and allureth vs vnto the vtter destruction of our sowles we must warely eschewe his snares which he hath laid for vs. Let vs not gyue occasion nor offer a fitte and conuenient tyme to hym for to assaulte and oppresse vs vnwares Cyprian sayth that a man may the better beware when he feareth Therfore lette vs shake of vs slouthfullnes and set a part al securitie and as it is commonly said let vs feare the Scorpion vnderneth euery stone let vs not be without care in securitie as though all were well and in safegarde No man is sooner vndoone than he whiche is without feare as an Heathen man wryteth this securitie is the begynnyng of al myscheafe and calamitie Yf thou haste therfore ones tryumphed ouer thine enemie vanquished hym do not streyght way thinke as thoughe al dauÌ„ger were past that thou shalt lyue continually in peace thou must stande styl in the front of the batayle redy to fyght as Ciprian exortethe Thou muste in this worlde do none other thynge but fyght continâ—ally with the Deuyll and keape of thee his dartes and weapons with the buclarre of fayth and the swerde of gods worde We must fyght sayth he with auarice with vnchastitie with anger ambition we muste wrastle continually with carnall vyces and the temptacions of the worlde for our soule considerynge that it is seged with the whole armye of the deuyll is scarsly able to stande against such a violent assault For if auarice be supplanted lust putteth oute the hâ—ade If lust be vanquyshed ambition succedeth yf ambicion be sette at naught anger is placed for it thus pride puffeth vp the hert of maÌ„ wine drinkynge allureth enuye breketh concorde â—elowsye dyssolueth frendeshyp and amitie And lyke as we must not be proude beynge conqueroures so when we are conqueted we muste not streyght waye despeyre and laye awaye frome vs our weapon What must we then do verely we must then fyght more fearsly then euer we dyd before for to remeue and take awaye the former ignominie and shame and with valiaunte courage to quitte oure selues of the foyle receyued at the handes of oure enemie like as a certayne noble man dyd which is artificially peynted set forth in his coloures by an excellent poet whose wordes these be of the same WheÌ„ he was beaten downe vnto the grounde with great stones which his enemies caste downe vpon him he was not therfore vanquished and put to flyght but was then more fearse then euer was he before For anger pricked hym forwarde and shame and his knowen prowesse did stere and insence him albeit we must fight with our enemie hauyng more affiaunce in god then in oure owne strength Now thou perceyuest what the cause is why if we purpose to liue godly at any tyme we continue not therein A certayne enclination vnto sinne which is naturally graffed in vs is chefely the cause nexte of all the worlde which ministreth sundry occasions vnto al kynd of vyce Last of all the deuyll whiche casteth with him selfe contynually how to destroy vs nor ceaseth at any tyme to ouerthrowe vs eyther openly or priuilye God and the father of oure Lorde and sauiour Iesus Christ encourage and strengethen vs in this daungerous and contynual conflycte with so many enemies and supporte vs with his helpe which are vnable of our selues to resist theÌ„ and with his holy spirite coÌ„firme establishe our hertes that we may both ouercome and brynge lowe these fleshely mocions nor be yet ouercomen brought downe by the teÌ„ptacions of the same and that we may suppresse our naturall concupissence resist the world which geueth diuers and sundry occasious vnto sinne and that we may also withstand the deuyl which temteth vs by al meanes possyble and â—…uenteth al maner of giles and waies how to destroy vs and that not onely the seruile and bonde feare which the lawe bryngeth may reuoke and withdrâ—… vs froÌ„ vice by a certayne seruyle dreed and feare of the punishment of god and of euerlastinge torment and paine being fered with the wrathe and iudgement of God and the terror of hell but rather a greate dele the liberal honest feare which natural children haue to breake and transgresse the commaundement of their derest father whiche feare true faith verely doth ingeÌ„dre may moue vs withal honest godli and reuerent behauior at no tyme to do or atteÌ„pte that thing wherwith such a benigne and bountiful father may be greued and offended and that this thynge may moue vs for to do well of oure owne free wyll and to flee and abhor vyce and to do our bounden deutye euen of a loue so that yf we haue at vnwares suffered our selues to trespasse or offend any thing by frailtie that thynge may so greue and vexe our conscyence that we wâ—lde verye gladlye and willinglye punisshe ourselues and thynke that we wolde be rather dead than alyue bycause we haue offeÌ„ded our father whiche is so merciful and bountious This thing also the euerlastyng god graunte for his sons sake our lorde and sauiour Iesus Chryst that consyderynge the shortnes of our lyfe the vncerteine hour of death we difer in no wise the amendmeÌ„t of our life but returne rather vnto saluacyon acknoweledge our sins and repent vnfeinedly and pacify with a soroful contrite herte the wrath of the heuenly father knocking our brestes with the Publicane in the gospel require humbli the mercy of god that we wyl and laboure for to attaine such thinges onely as are acceptable in gods sight make a greter mendes for our offence committed than th offence it selfe is and by good workes and almes deedes recompence our fautes and putting thus our affiaunce and truste in the goodnes and helpe of God that we may liue in the seruice feare of god innoceÌ„tly as Christen men shuld do chastly soberly and temperatly For the profytte of the congregacyon of Christ and of mans lyfe agreably to the professyon of Chrysten men and herein may thus styll continewe and persyst vnto the last daye These were the thynges whiche I purposed to shewe of the foly of men bicause they difer and put of froÌ„ day to daye the reformation of their lyfe our purpose dyd constreyne vs to allege bryng forth certeyne thinges whiche lyke as they wyll be plesaunt and well accepted of the godlye that loue and feare god so wyll they be to thother bitter and vnplesant whiche wolde be taken for Christians whan they are none in very deed We spake manye thynges euerye where of the shortnes of lyfe of the vncerteintie of deth which is euery hour at hand by reson of vncerteine chaunces and oppresseth vs oftentymes whan we least weene But notwithstandynge godly men do wyshe for it and when it pleaseth God wyllyngelye and desyrouslye enbraseth it The vngodly do not so they feare it woÌ„derfully We spake also of the resurrection of the deade of the coÌ„ming of the lorde of the last dowme when al men shal be called to gyue an accomptes and reckening of their former lyfe which day wil be to the wicked very terrible but much loked for wyshed of the godly For then doth theyr redemption approche then the tyme of refreshinge as we reade in thactes is at hande and as Tertullian sayth the day of Christen exultacion draweth nyghe We declared also what peine and punyshement was ordeyned for the wycked after this bodely death and what reward and pleasure was reposed in Christ for the godly For then the godly shal come vnto heaueÌ„ shal there lyue in the greatest ioye that can be Howe great ioye and felicitie must it neades be for to behold gods countenaunce euer more to be gladdened with the continuall and moste comfortable contemplation of gods vysage whom nowe we se but coueredly as Paule sayth How great felicitie must it neades be to se hym as he is of him selfe to abound with all good thynges to enioy such greate ioyes and so manye in numbre as no man is able to conceyue muche lesse to vtter and expresse in wordes But the deuelyshe shall be cast headlong into hell pit and there shal be tormented with endles peyne Neyther such is