art committing anie fowle and dishonest fact how much more oughtest thou to abstaine there-from through reuenence and shame of God and his Angel Fearest thou to haue man priuie to thy fact and art thou not afraide in the presence of God whose eies beholding all thinges no man can escape to commit that which thou wouldest not doo in the sight of man Especially seeing he one daie shall be thy Iudge which now beholdeth whatsoeuer thou doest A certaine Philosopher councelleth vs So to liue as though we liued in the sight of all men so to thinke as though one might behold the most secrete cogitation of the heart Againe saith he So doo all thinges as though some man sawe thee It is doubtles good to appoint a keeper ouer thy selfe to haue one vpon whome thou maist looke backe whome thou maist suppose is priuie to all thy cogitations A great part of wickednes is left vndone if one be present when a man is about to sinne Thus councelleth an Ethnike which I would haue euerie man suppose to be spoken to him-selfe If therefore thou enterprise any thing which is filthie and wicked before thou goest about the same thus reason with thy selfe what is that I doo Shall I commit that in the sight of God which for my life I would not haue any man to know Should I driue awaie the Angel appointed to ouer-looke me by this crime which would not loase the friendship of a mortall man Shall I grieue the holie spirit to make the euil spirit reioice through my falling Hath Christ redeemed me with his precious blood that voluntarilie I should giue my selfe into the bondage of Satan Hath he redeemed me from sinne to the end I should runne headlong into wickednes Hath he therefore made me an heire of heauen that through mine owne default I should forgo the same Where is now my zeale to God-ward where is my reuerend feare of his maiestie where is my faith and godlines Is this the thankes I giue to my God for his so innumerable benefites Is this the thankes I doo yeeld to Christ for my saluation Doo I thus submitte my selfe to the direction of the holie spirit With this holines doo I approch vnto the Lordes table Looke I for the comming of Christ after such a sort Shall death laie hold on me in this state of life Shall I go vnto the iudgement seate of God in this pickle Shall I suffer mine affections to preuaile the weake flesh to ouercome sinne to raigne in my bodie Am I so voide of stomacke and courage that I can-not resist the motions of the minde Doo I behold the better and yet chuse the worser still These and other thinges for who can recite all thinke dailie with thy selfe so wilt thou not easilie doo that which is not seemelie Then to come vnto an end whatsoeuer thou goest about perswade thy selfe that God is present as in deede he is and beholdeth all thy doinges and therfore stand thou in awe of him and let the reuerence of him with-draw thee from wicked enterprises For as the Poet saith He witnes is and Iudge also He so doth view the heart of man That euerie thought he wel doth kno And him deceaue no creature can This also wil further thy zeale to liue wel if continuallie thou thinke with thy selfe how thou art the sonne and heire of God in the spirituall regeneration and which is the greatest honour the brother and heire annexed with Christ. For who wil not be inflamed mightelie vnto godlines and with a Christian feare and shame abhorre sinne when he shall call into remembraunce how that God is his Father Doo not therefore I saie doo not forget this benefite at anie time loue him worship him serue him honour him ouermore who hath made thee his sonne by adoption and neuer doo anie thing which maie displease him hencefoorth Fulfil thou his wil obeie his commaundement keepe his lawes Thinke with thy selfe that not onlie the participation of his inheritance but also the imitation of his vertue and goodnes doth belong vnto thee so that although thou canst not by imitation attaine vnto that singularitie of goodnes which is in the Father yet endeuor thou earnestlie to come nigh the same and thinke it a most shamefull thing to degenerate there-from And if at anie time vnwittinglie thou cōmittest somwhat contrarie to thy Fathers minde as great is mans frailtie let it much grieue thine heart punish thy selfe therefore thinke no paine grieuous enough for thee who hast offended so mercifull a Father and neuer be quiet in minde and at rest til thou hast recouered thine offence with greater good deedes and pacified thy Father by vnfained repentance So farre shouldest thou be from sinning voluntarilie and from committing anie sinne against thy conscience And who so remembreth howe that he is the sonne and heire of God the brother heire annexed to Christ doubtles wil be terrified from sinne and wickednes not so much for feare of the last iudgement of euerlasting tormentes and of hel fire which neuer wil be quenched as for feare of displeasing his so louing Father and will endeuour to liue godlie to offend no man after the example of the Father to doo well to all men not so much in hope of reward in heauen and of eternall ioie as through a certaine greate and vnspeakable loue which he beareth toward God the Father He which beleeueth as Paule saith that his bodie is the Temple of the holie Ghost dwelling in vs easelie refraineth from sinne and polluteth not him-selfe with filthie lust Finallie who out of doubt thinketh that he is adopted into the fellowship of Saintes wil not neglect to emulate the vertues of the Saintes namelie zeale toward God and loue toward man Cap. 20. The causes whie we proceede not in wel doing hauing purposed to liue in the feare of God with the remedies for that infirmitie of man BVt some wil say what may be the cause whie minding some-times to liue chastlie soberlie and godlie after the wil of God we doo not constantlie fulfill which wiselie we purposed To aunswer in few wordes the principall cause is the naturall wickednes that is in vs the proanesse which we haue to sinne which cleaueth to our bones and bowels that is to saie the verie flesh that we beare about which hath a grieuous and troublesome combat and a continuall fight in a manner with the inner man as witnesseth Paul So that we must resist the same when it inticeth vs vnto lust and filthy pleasure vnto the vices of the throate and bellie vnto lasciuiousnes and wantonnes and vnto other vices and vnhonest factes and furthermore we must bridle the same by godlie cogitations exercises watching abstinence and also tame and bring it vnder by continuall sobrietie and temperance This made our sauiour Christ to wil vs To take heede least at anie time our heartes be oppressed with surfetting and Paule both to bid that we be not
OF the foolishnes of men in putting-off the amendement of their liues from daie to daie A godlie and profitable treatise for the present time Written in the Latine tongue by that reuerend and worthie member of Christ his Church in this age Iohn Riuius Newlie translated by Thomas Rogers Ecclesiast 5 7. Make no tarrying to turne vnto the Lorde and put not off from daie to daie for suddenlie shall the wrath of the Lord breake foorth and in thy securitie shalt thou be destroyed and thou shalt perish in the time of vengeance Imprinted at London for Andrew Maunsel and are to be solde at his shop at the west end of Paules Church ¶ To the most noble Prince and Lord Maurice Duke of Saxonie Elector of the sacred Empire Landgraue of Thuring Marques of Misna c. his most gratious Prince Iohn Riuius wisheth S. AMong all euils well-nigh infinite which to the astonishment of euerie man haue taken strength this daie in the world the securitie of men in delaying the amendment of their sinfull life is not the least which when I remember and call into minde which often I doo I am not a little amazed And surelie forsomuch as the life of man as holie Iob dooth witnes and experience dooth confirme is but verie short and a Christian should euermore consider that presentlie he either must or maie die for our Sauiour willeth vs to watch continuallie to be readie against death the foolishnes of men in prolonging repentaunce from daie to daie maie well make all men to wonder vnlesse they be of the sect of Epicures supposing the soule to die with the bodie and after death no parte of man to remaine For otherwise he which hath anie care of his owne saluation and beleeueth there be after death both rewardes for the godlie and punishments for sinners cannot chuse but not onlie for his owne part continuallie thinke of repenting while sinnes maie be forgiuen but also in respect of others maruelouslie muze at their follie which neglect a thing so profitable