can not growe and bryng forth fruite Therfore this is the cause why god sumtymes visiteth with aduersitie and punâ—…eth them whom he hath derely beloued to roote out securitie to stere vp in men the feare of god and the callynge vpon his name for in prosperitie men do cleane forgette hym Also to cause vs to acknowlege and confesse our synnes and repente therfore to lyfte vp and erecte oure myndes to the imbrasing of heauenly thynges and the contempnynge of worldely thynges For commonly these vices raigne in rych and wel thy men and those that lyue in this worlde at theyr owne ease I meane sluggyshnes which is reckened one of the .vii. deadly synnes idlenes lythernes sodayne priuation of sense and felynge and neglecte and lytle regarde of thinges perteyning vnto god in godly and vertuous exercises vnlustines slowenes dulnes feyntnes and as it were a dead slepe except thou wilt cal it rather that disease which engendreth in the body a coÌ„tynual desyer of slepyng This securitie is such an abominable vyce that I am not able with these names and infynyte other to declare howe heynous it is and what I thynke of it Scripture declareth that welth makethe vs not onely secure but oftentymes vngodly where vppon Moyses sayde thus But when he was become fat and fylled he waxed wanton when he was made grosse corsye and vnweldye he dyd cleane forsake the lorde his god and creatoure he regarded not the rocke of his saluacion They prouoked him in straunge gods c. Lyke as Dauyd after that he had conquered his enemies in euery lande fallynge in to this selfe same securitie and thinkynge that al thynges were sure and in safegarde dyd not onely become an adulterer but also defyled his handes with shedynge the bloude of an innocent man and the very same which in the persecution of Saule shewed and proued him selfe a godly man by prosperitie was cleane altered Let hym therfore which standeth on his feete beware leste he fal Yea when Dauyd had commytted this cruell morder as thoughe there had bene no daunger therin bycause god is mercyfull he wente vnto the tabernacle dayelye as other dyd he kepte the Sabboth other feastes which were at that tyme obserued amonge the Iewes he offered vp sacrifice and finally was quiete and toke no care But after that god by his prophet Nathan denounced his punyshment and vengeaunce and had made him afearde and had greuously threatened hym he came to hym selfe and then called to mynde what an offence he had commytted agaynste the lorde his god Then pondered and weied he the greatnes of his synne and repented vnfeinedly Then he confessed his sinne openlye and cried for mercy vnto the god of Israell Then wyshed he to be wasshed from his synne and iniquitie and to be pourged fro the fylthines wherof his syn was the cause And yet in the meane whyle refused he not the punyshement whiche god by the prophet threatned to hym nor forsoke any payne or punyshemente for his offence and trespas wolde god that suche lyke securitie myght not also be founde in manye of vs which do lyue so quietly and in suche securitie as though al were saâ—e and there were no daunger we confesse not oure synnes we feare not the iudgemente of god nor his exceding greate wrath agaynst synne so farre of is it that we bewayle oure synnes and haue remorse in oure conscience for them as we shulde haue lyke as the holy martyr of god Cyprian sayeth But to returne agayne vnto our purpose couclude in fewe wordes No man can be saued onles his sinne be remitted No mans sinnes are remitted but theyrs whiche crye and pray to god for the remission therof No man desyreth remyssyon whiche wold not be gladly reconciled no maÌ„ wolde gladly be reconciled whiche repenteth not No manne repenteth whiche feeleth not the wrathe of god agaynst synne confesseth the same which thynge he that lyueth in securitie doth not By this reason therfore it is euydent that prosperitie is also a cause of delayenge the reformation of our lyfe ¶ The .v. cause THe .v. cause is the hope of longer lyfe for albeit there is no man thoughe he be neuer so yonge that is assured that he shal lyue vntyll nyght tyde as Cicero sheweth yet verely thou shalt scarsly find any man so olde and aged whiche perswadeth not hym selfe that he maye lyue a whol yere The olde father in the commedye cryeth out and sayth Moue and exhorte ye me which am lxv yeres olde to marye agayne ioyne vnto me an olde dotynge woman But nowe a dayes ye shall so a more straunge thynge for men that be .lxxx. yere olde wyll marye take to wyues yonge maydens and damselles that are not ouer .xv. yere of age They haue suche