the vtteraunce or eloquence of any man that he can be able to describe set forth in wordes nor such is the sharpenes of any maÌ„nes wyt that he can conceyue but euen the least parte of those peynes which the wicked shal abyde suffre in hell which are condempned by the iust iudgement of god vnto euerlastyng fyre Finally we spake of many other thynges mo whiche wylbe to the Godlye verye pleasaunte and comfortable but otherwyse to the wycked and deuelyshe As of gods wrath agaynst sinne of dryuyng out of our mindes securitie in welth and prosperitie of repentaunce amendement and reformation of our liuing of the continual wrastlynge and batayle that we haue with our extreme enemies the world the fleshe and the deuyll and other such lyke which it is nedeles now to reherse These thinges are bitter and vnplesaunte but as I trust healthfu For Phisitians cure coÌ„monly greuous sore diseases with sharpe medicines as Cureius sheweth Also Cicero in an Epistle vnto Octauian saith that no salues which ar laid vnto sores do so much grene the pacient as do those which are helthful The euerlastynge god graunt this the father of our lord redemer Iesus Christ that in this â—o wycked and corrupte world this our laboure may kepe the godly in their offyce and therin confirme and establishe theÌ„ if at lest wise any wil reade this litle treatise hauiÌ„g a zele to the wycked also that it maye ministre some occasion to retourne and repeÌ„t And that the salue which is taken layde to the sycke and well nere desperate for healthes sake maye haue power to ease them and worke theyr saluacyon This thynge graunt he without whose helpe al our endeuor and study is voyde and in vayne the almightye and euerlastynge God to whom be al prayse honour and glorye nowe and euer So be it Luke .xii Chap. ¶ Be in a redines therfore bycause at what houre ye leaste weene the sonne of man wyll come ⧠IMPRYNTED AT LONDON IN FLETEstrete at the signe of the George nexte to Saynte Dunstones Churche by Wyllyam Powell ⧠Cum priuilegio ad imprimendum solum
god of hell and of euerlasting torment and peyne And like as the heathen in times past were perswaded that these thynges were feyned whiche the poetes feyned of Tartarus and Phlegethon of Minoe Radamanthis of hell and the region of the deuelishe and of the punishment of the same wherupon Seneca toke occasion to saye that the poetes deluded and feared vs with vain menasses and feares So verayly a great parte of men thynke that these are but tales and contemne them as vayne thretenynges whiche are sette forthe to vs in holy scripture of hell of eternall death of the fyre wherin shall be waylynge and gnashynge of tethe of the resurrection of the sowle and body together to partake eyther ioy or peyne when otherwise all these thynges do imprynte in the hartes of godly men and suche as lyue in the feare of the lorde a wonderfull feare and horrour And are as the poâ—te sayth names which euen sowne fearfull in our eares Thou hast the first and chefest cause why we for the most parte all of vs in this wyse differ the reformacion of our lyfe ¶ The seconde cause NOwe let vs procede vnto an other cause which is the hope of the mercy of god this hope is greate in verye deade but yet it is suche as they may well ynough deceyue themselues with al. For of theyr hope they haue no sure triall at all With this hope I say the continuall enemie of mankynge kepeth man in sinne wonderfully and by settynge forth to him the mercy of god bryngeth him vnto this passe that he feareth not the iustice of god at all But verely I say vnto you that lyke as god granteth forgeuenes at the fyrste to the repentaunte and most fatherly sheweth his mercy vnto such as be conuerted vnto hym so doth he also sharpelye punyshe those men whiche do contynue obstinatly in vyce Suche men then as repente not vnfeynedly conceyue a false hope of the mercy of god But the deuyl notwithstanding by setting forth to men this hope bryngeth this thyng to passe that they liue on forth quietly and securly in vice and wyckednes nor thyncke ernestely with them selues at any tyme of any reformation or amendment Yea they desâ—ise thabundaunce and riches of the bountifulnes and longe sufferyng of god beynge ignoraunt that the goodnes of god dothe induce and leade vnto repentaunce as Paule testifyeâ—… â–ª In this place also let vs cal that thyâ—… vnto remembraunce whiche our sauiour speaketh of in S. Mat. Repent bycause the kyngedome of god is at hand And also that which the lorde spake by the mouth of his prophete Esai Vnto whome shulde I haue respecte but vnto suche as repente and are lowe in spirite and feare my commaundementes In S. Luke also he declareth the same thynge Excepte ye repente ye are al of you vtterly caste awaye And in the actes Peter sayth in this wyse repente therefore and be conuerted that your sinnes may be taken away Here I myght allege infinite places of scripture which make very plainely for this purpose that no man whiche dothe not vnfeinedly repent can conceyue certain hope to haue remissioÌ„ of his synnes which I wyl omiâ— at this tyme. For as I haue sayde alredy he loketh in vayne for to hauâ— forgeuenes at gods hande whichâ— truely repenteth not with his herte â–ª And althoughe there is no tyme oâ— repentaunce late in gods syght As appeareth by thexample of the thefe which is spoken of in scripture Also god wyll not the death of a sinner but that he repente and lyue yet who may not se howe daungerous a thynge it is to differ the reformacion of our lyfe sith that there is no man as the poete sayth in suche fauour with god that he can assure hym selfe of the next morowe folowyng For many times death crepeth steleth vppon vs when we loke leaste for it so that than there is no tyme of repentaunce lefte nor space to reforme and amende our lyuiug Here I thynke it nedes to speake of those thinges which Plinius maketh mencion of in his naturall history touchynge sodayne deathe sence that there is nothing almost in our tyme more common than the same For not longe ago two olde men of oure countrey which dwelte bothe in one cytye dyed sodaynlye vppon a certayne nyght whan they dyd resorte vnto a certayne woman that they were wonte to company with all the one dyed of a sodayne passion the other was thrust through with a daggar And nere nother of them euer spake worde after that tyme Nowe â–ª let euery man iudge for him selfe in what daunger these twayne dyed And thoughe it be a thyng common as well to the godly as vngodly to dye sodaynly And the iuste can not be but in good state what deathe so euer they dye yet verely a man can not deuise how horryble a thynge it is for one to dye thus which is with out repentauÌ„ce of howe many haue we herde whiche were slayne oute of hande by multyplyenge wordes amonge other ruffyans in tauernes whiche haue bene taken in bed with other mens wyues or haue bene other wyse sodaynly cast away by one meanes or other in gamnyng or otherwyse to passe by those whiche haue broken theyr neckes of horsebacke haue peryshed sodaynlye by shypwreake and haue bene oppressed with the ruyne and fallynge of houses vppon them or with some other such chaunces Let vs then admitte this that god wolde haue the sinner to repente rather than to dye as he vndoubtedly wolde yet by reson of vncertayne chaunces we can not without gret danger diferre the reformation of our life yea though we put our hope firmely in the mercie and goodnes of god we must repente therfore while we liue vppon yearthe and be lustie and haue our helthe but the world is cleane contrarie For we se daily that the yongeman giueth him selfe to belly chere drinkinge and riotte he flaterethe him selfe and saith to him selfe that he maye liue many yeres and therfore myndeth not any thynge the reformation and amendemente of his life but differreth and putteth that thinge of vntill his olde age whervnto whether he shall euer attayne or neuer it is harde for any man to saye For tell me one of many thousandes which hath lyued vntil that age but for his pleasure let vs admytte that he may lyue soo longe as he wold wyshe What doth he than I praye you goeth he about any reformation or amendment of his life No no. This is euer more his sayinge I wyll amende to morowe to morowe And thus with such delayinge he flatereth and deceiueth him selfe at length for he is vncertayne euen as al other be whether god wil permit hym to lyue vntyll the same nyghte or not much lesse is he certayne of the nexte morowe Thus whiles a man differreth the reformation of his lyfe often tymes deathe sodaynly stealeth vpon hym As we may dayly se by experience And yet we can not be admonished and warned by