and so necessarie and the more a great deale for that no man liuing is sure he shall liue I saie not vntil night but an houre more no not a minute or moment of time But to saie nothing of the yonger and lustier sort who thinke they maie haue whatsoeuer they hope for though fondlie and foolishlie they doo so what doo doting and bald men in their old age when they should spend the time which they haue to liue in none other cogitations and workes but such as pertaine vnto the attainement of saluation Surelie they thinke as little of death as yong men doo and so deferre the amendment of their life and neuer thinke while time is to repent as though they could promise manie yeeres moe to themselues which thing notwithstanding they should rather wish than hope for Yea which is more wonderfull and showeth more plainelie the dotage of old men they blush not at foure score yeeres of age to marrie wenches vnder sixteene yeeres What more I am ashamed it greeueth me to saie it so I maie liue and so I maie haue Christ mercifull vnto me Then what wantonlie delicatelie riotouslie they spend the time they loue they make good cheere they plaie the whore-masters they are sweete in ointments they take their pleasure and as an old man in the Poet saith Because my daies be short which I haue heare to liue To women wine and pleasant sport my selfe I minde to giue The same doo our old men in words commonlie in deedes openlie saie and confirme by their life Neither doo they which commit these hainous offences euen with hoare heads for whie should I be afraide to speake it make anie great accoumpt with themselues or care of reforming their manners but are Christians in name onlie but in deede and life nothing so To come to the crooked old women which haue had manie husbands what doo they Surelie euen they too when they are most old and full of wrinckles make death a banquet as the Poet saith that is they be not afraide to marrie yet againe whereas in deede if they were touched with anie care of their saluation they should do better if with Anna the Prophetisse of whom Luke 2 36 37. maketh mentiō they neuer went out of the temple but serued God with fasting and praiers night and daie I speake not of the yonger women for whom according to the sentence of Paule 1. Tim. 5 14. 1. Cor. 7 8 9. it is better that they marrie then to burne but of old and aged women who in respect of their yeeres can beare no children For they after the manner of doting old men of whom I haue spoken bid honestie fare-well and care little what becommeth them Such a mischeef is in example They alledge for them-selues solitarines and pouertie and other as they thinke iust causes at those yeeres and likelie but pretend they what they will yet shall they neuer prooue their intemperancie good either before God or men howsoeuer they cloake and couer the same We dallie too much with our selues we doo yeelde too too much to our weakenes or lust rather we suffer our selues ouer easelie to be snarled by the allurements of the flesh we cast not awaie the tendernes of our minde we resist not the snares and ingines of Satan by continuall praier we tame not our bodie with abstinence and fasting Hence come the teares as it is saide and this maketh such old marriages in those yeeres which call for a new life and a new conuersation For it were time then not to thinke of the short time which is to be spent but of the life to come which alwaie shall indure When thinke you they will begin to amend and haue regard of their saluation When will they repent When will they prepare themselues vnto death which marrie euen when they are going to the graue Either I am deceaued or this is not the waie vnto heauen as the Tragicall Poet dooth saie Alack alack whether is the godlines of Christians gone Howe fewe are they if there be anie at all which call into minde the shortnes and vncertaintie of this life death alwaies at hand the iudgement seate of Christ the last iudgement euerlasting felicitie in the heauens the torments and cursed state of hell Neither the regarde of the kingdome of God and of an happie life dooth stir vp vnto godlines nor the feare of hell and euerlasting destruction either reclame from offending or terrefie from sinne Neither doo moste men giue credit to the woord of God and religion or if they beleeue it through a vaine hope of Gods pardon toward the obstinate and such as perseuere in sinne they moste foolishlie doo flatter themselues neither doo they endeuor by little and little to caste off wicked custome which in manner is turned into another nature Slothfulnes and securitie hath inuaded them being drunke as it were with prosperitie they are lead awaie and fed with
the Popes Buls and Pardons but also a vaine and false hope of deliuerance from the paines of Purgatorie by annuarie sacrifices masses and by the praiers of Monks and Friers as also by the almes and good deedes of their friendes aliue as by fasting praying watching wandering in Pilgrimage and such like For some not onlie affirme that the Popes pardons are of power to obtaine forgiuenes of sinne and are not ashamed to stand in it that moneie is no sooner throwne into their offering basen but foorthwith a soule flieth out of purgatorie into heauen but also are perswaded that by other folkes merites and workes the dead are holpen which thing Hillarie writing vpon Matthew doth denie And Hierome agreeing with him as euen in the Canon lawe he is cited saith In this present world we maie helpe each other either by praiers or councell but when we shall appeare before the iudgement seate of Christ he affirmeth that euerie man must beare his owne burthen To be short as death it selfe findeth a man so God iudgeth him VVhat an horrible securitie is it therfore to liue in sinne and wickednes and neuer to thinke thereof were they touched with any care of their saluation they doubtles would obserue some meane in sinning and euermore thinke of the last daie of their life As to open my minde by particulers he which beareth hatred against his neighbour would be reconciled according to the cōmaundement in the Gospel VVhoremongers and adulterers would remember that God will iudge them as the Author of the Epistle to the Hebrues doth saie Murderers and sorcerers and all liers would neuer forget how their part is in the lake which burneth with fire and brimstone as Iohn in the Reuelation writeth Couetous persons dronkardes and railers would beare continuallie in remembrance that they shall not inherite the kingdome of God as Paule writing not onlie vnto the Corinthians but also vnto the Ephesians dooth testifie Rich men would be sure to haue in minde that our sauiour saith How hard a thing is it for them that trust in riches to enter into the kingdome of God Finallie each of vs would be mindfull of that euerlasting and vnquenchable fire which Christ in the Gospel threateneth to the wicked and their fellowe-sinners and euerie man for his part would feare those wordes vnto the foolish virgins I know ye not those also vnto that idle seruaunt Cast that vnprofitable seruaunt into vtter darknes there shalbe weeping and gnashing of teeth and those too of him which lacked the wedding garment Binde him hand foote take him awaie and cast him into vtter darknes and to be briefe that vnto the wicked Depart from me ye cursed into euerlasting fire Oh too too obstinate are they whom these thinges doo not moue plainlie Epicures which beleeue them not extremelie wicked which cōtemne them verie mad men and vnmindfull of saluation which regard them not Such are they which by purchased pardons doo thinke they haue got libertie and freedome to commit wickednes and through this vaine perswasion driue off to amend from daie to daie An other cause of deferring and prolonging repentaunce is for that manie are perswaded if they maie worship S. Barbara they shall neuer die vnpenitent and without receiuing the holie Communion For this superstition of the worshipping of Barbara hath possessed the mindes of all worldlinges where the Pope hath to doo And therfore a fast is consecrated to her euerie yeere to be kept and Painters haue set her forth in the likenes of one holding a cup and holie bread in her hand Furthermore manie haue a great care and long a fore doo prouide that when the houre of their death shall approche they may be adopted into Saint Francis familie and buried when they are dead in the habit of a Franciscane For this opinion is rooted in all their mindes that the diuel hath no power vpon them which can attaine thereunto inasmuch as the Monkes doo impart vpon them together with their habit all the merites and good workes