no persuasion? Now as the lives of this bad sort of men are laid too near us, & we may see that we are weakened in our course by them: so the lives of the first sort, even right good men, we either little or not at all do profit by; or (that which more is) we many times take hurt by them.

And yet another cause why so litle good hath bene done,¹ we may remember to haue bene, that we haue looked so narrowly to the liues of others, to gather hurt thereby; not remembring that we should follow none further then they follow Christ: of which, some being of the better sort, and others of the common, we haue taken exceeding great hurt by them both. For these §E

For as concerning their best actions and most commendable duties, we do not use to have them in reverent admiration, especially if the persons be §Gdaily amongst us: but we count them common things, and meeter for them then for us. Yea and we think, that we have some other gifts and parts of our lives comparable to them: so that we can be content to go without those graces, and to lose the benefit of such good examples: which yet for this cause God setteth up as lights amongst us: that we might never please our selves in our lives, till we had won this at our own hands, To frame our selves after their examples, which are most gracious and godly amongst us. And further, we will not think, but that even such men have also manifold infirmities in them; though we know them not. But if we do, it is enough to persuade us, that even then when many things ought justly to be removed out of us, yet §Hwe are to be well thought of, and to be accounted commendable.

For as concerning their best actions and most commendable duties, we do not vse to haue them in reuerent admiration, especially if the persons be §Gdaily amongst vs: but we count them common things, and meeter for them then for vs. Yea and we thinke, that we haue some other gifts and parts of our liues comparable to them: so that we can be content to go without those graces, and to lose the benefite of such good examples: which yet for this cause God setteth vp as lights amongst vs: that we might neuer please our selues in our liues, till we had wonne this at our owne hands, To frame our selues after their examples, which are most gracious and godly amongst vs. And further, we will not thinke, but that euen such men haue also manifold infirmities in them; though we know them not. But if we do, it is enough to perswade vs, that euen then when many things ought iustly to be remoued out of vs, yet §Hwe are to be well thought of, and to be accounted commendable.

And these are the special causes, that so justly much fault may be found in our lives;¹ unto the which briefly these may be added: that we have not been careful to be strangers to such companies, where we might be easily corrupted, or cooled and discouraged: neither taken occasion to be in good company, or to have made profit of the same when we were in it: but in a common manner spent such times, either in endless or needless worldly talk, or some other way unprofitably; rather framing our selves to their humours, and to approve of their evil custom, then bethinking our selves how to stop them.

And these are the speciall causes, that so iustly much fault may be found in our liues;¹ vnto the which briefly these may be added: that we haue not bene carefull to be straungers to such companies, where we might be easily corrupted, or cooled and discouraged: neither taken occasion to be in good companie, or to haue made profite of the same when we were in it: but in a common manner spent such times, either in endlesse or needlesse worldly talke, or some other way vnprofitably; rather framing our selues to their humours, and to approue of their euill custome, then bethinking our selues how to stop them.

1. 1The fourth cause, which is compounded of many.