suddenly slaine so that he can not repent for his sinne when as wee in the meane season by the singular benefite of God haue time and space graunted to returne vnto goodnes Let vs not then abuse this so greate goodnes of our moste gracious God who doth as it were looke for occasion to take pitie vpon vs Let vs amende our lyfe lest that being suddenly preuented with the day of death we seeke space to repent can not fynde the same And truly he that hath promised pardō to the penitent as I sayd euen now but it must be eftsones repeted hath not granted so much as the morow to him that continueth in sinne But that sinner wil some man say may repent flie vnto God for mercy when he lieth nowe visited with sicknes In dede it is not to be denied that this may be but marke howe manye impediments be heare which can scarce be ouercome For to omit the regarde which he ought to haue to make his last will and testamente the care of his wife and children the griefe of his sicknes and such like which seeme perhaps of small importance Howe will Satan at that time besturre himselfe what meanes will he not attempte that he may driue miserable man to despeyre of his saluation because of his innumerable sinnes committed For then especially if euer he putteth in thy mind what soeuer euil thou hast throughe thy whole life from thy childhood either thought willed sayd or done and those offences that be otherwise greeuous of themselues he encreaseth and amplifieth Finallye he goeth about by all meanes to take from man all hope of pardon and to driue him to despeire of hys saluation because of the multitude and greatnes of his sinne Hereunto may be added the remorse of a guilty conscience the great feare of death being nowe before mans eyes the sorrowfull and bitter cogitation of the tribunall seate of the Lord that terror of Gods iudgement which doe sore amaze and astonish the horror of hell fire but who can rehearse all the impediments and all the causes which will hinder thee that thou canst not thinke of repenting Doe not therefore doe not I say if thou bee wise differre the amendment of thy lyfe vntill the last day thereof For this is a thing full of perill and daunger That I may not adde here vnto that such repentance forasmuch as it is vrged by necessitie forced with feare of hell rather then proceding from a ready willingnes of mind shal little preuaile vnto saluation But there is no repētance to late before god I confesse it is true in deede for in what hour so euer a sinner repenteth God will no more remember any of his iniquities and as the Prophet saith in another place The Lord desireth the repentaunce of a sinner rather then his death and destruction But what if sudden death come vppon thee vnawares that thou shalt haue no time to lament thy sinne or to thinke of repenting For that whiche maye chance to all is to be looked for of all Call to mynde the sudden destruction of them who perished by the fall of the tower in Siloam as it is in Luke What it thou be suddenly taken with such a disease or sicknesse that thou shalt lose thy right vnderstandinge and fall into rauing and madnes which we haue seene oftentimes to haue come to passe Nowe if this chaunce as vndoubtedly it may that hope to repent which the sinner had in prolonging the amendment of his life is then vtterly frustrate and vayne That which may come to others may also come to thee thinke not thy selfe exempt from that which is common to all For true is that saying of Publius It may chance to euery one that may chaunce to any Cast of therfore hope of long life then which nothing assuredly is more vaine and deceitfull doe not dreame that thou shalte haue opportunitie neither appoint the time when thou wilt repent Finally doe not with this so vayne hope further thy folly or rather madnes in differring the amendment of thy life If thou be wise repent at that time when thou canst yet sinne For if thou purpose then to repent when thou canst now sinne no more surely thou hast not forsaken sinne but sinne hath forsaken thee Moreouer it is to be feared lest that thou which wilt not repent when thou mayst shalte not be able when thou wouldest For the iudgments of the omnipotent God are vnsearchable in punishing the sinnes of men As God of his goodnes and clemencye is wont to giue space to repent to them that be willing therevnto and ready and fit to receiue mercy and in the meane season to suffer sinners with much patience and leuitie til they returne vnto goodnes so whē he seeth one desperatly dissolut and naught deluding Gods long sufferance and nowe worthy of destruction he ceaseth any more to kepe him from falling into voluntary perdition and as the Scripture speaketh he blindeth the desperate and bardneth the obstinate neither looketh he any more for his conuersion neither giueth to the condemned time to repent or occasion to amend For God hath appointed euery one his day measure beyond which neither can man procede in sinning neither wil God any longer differ the punishment of sinne Which thing surly ought worthely to stirre vp al without delay to repēt and to endeuor to receiue that grace offered vnto them But seeing we haue spoken sufficiently hereof we will nowe proceede to speake of other matters Remedies against the sixt cause for vvhich many in the Papacie differre and neglecte the reforming of their life SVch as differre the amendment of their life vpon confidence in popish pardons and indulgences doe as the prouerbe is truste to a broken staffe and leane to a ruinous wall as also they that worship S. Barbarie and they that prouide that they may bee buried in S. Fraunces habit For what is there any where in the whole Scripture concerninge these tryfles What in the volumes of the olde Testament What in the bookes of the Prophets What in the doctrine of the Gospell What in the writings of the Apostles Finally which of these thinges was eyther in the Primatiue Church obserued or by the true general iudgment and consent of the Churche at all times receiued and allowed as profitable to saluatiō much lesse as necessary He therefore that lamenteth not his sinne before his death can not obtaine saluation albeit he be furnished euen with a thousande popishe pardons and bulles Wherefore vnlesse thou wilt bring thy saluation in doubt omitting these trifles repent thy euill life reknowledge thy sinne and be hartelye sorye and greatlye greeued for the same with earnest prayer and teares craue mercye of God and flye for succour and refuge to the onely merites of Christ with a firme faith and assured hope to obtaine Gods grace and fauor for Christ his sake whom the father hath giuen to death for vs So will