of their whole order as namely Masses Church seruice praiers preachinges meditations fastinges abstinence vigils pilgrimages and such like For Monkes hereby leauing alwaies that which is sufficient vnto saluation if any thing happelie doo remaine and be superfluous as lightlie there is that they communicate with other not Gratis but for moneie So that as I haue saide this also is a cause why men that haue bought the good deeds of Monkes and the communion of godlie merites at no time doo thinke of amending their life But in this place it is needeles to refell either this manifest error of popish pardons or the doting superstition of worshipping Saints or this wicked opinion which manie haue of commucating merites especiallie because both others haue done it before now we also in many places ere this haue oftentimes confuted them Cap. 8. ¶ Of other like principall causes whie we repent not THus you haue as I thinke the chiefest causes whie we neglect and prolong the amēdment of our life There be also other causes hereof but they are inferior causes as vsuall liuing companie and dealing with the vngodlie and wicked which are touched with no feare of God much lesse doo pursue godlines or liue purelie and innocentlie They who haue any care of their saluatiō must with all endeuor auoide the companie and familiaritie of such men For trulie was it saide Ill wordes corrupt good manners And an auncient Greeke writer saith In liuing with the wicked thou wilt proue wicked Here I would haue Parentes to remember that they are to vse great dilligence in keeping their children from the companie and familiaritie of the wicked and in marking what youth of what conuersation they be which are ioined to them in much familiaritie or that liue together with them or finallie which doo seeke their companie For such is a man for the most part as is the companie which he vseth And surelie well was it saide of one He that toucheth pitch shalbe defiled with it But heare what an aduersarie of ours doth saie VVe take our manners from such as we companie withall And as some diseases come to the bodie and infect them which touch it so the vices of the minde pollute them which are next The dronkard draweth his familiars vnto the loue of wine The companie of lasciuious doo effeminate euen the strongest man Couetousnes spueth foorth her poison vppon her companie Such is the force of vertue and of the vertuous on the other side and so foorth He therefore that desireth to liue godlie holilie and to keepe him selfe pure and whole from all infection of wickednes which euerie Christian should desire to doo must flie and auoide the companie of the wicked For they which addict them-selues wholie to keepe companie with such and abide with them from daie to daie making merrie feasting eating and drinking together continuallie they sildome or neuer will thinke
When that noble deerelie beloued of the Lord Dauid I meane at what time he was through much prosperitie secure had fallen into the filthie sinne of adulterie and increased the greatnes thereof by the murthering of an innocent man with what miseries and calamities did God afflict him yea after he had repented and was restored into Gods fauour againe For God plagued him both with the death of his Sonne newlie borne and with the rebellion of his owne children and by his woful flight from Hierusalem and with violence offered to his concubine by his owne sonne and with defection of his subiectes and finallie to omit other thinges with a great slaughter of his people So horrible and hore is the wrath of God against wickednes If so holie a man no not after his repentance and comming into Gods fauour as the bookes wherein the Actes of the Kinges of Israell be contained doo witnes if I saie so holy a man after his repentance scaped not vnpunished for his sinnes committed what thinke you shall betide them which are touched with no griefe of their wickednes which securelie doo sinne and proceede from one sinne vnto another finallie which with obstinate heartes persist in vngodlines Let vs therefore cast off al slouthfulnes and that sleepie and drousie securitie when we haue the world at wil let vs liue in the feare of the Lord and make sure our saluation with feare and trembling let vs not suffer our selues to be entangled with the wicked intisementes of the flesh and finallie by continuall praier let vs resist the tentation of Satan And thus much for this point Cap. 14. ¶ A remedie against the fift cause of deferring amendment of life contained in the sixt Chapter of this booke THey which in hope of long life doo procrastinate the amendment of their life doo vtterlie of purpose deceaue them-selues and vainelie doo hope for that which greatlie they desire whereby witting knowing liuing and seeing with their owne eies their destruction they perish which is the extremest follie that can be If these men are nothing moued with that which Philosophers wise men I meane among the Heathen yet void of true religion haue left in writing touching the shortnes and vncertaintie of this life as he was who saide that Man is a bubble and he too who called man A dreame of a shadowe yet let Iob that mā so beloued of God moue vs which witnesseth that Man is of a short continuance let the seruant of God Iames moue vs which saith that the life of man is euen a vapor that appeareth for a litle time and afterward vanisheth away let the sonne of God our Lord and sauiour Christ who cannot lie moue vs who biddeth vs VVatch for we know neither the daie nor the houre Finallie if you thinke it most true let euen common experience moue vs. Oftentimes thou art with such as are grieuouslie sicke without hope of recouerie thou art present when they giue vp the ghost thou hearest the verie pangs of death thou beholdest them vpon the beare thou followest the coarses vnto the graue thou seest them laide into the earth thou hearest the pitteous crie of mourners thou readest Epitaphes engraued on tombes thou meetest manie in mourning weede all which thinges should stirre vp thy minde to remember the shortnes of this life and how death is nigh at thine elbowe If the death of others whome we knowe not cannot moue vs yet let vs be moued through the death of our friends and familiars let our own dangers and grieuous sicknes whereinto we fall often-times moue vs. And we that consider not our owne infirmitie through the troubles of others let vs confesse our frailitie and mortalitie of mankinde at least wise through our owne weaknes where-withall we are tempted VVhich thing if we would doo we shall perceaue there is no cause why we should flatter our selues with a vaine and deceiptful hope of longer life But som wil say I may amēd my self repent when I am old in the meane space I wil take my plesure So you say But who is sure he shall liue till he be old Thinkest thou which neglectest and ouer-passest the offered time and occasion to repent thinkest thou I saie to haue the like oportunitie when thou thinkest good for thine owne behoofe Thou art deceaued surelie thou art much deceaued if thou thinke so God of his mercie which desireth the conuersion rather then the death of a sinner when he thinketh good calleth thee vnto repentance and as he in the Reuelation saith Standeth at the doore and knocketh Therfore doo thou open when he knocketh hearken to him that calleth whether he calleth followe him and neuer despise the riches of his bountifulnes and patience least for thine hardnes and heart that cannot repent thou heape vnto thy selfe wrath against the daie of wrath as Paule writeth vnto the Romanes Let vs beare in minde what the same Paule vnto the Corinthians doth saie VVe beseech you that ye receaue not the grace of God in vaine For he saith I haue heard thee in a time accepted and in the daie of saluation haue I succoured thee Behold now the accepted time behold now the daie of saluation By which words the Apostle sheweth that the time which God offereth for repentaunce is not to be ouer-slipt and that like occasion is not alwaies giuen Hetherto belongeth that vnto the Galathians VVhile we haue time let vs doo good And not vntrulie saide an olde writer He which hath promised pardon to him that repenteth hath not promised another daie of life to him that dissembleth his sinnes Take heede therefore that by procrastinating repentance and that through hope of longer life thou wittinglie and of purpose doo not tempt the Lord whose goodnes inuiteth thee vnto repentance The which we are forbidden by an expresse commaundement of God in Deuteronomie It falleth out many times that men are killed suddenlie euen in brauling playing and quaffing together so that he can haue no time to aske mercie at Gods hand for his wickednes when as we in the meane while through the singuler goodnes of God haue time and space to returne vnto godlines Wherfore let vs not abuse this so great mercie of our most gratious God who looketh and longeth too as it were for occasiō to shew mercie vpō vs. Amend we our sinful liues least being suddenly preuented with death as the Church doth sing we seeke time to repent and cannot finde the same And certainlie He which hath promised pardon to him that repenteth as euen-now I said and must often saie hath not promised another daie of life to him that dissembleth his sinnes But as some saie in the time of sicknes a sinner maie repent He maie doo so I graunt notwithstanding marke how many impediments come then in the waie which verie hardlie can be auoided For to saie nothing of the care vvhich the sicke hath of making his vvil of prouision for his vvife and