it were a vapoure appering for a shorte tyme and after euanishing away let this also moue the whiche was spoken by hym that neuer made lye by our lorde and sauiour Iesus Chryste for he geueth the warninge and vs all to watche forsomuche as we knowe neither the day nor hour Ye and if these wyl not serue let experiēce moue the for thou sittest many tymes by thy frendes lieng sicke without al hope to recouer there helth Thou arte presente with them at theyr deathe Thou hearest theyr greuous grones and payneful panges Thou seest them brought forth on beers laide in their graues and thou thy selfe doest often tymes burye them Agayne thou herest men in euery place lamenting and bewayling their frendes deth Thou redest Epitaphies verses wryten vpon dead mens graues oftentymes thou metest men in morning weede c. which thynges myght put the in mynde as wel of the shortnes of lyfe as also of death whiche at no tyme is farre of If death of strangers doth not moue vs we shuld be moued with the deth of our familyar freendes with oure owne proper daungers that befal to vs all moste daylye with our owne syckens wherwith we be not ones or twyse visited And for so much as we wey not our wekenes in consydering the afflictiō and plagyng of others we shulde remembre it and acknowledge it by reson of our owne aduersitye and syckenes wherewith God plageth vs often times Which thinges yf we consyder we shall perceyue that we haue very litle cause or none at all to flatter our selues with hope of longer lyfe But in this place som man wyll peraduenture saye to vs what maye we not amende and refourme our liuinge sone ynoughe in our old age Than I pray you what shulde we do in the meane tyme but lyue merely and iocundlye good syr I here you wel but tel me I shal desyre of you by your pacyence what man is sure to lyue vntyll that age Thinkest thou to haue occasion whē thou wylte to repente whiche when thou myghtest commodiouslye woldest not take it Nay thou art far deceaued beleue me thou art deceaued For surely god which of his inexplycable goodnes wolde that the sinner shulde lyue rather then dye when he thinketh tyme doth call the vnto repentaunce and standeth at the doore as S. Iohn sheweth in the Reuelacions and knocketh Open the doore therefore and lette hym in Here hym which calleth vppon the and folowe hym whyther he calleth the. Dyspise not the ryches of the free grace and goodnes of God lest thou lay vp for thy selfe against the day of anger the wrath and indignacion of God As Paul saith vnto the Romains Forget not Paul his lesson vnto the Cor. we beseche you brethren receyue not the grace of god in vaine I herd the in an acceptable tyme and am thy fort in the day of saluaciō and helth by which wordes thus much is declared to vs that when the tyme of repentaunce is offered we shulde not lette it escape vs in any maner wyse And that there be not like times and lyke occasions giuen and offered euery day Paul hath also vnto the Galathians a sayeng that we may very fytly apply to this purpose Whyles we haue tyme let vs do good workes This was also very truly sayd of the olde doctour he that hath promised his mercy to the repentaunt hath not ascerteined him of the next morowe folowinge whiche dyssembleth Thou hast nede therefore to take hede least by dayeng and puttyng of the reformacion of thy lyfe for hope of longer lyfe thou willingly tempt the Lorde thy God whiche of his goodnes moueth the vnto repentaunce for this thing we are forbiddē to do by scripture and the expresse commaundmēt of God which is written in Deutero It chanceth oftentymes that throughe brawlyng by some occasions giuen in playeng and drinkinge a man is soddeinelye slaine so that there is no tyme then lefte to repentaunce when otherwyse we haue tyme and space graūted vs by the specyal grace and goodnes of God wherin we may repente and be conuerted vnto health Let vs not therefore abuse this exceding gret benefite of our most bountious and merciful father which loketh for an occasiō as it were to haue mercy and compassion vpon vs Let vs repent and reforme our liuing by tymes least we be sodeinly preuented with the daye of death and seeke for space of repentaunce and finde it not As the churche singeth For verely he that hath promysed mercye to the repentaunt As we sayd once and must eftsones saye assured not the synner of the next morowe folowyng But thou wilte saye that the sinner may repent them sone ynoughe and cry god mercye when he begynneth to sycken I graunt it you but consyder nowe I besech the how many impedimentes and lett es are in that tyme whiche a man can skarsly withstande for to omit the busines about making of his last wyll testament the care for his wife and children the payne grefe of the sickenes and such other which may appere peraduenture but lyght matters how muche thynkest thou that in that tyme Sathan laboureth and what wiles and deceites doth he inuent and imagine to driue a man vnto desperacyon throughe the multytude of his synnes For at no tyme so much as then the deuyl laboureth to set before our eyes and to call to our remēbraunce what euil thing soeuer we haue eyther thought purposed saide or wrought and such offences as are otherwise greuous of thē selfe he maketh to seme a great dele more heynous And to be short he goeth about by all meanes that euer he can to leue vs none hope of forgyuenes and to driue vs to despeire of the mercy of God by reson of the multitude and greatnes of our sinnes There is more ouer the vexation and grefe of conscyence There is presente before our eyes death it self we bethinke vs of the last iudgemente of the iudgement seat of the lorde and of hel fyre who or what man is able to recken vp euery let whiche causeth a man that he neyther thynketh nor yet can thynke of repentaunce in suche anguysshe Therefore dyferre not in any wyse the reformacion of thy lyfe vntyl the last daye yf thou be wyse For it is very perilous and daunger full so to do that I adde not howe that such repentaunce as is constreined by necessite and the feare of hell and dothe not procede of our owne free wyll doth but lytell further and helpe vnto saluacion But this wyll be obiected that before God there is no tyme of repentance late I graunt that in verye deade it is so for God wyll no longer remembre the fautes and offences of a sinner then he shal repente and be sorye in his herte for his iniquyty And the Prophet sayth in an other place that god wyll that the synner rather repente then dye But what if sodaine death so opresse a man vnwares that he can not haue