neither to doe any thinge which may seeme vnhonest to be done but rather so honestly vertuously to lead their life that children may set their example before theÌ„ to folowe looking into all their maners and life into all their sayings deedes as it were into a glasse may learn euen from their tender age what things are to be don what to be auoided For he that by his maners teacheth those things which he detesteth in his childreÌ„ while he blameth rebuketh theÌ„ reproueth his own faults With what face can he find fault with his children when they offend who marreth them by his owne example With what grauitie can he disalowe that in them which another maye reprehende in him with like seueritie Let parents therefore remember that it is necessary for them to liue vertuously honestly that they must necessarily prouide that no blemish or dishonesty appeare in their life whereby they may with greater aucthoritie correcte the manners of their children lest that those faultes which they blame in them be found in themselues and their rebuking of them be to no purpose and so by their owne faulte they make their aucthoritie to be despised and light ly set by of them Herevnto pertayneth that saying of the Poet How of a father vvilt thou beare the countenance and vse The libertie vvhen thou in age thy selfe doost vvorse abuse Also that saying in an other Poet of Nausistrata reprouing her husband who was angry with his sonne because of his louer he knowing himselfe guilty of a more greuous offence With what countenance saith she wilt thou blame him And that which Artemona sayth in Plautus Is it meete that a father shoulde thus nurture his children art thou not ashamed hereof But let vs here what y younge man alleageth for himselfe who accuseth hys father of extreme folly My riot sayth he I will impute to my father I was vnder no seuere discipline and correction I was vnder no lawe of a well ordered house which mighte frame a right a young mans manners withdraw him from vices which be incident to his age I was after a sort procured of my father to riot and naughty liuing c. So did not that Tobias a man vertuous and beloued of God who as his history declareth both taught his sonne euen from his childhoode to feare God and abstaine from all sinne and also set himselfe before him as an example of godlines to imitate followe After this sort ought pareÌ„ts to bring vp their children teaching them froÌ„ their tender yeeres the feare of the Lorde and by their owne good example mouing them forward to all vertue and godlines For if contrariwise they giue them ouermuch libertye and suffer them to accustome themselues to sinning while they be yet young they shall hardly or neuer afterwarde be reclaymed to goodnes It is not like that he will liue honestly being now olde who liued dishonestly wickedly when he was younge neither that he who was ill broughte vp being a childe will take good instructions wheÌ„ he is growen in yeres So great a thing is it to be accustomed to any thing from tender age as it is sayd of one and as another sayth It is long ere the mind forgetteth that which it was long in learning From whence aâ—e at this day so many adulterers so many ruffians so manye retchles and prodigall persons so many disers and other wicked vngodly liuers but euen as it were out of this fountaine of euill education and instruction of children Seing then it doth much concerne the common wealth that children be godlily instructed vertuouslye broughte vp there is great diligence to be geuen of parents and maisters in this behalfe For if this were done vice would not so preuaile as it hath don which can by no lawes otherwise be sufficiently anoyded And whereas lawes punish offences and naughtines already committed but good bringinge vp prouideth that nothing be committed worthy of punishment and wheras lawes doe reforme vices but good bringing vp doth quite remoue theÌ„ it manifestly appeareth of howe much more importance this is to the commoditie of the common welth theÌ„ y other That I may not adde hereunto that they whiche are ill brought vp do afterward cast of al feare reuerence of lawes whereby punishment is appointed to vice naughtines Wherefore y chiefe care of wise gouernors of cities hath alwayes bin not how they should punish wicked and naughty persons but by what meanes they mighte best bringe to passe that the Citizens would commit nothing worthy of punishment Now because they trusted they could at the last bring this to passe if youthe were vertuously trained vp from their childhoode and parents did godlily bringe vp instruct their children they thoughte it was their dutye to haue an especiall care hereof But let vs nowe proceede and goe forward to the rest Of the fourth cause vvhy man differreth the amendment of his lyfe THe fourth cause of differring the amendment of our life is welth and prosperitie which oftentimes maketh men being as it were drunken with prosperous fortune so secure that they verye seldome remember God ney her thinke of amending theyr sinfull life Whereupon one of the auncients sayde well Of prosperitie sayth he commeth riot of riot as all vices so impietie toward God. And Seneca affirmeth that mens mindes are luld a sleepe with ouermuch felicitie as it were with a continuall dronkennes Hereunto pertaineth that saying of Paule vnto Timothee where he biddeth him charge them that are rich in this worlde that they be not high minded and that they trust not in vncertain riches but in the liuing God that they doe good and be rich in good workes c. If that saying of Publius be true that fortune maketh him foolish whom shee ouer much fauoureth it appeareth surely howe greate the securitie of men is in prosperitie and when thinges fal out according to their desire which securitie afterwarde bringeth forth all kind of wickednes For hereby it commeth to passe that wee feele not the wrathe of God against sinnes which in deede we ought to feare eueÌ„ euery hour also that a certaine senslesnes and drousines possesseth mens mindes so that neyther the feare of Gods punishmente dooth reclaime them from sinning neither doe they scarce remember either death or the last iudgement Our Sauiour in the gospell accordinge to Luke hath in a goodly similitude set forth this securitie of men in prosperitie where that rich man whose ground had brought foorth fruites plenteously thinking not of amendinge hys life or repenting for his sinne neither of releuing and succouring the poore but being carefull of building his barnes greater and laying vp his fruites thought thus with himselfe I will gather all my fruites and goods together and will saye to my soule Soule thou hast muche goodes layde vp for many yeeres liue at ease eate drinke and take thy pastime But in this securitie and as