children of the paine of sicknes and such like vvhich maie seeme of small importance how doth Satan bestirre him-selfe then vvhat engins doth he set to bring the poore soule vnto desperation through laying his manifold offences before his eies For then chieflie if euer he rippeth vp and bringeth into remembraunce whatsoeuer euil a man hath either thought or wild or said or done and such faultes as of them-selues are great and hainous he doth make much greater then they be and by all meanes doth studie to withdrawe him from hope of saluation and to driue him vnto despaire for his manifold and great offences Hetherto belongeth the griefe of a guiltie conscience the great feare of death before his eies the wofull and bitter cogitation of Gods iudgement seate the dread of a seuere sentence which wil sore dismaie and trouble the minde the horrible remembrance of the paines of hel and who is able to repeate all the impediments and causes which let men that they cannot so much as thinke of repenting at that time Doo not therefore doo not if thou be wise deferre the amendement of their life till the last daie For that is a verie dangerous matter that I saie not how such a repentance for so much as of necessitie it springeth and is extorted through the feare of damnation rather then taken in hand of pure zeale is of small force to get pardon But no repentance is too late before God I confesse so much For At what time so euer a sinner dooth repent him of his sinne I wil put all his wickednes out of my remembrance saith the Lord. And as the Prophet in another place God desireth not the death of a sinner but that he repent and liue But what if sudden death take thee vnawares that thou canst haue no time to lament and to repent thee of thy sinnes For all men should looke for that which maie happen vnto all men Let the vnlooked for destruction of them vpon whome the towre in Silo fell as Luke recordeth come into your minde VVhat if suddenlie you should leese your wits and vnderstanding as we see many doo The which if it should fall out as it maie happen then gone were all hope of repenting which the sinner had placed in prolonging the amendment of his life For that maie betide thee which hath happened to others that you maie thinke you are not exempted from that which is common to all men For a true saying is that of Publius That maie happen to euerie man which maie happen to anie man Cast awaie therfore all hope of long life then the which vndoubtedlie nothing is more vaine fleeting neither doo thou dreame of occasion nor appoint a time wherein thou wilt repent nor finallie doo not thou nourish thy foolishnes or madnes rather in deferring the reformation of thy sinfull life through this deceiptful hope VVert thou wise thou wouldest repent at that time wherein thou maist offend For if thou minde then to repent when thou canst sinne no more doubtles thou dost not leaue sinne but sinne thee Furthermore it is to be feared least seeing when thou maist thou wilt not repent that when thou wouldest thou maist not For the iudgementes of almightie God in punishing mans wickednes are vnsearchable For as his woont is of his goodnes and mercie to giue them space of repentance vvhich are prepared readie and willing to receaue mercie yea and in the meane while with much patience and lenitie to beare with sinners vntill they returne from their wickednes so when he seeth any man vtterlie bent vnto vngodlines and deriding Gods long suffering and so worthie damnation then ceaseth he to hold such a one back from falling into destruction and so according to the phrase of scripture blindeth the desperate and hardeneth the obstinate neither dooth he looke any longer for his conuersion nor offereth occasion for the damned to repent For God hath appointed a time and manner for each man the which no man in wickednes maie ouer-passe and God will not prolong his punishment and paine of sinne The which should stirre vp all men to repent without delaie and to prepare them-selues to receaue the grace of God But for so much as we haue spoken sufficient hereof let vs hasten vnto other thinges Cap. 15. ⧠A remedie for the sixt cause of deferring repentance declared afore in the seuenth Chapter THey vvho through the opinion which they haue in Popes pardoÌ„s doo defer the correction of their life doo trust to a weake staffe and depend vppon a tottering wall as the saying is So doo they in like sort that worship Saint Barbara and wil be buried in the habite of a Franciscane For in all the scripture what maie be found concerning these toies VVhat in all the old Testament In the Euangelical doctrine what VVhat in the works of the Apostles To conclude which of these thinges was obserued in the primitiue Church or else by a generall iudgement and consent of the Church at all times receaued and allowed as a thing auaileable and necessarie to saluation Therefore who doth not before death bewaile his offences he albeit he haue a thousand Buls and Pardons shall neuer be saued And therefore vnlesse thou wilt be in doubt of thy saluation omitting these vices thou must earnestlie repent thy wicked life and be heartelie sorie at the remembraunce of thy sinnes thou must with teares and praiers beseech God to be good vnto thee finallie thine onlie refuge must be to runne vnto the merites of Christ in a strong hope that God the Father wil be merciful to thee for Christ his sake whome for vs he hath deliuered vnto the death So wil it come to passe that God wil haue mercie on thee forgiue thy sinnes and for his Christes sake receaue thee into fauour For we haue him our aduocate with God which praieth for vs and doth reconcile his heauenlie Father who by reason of our sinnes and wickednes is offended with vs and maketh him both mercifull and quiet as Iohn in his first Catholical Epistle doth teach So then regard thou neither the Popes pardons nor the worship of Barbara nor the habite and weede of a Franciscane wherin there is no hope at all to be saued Run thou vâ—to Christ him-selfe who is our mediator and aduocate as I said the throne of grace the propitiation for the sinnes of the world and the Lambe killed froÌ„ the beginning of the world as in the Reuelation it appeareth brieflie who is our righteousnes sanctification and redemption as Paul vnto the CorinthiaÌ„s doth witnesse VVherfore to returne vnto the purpose prolong not the amendement of thy sinfull life for anie Bull or Pardon from the Pope especiallie seeing our life is so short and the houre of certain death so vncertaine The which death for so much as in respect of vncertaine chaunces it is alwaies nigh and maie in this verie moment ouer-take a man vnawares doubtles as one saith can not