the cheine of synne And besydes all this they gyue attendaunce to the beere and â—inge the funerall masse and burye the deade omittyng no ceremonies yea euen when they walke in theyr temples and churches they may beholde and reade Epitaphies grauen vpon graues and tombes whereby they might be admonished not only of me that be deade but also of death it selfe whiche dayelye and hourely hangeth ouer theyr heades also of the laste dowme of the iudgemente seate of the lorde and suche other Moreouer in theyr Requiem masse they are warned of the comynge of Christ of the resurrection at the last day of the voyce of the archaungell of the trumpe of god c. Therforâ— syth that these thynges can not be a warnyng sufficient for them cause them to repent of two thynges the one muste be the cause without question eyther that they thynke those thynges to be but fables whiche be taughte vs in scripture of the laste dowme and are in the Epicures opinion that sowles be not immortall or els that they flatter theim selues as I haue shewed with false hope of the mercy of god ¶ The thirde cause I Fynde that the thyrde cause hereof is the custome of synne which is in a maner made natural in long continuance For lyke as it is harde for a manne to alter nature soo custome if it be ones roted can not easely be plucked vppe and expelled And therefore it is that lerned men do cal custom an other nature It is not very much disagreynge fro this purpose that a certayne man sayth Such vyces as we haue accustomed our selues to from our tender age can not be without greate difficultie weded out afterwarde which thinge though it be very certayne and true yet who seeth not howe fondelye fathers bringe vp theyr chyldren in cokeryng and pamperyng them for from theyr infancy they be gyuen to noâ—e other thynge but to delicious fare and to the beallye pleasures of the bodye They refrayne not from vnsemely and baudy talkynge they sweare and blaspheme god they go ruffelynge in theyr gorgeous geare and trype in theyr purples They weare cotes of diuerse colours hose cut and pounced out with sarcenets Yet I omitte the gardynge of theyr cotes which is very folyshe for there cometh no profitte at all therof furthermore what thynge soo euer they do they do it fearslye hardely and boldely There is in them no myldnes nor sobrenes They exhibet not dewe honour to theyr parentes they do not reuerence aged men nor suffer theyr egalles and companions what wyll ye more they thynke that what so euer they do they may do it without blame There is in them no shame noo feare of god at all that can withdrawe them fro vyce They passe for no honestie and vertuous lyuynge and lesse a greate deale for religion and doynge theyr duetye to godwarde Yea parentes theim selues now a dayes with euyl example corrupte theyr chyldren so that they can not by theyr corrections brynge them into feare of them nor by theyâ— commaundement withdrawe theym fro that that they set theyr myndes on whan surely they shulde do nothynge when theyr chyldren are present that were not lawful to be done nor say any thynge that myghte not honestely be spoken Theyr lyuynge shoulde be so godlye and vertuous that therwith theyr chyldren myght be moued to such lyke their maners and conuersacion shuld be such that therby theyr chyldren myght learne when so euer they had respecte vnto the same bothe what they shulde folowe and enbrace or fle and eschew But when the father dothe expreslye declare that thynge in his owne maners which he reproueth in his children doth he not whyles he blameth them accuse hym selfe What face can he haue to fynde faulte with his chyldren which with his yl example corrupteth them How can he seuerelye reproue any vyce in his children which may fynde in hym selfe vyces more worthy to be reproued Wherefore let parentes remembre that it is theyr dewtye and very requiset in them to lyue withoute blame and vertuously and that for diuers causes both lest they be example to their chyldren of naughtynes and that they may iusâ—ly reproue vices in theÌ„ last of all that throughe theyr slacke negligence the aucthorite of fathers be not diminished Thus much is declared by that which the poete sayth Howe canst thou take the aucthorite of a father in correctynge thy chyldren whan beyng an olde man thou thy selfe committeste offences bothe more heynous and worthy of reproche Such a lyke thyng Nausistrata saythe in Terence where she reproueth her husbande bycause he was greued with his sonne which haunted the Stewes and yet he was a greate deale more to be blamed hym selfe what iust cause hast thou saith she to chyde hym To these is Artemones sayenge in Plaut agreable Is it meate for a father to geue yll example to his children art thou not ashamed Let vs note also what was broughte in the declamacion of the yonge man agaynst his father whoÌ„ he accused of madnes father saythe he the I blame and none but the for all my riote and bycause thou broughte me not vppe vnder the lawe of a well ordered house nor kepeste me in feare and awe wherewith I mought haue bene wtdrawen frome such vices as raygne most commonly in yonge men Yea thou was a setter on and leader vnto such vnthriftines But this Tobye an holy man and derely beloued of god dyd not whiche taught his son as his history declareth euen of a chylde bothe the feare of god and also to refreine from vyce he was him selfe an example of godly lyuing to his sonne he busied him selfe to declare him such one to his sonne in euery condicion as he wyshed to haue hym But now a dayes whan youth shuld be traded and brought vp in good learnynge and gods word how be they occupied verely I am ashamed to speke it yet I wyll not dissemble with them for very conscyence sake I am enforced and driuen to it sore agaynst my wyll I take god to recorde Moste part of teachers I do not speake generally of all do gyue theyr scholers so muche of the brydle and suche lybertye and al to procure and wynne the loue and frendshyp of theyr parentes or at lest not to displease and offend them that they put it in their choyse whether they wyll learne or not neyther refrayne they them fro vyce by sharpe correction nor cause them to profitte by graue admonitions They trade theym not in the knowledge and feare of god nor instructe them in modestie other vertues besides that suche innocencie streyghtnes appeare the not in theyr owne maners as is requisite nor such humanitie and gentylnes as shulde be in suche as beare the person and resemble fathers but to much slackenes and negligence as they were companions and play â—elowes rather then teachers and instructours And by such liberte with out punyshemente theyr scolers become not onely dispisets of their
though they can not cleane extirpate and abolyshe suche enormities as haue crepte in and are roted in mens hertes yet at least let theÌ„ go about to restreine the same And though it consisteth not in them to make other men godly and Christians for that is the worke and offyce of the holy ghost let them yet in deuour to brynge this to passe and effecte that we be not founde eyther Pagans or wors then they be And lette magystrates charge parentes streightly with this thinge that they do se theyr children traded brought vp in good learnyng and also in the knoweledge and feare of god euen from theyr chyldhod For surely the magistrate ought most of all to tranayle in this thynge syth that it is a thynge so profytable for the common welth the preseruation of townes and cytyes resteth in this one thynge chefly Yf they loâ—ed but to this one thynge dylygentlye and executed theyr offyce herein we shulde not be troubled with suche vyces as haue heretofore reygned and yet raygne in many places which thynge vndoubtedly can not be prouided for by any statutes or lawes but onelye by this meane whiche I haue shewed that is to wytte by the godly education and bryngynge vp of youthe For syth that lawes punyshe offences alredy commytted godly education letteth a man to commytte any thynge worthye of punyshemente Lawes do but correcte vyces godly education kepeth them farre of and suffereth no such thynge to be it is very euidente that godly education doth more profyt the common welth then lawes and Statutes do It is commonlye sene in oure tyme that suche as haue bene broughte vp in vyce are not refreined and brought in feare by the punyshement whiche the lawe ordeyneth and appoynteth for vyce and enormities This was the cause