it come to passe that God will take pitie vppon thee forgiue thy sinnes and receiue thee into fauour for hys sonnes sake For he is our aduocate with god who maketh intercessiō for vs and reconcileth and pacifieth our heauenly father being offended at our sinne and wickednes as Iohn in his first Epistle generall teacheth East of therefore all regard of popishe indulgences of that superstitious worship of S. Barbarie and of the habit and clothing of S. Fraunces by which thinges no man can haue any hope to obtain saluation Flie vnto Christ himselfe who is our mediator and aduocate as I haue sayd the throne of grace the reconciliation for the sinnes of the worlde the Lambe which was slaine from the beginning of the world briefly our righteousnes sanctification and redemption as the Apostle saieth to the Corinthians Doe not then that I may returne to my purpose doe not I saye prolong the amendment and reformation of thy maners trustinge to indulgences and other such trifles especiallye in such shortnes of this life the houre of most certain death being so vncertain Which death forasmuch as it is dayly imminent by reason of the vncertaine chaunces which be incident vnto vs may euen at this very instant come vpon thee vnlooked for surely by reason of the shortnes of our life as it is saide of one it can neuer be farre of Howe daungerous a thing is it then to liue in that state in which if sudden death ouertake thee there is no more hope of thy saluation That thou mayst auoid this daunger see thou alwayes liue godlily acknowledge thy sinnes flie humbly to God for mercy aske pardon and forgiuenes and throughe Christe hope and looke for saluation from god Resort also often to the ministers of Gods word and aske of them godly instructions and spirituall comforte And that thou mayst be stirred vp to remember the promises concerning remission of sinne and be more more confirmed concerning the good wyll of God towarde vs come often to the Lordes table and as Christe hath instituted feede of that body which was once offered for the sinnes of mankinde and drinke that blood which was shed for the remission of our sinnes and so being mindfull of the Lords death giue heartye thanks to God for so great benefites and sing hymnes and prayses vnto him both priuatly with thy selfe at home and publikely in the assembly of the faithfull abroade A most fruitful admonition to auoid euill company NOw that I may goe forward to other matters endeuor as much as thou may alwayes to seuer thy selfe from the companye of the wicked and to associate thy selfe as neere as can be wyth the vertuous and godlye And as one admonisheth bee conuersaunt with suche as may make thee better admit such into thy companye as thou mayste amende It is a matter of no smal importance whose familiaritie thou vsest and with whom thou daily liuest For as we are infected with the company of the wicked as with a certen contagion so by dayly liuing together with the vertuous and such as feare God we are almoste reformed and amended Be therefore familier and a frend with these latter as for the other thinke thou oughtest to haue nothinge to doe with them The same doth Salomon commaund in his Prouerbs Paule also writing to the Corinthians doth so earnestly dehort from the companye and societie of the wicked in all thinges that he will not haue vs so muche as to resort to the table with them If anye that is called a brother be a fornicatour or couetous or a worshipper of Idoles or a rayler or a drunkard or an extorsioner with him that is such see that yee eate not There be in deede other causes I graunt why he will haue such to be auoyded either lest we shoulde seeme to allowe their lewdnes and wickednes or that such when they see all men shunne their companye may be ashamed and amende but surely this is not one of the smallest causes least the contagion of their vices shoulde infect others if any haue familiaritie with them For as a little leuen leueneth a greate lumpe of dough so oftentimes the example of one dooth marre and infect a great number Nowe althoughe it be in deede difficult and hard to forsake the aquaintance and familiaritie of them with whō thou hast long liued delightfully and pleasantly thou must notwythstanding with might and maine attempte the same and verye diligentlye endeuour to sequester and seuer thy selfe from the companye of such Onely be willing and earnest in the matter and without doubte it wil goe better forward then thou lookest for And because according to the greeke prouerbe the beginning is halfe of the whole and again as Horace saith he that hath well begunne hath halfe done see in any case thou doe beginne and doubt not of the successe by considering the difficultie If as it commonly falleth out thou doe eftsones thinke vppon the feastes mery meetings and such other vaine and fond delights which thou hast had with them if thou often euen against thy will remember thy mery mates and companions see thou doe then forthwith call to mynde the shortnesse of this lyfe death that hangeth ouer our heads euery houre the laste iudgement the tribunall seate of the Lord hell fire and eternall condemnation and so as the saying is driue out one nayle with another If thou call to mind these thinges and do thus speake with thy selfe Thy felowes pleasaunt companions inuite thee vnto them suppers dinners and mery meetings allure thee what doe I If thou doe earnestly say this with thy selfe what doe I then reason after a sort gathering her strength will subdue thy desire and thy will wyll yeelde to reason exhorting to that which is best Take therfore time as I haue sayde to thinke vpon these thinges and deale aduisedly in them when any such thinge come into thy minde by the suggestion of Satan cast of all remissenes of mynd neither doe straighte giue place to thy desire nor runne whither the deuill would driue thee Doe the companyons inuite thee to drinke and make mery with them See thou then cal to mynde that which our Sauior saith in a certen place Take heede saith he that your heartes be not ouercome with surfetting drunkennes Also that which Paule saieth Be not drunke with wine wherein is excesse and again drunkerds and gluttons shal not inherite the kingdome of heauen Also that which Peter saieth Be sober and vigilant moreouer that saying of Esayas Woe be vnto them that rise vp early to folow drunkennes Remember that thou must obey the authoritie of God and his Apostles rather then follow the will of wicked mē and that thou must yeld vnto reason exhorting vnto that which is best rather then consent to the deuill mouing thee to that which is worst finally that thou muste rather resist that euill spirite then grieue the holy spirite of god Do not therefore doe not