shamefastnes and through a religious reuerence toward God to commit nothing at anie time which maie offend our most louing and best father Also which maie make vs so of our owne accord to doo wel and to flie from sinne and so keepe vs through loue and charitie in our calling that when vnwittinglie we shall coÌ„mit any offence as great is our weaknes it maie bring such a sorowe and griefe to our minde that both we maie willinglie enioine a punishment to our selues and be loath to liue for that we haue offended so merciful and gratious a Father Finallie O eternall Father graunt for thy sonne our Lord and sauiour Christ his sake that in such shortnes of life and vncertainty of death we put not of the amendment of our life and deferre the same from daie to daie but maie with speede endeuour to returne vnto wel-doing confessing our sinnes and vnfainedlie repent and through repentance pacifie our heauenlie Father and with the Publicane in the Gospel humblie striking our breast craue mercie of God and finallie wil and doo those thinges which are grateful and acceptable before God that we maie amend our wickednes by wel doing reforme vices with vertues and through Gods assistaunce spend the time which we haue to liue in this world godlie religiouslie innocentlie purelie soberlie and temperatlie to the profit of the Church the benefit of mankinde and the discharge of our duties and that in such mindes and godlie determination we maie continue euen til our liues end Amen Cap. 21. A briefe repetition of that which hath bene saide with a short conclusion THus much I thought good to write of mans foolishnes in putting of the amendment of this life The matter which I haue handled hath enforced me to vtter those thinges which wil be as to the godlie comfortable so to them which would seeme but are not vnfained Christians vnpleasaunt For we haue spoken much and aboundantlie of the shortnes and vncertaintie of life of death in respect of vncertaine chaunces dailie hanging ouer our heads and many times dispatching men before they be aware the which all good men doo wish and desire of God in their godlie praiers but the wicked do abhorre Also we haue spoken of the generall resurrection of the comming of Christ of the last iudgement when all men shalbe summoned to giue an accoumpt of their life spent which daie wil be to the wicked horrible but comfortable to the godly For then their redemption draweth neere then is the time as one said in the Acts of comfort and refreshing and as it is in Tertullian the daie of Christian triumphing Furthermore we haue told both what rewards be appointed for the godlie and what punishmentes ordained for the wicked For the godlie shalbe exalted vp vnto glorie and liue a blessed and euerlasting life in heauen For who is able to expresse what a felicitie it wil be alwaies to behold God and to enioie the most comfortable contemplation of his heauenlie countenance to behold him euen as he is whome now we doo see through a glasse darklie as Paule saith to abound with all good thinges finallie to enioie so manie pleasures and delightes as maie be neither conceaued in minde nor expressed by wordes On the other side the vngodlie shalbe throwen headlong into hel to be afflicted with vnmeasurable and euerlasting tormentes No eloquence can describe by wordes nor wit conceaue the smallest part of the paines which the vngodly are to endure in hel being condemned through the righteous iudgement of God vnto euerlasting fire Last of all we haue vttered diuers other thinges which as I said wil please the godlie right wel but trouble the wicked as of the sense of Gods indignation against sinne of casting of securitie when we haue the world at wil of vnfained repenting of reforming our manners of amending our liues of our continual fight with mightie enimies the world the flesh and the diuel and diuers such like things which are needles to be repeated in this place Sharpe these are and sowre to blood and flesh notwithstanding as I am perswaded verie profitable For as one in Curtius doth saie Phisitions doo heale sore maladies with sharpe medicines and as Cicero writeth vnto Octauius No medicines applied vnto wounds doo so grieue as they which are most wholsome Now the eternall God father of our Lord and sauiour Christ giue grace that this our booke how so euer it be written maie in this corrupt and wretched world yet some-what keepe the godlie in their calling and confirme them in wel-doing if anie of zeale and wel-liking thereof shall reade the same furthermore that it maie offer some occasion to the wicked to reform them-selues and that the salue which is here prescribed to such as are sicke and almost past recouerie maie haue strength to helpe and heale them This he graunt without whose helpe all the labour of man is vaine and to no purpose euen God almighty and most righteous to whome be all praise honour and glorie now and for euermore Amen FINIS A Table wherein ye maie finde all the Chapters which are contained in this booke A Preface vnto the discourse following Cap. 1. Page 1. The first cause whie man doth not repent Cap. 2. Page 4. The second cause whie we doo not repent vs of our wickednes Cap. 3. Pa. 15 A third cause whie we deferre the amendment of our life Cap. 4. Pa. 35. The fourth cause whie men are loath to repent Cap. 5. Pa. 55. A fift cause whie man will not repent Cap. 6. Pa. 64. A sixt cause which alienateth mens minds from repentance Cap. 7. Pa. 71. Of other like principall causes whie we repent not Cap. 8. Pa. 79. An other cause of deferring repentance Cap. 9. Pa. 83. A remedie against incredulitie which is the first cause whie man doth not repent Of which afore Chapter second Cap. 10. Pa. 86. A remedie for the second cause whie we repent not mentioned afore in the third Chapter Cap. 11. Pa. 93. A remedie against the custome of sinning which is the third cause of deferring repentance as aboue in the fourth Chapter hath bene showed Cap. 12. Page 101. A remedie against the fourth cause of prolonging repentance spoken of before in the fift Chapter Cap. 13. Pa. 107. A remedie against the fift cause of deferring amendment of life contained in the sixt Chapter of this booke Cap. 14. Pa. 115. A remedie for the sixt cause of deferring repentance declared afore in the seuenth Chapter Cap. 15. Pa. 125. A remedie for the seuenth cause specified afore in the eight Chapter Cap. 16 Page 129. A remedie against the last cause which holdeth men from repentance entreated of before in the ninth Chapter Cap. 17. Pa. 135. VVhat meanes a godlie man maie vse by the example of the Author to stirre vp him-selfe vnto a godlie life Cap. 18. Pa. 146. How men should addresse them-selues to liue well Cap. 19. Pa. 149. The causes whie we proceede not in wel doing hauing purposed to liue in the feare of God with the remedies for that infirmitie of man Cap. 20. Page 159. A briefe repetition of that which hath bene saide with a short conclusion Cap. 21. Page 169. FINIS Faultes escaped In the. 39. Page and in the fift line for My father in a sock reade My father in a sort In the. 122. Page and in the second line for Defer the amendment of their life reade Defer the amendment of thy life ⧠Imprinted at London by Iohn Charlewood for Andrewe Maunsel dwelling in Paules Church-yard at the signe of the Paret A description of the iudgement to come Eph. 5 33. Eph. 5 22. Eph. 6 4. Eph. 6 1 2 Eph. 6 5. Ephe. 6 9. Cogitations of men when they are sicke Be such vvhen thou art vvhole as thou vvert being sicke 1. The. 4 16. The remedie against this cause you shall finde afterward in the tenth Chapter Rom. 2 4. Mat. â— 1 2 Esa. 66 2 Lu. 13 3 5 Act. 3 19 Wisd. 4 7. Yong men loue not to repent Old men vnwilling to amend The obstinacie of Popish Priestes That which the Auctor speaketh vnto Priests he speaketh first vnto all vvhich doo as they doo Praiers of Popish Priestes vvhat Comparison betweene the Laie people and Popish Priestes Hebr. 13 4. Gal. 5 21. Matth. 18 17. Eph. 5 5. Gal. 5 21. Ephe. 5 5. Eph. 5 5. The deformitie of the Popish Church * Page 26. The office of Bishops in punishing levvde Clergie men Tit. 2 7. 1. Tim. 4 12. Hovv manifold occasions be offered vnto Popish Priestes to repent A remedie for this cause you shall finde afterward in the eleuenth Chapter of this booke Custome another nature Ill education of children Dutie of Parents Nausistrata Antemona Tobias Schoolemaisters Mischiefes that growe by euill Schoolemaisters Dutie of Schoolemaisters Chusing of Schoolemaisters Liberall manners Liberall knowledge Frute of ill education Magistrates office Punishment of adulterie Punishment of open offenders Pagans more seuere in punishing sin then Christians VVhat correction or discipline is vsed VVickednes neuer at such ripenes Comparison betvveene lavves and good education The cheefest care of Magistrates VVith this Chapter compare the twelfe Chapter of this booke Prosperitie Prosperitie mother of Securitie 1 Tim. 6 â—7 18. Example of extreme securitie Luk. 12 18 19. 20. Iam. 5 1. 2. 3. 5. Luk. 16 19 VVhy God sendeth affliction Heb. 12 6 State of Dauid a secure sinner State of Dauid a penitent person A remedie for this cause reade afterward in the thirteenth Chapter of this booke Sextius Seneca Reade the foureteenth Chapter of this booke for the remedie against this cause Popes Bâ— Pardons S. Barbara S. Francis A remedie for this cause reade afterward in the fifteenth Chapter VVicked companie Luke 14. 40. Reade the sixteenth Chapter of this booke Preaching of Paule The seuenteenth Chapter of this booke is to be read for remedie of this cause Eccle. 5 4. 5. 6. 7. Deu. 6 16.