hope to lyue longer and longer as though they were yonge men and in there flowrishing age but with what coÌ„sideracioÌ„ they thus do experience oftentymes sheweth Some maÌ„ will meruail par aduenture that olde men shuld be so foolyshe as to be come wowers In this place I wyll not reasone eyther to or fro but I dare be bolde to say that suche olde men as marye yonge damselles after this maner haue vndoubtedly hope to lyue a great tyme longer This hope therfore maye be an other of the causes why we differ the reformacion of our lyfe and remeÌ„ber not that we haue an accoÌ„ptes to make at the last daye It is to be wondred that men do put of differ thus suche a great weyghty matter and loke no more of a thynge whiche profiteth so muche and is so necessarie vnto saluation I feare me greatly lest the Heathen shall in the last iudgement be a reproche to vs ChristiaÌ„s in that we are so flowth full and haue almoste mynde at no tyme to refourme and amende oure lyuyng torecken vp our offences and repent when verely manye of theÌ„ after Pithagoras rule customably yea they went to rest reckened and called to remembraunce what thyng so euer they had sayd or done good or badde the day before whiche Virgil speaking of a godly and vertuous man paynteth oute to vs very artificially and lernedly He neuer slepte before that he called to remembraunce all thynges that he dyd that day whether it were good or bad he examined what was done amisse what was done in tyme and what out of tyme he demauÌ„ded certayne questions of him selfe in semblable wyse why haddest thou not respecte in this poynte vnto honestie in that poynte vnto reason what thynge hathe this daye escaped the â— why hast thou purposed constantly that thynge which were much better to be lefte vndone why hast thou sorowed in thyne harte to haue done good to the poore why wyllest thou that thynge which it was not commendable nor honest to wyll why preferredst thou profytte to honestie why speakest thou yll by any or gauest an yl signe in thy countenaunce why haste thou folowed rather thy folyshe fantasie then
and allureth vs vnto the vtter destruction of our sowles we must warely eschewe his snares which he hath laid for vs. Let vs not gyue occasion nor offer a fitte and conuenient tyme to hym for to assaulte and oppresse vs vnwares Cyprian sayth that a man may the better beware when he feareth Therfore lette vs shake of vs slouthfullnes and set a part al securitie and as it is commonly said let vs feare the Scorpion vnderneth euery stone let vs not be without care in securitie as though all were well and in safegarde No man is sooner vndoone than he whiche is without feare as an Heathen man wryteth this securitie is the begynnyng of al myscheafe and calamitie Yf thou haste therfore ones tryumphed ouer thine enemie vanquished hym do not streyght way thinke as thoughe al dauÌ„ger were past that thou shalt lyue continually in peace thou must stande styl in the front of the batayle redy to fyght as Ciprian exortethe Thou muste in this worlde do none other thynge but fyght continâ—ally with the Deuyll and keape of thee his dartes and weapons with the buclarre of fayth and the swerde of gods worde We must fyght sayth he with auarice with vnchastitie with anger ambition we muste wrastle continually with carnall vyces and the temptacions of the worlde for our soule considerynge that it is seged with the whole armye of the deuyll is scarsly able to stande against such a violent assault For if auarice be supplanted lust putteth oute the hâ—ade If lust be vanquyshed ambition succedeth yf ambicion be sette at naught anger is placed for it thus pride puffeth vp the hert of maÌ„ wine drinkynge allureth enuye breketh concorde â—elowsye dyssolueth frendeshyp and amitie And lyke as we must not be proude beynge conqueroures so when we are conqueted we muste not streyght waye despeyre and laye awaye frome vs our weapon What must we then do verely we must then fyght more fearsly then euer we dyd before for to remeue and take awaye the former ignominie and shame and with valiaunte courage to quitte oure selues of the foyle receyued at the handes of oure enemie like as a certayne noble man dyd which is artificially peynted set forth in his coloures by an excellent poet whose wordes these be of the same WheÌ„ he was beaten downe vnto the grounde with great stones which his enemies caste downe vpon him he was not therfore vanquished and put to flyght but was then more fearse then euer was he before For anger pricked hym forwarde and shame and his knowen prowesse did stere and insence him albeit