breaketh concorde zeale dissolueth friendship c. Nowe as wee oughte not to be proude or presumptuous being once victors so neither ought we straighte to be discouraged or caste awaye our weapons when we are ouercome What must we do thē To take away the former ignomie let vs more fiercely assaile the enemie put away the shame before receiued by newe vallour and valiantnes no otherwise then that champion mentioned in a certain Poet when he had fallen heauily to the earth being nothing terrified with the fall He commeth fiercer to the fight ire doth his courage moue again Shame stirres his strength and vallour which he in himselfe knew to remaine HOwbeit we must encounter with the enemie trusting not somuch to our own power prowesse as to Gods helpe assistaunce Thus hast thou y cause why for the most parte we persist not in our purposed determinatiō to liue vertuously according to Gods wil. For the cause as I haue sayde is our naturall corruption and pronenesse to sinne also the world offering daily inumerable occasions meanes to all kind of wickednes finally the deuill alwayes thinking of our destruction and omitting not scarce one moment of time eyther with open force or by priuie and secret means to assaile vs. God the father of our Lorde and sauiour Iesus Christ vouchsafe with his ayde and assistance to helpe vs and with his holye spirite to confirme and strengthen vs hauing suche a sore and continuall conflict with so manye enemies whom we are very weake to resiste that by his helpe we may represse the motions of the flesh and not be caried awaye with the allurements thereof that we may subdue our vicious nature and be able valiantly to resist the world alwaies ministring occasions means to infinite sinnes and the deuil on euerye side assailinge vs and attemptinge all meanes to destroye vs and that not onely a seruile feare which the law bringeth namely of Gods vengeaunce and eternall punishment may reuoke vs from sinne and wickednes being terrified with Gods wrath and iudgement and striken with dread and horror of hel but much rather yea specially a free feare with a certen honeste shamefastnes and vertuous reuerence toward GOD maye moue vs not easilye to commit any thinge whiche may displease our moste gracious and fauourable father and may also make vs of our owne accorde to auoyde vice and embrace vertue and by loue and charitie keepe vs in doing our duty so that if we commit anye offence vnawares as the imbecilitie of man is great the same may bring so greate griefe and disquietnesse of mynde vnto vs that we shall take no ioye of our lyfe for that wee haue offended so louinge and mercifull a father vntill wee haue by heartye repentance pacified him againe Finallye the eternall God for his sonne our Lorde and Sauiour Iesus Christes sake graunte that in suche shortnesse of thys lyfe in suche vncertaintye of the houre of death we may not prolonge and dryue of from daye to daye the amendement of our manners but that acknowledging our sinnes wee may withoute all delaye endeuour to returne vnto goodnesse truelye and heartelye repente and by vnfeyned repentance of our sinnes pacifye our heauenlye Father Moreouer wyth the Publican mencioned in the Gospell humblye and wyth knockinge our breaste implore Gods fauour and mercye Fynallye that wee may be willing carefull to doe those thinges onelye which are acceptable to God that wee may reforme vice with vertu and that through Gods assistance wee may by all meanes endeuour to leade the rest of our lyfe hereafter godlily holily innocently chastly soberly temperatly profitably to the church of God friendly to the life of men agreeable to a christian profession and also perseuer in this our good purpose and determination The Conclusion THus much I thoughte good to write concerning the folly of men in prolonging the amendment of their life The verye matter it selfe whiche I tooke in hande to entreate of hath enforced me to speake of such thinges as to the vertuous and them that loue God are very pleasant and delectable but to suche as will seeme Christians when they are nothing lesse very vnpleasant and grieuous We haue spoken many things yea and haue so earnestly repeated the same that we may seeme almost tedious to the reader concerninge the shortnes and vncertainty of thys lyfe concerning death which by reason of the vncertaine chaunces that be incident vnto vs is dayly imminent and doth oftentimes come vppon men suddenly and vnawares which the godlye doe hartely desire and willingly suffer when it so pleaseth God but the wicked doe wonderfully dread and feare We haue spoken of the generall resurrection of the comming of the Lord of the last iudgement when all shall be called to the examination of the life which they haue led the daye whereof being dreadfull to the wicked the godly thinke shal be to them ioyfull and happy For then approcheth their redēption then commeth the time of comforte and refreshing as the Apostle in the Acts sayeth and as Tertulian sayeth then is the daye of Christian reioycing We haue spoken moreouer what rewardes are appointed after death for the godly and what punishments for the wicked For the godly shall ascende vnto God and in heauen enioye a life most blessed and euerlasting For what great felicitie is it alwayes to beholde God to be exhilarated with a perpetuall and most pleasant contemplation of his cositenance to see him as he is whom we now see through a glasse darkely as the Apostle Paule saieth finally to abound with all good thinges to be partakers of so great delights and ioyes as no man is able sufficiently either in cogitation to comprehend or in words to expresse Contrariwise the wicked shal be thrown hedlong into hell there to be tormented with most grieuous euerlasting paines For there is no eloquēce of any man so great which is able in words to vtter nether the wit of anye so sharp that it is able in cogitation to conceiue the lest parte of those torments which the wicked shal suffer in hel being condemned by the iust iudgement of God to eternall fire Finally we haue spoken of sundry other things which as I haue said shal be very pleasant to the godly but to the wicked very vnpleasant grieuous as of the sense of Gods wrath against sinne of shaking of securitie in the time of prosperitie of repenting vnfeynedly of the amendment of our manners of the reforming of our life of a dayly fight with our aduersaries the world the flesh and the deuill and of other such like thinges which it is not here needefull to repeate These things are in deede hard vnpleasant but as I hope wholesome profitable For phisitions as one wel witnesseth do cure grieuous diseases with sharpe remedies and as Cicero saith vnto Octauius No remedies which are laid vnto wounds do so procure griefe as they that are wholesome The eternal God the father of our Lord and redeemer Iesus Christ graunt that in this so corrupt and wretched age this our treatise howbeit if anye will earnestlye peruse the same may somewhat conteine the godly in their dutie and confirme them in the best part and may giue some occasion to the wicked I mean such as be not past hope to returne vnto goodnes finally that this sharpe medicine whiche is giuen that health maye be recouered thereby may haue force and power to helpe and heale them that be as it were sicke and almost desperate Which he without whose helpe al the endeuour of men is frustrate in vaine euen the Lord God almighty graunt To whom be praise honor and glory for euer Finis ¶ IMPRINTED at London by Gregory Seton and are to be solde at the signe of the Hedgehogge at the West end of Paules Anno. 1579.