we not at all times euerie hower yea and euerie moment to thinke of the amendement of our life to be touched with a true and bitter sorowe for our sinnes and to pacifie the wrath of God by repentance especiallie seeing in respect of vncertaine chances death continualie is imminent and hangeth euerie howre ouer the heads of all and euerie of vs as we are certainely to thinke Therefore who so is wise will haue such a care as I haue shewed as men commonlie haue in a great pestilence at which time as it were wakened out of the sleepe of securitie they are wonte to take care and to thinke how to chaunge their wicked liues howe to flie and auoide sinne how to followe righteousnesse and godlines finallie how to please God by repentance who is displeased through our sinnes Let euery man then perseuere so when he hath escaped the plague as he purposed to be when the sicknes was hot All men acknowledge that the houre of death is vncertaine yet is it moste certaine that one daie we shall die Nowe what foolishnes is it to feare death which euerie moment hangeth ouer our heads and in the meane time not to thinke of amendment of life But thus it is In aduersitie as in the time of the plague of famine of warre of Earthquake of any greeuous and dangerous sicknes of the body we can acknowledge the iust anger displeasure of God against wickednes but whē things flowe foorth according to our harts desire we blush no whit to abuse his goodnes and liberalitie neither doo we call into minde neither death ready to take vs euery howre Nor the last iudgement nor the voice of the Archangell whereof Paule maketh mention writing vnto the Thessalonians Nor the Trumpet of God nor of Hell either the euerlasting punishment or the vnquencheable fire nor finallie that vtter darkenes where shalbe weeping and gnashing of teeth The memorie wherof should be fresh in our minde both when we rise from our beds in the morning and when we go vnto bed in the euening both when we dine and when we suppe when we are washed for health sake when we deale in matters that are serious yea and when we doo recreate our minde with honest sporte But these things to wit the last iudgement the Lords tribunall seate the voice of the Archangell the Trumpet of God the euerlasting torments of hell these I saie are but a meere fable to the vngodlie And as the Ethnicks in old time esteemed all fained whatsoeuer the Poets mentioned of Tartarus of Phlegeton of the Iudges Minoes and Rhadamanthus of the place and region of the wicked and of the paines of the vngodlie whereof sprang that of Seneca saieng The Poets haue battered and terrified our mindes with vaine feares So verie manie count all toies and fables yea and thinke all but idle threates which at this daie we reade in the sacred Scripture concerning Hell euerlasting death Hell fire where shalbe weeping and gnashing of teeth and touching the covniting hereafter of the soule and bodie either vnto paine or glorie VVhereas contrariwise these things strike a maruelous terror without doubt into the godlie and such as feare God yea being but named as the Poet saith Thus you haue the firste and principall cause as I thinke whie we so deferre the amendment of our life as we doo Cap. 3. The second cause why we doo not repent vs of our wickednes NOw let vs goe vnto another cause which is to wit a great yet a false and vncertain hope of pardō at Gods hand Through this hope Satan the continuall enimie of mankind deteineth mā in wickednes and by laieng daily before his eies the mercie and lenitie of God forbiddeth him to dread his iustice But as God mercifullie dooth pardon the penitent and like a father forgiueth such as returne from vice vnto wel-doing so doth he leaue them neither vnpunished nor vnreuenged who obstinatelie persist in wickednes So that in vaine doo they hope for pardon which repent not from the harte Notwithstanding by proposing this vaine hope the diuell dooth so bring it about that man becommeth secure in naughtines and neuer taketh anie care at all of amending his life but vtterlie despiseth the riches of Gods bountifulnes and patience and long sufferaunce not knowing that the bountifulnes of Godle◠deth him vnto repentance to vse S. Paule his wordes vnto 〈◊〉 Romanes Heere that would be remembred which Iohn the Baptist as it is recorded by Matthew dooth saie Repent your former euil conuersation for the kingdome of heauen is at hand so would that also which the Lord in Esaiah speaketh Vnto whom shall I looke Euen to him that is poore and of a contrite spirite and trembleth at my words Christ saith moreouer by Luke Except you amend your liues ye shall all likewise perish And Peter in the Actes Amend your liues therefore and turne that your sinnes maie be put awaie I omit sixe hundred places of Scripture tending to prooue that no man should haue hope or trust to haue their sinnes pardoned but he which repenteth For as I said in vaine dooth he looke for pardon who doth not repent from his hart And although there is no time too late to aske forgiuenes at Gods hande as plainelie appeareth by the example of that Theefe of whom the Euangelists make mention For God desireth not the death of the wicked but that the wicked turne from his waie and liue yet who knoweth not how dangerous a thing it is to prolong amendment of life from day vnto day For as the Poet saith No man so in Gods fauour is That to liue an other daie he can promis Death taketh men oftentimes when they little thinke thereof insomuch that they haue no space to repent and amend their liues Here I will not recite what Plinie in his naturall Historie speaketh of suddaine death because in these daies nothing is more common Manie yeares are not passed since two old men dwellers in one towne together hauing on a certaine night had vnlawfull copulation with two harlotes whom they haunted died both of them sudēlie the one of an Apoplexie the other thrust through with a Dagger Now in what dāger their soules were let euerie mā consider with himself for his profit I am not ignorant that good men as wel as wicked may suddenlie be taken and that though the righteous as he saith be preuented with death yet shall he be at rest notwithstanding how horrible is it for an impenitent person suddenlie to be ouertaken after such a sort How manie haue we heard of murthered through contention euen when they haue beene at good cheere How manie slaine foorth-with taken in adulterie How manie at the Dice and Cardes suddenlie dispatched euen of such as they haue plaied withall That I speake nothing of them which falling from their Horse haue brake their neckes which through Shipwrack haue perished suddenlie which finallie either
wherein it is often repeated that that daie is a daie of wrath a daie of trouble and heauines a great daie and a verie bitter and often mention is made of the dreadful iudgement of euerlasting damnation and of the theefe repenting at the last gaspe finallie wherein request is made that neither torment of death maie touch nor chaine of the damned may binde furthermore they attend on the Herse and followe the Corse and with great ceremonies burie the dead and commit the bodie to the earth beside this walking in the temple they oftentimes reade Epitaphes and verses both written and grauen vpon Tombes and Sepulchers wherebie occasion is giuen to remember not onelie the dead but also death it selfe imminent euerie houre and also the last iudgement and tribunal seate of the Lord to omit other things and yet more then all this in that sacrifice of theirs for the dead they heare of the comming of Christ of the resurrection at the laste daie of the sound of the Archangell and trompet of God and manie other such things yet forsomuch as by all these they cannot be brought vnto repentance one of these two things must needes be true that either they thinke whatsoeuer they reade in the sacred Scripture touching the iudgement to come is but a fable and as Epicures do perswade themselues that the soule dieth with the bodie or that they flatter themselues too too much with a vaine and false hope and confidence of pardon at Gods hand Cap. 4. ⧠A thirde cause why we deferre the amendment of our life A Thirde cause whie wee so driue of the amēdmēt of our life as we doo is our custome of sinning which nowe hath almoste gotten to be an other nature For as it is verie harde for a man to bridle his nature so the strength of custome is almoste inuincible and therefore not vnrightlie called an other nature Neither was it ill saide of one that those vices be hardlie cut awaie which growe vp as we growe We all know how daintelie and wantonlie parents bring vp their children euen from their cradels They are vsed to delicious fare and pleasures from their tender yeeres They absteine neither from foule and filthie speech not from wicked and blasphemous oathes to the dishonor of God They ruffell it out in their gorgeous apparell of diuers