we must fight with our enemie hauyng more affiaunce in god then in oure owne strength Now thou perceyuest what the cause is why if we purpose to liue godly at any tyme we continue not therein A certayne enclination vnto sinne which is naturally graffed in vs is chefely the cause nexte of all the worlde which ministreth sundry occasions vnto al kynd of vyce Last of all the deuyll whiche casteth with him selfe contynually how to destroy vs nor ceaseth at any tyme to ouerthrowe vs eyther openly or priuilye God and the father of oure Lorde and sauiour Iesus Christ encourage and strengethen vs in this daungerous and contynual conflycte with so many enemies and supporte vs with his helpe which are vnable of our selues to resist theÌ„ and with his holy spirite coÌ„firme establishe our hertes that we may both ouercome and brynge lowe these fleshely mocions nor be yet ouercomen brought downe by the teÌ„ptacions of the same and that we may suppresse our naturall concupissence resist the world which geueth diuers and sundry occasious vnto sinne and that we may also withstand the deuyl which temteth vs by al meanes possyble and â—…uenteth al maner of giles and waies how to destroy vs and that not onely the seruile and bonde feare which the lawe bryngeth may reuoke and withdrâ—… vs froÌ„ vice by a certayne seruyle dreed and feare of the punishment of god and of euerlastinge torment and paine being fered with the wrathe and iudgement of God and the terror of hell but rather a greate dele the liberal honest feare which natural children haue to breake and transgresse the commaundement of their derest father whiche feare true faith verely doth ingeÌ„dre may moue vs withal honest godli and reuerent behauior at no tyme to do or atteÌ„pte that thing wherwith such a benigne and bountiful father may be greued and offended and that this thynge may moue vs for to do well of oure owne free wyll and to flee and abhor vyce and to do our bounden deutye euen of a loue so that yf we haue at vnwares suffered our selues to trespasse or offend any thing by frailtie that thynge may so greue and vexe our conscyence that we wâ—lde verye gladlye and willinglye punisshe ourselues and thynke that we wolde be rather dead than alyue bycause we haue offeÌ„ded our father whiche is so merciful and bountious This thing also the euerlastyng god graunte for his sons sake our lorde and sauiour Iesus Chryst that consyderynge the shortnes of our lyfe the vncerteine hour of death we difer in no wise the amendmeÌ„t of our life but returne rather vnto saluacyon acknoweledge our sins and repent vnfeinedly and pacify with a soroful contrite herte the wrath of the heuenly father knocking our brestes with the Publicane in the gospel require humbli the mercy of god that we wyl and laboure for to attaine such thinges onely as are acceptable in gods sight make a greter mendes for our offence committed than th offence it selfe is and by good workes and almes deedes recompence our fautes and putting thus our affiaunce and truste in the goodnes and helpe of God that we may liue in the seruice feare of god innoceÌ„tly as Christen men shuld do chastly soberly and temperatly For the profytte of the congregacyon of Christ and of mans lyfe agreably to the professyon of Chrysten men and herein may thus styll continewe and persyst vnto the last daye These were the thynges whiche I purposed to shewe of the foly of men bicause they difer and put of froÌ„ day to daye the reformation of their lyfe our purpose dyd constreyne vs to allege bryng forth certeyne thinges whiche lyke as they wyll be plesaunt and well accepted of the godlye that loue and feare god so wyll they be to thother bitter and vnplesant whiche wolde be taken for Christians whan they are none in very deed We spake manye thynges euerye where of the shortnes of lyfe of the vncerteintie of deth which is euery hour at hand by reson of vncerteine chaunces and oppresseth vs oftentymes whan we least weene But notwithstandynge godly men do wyshe for it and when it pleaseth God wyllyngelye and desyrouslye enbraseth it The vngodly do not so they feare it woÌ„derfully We spake also of the resurrection of the deade of the coÌ„ming of the lorde of the last dowme when al men shal be called to gyue an accomptes and reckening of their former lyfe which day wil be to the wicked very terrible but much loked for wyshed of the godly For then doth theyr redemption approche then the tyme of refreshinge as we reade in thactes is at hande and as Tertullian sayth the day of Christen exultacion draweth nyghe We declared also what peine and punyshement