to vse many words as death fyndeth euerie man so is he iudged of GOD. Howe execrable then is that sluggishnes of men who liue with so secure a minde in sinne and wickednes For if they were touched with any care of their saluation they would surelye keepe some measure in sinning and thinke of the last day of their life as for example that I may speake particularly he that is at enmitie with his neighbour would endeuour accordinge to the commandement in the Gospell to be reconciled whoremongers and adulterers woulde remember that God will iudge them as the author to the Hebrewes sayth murderers sorcerers and all lyers woulde neuer forget that lake which burneth with fire brimstone where Iohn in his reuelation writeth that their portion shal bee couetous persons drunkardes raylers woulde alwayes haue in memorye that they shall not inherite the kingdome of GOD as y Apostle Paul witnesseth writing to the Corinthians and Ephesians rich men woulde neuer suffer to slip our of theyr mynde that our Sauiour sayth it is harde for them that truste in riches to enter into the kingdome of GOD briefly all of vs in generall woulde without doubte be myndfull of that vnquenchable and eternall fire which Christe threatneth in the Gospell to the wicked and vngodly and euery one woulde for him selfe feare that aunswere which was made to the foolish Virgins I know yee not also that saying concerning y slothful seruant Caste that vnprofitable seruaunte into vtter darkenesse where shal be weeping gnashing of teeth Moreouer that of the man which had not on a wedding garment Binde him hande and foote and caste him into vtter darkenesse c. Finallye that sayinge of our Sauiour to the wycked Departe from me yee cursed into euerlastinge fyre O too too stubburne and obstinate ones whom these thinges doe nothinge moue O Epicureans whiche bebeleeue not these thinges O wicked and vngodly persons which laugh and scorne at these thinges O mad men and vnmindefull of their saluation who neglect these thinges But they neglecte them who thinke they shall obteyne pardon and remission of sinnes by bulles and indulgences of the Pope and trusting in thys perswasion driue of from day to day the ameÌ„dment of their life Now there is another cause also which make many thus prolong and differre namely for that they are perswaded that because of a goodly worship which they giue to S. Barbarie they shall not dye but being verye contrite and hauing first receiued the Lords supper For thys superstition of worshipping S Barbarie hath possessed the mindes almost of all in the papacie WhereupoÌ„ they haue appointed a fast vnto her to be obserued euery yeere and painters set her forth holding the holy cuppe and breade in her hand Moreouer this is an other cause also for that they haue prouided long before that when their dying day is come they may be admitted into the familie of S. Fraunces and being deade may be buried in S. Fraunces habit For this opinioÌ„ also is fixed in the minds almost of all that the deuill hath no power ouer them who attaine to this forasmuch as the Monks haue together with their habit imparted vnto them their merites and good workes which are done in their whole order as masses diuine offices prayers preachinges studyes fastinges abstinence vigils labors and other such like For hereupon the Monks leauing alwayes that which is sufficient for theÌ„selues to obtaine saluation if there be anye ouerplus as alwayes there is some are wonte not to impart the same freely vnto others but to fell it vnto them for money This therefore is a cause also as I haue saide why they neuer thinke of amending their life who haue so bought with mony the participation of monks merites and deedes But it shall be needelesse here to refâ—… and confute this manifest error of popish indulgences and this very fond and vaine superstition of worshipping of Saintes seeing that both others before vs and we also haue often done the same in sundrye places Thus hast thou gentle Reader the chiefe causes as I thinke why we doe eyther neglect or differre the amendment of our life There be also other as it were seconde causes heâ—eof â–ª â—…s dayly company societie and conuersation with the vngodly and wicked who are touched with no feare of God muche lesse follow vertue and goodnes or liue holilye and vprightly Now the familiaritie and company of suche men is with all diligence to be auoyded of them who haue care of their soules helth Euill wordes as it is most truly sayde of one corrupt good manners and another saith by keeping company and liuing together with the wicked thou thy selfe also dost become wicked Here lette parentes remember that they must haue an especiall care that they suffer no naughty and leud person to haue anye familiaritie with their children and that they see and marke what youth it is and with what maners they be endued which are much or daily in their company doe liue familiarly wyth them or seeke to insinuate into their frendship and fauoure For euery man doth almoste become such a one as they are whose companye he vseth And truely in deede is it sayde of one that he which toucheth pitch is defiled therewith But let vs heare what another sayeth who cannot away with our religion Maners sayth he are taken of them with whom we be conuersant and as certaine diseases passe froÌ„ the bodye to them that touch it so doth the mind also insert them that be next it with the euills thereof The drunkard bringeth his companions to â—oue well wine the vnchast person maketh the stout and valiant if it may be effeminate and wanton couetousnesse poureth her poyson into them that bee next it The same may be sayd on the other side of vertues c. He therefore that desireth to liue vertuouslye and godly and to keepe himselfe pure cleane from wickednes which all Christians oughte to desyre let him shunne and auoide the companye of the wicked For they that giue themselues wholy to theyr companye and are daily conuersant feaste eate and drinke be merye and make good cheere with them they I say doe hardly euer thinke of amending their life neither can they easily seuer themselues froÌ„ y plesant coÌ„pany of their coÌ„panions Wherfore notwithstanding they frequent godly sermoÌ„s are admonished of good men and suche as haue authoritye and they themselues being moued with feare of Gods punishmente doe desyre that vnfainedly to reforme their maners yet for all this I can not tell howe they alwayes differre and driue of from day to day neyther can they for the moste parte euer either truelye repent or turne to the right way In the meane season deathe oftentimes sodenly vnawares commeth vpon them being thus secure carelesse For as euery mans death is certaine so is the houre thereof most vncertaine And therfore are we commaunded in the Scripture to watch and be alwayes