therfore that prudent and wyse rulers were wonte to laboure and trauayle herein chiefly haue theyr specyal care on this one thinge not alonely how to punyshe vice but howe to preuente and take away the causes thereof Whiche thynge bycause they dyd se myght the best be broughte to passe if youth shulde be brought vp in good learnynge and in the feare of god and yf fathers imployed theyr diligence and indeuour to the same ende they thought it best to labour and trauayle chefly therein But from this dygressyon lette vs returne agayne vnto oure purpose ¶ The fourth cause I Fynde that welth and prosperitie is the fourth cause whiche dothe inebriate the myndes of men in such wyse that they neyther remeÌ„bre god nor constantly purpose to refourme and amende theyr lyuynge Therefore one auncient wryter sayth very wel that lyke as of prosperitie riotte procedeth euen so of riotte commeth both other common vyces and also vngodlynes and the neglectynge of gods worde and coÌ„mandementes And Seneca affyrmeth that into greate welthe and prosperitie as it were continuall dronkennes men fall into a certayne soote and plesaunte steape Also Paule vnto Timothe commaundethe that this admonition and warnyng be geuen to the rych that they wax not proud nor put theyr affyaunce in vncertayne ryches but in the lyuynge god to do good be ryche in good workes This verse of Publius may also be verified of the inordinate rych men Fortune maketh hym a foole whome she kockereth to muche For howe suche passe for no manner of thynge whiche haue this worlde at wyl it is euydent ynough and nedeles it is to speake therof This securytie is verely the mother of al vyce for by the same a man is made vnseÌ„sible so that in his conscience he feleth not the anger and wrath of god agaynst synne by securitie mennes myndes are brought on a dead slepe that they be not a whyt perced with the feare of the punyshment of god or withdrawen from vyce nor yet awaked with the feare of deathe or of the last dowme Our sauiour dothe in Luke artificially paynt this securitie where as mencion is made of the rych man which when his lande had enryched and made hym welthy with a frutfull and plentyfull crop dyd not go about to refourme his lyuynge and to repente nor to bestow almes vpon the poore but studyed howe for to enlarge his barnes and to make more roume for his corne and thus delayted the matter with hym selfe I wyll brynge in and gather vpon heapes all my corne and lay vp al my substaunce and ryches and speake to my sowle in this wise Nowe thou hast my soule a greate deale layde vp for the whiche wyll laste the â–ª the space of manye yeares Nowe therfore take thy reste eate drynke and be of good chere But in this securitie and this imagination what herde he of god Thou foole this nyght requyre they thy sowle of the markest thou not howe deathe commeth sodaynly vpon hym thinkynge to haue had all the commodities and pleasures of the worlde as ease rest delicious fare pastymes delectacions and sauegarde of all his goods For this cause then as Paule sayth commaundethe vs to awake be in a redines at al tymes agaynst the commynge of the lorde which myght be a fayre sufficiente warnynge for vs yf we take heade of it for lyke as it befell and chaunced in the time of Noe wheÌ„ the floud ouer went and drowned the worlde some eatynge and drynkynge other some weddynge and doynge suche busines as they had to do As it also chaunced that the Sodomites were al destroyed with fyre and brymstone froÌ„ aboue after that Loth departed out of theyr cytie so verely the laste daye shal come sodaynely and at the twincklynge of an eye euen when men loke leaste for it Therefore S. Iames to vanquishe and dryue ouâ— such securitie oute of mennes hertes speaketh to ryche men in this wyse Ye ryche men mourne and owle for the miseries that remayne for you and hange ouer your heades Your ryches putrifie wormes and mothes corrupte your gorgious apparel your syluer and golde gathereth rust and cancte deliciously and wantonly ye haue lyued on yearth Ye haue spente your dayes in ryottynge c. In this place call to remembrauÌ„ce the rych man in the gospell whiche in the dayes of his lyfe weÌ„t gorgiously arayed with his veluets purples silkes but after his death he was greuously tormented in hell wherof prosperitie welth was the cause whiche dyd not permytte and suffer hym to repente and refourme his lyuynge Our sauioure also declareth the same thyng in S. Mathewe where he saythe that it is hard for one that is rych to eÌ„ter into the kyngdome of heauen eftsoones it is more ease for a cammell to passe throughe the eye of a nedle then for a ryche man to entre into the kyngedome of god which Marke in a maner expowneth Chyldren sayenge howe harde a thynge is it for suche one as putteth his trust in ryches to entre into the kyngdome of god Christ also hym selfe calleth ryches and worldely pleasures brambles bryers wherwith the seede of gods worde is choked that it
vncertaine so that in such vncerteÌ„te a man can not promes him selfe that he shall lyue but one moment of an hour a great dele lesse a day or twain Therefore this is an excellent and a very notable saieng of Seneca For as much as thou knowest not when or where thou shalt die therfore loke thou for death in euery place and at al times In this wise I wyl conclud then that the shorter and vncertener mans lyfe is so much the more shuld we repent and refourme our lyuing whyles we haue yet tyme. ¶ The seconde remedy NOwe to say some thynge in the seconde cause we shulde nat in any wyse differre the reformation of our lyfe for that hope truste whiche we haue in the mercy and goodnes of god Christ came to call synners But to repeÌ„t theÌ„ of their former life and not to syn more frely more at lybertie As god is mercyfull so doth he mercifully forgyue But the repeÌ„taunt not the obstinate in sin Christ bare our synnes on his owne body to the crosse as Peter sayth I do not deny but what foloweth that we mortifyenge our fleshe shulde lyue to ryghtuousnes Christe gaue him selfe for vs as Paul remeÌ„breth vnto TituÌ„ I denye not but what dothe immediatly folowe That he myght redeme vs from our synne pourge a chosen people for him selfe to do good workes Christe pourged vs by his bloude shed frome synne As Iohn declareth in his Reuelations I graunt that to but nat that we shuld pollute our selfe agayne with the fylthynes of syn We haue Christ our aduocate with the father But if we repent vs of our former lyfe and so resorte vnto hym for succoure Thou wylt peraduenture saye that I maye well ynoughe here after bewayle my synnefull lyfe To this I answer Howe knowest thou that thou shalt lyue but a moment much lesse canst thou haue â—ope to lyue vntyll thou mayst repeÌ„t and refourme thy lyuyng Consyder with thy selfe what the lorde sayde to the rych man in the gospell that in prosperitie promised hym selfe manye yeres to lyue O foole they shal requyre this nyght thy sowle of the. Thou haste nede to take heade leste the same chaunce also to the. Thou sayest but I hope better But what if this hope begyle you for here I may cry out Oh deceyptfull hope Now if it hap so which thynge god prohibite thou shalt peryshe and wylfully cast thy selfe into euerlastynge destruction This thou wylt not agayne say but that in such vncertenty of lyfe it may well come to passe What follye then is it by dilayenge to putte that thynge on syx and seuen whiche at the first thou myghteste prouyde for without al daunger why doest thou not repent betymes rather then hope thus with such ieoperdy Thou wilt say to me God is mercyfull Truth it is but he is also iuste Then syth that thou trustest so much in his mercye why fearest thou not lykewyse his iustyce The lorde speaketh by his prophet semblably I wil not the death of a synner well but what foloweth that he be conuerted lyue Therfore be conuerted vnto the lord as