was ordeyned for the wycked after this bodely death and what reward and pleasure was reposed in Christ for the godly For then the godly shal come vnto heaueÌ„ shal there lyue in the greatest ioye that can be Howe great ioye and felicitie must it neades be for to behold gods countenaunce euer more to be gladdened with the continuall and moste comfortable contemplation of gods vysage whom nowe we se but coueredly as Paule sayth How great felicitie must it neades be to se hym as he is of him selfe to abound with all good thynges to enioy such greate ioyes and so manye in numbre as no man is able to conceyue muche lesse to vtter and expresse in wordes But the deuelyshe shall be cast headlong into hell pit and there shal be tormented with endles peyne Neyther such is the vtteraunce or eloquence of any man that he can be able to describe set forth in wordes nor such is the sharpenes of any maÌ„nes wyt that he can conceyue but euen the least parte of those peynes which the wicked shal abyde suffre in hell which are condempned by the iust iudgement of god vnto euerlastyng fyre Finally we spake of many other thynges mo whiche wylbe to the Godlye verye pleasaunte and comfortable but otherwyse to the wycked and deuelyshe As of gods wrath agaynst sinne of dryuyng out of our mindes securitie in welth and prosperitie of repentaunce amendement and reformation of our liuing of the continual wrastlynge and batayle that we haue with our extreme enemies the world the fleshe and the deuyll and other such lyke which it is nedeles now to reherse These thinges are bitter and vnplesaunte but as I trust healthfu For Phisitians cure coÌ„monly greuous sore diseases with sharpe medicines as Cureius sheweth Also Cicero in an Epistle vnto Octauian saith that no salues which ar laid vnto sores do so much grene the pacient as do those which are helthful The euerlastynge god graunt this the father of our lord redemer Iesus Christ that in this â—o wycked and corrupte world this our laboure may kepe the godly in their offyce and therin confirme and establishe theÌ„ if at lest wise any wil reade this litle treatise hauiÌ„g a zele to the wycked also that it maye ministre some occasion to retourne and repeÌ„t And that the salue which is taken layde to the sycke and well nere desperate for healthes sake maye haue power to ease them and worke theyr saluacyon This thynge graunt he without whose helpe al our endeuor and study is voyde and in vayne the almightye and euerlastynge God to whom be al prayse honour and glorye nowe and euer So be it Luke .xii Chap. ¶ Be in a redines therfore bycause at what houre ye leaste weene the sonne of man wyll come ⧠IMPRYNTED AT LONDON IN FLETEstrete at the signe of the George nexte to Saynte Dunstones Churche by Wyllyam Powell ⧠Cum priuilegio ad imprimendum solum
though they can not cleane extirpate and abolyshe suche enormities as haue crepte in and are roted in mens hertes yet at least let theÌ„ go about to restreine the same And though it consisteth not in them to make other men godly and Christians for that is the worke and offyce of the holy ghost let them yet in deuour to brynge this to passe and effecte that we be not founde eyther Pagans or wors then they be And lette magystrates charge parentes streightly with this thinge that they do se theyr children traded brought vp in good learnyng and also in the knoweledge and feare of god euen from theyr chyldhod For surely the magistrate ought most of all to tranayle in this thynge syth that it is a thynge so profytable for the common welth the preseruation of townes and cytyes resteth in this one thynge chefly Yf they loâ—ed but to this one thynge dylygentlye and executed theyr offyce herein we shulde not be troubled with suche vyces as haue heretofore reygned and yet raygne in many places which thynge vndoubtedly can not be prouided for by any statutes or lawes but onelye by this meane whiche I haue shewed that is to wytte by the godly education and bryngynge vp of youthe For syth that lawes punyshe offences alredy commytted godly education letteth a man to commytte any thynge worthye of punyshemente Lawes do but correcte vyces godly education kepeth them farre of and suffereth no such thynge to be it is very euidente that godly education doth more profyt the common welth then lawes and Statutes do It is commonlye sene in oure tyme that suche as haue bene broughte vp in vyce are not refreined and brought in feare by the punyshement whiche the lawe ordeyneth and appoynteth for vyce and enormities This was the cause therfore that prudent and wyse rulers were wonte