reioyce on thine owne behalte for tht thou haste begun to reforme and amend thy maners so greate pleasure wilt thou take hereof and dailye more fruite and more And thou wilt without doubte nowe confesse that to be true which our Lorde and Sauiour Iesus Christe saieth in the Gospell of Matthew My yoke is casye and my burden is lighte Hereunto maketh that whiche Ierome saieth in a certaine place Ouermuche custome of sinning saieth he maketh the waye to vertue harde and grieuous but if this custome bee contrariwise altered the waye to godlinesse is founde playne and pleasaunt Thus saieth he no lesse truely then elegantly If so be that Stilpho the philosopher as Cicero witnesseth whē he was enclined both to drunkennes lechery did so not withstandinge by learning bridle and represse his vicious nature that no man euer saw hym drunken no man euer sawe anye appearaunce of vnlawfull luste in hym why mayste not thou through Gods helpe and assistance by litle and little subdue and at the last quite shake of that I may so speake an euill custome although it hath continued euen a long time An heathen man ouer came nature shall not a Christian ouercome custome especially if he earnestlye endeuour to doe the same if he haue greate regarde to himselfe if he doe after a sorte force himselfe and nothing at all fauour or further his pronenesse to euill if in respect of his imbecillitie and weakenes he doth with ardent prayer craue Gods helpe and assistaunce if he desire that the holye Ghoste may be giuen vnto him which may stirre vp newe motions in his heart and assiste and further his studye and care which he hath to liue well But let vs nowe proceede to the rest Remedies againste the fourth cause for vvhich mē differre to amend and repent vvhich vvas sayde to be vvelth and prosperitie LEt them whome welthe and prosperitie maketh secure for this was the fourth cause of differring repentaunce call often to minde that dreadful saying which is in the Gospel of Luke Woe be to you that are rich for yee haue receiued your consolation Wo be to you that are full for ye shal hunger Wo be to you that nowe laugh for ye shall wayle and wepe Neither lette that departe out of their mynde which is sayde to the riche man in the Gospel Thou foole this night wyll they fetche awaye thy soule from thee Let them remember also those thinges which we haue spoken of before concerning them whom the flood suddenly destroyed when they looked for nothing lesse of them which perished in Sodom by fyre from heauen of the rich men whom the seruaunt of God S. Iames biddeth weepe and houle for the miseries that shall come vpon them also of the rich man mencioned in Luke which was clothed in purple and fared deliciously euerye day who being dead is tormented in hell fyre Let vs then shake of all carnall securitie Let vs not forget God in our prosperitie Let vs feare the wrath of the eternall Iudge before whose tribunall seate we must all stand and euery one for himselfe pleade his owne cause his conscience accusing him being witnesse of all things that he hath done either well or ill It most commonly commeth to passe that prosperitie puffeth vp mens mindes that such as flow in welth wax insolent and proude that riches make men stoute and stately Let vs therefore alwayes suspecte and mistruste our good fortune and prosperitie let vs againe again take hede that temporall telicitie be not cause vnto vs of eternall misery and destruction What must we then doe Paule in fewe words declareth in his firste epistle to the Corinthians It remaineth saith he brethren that they which haue wiues be as though they had none and they that weepe as thoughe they wept not and they that reioyce as though they reioiced not and they that buy as thoughe they possessed not they that vse this world as thoughe they vsed it not for the fashion of this world goeth away The Apostle sheweth here that there ought to be none or very litle care of wiues of prosperitie or aduersity of welth riches finally of all terrene and earthlye thinges but our chiefe and almost onely care oughte to be of eternall heauenly things Not without cause doth Paul bid Timothee charge them that be rich that they be not high minded and that they trust not in vncertain riches but in the liuinge god And Dauid in the booke of psalmes saith If riches increase set not your hart theron Riches are not condenmed which euen the godly haue often possessed but truste which is reposed in riches stoutnes insolēcy which commeth by them For riches and prosperitie are wont for the most part to make men stout lofty whereupon is that saying in a certain commody because they haue gotten a litle mony they are become high minded Let him therefore that is welthy rich and who in all his affaires hath prosperous successe both giue thāks vnto god take good heede that he become not insolēt and proud let him put no truste or affiance in his fortunate estate let him haue an especiall care lest that a certain securitie creping vpon him as it commonly cōmeth to passe he forget God let him beware that he become not voide of all sense of Gods wrath againste sinne so that a carnal carelesues possesse his minde he wax altogether slothful and sluggishe Vnlesse he take diligent heede of these thinges it is to be feared assuredly least that resting in hys present prosperitie he be caried awaye with a false and vayne ioye and least flatteringe himselfe with hope that his good fortune shall long continue and hauing cast of the feare of God death come vppon him in the meane season in this his securitie for the laste daye of mans life is then most commōly wont to come when it is least looked for Let alwayes therefore this sayinge of the Apostle be before the eyes of our minde When they shall say peace and safetie then shall sudden destruction come vpon them Wherefore let vs not sleepe as Paul admonisheth but let vs be vigilant and sober Let vs not say Wee shall haue peace and no euill shall come vnto vs neither let vs say as they whom the Prophet Esay speaketh of We haue made a couenaunt with death and with hell are we at agreement and thoughe there goe forth a sore plague it shall not come vnto vs Many testimonies of Gods wrath againste sinne may be founde here and there in the writinges of the Prophets and Apostles manye examples of the punishment of the wicked which euerye one reading to his own cōmoditie may be moned thereby to shake of that ouermuch security which is commonly incident to men in the time of prosperitie I mynde not here to rehearse them all least I shoulde be too long and tedious Let vs alwayes haue before our eyes those thinges which Moses mentioneth came to