Ioell exorteth the with all thine herte in fasting sighing and teares be conuerted vnto the lorde thy god For he is bountifull gentyll longe sufferynge and of much mercy As the same Ioell sayth This thynge dyd also Ezechiell declare Where he sayth If the synner shall repent him of his sinnes kepe my commaundementes and execute iustyce and iudgemente he shall lyue and not dye Is it my wyll sayth the lorde god that the synner rather dye then be conuerted and lyue Also Esaye Let the sinner forsake his waies and the iust chaunge his wycked thoughtes and turne vnto the lord and the lorde wyll haue mercy vpon hym let him be conuerted vnto the lorde god of hostes bicause he is great in mercye The Prophet declareth that God is good and mercyfull but to the repentaunt those that acknowledge confesse theyr synnes Therfore fyrste repente retourne agayne vnto helth requyre forgyuenes of thy synnes with bytter teares and weapynge be offended and displeased with thy sinnes euen with al thin harte Forsake thy former pathes be conuerted vnto the lorde god and then thou mayst vndoubtedlye conceyue a sure hope and trust to be saued Then thou hast no cause to despeire of the goodnes of god and of the forgyuenes of thy synnes And in the meane tyme call this to remembraunce which is spoken by our sauiour that there is greater gratulacion and gladnes for one repeÌ„taunt sinner than is for .xcix. iust menne in theyr owne syght Let this also stere the bycause the Aungels be so glad and wyshe so hartely thy saluacyon I haue bene woÌ„derfully moued and delyghted with the sayenge of the Psalmist The lorde is good and mercyfull longe sufferynge and of much mercy Note also what as he sayeth in an other place Those thou hatest Lorde which worke iniquitie and thy countenaunce is fixed on the which do euyll A man wyll peraduenture say to me that Iohn affyrmeth that who so beleueth in the son hath euerlastynge lyfe But the very selfe same IohnÌ„ dothe in an other place playnely pronounce that who so synneth is of the deuyll And againe who so sayth that he knoweth god and kepeth not his coÌ„maundementes is a lyer But thou wylt say that Iohan the baptist testifyed this thyng of Christ that he is the lambe of god which taketh awaye the synnes of the worlde But what is ioyned immediatly there vnto repente you of your former lyfe eftsoones brynge forth such fruytes as the repentaunt shulde But thou wylt yet go further with me and say that Peter As we reade in the actes sayeth We beleue that by the grace and fre goodnes of our Lorde Iesus Chryst we shal be saued That is plaine also but what addeth he therunto repente therefore and be conuerted to the intent that your sin may be taken away and forgyuen you Thou wylte saye agayne to me that God so loued the worlde as we may reede in S. Iohn that he gaue his onely son that whoso euer shulde beleue in hym shulde not perysshe but enioye euerlastinge lyfe But nowe by your pacience here me what Math. saieth Euery man that saieth to me Lorde Lorde shal not enter into the kyngdome of heauen but onely they which do the wyl of my father which is in heuen If thou beleuest S. Paul where he saith that Iesus Christ came into the world to saue sinners beleue hi also where he saieth that sorcerers adulterers whorekepers murderers robbers theaues proude and couetous men druÌ„kerdes sklaunderers sowers of sedicyon enuious folkes and such other shall not inherite the kingdome of god yf thou beleuest hym where he saieth thou no not Paul but the holye ghost rather speaking in Paul beleue him also in the tother And than vndoutedly thou shalte conceiue none hope of the mercy of God in such fylthy and abomynable liuyng nor yet loke for
space to sorowe bewayle his sinne euery man must loke for that thinge which hangeth ouer the heades of al men and may happē indifferentlye to euery one Cal to remembraunce the sodeyne death of them whiche were in the tower Siloa whiche thynge we reade in Luke Agayne what if a man shall fall into suche a disease and syckenes as shal take his witte and reason cleane from hym as we see dayly by experience Well yf it so happen as it may well ynough all hope of repentaunce is gone and brought to naught wherunto the sinner when he prolonged and put of fro daye to daye the reformation of his lyfe had most respecte Thinke not contrary but that thyng which fortuneth to others maye also fortune to the. For as Publyus saythe very wel That thing which chaunceth to any one may chaunce to euery man wherefore putte awaye this vayne and dyceyuable hope of longer lyfe thinke not to haue occasion when thou wylt prescribe not to thy selfe a tyme to repent in lest by so doynge thou increase thy foly or madnes as I may call it in differrynge the reformation of thy lyfe Yf thou be wyse repent whyle thou mayest sinne For yf thou purpose to repent when thou canst syn no longer thou shalte not seame to haue lefte synne but it the. And it is to be feared lest when thou myghtest thou woldeste not that when thou woldeste thou shalte not The iudgementes of god are vnsearchable in punyshynge the vyce and wyckednes of manne For lyke as of his infinite mercy and of his excedynge great goodnes he geueth space of repentaunce to such as are wyllynge and redy to receyue it and beareth with sinners vntyl they come vnto them selues agayne and be refourmed so verely whē he doth se any man that he is vtterly loste and a chylde of perdityon and illudeth his long sufferaunce and iustly deserueth punyshement he doth no longer vphold him bycause he runneth headlong into wylful destructiō but blindeth hym beynge desperate and without hope as the scripture saith hardeneth his stony hert nor afterwarde loketh for any amendment or geueth hym an occasion as it were to repent and amende his lyuynge God doth appoynt for euerye man his day and ende beyonde the which a man can not in vyce procede nor surely god wyl prolonge the punishment of sin anye longer which thing myght much moue a man to repente and to refourme his lyuynge and to set asyde all dilayenge and to yelde hym selfe to the mercy of god offered vnto hym But nowe let vs go forwarde bycause I haue declared sufficiently of this parte Such as do by a certayne trust and confydence that they haue in the popes pardons differ the refourmation and amendment of theyr lyfe leane vpon a rea◅n and weake staffe and stay them selues by an vnsure holde none other wyse then they also do whiche worshyp Barbara of Nicomedeus and gyue a streyght charge to theyr executors for to se thē brought forth and buryed in a Franciscane friers robe For what mencyon is there made any where in scripture of such eyther in the olde testament and the Prophetes or in the newe testament and the Apostles Or where read we it that there was any suche thynge obserued in the prymatyue church or receyued and approued by a general counsell as a thynge eyther necessarye or yet profitable vnto saluation◠Therfore he that bewayleth not his sines before death shal not be saued thoughe he be bolstered with thousand thousandes of bulles and pardons Yf thou wylt not then come in to despeire of thy soules helth repent the of thy former lyfe settynge suche trumperye ware a parte and when thou shalt reknowledge thy synnes be sory with all thyne herte and vnfeynedly requyre the mercy of god with prayenge and wepyng let thy refuge and resortynge for succoure be vnto the merite of Christ in a sure and vndoubted hope truste that god the father wyll be mercyfull to the for Chrystes sake whome for our sake he delyuered to dye a moste sharpe and shamefull death Thus it shall come to passe that god will haue mercy vpon the◠and forgyue the thy synnes and receyue the into his fauour for Christes sake For we haue him an aduocate with the father he prayeth contynually for vs and reconcileth vs to the father which is greuously offended with our vyce naughtynes he appeaseth