colours Soldier like with their parted brest and their pained hose They do all things proudlie boldelie impudentlie but nothing modestlie and shamefastelie They neither doo honor their parents nor reuerence their elders nor beare with their equals breefelie what they minde they thinke they may doo Neither shame of the world neither feare of God can driue them from wickednes They haue no care of religion and godlines toward God much lesse of ciuilnes and honestie toward man VVhat neede manie words Parents now a dayes by their euill behauiour so corrupt their children that no correction can make them to be good Whereas in deede their parte is before their children neither to saie that which were filthie to be spoken nor to commit that which might not honestlie be doone but rather to leade such an honest and vertuous life that their children by them maie haue a paterne how to liue well and by looking vpon their sayings and dooings as into a glasse learne euen from their infancie both what is to be doone as good and what to be auoided as wicked and abhominable For whosoeuer teacheth that by outward behauiour which he detesteth in his children while he chides them he accuseth himselfe of sinne and wickednes And with what face can he rebuke his children for dooing amisse who hath marred them himselfe by his wicked example with what coūtenance can he mislike naughtines in them the which another as seuerelie maie rebuke in himselfe Wherefore let parents remember that necessarilie they are to leade an vpright and honest conuersation that of necessitie they are to fore-see that no point of dishonestie nor filthines appere in their life that to these ends that with more auctoritie they may punish their children when they goe astraie that they be not blamed for those vices which they rebuked their childrē for finalie that their chiding may be to purpose and not lightlie set by of their children through their owne default Hetherto belonges that of the Poet How of a father canst thou take the face whē thou by mo vices dost thy self disgrace how for loosenes cāst thou beat thy child Thou an old man being thy self more wild So dooth that in another Poet of Nausistrata who blamed her husband because he chid his sonne for being in loue when he knew himselfe guiltie of greater wickednes VVith what countenaunce saith she will ye chide him And which Antemona brought foorth in Plautus Is it meete saith she that a father should giue such example Art thou not ashamed But let vs heare that yong man among declaimers that accused his father of madnes My riot saith he I impute to my father I was not brought vp straightlie enough in awe nor in a well gouerned house which might order the manners of a yong man aright and withdraw him from vices whereunto in respect of his age he is inclined My father in a sort hath inticed me vnto riotousnes c. So did not Tobias that godlie man loued of God who as the storie of him dooth witnes both instructed his sonne euen from his infancie to feare God and to absteine from all wickednes and also by his good life proposed him an example how to serue the Lord and studied to showe himselfe such in the sight of his sonne as he desired his sonne should be In these daies when children be committed to Schoolemaisters especiallie to be accustōmed to vprightnes and honesty and to be brought vp in godlines good manners learning what is don I am ashamed loth to say it yet will I speake rather necessarilie then willinglie Scholemasters for the most part for all be not such what to get fauour to auoide the displeasure of parents bring vp their Schollers too nicelie and too wantonlie and as it were loose the raines of discipline neither driuing them by correction from wickednes nor alluring them by counsell vnto well dooing They neither teach them Christianitie nor instruct them in godlines nor traine thē vp to modestie and vertue Naie they showe themselues neither pure and holie to their scholers neither milde and affable as fathers but ouer careles and dissolute as companions Hence ariseth contempt in them of their maisters hence come they headie and proude hence doo they loathe all goodnes hence intollerable stubbernes What should I speake of their prodigious attire of their vnseemelie apparell of their ietting vp and downe with Daggers by their side What should I mention their prodigall and riotous expences winked at by their maisters or their often and well nigh dailie rioting banqueting gossiping
heart manifest so that all men shall behold the same The which how horrible it will be to the wicked no man can sufficientlie either tell or conceaue For if in this life a wicked man whose wicked and shamefull vices and wickednes are to be ripped vp and repeated in the face of a great multitude of men would wish rather to be swallowed vp of the earth aliue then haue so many witnesses of filthie life to appeare in sight how thinke yee our mindes shalbe troubled when the harts of the wicked shalbe opened and all our cogitations councels and doinges brought before the sight of the whole world of the Angels of God and of all the Saints in heauen If here we deeme it a miserable and wretched thing to be led vnto prison how miserable will it then seeme to be throwen into euerlasting tormentes If it be horrible to be punished in this world either with banishment or death what will it be hereafter to be banished worldes without end from the celestiall kingdome and body and soule to be put to euerlasting death If it be most comfortable for the godlie to heare God bidding them to inherite the kingdome prepared for them from the foundation of the world how horrible doo we thinke that the sentence of the Iudge will be to the wicked condemning them vnto euerlasting fire prepared for the Diuell and his Angels If we beleeue these thinges of the iudgement to come of the reward of the godlie and due punishmēt of the wicked are true why doo we so liue as though there were neither heauen nor hell If we doo not beleeue these thinges why will we needes be called and counted Christians Let vs therefore shake off securitie which possesseth our mindes together with that sluggishnes cowardnes and blockishnes and drousines which haue inuaded vs. We argue not about nifles but about the saluatiō of the soule the possession of the kingdome of heauen about euerlasting life and blessednes VVherfore now I saie now while we liue and are in health while we maie be forgiuen while he is our aduocate which will be our Iudge let vs endeuor to amend our liues and neuer deferre we the same till our sinnes forsake vs before we forsake them Let vs alwaies remember the daie of iudgement and the horrible voice of the Iudge bidding the wicked depart from him also the paines of hell and the euerlasting fire let vs neuer forget Finallie let the shortnes of our life the certaintie of death the vncertaintie when we shall depart be euermore in minde to the ende that no man maie promise him selfe so much as one daie no not one moment of life To which effect it was well saide of Seneca It is vncertaine in what place death will waite for thee therefore waite thou for death in all places And therefore the more vncertaine and short mans life is the more while we maie we are to thinke of repentance Cap. 11. ¶ A remedie for the second cause whie we repent not◠mentioned afore in the third Chapter FOr to saie some-what against the second cause why shouldest thou defer the amendment of thy life in trust and hope of Gods mercie I graunt Christ when he came called sinners but vnto repentance for their life mispent not vnto libertie to sinne The Lord gratiouslie as he is mercifull doth forgiue but such as repent nor them which obstinatlie persist in wickednes Christ bare our sinnes in his bodie on the tree saith Peter I know he did but what addeth he That we being deliuered frō sin should liue in righteousnes Christ gaue himselfe for vs saith Paule vnto Titus No man denieth that but what followeth in the same place That he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of good workes Christ hath washed vs from our sinnes through his blood saith Iohn in the Reuelation I knowledge it but not that we should againe defile our selues with sinne and wickednes VVe haue an aduocate with God the Father saith Iohn euen Iesus Christ Not vnles we repent and so run vnto him for helpe But you vvill saie I vvill hereafter bewaile my sinne But how knowest thou that thou shalt liue one minute of an houre much lesse so long a time as thou vvilt prefixe for thy conuersion Call into thy minde vvhat God vnto that Rich-man in the Gospell vvhich in his great prosperitie promised long life to him-selfe doth saie O foole this night will they fetch awaie thy soule from thee Thou hast much to feare least the like happen to thy selfe I hope thou saiest it will be better vvith me then so But vvhat if your hope deceaue you then maie some one exclame and saie O