to laboure and trauayle herein chiefly haue theyr specyal care on this one thinge not alonely how to punyshe vice but howe to preuente and take away the causes thereof Whiche thynge bycause they dyd se myght the best be broughte to passe if youth shulde be brought vp in good learnynge and in the feare of god and yf fathers imployed theyr diligence and indeuour to the same ende they thought it best to labour and trauayle chefly therein But from this dygressyon lette vs returne agayne vnto oure purpose ¶ The fourth cause I Fynde that welth and prosperitie is the fourth cause whiche dothe inebriate the myndes of men in such wyse that they neyther remeÌ„bre god nor constantly purpose to refourme and amende theyr lyuynge Therefore one auncient wryter sayth very wel that lyke as of prosperitie riotte procedeth euen so of riotte commeth both other common vyces and also vngodlynes and the neglectynge of gods worde and coÌ„mandementes And Seneca affyrmeth that into greate welthe and prosperitie as it were continuall dronkennes men fall into a certayne soote and plesaunte steape Also Paule vnto Timothe commaundethe that this admonition and warnyng be geuen to the rych that they wax not proud nor put theyr affyaunce in vncertayne ryches but in the lyuynge god to do good be ryche in good workes This verse of Publius may also be verified of the inordinate rych men Fortune maketh hym a foole whome she kockereth to muche For howe suche passe for no manner of thynge whiche haue this worlde at wyl it is euydent ynough and nedeles it is to speake therof This securytie is verely the mother of al vyce for by the same a man is made vnseÌ„sible so that in his conscience he feleth not the anger and wrath of god agaynst synne by securitie mennes myndes are brought on a dead slepe that they be not a whyt perced with the feare of the punyshment of god or withdrawen from vyce nor yet awaked with the feare of deathe or of the last dowme Our sauiour dothe in Luke artificially paynt this securitie where as mencion is made of the rych man which when his lande had enryched and made hym welthy with a frutfull and plentyfull crop dyd not go about to refourme his lyuynge and to repente nor to bestow almes vpon the poore but studyed howe for to enlarge his barnes and to make more roume for his corne and thus delayted the matter with hym selfe I wyll brynge in and gather vpon heapes all my corne and lay vp al my substaunce and ryches and speake to my sowle in this wise Nowe thou hast my soule a greate deale layde vp for the whiche wyll laste the â–ª the space of manye yeares Nowe therfore take thy reste eate drynke and be of good chere But in this securitie and this imagination what herde he of god Thou foole this nyght requyre they thy sowle of the markest thou not howe deathe commeth sodaynly vpon hym thinkynge to haue had all the commodities and pleasures of the worlde as ease rest delicious fare pastymes delectacions and sauegarde of all his goods For this cause then as Paule sayth commaundethe vs to awake be in a redines at al tymes agaynst the commynge of the lorde which myght be a fayre sufficiente warnynge for vs yf we take heade of it for lyke as it befell and chaunced in the time of Noe wheÌ„ the floud ouer went and drowned the worlde some eatynge and drynkynge other some weddynge and doynge suche busines as they had to do As it also chaunced that the Sodomites were al destroyed with fyre and brymstone froÌ„ aboue after that Loth departed out of theyr cytie so verely the laste daye shal come sodaynely and at the twincklynge of an eye euen when men loke leaste for it Therefore S. Iames to vanquishe and dryue ouâ— such securitie oute of mennes hertes speaketh to ryche men in this wyse Ye ryche men mourne and owle for the miseries that remayne for you and hange ouer your heades Your ryches putrifie wormes and mothes corrupte your gorgious apparel your syluer and golde gathereth rust and cancte deliciously and wantonly ye haue lyued on yearth Ye haue spente your dayes in ryottynge c. In this place call to remembrauÌ„ce the rych man in the gospell whiche in the dayes of his lyfe weÌ„t gorgiously arayed with his veluets purples silkes but after his death he was greuously tormented in hell wherof prosperitie welth was the cause whiche dyd not permytte and suffer hym to repente and refourme his lyuynge Our sauioure also declareth the same thyng in S. Mathewe where he saythe that it is hard for one that is rych to eÌ„ter into the kyngdome of heauen eftsoones it is more ease for a cammell to passe throughe the eye of a nedle then for a ryche man to entre into the kyngedome of god which Marke in a maner expowneth Chyldren sayenge howe harde a thynge is it for suche one as putteth his trust in ryches to entre into the kyngdome of god Christ also hym selfe calleth ryches and worldely pleasures brambles bryers wherwith the seede of gods worde is choked that it