the wrath and indignation of the father as Ioi declareth in the firste Catholique Epistle Let vs therfore lay away from vs these popyshe pardons and this supersticious worshyppyng of Barbara and a Fransciscane robe to be buryed in For in these thynges no man can conceyue any certeyne hope of saluation Let vs resorte for succour vnto Chryst him selfe for he is our mediatour and aduocate as I sayde before he is the very throne of grace he appeased the wrath of god the father for the synnes of the world he is the lambe of God whiche was ordeyned a facrifice for synne frome the beginninge as we reade in the Reuelacions of S. Iohn what wyll ye more He is our rightuousnes santificacion and redemption As Paul declareth vnto the Cor. Do not therfore deferre the reformacyon of thy life for the hope and trust which thou puttest in Pardons and other suche triftles consideringe that our lyfe is so short and vncertein And sith that death by reason of vncerteine chaunces hangeth dayly and hourly ouer our heades it may wel ynough come to passe that in this present moment when thou least lokest for it it maye creape and steale vpon the without al dout if thou considerest how short the tyme of a mans life is at no tyme it can be very farre of howe daungegerous a thynge is it then to lyue in that state in the whiche if thou shuldest be preuented suddeinely by deth thou wert vtterly cast away and condemned both body and soule Therfore for the auoidinge of such daunger and ieperdy lyue euer in the fere of God confesse and acknoweledge thy sins resorte for succour vnto the mercy of god axe humbli forgiuenes of thy sins and trust assuredlye that by Christ thou art saued Repaire of tentimes vnto the minister of the cōgregacion desire that thou maist be comforted and assoyled by hym and that thou mayst be stered to remēber the promes of the forgyuenes of syn and mayst be more assured and certeine of the mercy and wyl of god towardes the come oftentymes vnto the Lordes table eate of the bodye which was once offered for the sinnes of mankinde eate of it accordingely as he dyd institute it and drinke also of the lordes bloude which was shed for the remission of synne and declaring and shewinge after this maner the lordes death and callynge to remembrance the benefite whiche thou hast receued therby rēder most herty thankes to hym for the same synge swete songes and laudes before him with a ioyful and thankeful hert as wel at home in thine owne house as also
and darkenes the day of cloudes and tempestuous day when god wyl giue to euery maÌ„ according to his desertes wolde god the remembrance of those thinges wolde neuer fal out of mens mindes but that we had them alway set before the eyes of our herte Then men wold be except I am far deceued more dyligente in keping the coÌ„maundemeÌ„tes of God Then men wolde refreyne frome the outwarde acte and exercyse iustyce Then wolde they lyue in the feare of God and accordinge to the rule and prescripte of vertue For sometymes vertue hath her iust rewarde here in this presente lyfe lyke as also vice wickednesse haue their deserued punishement And that I speake not at this present tyme of the testimomye whiche ones mynde beareth againste him selfe and of the greafe of conscyence which we haue intreted of in other places let vs now consider those thinges which are put in daily practise and experience so that they maye not only be sene but groped and felt with haÌ„des For to speke of the moste common and moost frequented vyce amonges men what mischeuousnes I beseche you procedeth not nowe a dayes of drunkenes for of this as it is noted in the cronicle of the world palenes of the face drousy and soore eyes trembling handes furious slepes and nightly vnquiet procede Of this also the stenche of the breath the headeache feblenes of the memorye and dulnes of wyt come many times also there ensuethe of drunkenesse greuous and very daungerous diseses as the gout bothe of handes and feete the fallyng euyll as both Physicians do affirme and also dayly experience proueth How oftentymes se we also whoredome punished in this world with french pockes as also we se the immoderate pleasure of the body punyshed with paulsy dymnes of the syghte and the dyssolution of the synowes What dothe not ryote also bringe many vnto pouerty and beggers state Is not adultry punished very often by the lawe and alway is diffamed and slaundered WhoÌ„ hath not anger also oftentymes hurt here in erth WhoÌ„ hath not pryde brough into hatred Now to what end shuld I speke any thing of enuy for is not it punishment ynoughe it selfe doth it not cause a man to trete and chafe him selfe For as Horace saith veray wel the tirauntes of Sicilia did neuer inuent a more greuous and sorer punishment theÌ„ enuy Estesones the enuyous man is not a lytel greued in his hert when other men cheaue and prospere wel Doth not the couetous man take great care about the entre sing of his substance is he not trobled againe and taketh gret though lest he shal leese the same For neither that thig which he hath doth suffyce hym nor yet he is at any tyme without feare of â—esyng that which he possesseth oâ— els he thinketh that it shal not last lyke as one man affirmeth Doest thou not nowe manyfestly see howe that vyce and wickednesse are punished here in earth wherwith yf we be nothinge moued we shulde be moued with the punyshment whiche the Scripture threateneth to the vngodly in hel and to be prouoked ther with to refourme and amende oure lyfe al procrastmacion and dilaâ—eng set aparte yf we take not these thynges to be fables whiche are mencyoned in scripture of thimmortalitie of the godly and of the endles payne of the wicked I wyl tel the in few wordâ— what thyng dyd verye muche moue and stere me to refourme and amend my lyfe bicause it may also peradueÌ„ture geaue occacyon to others to refourme their liuing Thus verely I thoughte with my selfe O Riui What yf it shulde happen that there were none other way euen in this moment but present death what I pray the thynkest thou shulde become of the for doest thou persuade thy selfe that thou arte meete and redye for death admytte that thou doest put thine whole trust as thou arte bounden in the goodnesse and mercye of God yet thinkest thou that therefore thou hast no nede to feare his iustice Howe many thousandes of Chrystians are adiudged to hell fyre bothe yonge and olde men women maryed folkes and vnmaryed of al sortes of menne of euery tyme and kynrede whose synnes haue ben bothe lesse in nombre and not so gret as thyne be Oh fearefull iudgemente but iuste How many Iewes howe many worshyppers of Idolles are tormented in hel which if they had ben conuerted vnto the faith of Christ as we are through the infinite and excedynge great mercy goodnes of god wold â—oth haue lyued more godly heare in earth then we do and had also escaped euerlasting death Oh execrable vnkindnes Oh blindnes of our hert what if thou shuldest here such word as the prophete Esay brought vnto good kynge Ezechias Set thine howse in order and make thy selfe redy for thou must dye and lyue no loÌ„ger sayth the lorde what woldeste thou do in this case I beseche the Then no doubte of it thou woldeste wishe to haue space to repent and bewaile thy sinnes Then thou woldest crye god mercy with wepyng syghing But wherfore doest thou not rather intende it euery day and all thy lyfe tyme longe syth that thou woldest do it in that present tyme. When I coÌ„sydered and thought thus with my selfe I was much awaked stered vp vnto godly lyuynge and feared from syn in a maner enforced to crye god mercy This trade maye such men folowe as thynke it good where is there any man in the world which doth not purpose to forgyue his enemie before his dâ—th why doth he not forgyue him euen now aswel where is there any man which wold not be reconcâ—led to god with all his hert why is he not aswell