passe in the former ages of the world concerninge the destruction of mankinde by the flood concerning the cities of Sodom Gomorthe howe they were consumed to ashes by fire from heauen also those thinges which histories both sacred and prophane declare of the most grieuous and often calamities of the people of Israell how they were often caried captiue of Barbarous nations for the neglect of pietie and godlines Finally those thinges whiche wee reade of the vtter destruction and ruine of the citie of Ierusalem For all these thinges are written as Paule saieth to the Corinthians to admonish vs vpon whom the ends of the world are come Now how God hath often punished all sortes of men for sinne it woulde be longe as I haue sayd and needelesse to rehearse I will speake onely of one for examples sake When that noble king Dauid whom God dearely loued at suche time as being secure idle he liued in great prosperitie had fallen into adulterye and had encreased the same offence by the murder of an innocent man wyth what miseries and calamities was he not afflicted of God euen after that hauing acknowledged his sinne and repented he was restored to Gods accustomed grace and fauour For God punished him with the death of his sonne newly borne with the conspiracie of the sonne against the father with his sorrowfull flighte out of the citie of Ierusalem with the forcing of his concubines by hys owne Sonne with the reuolting of the people from him finally with greate mortalitie and death of hys citizens So great and horrible is the wrath of God againste sinne If a man so holy dyd not scape vnpunished for his sinne committed no not when hee had obteyned pardon and was reconciled into Gods fauour as in the hystorye of the Kinges is declared Howe thinkest thou will it fall out with others who are nothinge at all greeued and troubled in minde for their sinnes but doe securelye offende and heape one sinne vppon another finallye who wyth an obstinate mynde perseuer in wickednes Let vs therfore shake of slothfulnes that carnal carelesse security which commonly commeth vpon vs in the time of prosperitie Let vs liue in the feare of the Lord and with feare and tremblinge procure our saluation let vs not suffer our selues to be entangled with the allurements of the fleshe let vs by continual praier resist satans tētations And thus much shal suffize concerning this poynt Remedies against the fift cause for which man prolongeth the amendment of his lyfe NOw to speake of such as being led with hope of long life do differre the amendment of their maners these doe willingly deceiue themselues and of that which they excedingly desire they haue a vain hope and doe fondly dreame and so they wittingly and willingly perish being aliue and beholding their state they be in then which no folly can be said to be greater If these be nothing moued with those things which wise mē yet no professors of Christian religion haue commited to writinge concerninge the shortnesse and vncertaintie of thys lyfe as is that of one who sayde that man a is buble and of another who calleth him a dreame of a shadowe at the least let y man beloued of God holy Iob I meane moue them who sayth that man hath here but a shorte time to liue Let the seruaunt of God S. Iames moue them who sayth that mans life is as a vapour that appeareth for a little time and then vanisheth away Let him that cannot lye the Sonne of God our Lorde and Sauiour Iesus Christ moue them who biddeth vs watch because we knowe neither the daye nor the houre Finally let experience it selfe moue them if thou thinke that to be more certaine Thou sittest often with thy friends being sicke or diseased and lying without hope of recouery thou art sometimes presente with them that giue vp the ghoste thou hearest the groninges of them that dye thou seest the dead caried forth thou also dost accompany them to burying thou seest the bodyes committed to the earth thou hearest men lament the death of their freendes thou readest Epitaphs and inscriptions of tombes thou meetest them that weare mourninge apparell all which thinges ought worthely to stir vp in thee a remēbrance of the shortnes of this life and of death that is dayly imminent If the death of strangers doe nothing moue vs yet let the death of our familiers neighbours moue vs let our owne perils in whiche we often are the grieuous diseases that we fall into moue vs and where as wee consider not our infirmitie by the example of others let vs at the lest by our own weakenesse acknowledge the imbecilitie and frailtie of mankind and of our common nature Which if we shall do we shal then perceiue that there is no cause why we should flatter our selues with a vaine and false hope of long life But will some man say I may in olde age amende my life and repent in the meane season I will take my pleasure I heare this but who certenlye knoweth that he shall liue vntill olde age Dooste thou thinke that it wil be in thy power to repente when thou wilt who nowe neglectest and pretermittest the time and occasion of the same being offered Thou art deceiued truly thou art deceiued I say if thou so doost thinke God of his goodnes whereby he desireth rather the amendment then destruction of a sinner when it seemeth good vnto him calleth thee to repētaunce and as he sayth in the reuelation he standeth at the dore knocketh open thou to him knocking heare him calling thee and whither he calleth followe thou despise not the riches of his bountifulnes and lenitie least after thine hardnes and heart that can not repente thou heape vnto thy selfe wrath againste the day of wrath as Paul saith writing to the Romanes Remember what the same Paule sayth to the Corinthians We beseeche you saith he that ye receiue not the grace of God in vaine For he sayth I haue heard thee in a time accepted and in y day of saluation haue I succoured thee behold now the accepted time behold now the day of saluation The Apostle sheweth here that the time of repentinge being offered of God is not to be neglected that the like occasion is not alwayes giuen Hereunto pertaineth that sayinge to the Galathians While we haue time let vs worke that which is good And one of the auncients sayde not amisse He that hath promised pardon to the penitent hath not graunted so much as the morrow to him that dissembleth Take hede therefore leaste by prolonginge the amendment of thy maners and that vpon hope of long lyfe thou do wittingly willingly tempt the Lord whose goodnes inuiteth thee vnto repētance which we are forbidden to do by the commandement of God as is declared in Deuteronomie It doth not seldome happen that in the time of contending brawling of playing of drinking and tipling some is