gnasshynge of â—eath Also to the man that came to the maryage without his weddyngâ— garment bynd hym both hande and foote and cast him into the outward darknes Also to the wicked and vngodly at the last day departe fro â—… â–ª ye acâ—ursed into euerlastyng fyre O good lorde what obstinate and styffe felowes be these that such sayeâ—ges do nothyng stere we may cal them that beleue them not Epicures theÌ„ that deride and haue them in moâ—â—agâ— vnhappie and such as regard them not madde and lytle consyderynge theyr soules health But all those regard them not which thinke that when they haue brought oute a rablement of the popes pardonnes they may frely sinne and offend with out punyshment and by reason therof dilay put of from tyme to tyme the refourmation and amendmente of theyr lyfe There be manye also that differre the same bycause they worshyp Barbara And those be in this fonde and folyshe opinion that they thynke verely and beleue stedfastly that they shal not dye impenitente and without howsle as they terme it yf they worshyp her This supersticious worshyppynge of â— Barbara was placed almost in all the papystes hertes therfore they ordeyned yerely a fastyng day for her And paynters portraied her in th one hande bearyng a chalyce And in the other holy breade This is also an other cause bicause men prouide long yer they dye that they may be receaued into the famylye of the Francyscanes and be buryed in one of theyr robes after theyr death For men be of such a folishe persuasion that they thynke the deuyll to haue no power ouer them when they shal haue gâ—tten that holy hyue ouer theyr heades bycause the Monkes communycate with the robe both theyr owne merites and such good workes also as are doone throughout the whole order as requiem masses solâ—mpâ—… seruyce singing â–ª praieng preaching suffrages fastynges watchynges pylgremages and such lyke For thâ— Monkes dyd sette euer aparte that thing which was thought sufficient for their owne saluaâ—ion and the rest yf that any remayned they dyd not communicate for right nought but solde it for money This is therefore another cause why that such men as haue boughte out with money the merites of Monkes dyfferre in this wyse the reformacyon of theyr lyfe But nowe it is nedeles to confute in this place this grosse errour concernynge the popes pardons and worshyppynge of sayntes and communicatynge of merites syth that other men before vs and we also our selfe haue done it in other places Nowe thou hast herde gentyll reader as I thinke the principal causes of dilayenge the amendment of our life But besides these there are yet certaine other as it were secondarye causes As to accompanye with the wycked and vngodly and suche as stande in no feare of God and esteme not nor regarde vertuous innocencye and those thynges which are agreable to our professyon for suche mens compani al those must diligeÌ„tly eschewe whiche haue any care of their soules health For as a certaine man sayth full trulye yll company rorrupteth good manners And yf thou accompanyest with the euyll incontynuaunce of tyme thou shalte thy selfe be come euyl Let parentes therefore remembre that it is their deuty to loke to it that the euyll and naughty accompanye not theyr chyldren and to try exactly the maners of such as ar theyr playfelowes For suche they proue most commonly as theyr play felowes be So that here this maye be a good lesson for vs yf a man wyl not be fyled let hym touche no tarre which signifieth naughtye company in this place Lette vs marke also what an Hethen man sayth we take and receaue our condicyons of suche as we accompany withal And as certayne vices of the bodye be contagyous and do infect theÌ„ whoÌ„ we touch so transferreth the mynde vices vnto such as we daylye accompanye with all and are oure famylyers The dronkerde prouoketh his felowes to wyne drynckynge The vnchaste goeth about to ouercome the chaste The couetouse man allureth his coÌ„panyons vnto auaryce c. Who so wyll lyue godly therefore let hym eschewe euyll company For if therebe any that accoÌ„pany such and be daylye conuersaunt with them at the tauerne and at other places wher they resorte They do neuer lightlye purpose to refourme there liuinge No. They can not without much dyfficultie be brought from their companye