vaine and deceitfull hope Now if that should come to passe vvhich God forbid thou art vtterlie damned and voluntarilie throwest thy selfe into euerlasting destruction Yet you can not denie but it maie fall out so our life is so vncertaine Then vvhat a follie is it by procrastinating repētance to bring thy saluation in hazard vvhich thou maist be sure of repent thou neuer so soone VVhy then foorth-with dost thou not amend rather then vvith such daunger of thy saluation to feede thy vaine hope God is mercifull me thinkes you saie So is he righteous too VVhy then standest thou not in feare of his iustice vvhose mercie thou dost trust vntoo I desire not the death of the wicked saith the Lord by the Prophet True but what followeth those wordes But that the wicked man turne from his waie and liue Therefore turne you vnto the Lord as Ioel adhorteth with all your heart and with fasting and with weeping and with mourning Turne you vnto the Lord your God for he is gratious and mercifull slowe to anger and of great kindnes as the same Ioel speaketh Hetherto maketh that of Ezechiel If the wicked man will returne from all his sinnes that he hath committed and keepe all my statutes and doo that which is lawful and right he shall surelie liue and shall not die And a litle after Haue I anie desire that the wicked should die saith the Lord or shall he not liue if he turne from his waies Hetherto belongeth that of Esaie Let the wicked forsake his waies and the vnrighteous his own imaginations and returne vnto the Lord and he wil haue mercie vpon him and to our God for he is verie readie to forgiue The Prophet sheweth how that God is gratious and merciful but toward them which repent and acknowledge their sinne Therefore doo thou speedelie repent turne againe vnto the feare of God aske forgiuenes of thy sinnes with teares and sighing be thorowlie out of loue with thy selfe for wickednes perpetrated and committed leaue thine owne waie and turne vnto the Lord thy God and then assure thy selfe of saluation despaire not neither doubt thou of Gods mercie and fauour In the meane while remember the saying of our Sauiour That ioie shalbe in heauen for
be farre off How daungerous therefore is it to liue in such a state wherein if sudden death should strike thee thou wert vtterlie damned Then to auoide this daunger see that alway thou liue in the feare of God acknowledge thy wickednes flie vnto the mercie of God aske pardon and hope looke too for saluation at Gods hand for Christ his sake Beside make thou oftē recourse vnto the minister of the Church and craue cōsolation and absolution from him And that thou maist be stirred vp vnto the remembrance of the promise of pardon and be confirmed more more of Gods mercie to vs-ward make often recourse vnto the Lordes table and according to Christes institution both eate that bodie which some-time was a sacrifice for the sinnes of mankinde and drinke the blood shedde foorth for the remission of our sinnes and so being mindfull of the Lordes death yeeld thou heartie thankes to God for his so great benefits and with a grateful mind sing thou Psalmes to him both with thy selfe at home and with others in the congregation of the faithful Cap. 16. A remedie for the seuenth cause specified afore in the eight Chapter AS much as thou canst to come vnto other thinges auoide euermore the companie of the wicked and ioine thy selfe vnto the societie of the good And as one councelleth haue cōuersation with such as maie make thee better and admit them into thy fellowship whome thou maist reclame from vice vnto vertue For it is behoouefull to marke what companie one vseth and who are his dailie companions For as by the familiaritie of wicked men we are infected as with a certaine contagion so by dailie acquaintance of the godlie and vertuous we are in manner corrected and amended Seeke therefore the amitie and friendship of these men but haue no dealing at all with those Salomon in his Prouerbes commaundeth the same thing Yea and Paule writing vnto the Corinthians doth so dehort vs from liuing and hauing to deale with the wicked that he would not haue vs so much as to eate and drinke with them If anie saith he that is called a brother be a fornicator or couetous or an idolater or a railer or a dronkard or an extortioner with such one eate not I graunt diuers other causes there be why he would haue such to be auoided either because we maie seeme in no sort to allowe the sinnes and wickednes of these men or that such whome all men doo so auoide and shun through shame of the world maie repent Notwithstanding it is not the least cause that the contagion of wickednes doo not redound vnto such as are ioined vnto them in friendship For as a litle leauen maketh a great heape of doa to swel so the example of one wicked man doth corrupt and infect a great many And although it be hard and verie difficult to for sake their acquaintance and familiaritie with whome a man merelie a long time iocundlie hath liued yet earnestlie thou must endeuor and labour with carefulnes by all meanes to depart and plucke thy selfe from their companie If thou but from thine heart once minde the same without doubt thou wilt finde better successe then thou art ware of And for so much as according to the Greeke prouerbe The beginning is as good as halfe and as Horace doth write He which hath begunne hath halfe done set vpon the same at the least and despaire not of the successe through consideration of the difficultie Now as commonlie it falleth out if thou thinke of the bankets the feastinges the reare-suppers the reuelinges and such like fond and childish things which thou hast vsed with them and if thou against thy will remember thy companions and merrie mates call into thy minde foorthwith the shortnes of this life the nighnes of death the last iudgement the tribunall seate of Christ hel fire and euerlasting damnation And so as the saying is Thou shalt driue out one naile by the force of another If these thinges come into minde and thou thinke thus with thy selfe My cup-mates and companions inuite me vnto them their suppers dinners and potations doo allure me But what doo I Credite me wouldest thou saie but thus much with thy selfe what doo I foorth-with both reason would ouer-come thy lust and thy will would listen to reason adhorting vnto the best Therefore as I saie thou must take a space to deliberate and make some delaie When any such thing by the suggestion of Satan commeth into thy minde throwe awaie thy weaknes of minde and loase not the bridle by and by to thy lust for then thou wilt runne as the Diuel would haue thee Doo thy companions inuite thee to the Tauerne Call thou into thy remembraunce what our Sauiour in a certaine place doth saie Take heede to your selues least at anie time your heartes be oppressed with surfetting and dronkennes what Paule doth write Be not dronke with wine wherein is excesse And Neither dronkardes nor gluttons shall inherite the kingdome of God what Peter saith Be sober and watch finallie what the Prophet Esaie writeth VVo vnto them that rise vp earlie to follow dronkennes Remember that the authoritie of God and of his Apostles must be obeied and not the mindes of vngodlie persons followed that thou art to hearken to thine Angel adhorting thee vnto all goodnes and not to obeie the Diuel pricking thee forward vnto wickednes finallie that thou must resist the euil spirit and not grieue the holie Ghost Wherefore doo not thou I saie doo not thou destroie thy selfe for the sweete companie of thy cup-mates but so much as in the lieth withdrawe thy selfe from their familiaritie and make thou more accoumpt of euerlasting saluation then of a litle short pleasure Cap. 17. ¶ A remedie against the last cause which holdeth men from repentance entreated of before in the ninth Chapter NOw to prescribe a remedie for the last cause thinke alwaie with thy selfe that he vnfeinedlie doth not repent neither that he either is or maie be counted a true Christian that goeth on forward in wickednes neither that he hath true faith which continueth in sinne against his conscience and committeth any outragious wickednes Let vs not then be Christians in name onlie being farre from the nature neither let vs in wordes boast of faith but let vs trulie and vnfeinedlie repent turne vnto the Lord with our whole heart and reforme our sinfull conuersation by wel doing yea let vs studie by good workes to blot our wickednes as it were out of the minde of God and through hope of Gods assistance not through our own strength endeuor we to liue godlie righteously innocentlie vprightlie holilie chastlie soberlie temperatelie profitablie to the Church of God friendlie vnto man and as Paule doth saie as it becommeth the Gospel of Christ. Furthermore beg we of our heauenlie Father through our Lord and sauiour Christ that he would impart vpon vs his holie spirit which maie rule gouerne instruct sanctifie