these things by the only strēgth of nature flie vnto God for helpe assistance acknowledge thine infirmitie and weaknes pray dayly vnto God humbly and hartely that he will giue thee his holy spirit which Christe hath promised in the gospell that he will giue vnto vs if we aske it of him If thereforr thou desire that the same spirit may be shed on thee abundantly through Iesus Christe then those thinges that could not be done by the strength and power of nature shall by his ayde helpe be accomplished Onely let there be no faulte in thy selfe neither yeelde thou willinglye to thine euill desires but haue an especiall care to shake of all remissenes of mynd For the holye ghost doth not helpe suche as bee slothfull and sluggishe and sit idle with their handes folded together but such as are doing and put to all their strength and endeuour and counteth thē worthy of his helpe which labour to represse and subdue their naturall corruption and haue a continuall combat and fight with the euil affections of their minde Let vs not doe then as that contriman did whiche is mentioned in a certen fable who when the carte that he draue stucke fast in the myre called to God for helpe he himselfe in the meane season standing idle and doing nothing Moreouer let the presence of God in euerye place which thou canst by no meanes auoyde greatly feare thee from sinning and stirre thee vp to liue holilye and vertuouslye seing thou must nedes haue God a witnes be holder of al thine actions If so be thou wouldest not haue a man to come in vnto thee when thou committest any vnsemely or dishoneste thinge howe muche more oughte that reuerence and shame which shoulde be in thee for that God beholdeth thee reuoke thee from sinne and wickednes Thou fearest to haue man know of thy sinne darest thou then attempt any thinge the Lord God beholding thee which thou durste not commit in the sight of man especially seeing that whom thou haste nowe a witnes and beholder of all thy doings him thou shalt haue in time to come thy censor and iudge One of the heathen admonisheth that we must so liue as though we liued in the sight of men that we must so thinke as though men might alwaies see into the depth of our heart And againe the same heathen man saith So saith he doe all thinges as though some man behelde thee It is profitable vndoubtedlye for thee to sette a keeper ouer thy selfe and to haue one whom thou mayste beholde and whom thou mayste thinke to be priuie to all thy cogitations A greate parte of sinne is taken awaye if there be a witnes present wyth him that is aboute to sinne These thinges saieth that heathen man whiche let euerye one thinke spoken to himselfe If thou therefore purpose to doe any dishonest or vngodlye thinge before thou attempte the same thinke thus with thy selfe What doe I Shall I enterprise to doe that GOD beinge witnesse thereof and beholdinge me whiche I durste not doe in the sight of a mortall man Shall I by this deede procure the displeasure of the Lord GOD when I woulde not willinglye lose the fauour of a man that is my friende Shall I greeue the holye Spirite of GOD that that wicked spirite maye reioyce ouer me Hath Christe therefore redeemed me with his blood that I shoulde voluntarilye yeelde my selfe to the seruitude of Satan hath he therefore deliuered mee from sinne that I shoulde wittinglye and willingly fall into the same againe Hath hee therefore made me an heyre of the kingdome of heauen that I shoulde throughe myne owne defaulte depriue my selfe of suche an inheritance Where is nowe that ardent loue towardes GOD Where is reuerend feare and honest shamefastnesse Where is pietye and fayth Doe I thus thanke God for his innumerable benefytes Doe I thus thanke Christe for my saluation purchased Doe I thus geue my selfe to bee guided of the holye Ghoste Doe I come wyth these deedes to the table of the Lorde Do I thus looke for the comminge of Christe Shall death fynde me in thys wise occupied Shall I thus come to the iudgemente seate of God Doe I so muche fauour my selfe that euell desyres preuayle againste me the infirmitie of the fleshe ouercommeth mee and synne reigneth in my bodye Am I so voyde of all vigour and vallour that lyke an effeminate person I resiste not these motions of the mind Doe I so see that that is better and follow that which is worse of these other like thinges for who can rehearse all if thou dayly thinke with thy selfe thou shalte not easily commit any thing which is vnsemely or dishonest To conclude then what soeuer thou art about to doe be verily perswaded that God is present as he is in deede and doth behold all thinges that thou doest him see thou feare let the reuerence which thou oughtest to giue vnto him who is in euerye place keepe thee from doing any euill For as one sayeth He vvitnes is and arbiter he all thinkes doth behold and see VVhich in mans minde conceiued are before him all shall iudged be This also may moue thee much to liue well if thou continually consider that in thy spiritual regeneration thou wast made the sonne and heyre of God and which is the greatest dignitye the brother of Christ and an heire annexed with him For who is not greatly inflamed vnto godlines who dooth not with a certaine reuerend feare and shame fastnes detest sinne and wickednes when he calleth to minde that hee hath God to his father Doe not therefore do not I saye euer forget this benefite he that hath adopted thee to be his sonne se thou loue reuerence and honour and not offende in anye thinge whatsoeuer Submit thy selfe to hys wyll follow his commaundements obeye hys precepts Thinke that not onely the participation of his inheritance but also the imitation of his goodnes and vertue doth pertaine vnto thee so that albeit thou canst not by imitating attain to the excellencie of the goodnes which is in this thy heauenly father yet must thou in will come as neere as may be and count it a most vnsemely thing to degenerate therfrom If thou doe any thing vnawares that may displease this thy father as the frailty weakenes of mankind is greate let the same strike such greefe into thy mind that thou wilt thinke thy selfe worthy of any punishment who haste offended so gracious a father and be not quiet in mynd before thou hast by true and heartye repentance pacified him So farre is it of that thou shouldest euer wittingly sinne or commit any offence against thy conscience And surely he that remembreth that he is the sonne and heyre of God the brother of Christ and heyre annexed with him is terrified frō sinne wickednes not so much with drede of the last iudgemēt of eternall torments of the fire that shall neuer goe out as with feare of offending