at any tyme. And this is the cause that thoughe they here Gods worde preched neuer so much thoughe they be admonished and warned by men in auctorite neuer so ofteÌ„ thoughâ— they them selues eueÌ„ fully determine and purpose to reforme and amende their liuinge bycause they feare and drede the punisshement of god yet I can not tel howe the deuyll it chaunseth they differ coÌ„tinually the amendment of there lyfe they repente not nor retourne into the waye agayne And thus peraduenture deathe may come vpon them in such securite and oppresse them For euen as death is most certeyne so the daye and houre of death is vncertayne And for this cause we be commaunded in Scripture to awake and watche and be in readines for the last day euery hour which thyng is planely sette forth in Luke where it is said semblablye be in a redines bicause the son of man wyl come when ye shall least weene There is also another cause why the lay sorte commonly dyffer the reformacion of their lyfe forther there be certeine men good soules and fauourers of gods worde withal theyr hert we may not iudge the contrary but not so wyttie in this one poyntt as were nedeful which set forth wonderfully and beate into mennes heades the grace and goodnes of God the forgyuenes of synne and many such other thinges whiche perteyne vnto saluacyon And for this purpose alleage scriptures very diligeÌ„tly But of a newe lyfe in Iesus Chryst that we be made holy and reuiued by the holy ghost they neuer speake worde or verye lytel But he that wyl be taken as a christen man must as Paul wylleth hym be dead to synne and a lyue to ryghtuousnes he must lay of the old man and put on him the new man He must be as perteinyng vnto his conuersacyon euen as one that professeth the Gospell of Chryst He must not be an aduouterer a whorâ— huÌ„ter an enuious felow to his neighbor warde He must not be couetous giuen to filthy gaine and lucre malicious or proud The father gyueth the holye ghost to those that beleue and cal vpon him which wyl awake the herte of man and stere vppe in it newe mocyons and as it were regenerate his wyll and moue him to do good woorkes to lyue vertuously and agreablye to our professyon as we haue declared in other places more at large Howe much thynkest thou be the laye people moued with suche saienges as these are What yf thou be an adulterer an whoore keaper a couetouse man or suche beleue onelye and thou shalte be saued why shuldest thou fere the lawe
lead guyde gouerne instructe sanctifie raise vp comforth and strengthen vs like as in the gospell Chryste hath promised that the father wyll gyue the holye ghoste to such as requyre it of him And in the meane tyme by geuing place to prau and wicked affections let vs not agaynste our owne conscyence withstand the holy ghost nor banishe and greue hym but rather as Paule exorteth vs let vs walke in nâ—…enes of lyfe and be no slaues nor seruauntes to sinne Let vs offer oure bodyes a lyuely pure and acceptable sacrifice before god Let vs crucifie and kyll the flesshe with all the ragious lustes and pleasures thereof and kepe our selues pure from the worlde Let vs be renewed in spirite and put vpon vs the newe man whiche in ryghtuousnes and true holynes is made lyke vnto the image of god Let vs be folowers of god as louynge chyldren and walke lyke as it becometh the seruauntes and saynctes of the lorde one berynge with an other by loue and studyenge to preserue and maynteyne by the bonde of peace the vnytye of spiryte gentyll and louyng one towardes an other Let vs loue our enemies praye for suche as curse vs do good to such as hate vs pray for them that vexe and trouble vs gyue fode to the hungry drynke to the thristie money to the pore and neady Let vs harbour the harbourles cloth the naked viset the sycke shewe the way to him that waÌ„dereth instructe the ignoraunt helpe hym that is in perplexitie with our good counsell comforte the comfortelesse make agrement amonges them that are at varyaunce let vs also condempne honoures forsake vayne glorye passe for no ryches Finally let vs endeuour to oppresse and vanquyshe this naturall enclination to vyce which is graffed in vs And let vs not onely beware of this that our hertes be not burdened at anye tyme with excessyue eatynge or drynking but also prepare oure selues some tymes by abstinence and fastynge for to pray and in so many and sundrye assaultes of the deuyl the world and the fleshe most ardeÌ„tly to require the helpe of god Neyther let vs be to proude in prosperitie nor caste downe in aduersitie and what thing so euer we do let vs referre it vnto the