reconciled euen nowe Agayne where is there any man which is not in mynde to amende and refourme his lyuynge Why then doth he not the same euen nowe as well To be shorte therfore what thynge so euer thou woldest do at the present houre of death do the same thyng by the furtheraunce and helpe of god whiles thou lyuest here in earth and art lustâ—e and in good health that is to speake perticulerly repent feare god vnfaynedly loue hym with all thyne herte with al thy myght and power put thine whole affiaunce aâ—d trust in hym call vnto hym in aduersitie gyue thankes in prosperitie prayse glorifie him at al tymes syng hympnes sweate songes of melodie before him remembre hym in thy prayers supplycations and requesâ—es commit and be take thy selfe wholy to his wyll and mercy Let hi be thine example in doyng good to al men endeuour to be sum what like him also in louiÌ„g thine enemies Take thyne aduersitie well in worth be geÌ„ryl and lowlye in prosperitie diligent in thyne offyce moderate aswel in thyne apparel as also temperate in eatynge drinking be also iuste in thy dealynge good to the poore well aduyled in company Suffer also wroÌ„ges make loue dayes and peace amonge them that are at debate and variaunce be chaste
syth that Christ hath fulfilled it and satysfyed for the synnes of the whole worlde veresy such saienges do wonderfuâ—…e offende the eares of Godly men and giue occasion of much vngodly liuing and besides that cause men that they thinke but lytel of any reformacion Ye mary it is the cause that they contynue obstynatelye in vice nor that all one but also be encouraged there vnto Surelye it taketh away al the occasion of reformacion Wel Paul did not thus whiche dyd not onelye preache the fayeth in Christ to Felix and Drufille hê wyfe as Luke declareth in Thactes but also reasoned profoundlye of iustice temperance and the last iudgement so that Felix herynge hym dispute so exactely to the purpose was muche abashed He also testifieth in thactes that he dyd not preache repentaunce onely to the Heathen but also gaue them warnynge that they shulde do workes worthy of repentance Nowe I haue shewed you the causes why we difer the reformacioÌ„ of ouâ—â—…fe It remaineth therfore that we shewe in lyke maner brefely what be the remedies for the same whiche partelye we haue done alredye ⧠The remedies THauthoritie therfore of god and our Lorde Iesus Chryst shal be of muche force and power agaynste our vnbeleue concernynge the laste iudgement the punysshement of the wycked and the euerlastynge blesse of the godly onlesse we wyl rather be taken for Christians than be Christians in very deede specially yf we dilygeÌ„tly wey and cal to remembrance those thinges which are mencyoned euery where in scripture concernyng the same thinges As this saienge in Saynt Iohn The houre shal come when tâ—ey which are in their graues shall 〈◊〉 his voyce And suche as haue done wel shall aryse vnto lyfe but they that haue done the contrarye shal aryse vnto condempnacyon Againe the wyll of my father whiche sent me is this that whosoeuer seeth me and dothe beleue in hym shall haue euerlasting lyfe and at the last day I wyll rayse hym Our sauyour also in Mathewe speakynge of the last iudgement declareth what sentence he wyll pronounce of the godlye and saieth thus O ye which are the blessed of my father possesse the kyngdome prepared for you frome the beginning of the worlde but the vngodly shall here this Auaunte yâ— the accursed go ye fro me into euerlastynge fyer which is ordeyned for the deuyl and his Aungels Againe these shal go to euerlasting fier But the iust and Godlye to euerlastynge life Oh what a terrible voice is this of the iudge that adiudgeth 〈◊〉 wycked to euerlastynge fyer Yf the feare of iudgement here in yearth maketh such aferde and astonied as are gyltye muche more must the feare and dreed of the heauenlye iudge make them astonied and the gylte of theyr owne conscience If that thou dredest here in earth the iudge from whom thou mayste appeale vnto an other much more hast thou cause to dreade the sentence of that iudge froÌ„ whom there can be none appealynge at all This is his senteÌ„ce Go fro me O ye the accursed How heuy and dredful a thynge is it to be banysshed out of gods syght which in goodnes farre passeth and surmouÌ„teth al thinges â–ª howe miserable a thing is it to be excluded out of the kyngdome of God â–ª which is suche that we can not ymagine the pleasure of it much lesse atteine vnto it in wordes Howe lamentable a thinge is it to be priued of the company of saintes and godlye men But we shal not only be secluded out of the kingdome of heauen that most ioyful blessed habitacioÌ„ but shal be also appoyncted to infinyte peynes in hel and vnquenchable fier which passeth our fiere so many degrees in heate that in comparison of it this is veray yse There shal we accompany continuallye deuylles without all hope of a better state Thinkest thou if men remembred these thinges that they wolde lyue so wickedlye as they do vndoutedly â–ª they thinke lytle As Peter declareth in thactes that god the father hath ordeyned Chryste to iudge the quycke and deade whiche thynge also Paul noteth both vnto Timothe and also vnto the Corin. These be his wordes Al we must appere before the iudgement seat of the Lord there euery man to receaue accordingelye as he hath done here in earth eyther good or the contrarye In this iudgement as he also declareth what thynge soeuer hath benne hyd and couered shal be reueled and dysclosed to the whole worlde which thing howe terrible and shamfull it wyl be to the wicked no tongue is able to say or mynde to thinke For yf here in erth a man had rather be swalowed quicke into the grounde than haue his fautes opened and shewed afore a great multytude of all states of men which might be wytnesses of his wretchednes what hertes shal the deuelysshe haue than thynke we when all thynges whiche they haue either purposed coÌ„ceued or wrought shal be dysclosed tolde to the whole worlde to the Angels in heauen and to all saintes and other If we iudge it a shameful thynge to be ledde into prison here in earth how much more shameful a thinge wyl it be to be cast into euerlastyng fier If it be a terrible thing to be banyshed here in erth or to suffer death howe muche more terrible wyl it be to be exiled and out lawed fro the kyngdome of heauen and the bodye and soule to be punyshed with endles death If it shal be a glad and ioyful herynge when the son of god commaundeth the godlye to pertake and possesse the kingdom prepared for them frome the begynning of the worlde of the contrarye howe heuy newes wyll these be to the wicked when they shal here them selues adiudged to the vnquencheable fyer ordeyned for the deuyll and his aungels If those thinges we beleue to be true which the scripture setteth forth concernynge the laste iudgement and paine of the wycked Why liue we so as thoughe there were neither heauen nor hel If we beleue theÌ„ not why wil we be taken for Christians Let vs therfore put awai expel these domestical vices .i. lithernes and slugyshenes for our strife is not bout the Goates woole as it is said in the common prouerbe But al the whole matter is about our saluacioÌ„ and the atteynement of the heauenly and blessed life Nowe therfore let vs refourme our lyuynge nowe I saye whyles we haue the whole tyme for forgiuenes and haue him our medyator and aduocate whiche at the last day shal iudge vs. Let vs not defer the amendment of our life vntil such tyme as our sin shall seeme rather to haue lefte vs then we to haue forsaken it Let vs dayly and hourely remember the day of dowme the terryble voice of the iudge whiche commaundeth the wicked to depart and auaunte from hym Let vs remeÌ„ber also the paines of hel and of the endles fier Let vs remeÌ„ber the shortnes and vncertainte of lyfe certaine deth and yet that the houre therof is most