glorye of god not respectinge so much our owne pryuate profitte and coÌ„moditie as the common profit commodity of others Let vs moreouer behaue our selues so that we be no cause of offeÌ„ce to others but that they may rather by oure example be moued and stered vp vnto vertuous and godly behauyour And to conclude let vs pray contynually with out ceasynge gyue thankes in all thynges preace euermore vnto heauenlye thynges and sette the vayne thinges of the world at naught But thou wylt peraduenture say These thynges are harde and of much difficultie I wyl not denye that thyng But surely they are thynges as well fytte and agreable to our profession as also necessarye vnto saluacion Wherfore in dryuynge out and expulsynge this folyshe nysenes of the mynd let vs be very diligent let vs not pamper our selues to much nor flatter our owne weakenes nor faile our selues wyllingly sith that we are not yet destitute of the grace of god Let vs not wetyngely fal into synne but rather strongly resyst the deuyll which stereth vs and prouoketh vs thereunto Let vs not gyue cowardlye ouer at the fyrste brunte What thing is not to be thought light and easye to atteyne that lyfe whiche aboundeth withall good thynge and euerlastynge ioye Paule sayeth by good ryght I recken that the miseries of this present lyfe shal not be so greate as the glory which we shall haue reueled to vs which thynge is declared and proued by this place in scripture For it is written that the eye hathe not sene nor the eare herde nor the thinges haue not entred into the herte of man which god hathe prepared for them that loue hym What a greate thynge is this Howe scarsly can it be not onelye by any mans tongue vtterered but imagined in the mynde what a state that is to be citizen of heauen heyre of god partener with Christe in his fathers herytage to possesse that kingdome which was before the creacion of the worlde prepared for the godly to beholde euermore the highest felicitie and greatest good thing that can be to see and haue the most sweate contemplacion of gods countenaunce to accompnye aungelles to be in the numbre of the blessed soules in the felowshyp of the iuste to praise god coÌ„tinually with himpnes which is the euerlastynge sprynge fountayne of al trewe glorye among aungelles Patriarches Prophetes Apostles and all the godly whiche are partakers of the blessed and euer lastynge lyfe what be not all the paines grefes and calamites of this lyfe to be thought light and easye yf thou compare them with the glorye whiche shal be Nor hable to deserue such a rewarde as is ordeined for theÌ„ which bere those paciently and take them well in worthe so that we may iustly be ashamed of our nise delicatenes what man wolde I beseche the wisshe to tary here in earth and not to be dissolued rather with Paul calling to remembraunce the kingdome of heuen the immortal lyfe and ioye thendles blesse the company of aungels the felowship of al them which liued here in earth in the seruice and feare of god and be nowe pertakers of the blessed and euerlastyng kyngdome of god Let vs not thinke therfore that these thinges ar difficile or hard which Christ setteth forth to hê disciples for that eâ—ment hereof sith that of the contrary wise whoso doth not kepe gods commaundemeÌ„t whiche is a thing necessary and nedefull vnto saluacion shal not onely be depriued of that blessed lyfe whiche we spake of but shal also be cast iÌ„to that regyon and place where the wycked abide â—nd shal be greuously tormented in hel with such punishement as is ordeined â—or the deuelishe and vngodly and shal be addict to hel fyer endles death and cast into that depe darknes where there is wailing and gnashing of â—eth and where as they shal be most sharpely rigorously and euerlastingly punished tormented and shal be also in the felowship and company of deuyls and the wycked soules without al hope of better that is to wit in extreme desperacioÌ„ whiche pricketh vexeth a man a thousande partes more then the pein and punishment which he abideth what man wolde not refraine him selfe fro sin whiche hath those thinges before his eyes the feare of hell endles punishmeÌ„t euerlasting deâ—h the vnqueÌ„cheable fire tormenâ—es which no maÌ„ is able to tel the company of deuils the felowship of the vngodly horror anguishe continual tremblinge and quaking which is such that it caÌ„ not be conceaued muche lesse described set forth in wordes whom wolde not the day of anger make a ferd as both the Prophet and Paul also vnto the Ro. callethâ—…t the day of punishement and afflictioâ— the day of miserye the day of mist