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
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
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
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
to amendment of life Wherein we haue iust occasion offered to lament and bewaile the condition of vs all and to maruaile at our foolishnes blindnes and madnes who in such a shortnes and vncertaintie of this present life so behaue our selues that no not in crooked old age when the vttermoste daie of our life cannot be farre off much lesse in our youth while we are lustie doo we take anie care of reforming our manners I therefore calling this follie or madnes rather of men in deferring the amendment of life into minde haue thought it good to search out the causes whie in a matter of such importance as the saluation of the soule is we are so rechlesse and secure For these being founde and brought foorth it will be an easie thing as I thinke to finde a remedie for this euill Cap. 2. The first cause why man dooth not repent IN my iudgement the principall and cheefest cause hereof is our incredulitie For did wee beleeue those things which are writtē in the sacred Scripture of the iudgement to come of the voice of the Archangel and Trumpe of God of the tribunall seate of Christ before which all the sorte of vs are to appeare of the paines of the reprobate of the endles condition and felicitie of the righteous of the resurrection to come bothe of body and soule to an assured part either of glorie or of shame did we beleeue these things I say not to be a vaine or old wiues tale sure I am we would studie to leade an other kind of life and not diferre the amendment of our life so as we doo from daie to daie For who is there so wicked but will either quake in bodie or shake in minde and harte when he considereth the iudgement to come At which iudgement all men must giue an accompt before the tribunall seate of Iesu Christ not onelie of their words and deedes but also of euerie thought and cogitation where euery man as I may say shall pleade for his owne life O horrible iudgement to the vngodlie The remembraunce whereof at no time should slip out of our minde For as he saith If the righteous scarcelie be saued where shall the vngodlie and the sinner appeare The sonne of God himselfe shall sitte a Iudge vpon all mankinde that haue beene from the beginning of the world then will he be seuere sharpe not intreated which now is an aduocate for sinners with God his Father All men shalbe summoned to giue an accompt of their life spent vea the hartes of all shalbe opened euerie mans conscience shall accuse reprooue and condemne himselfe Laste of all God seuerelie yet righteouslie shall punish the wicked and of his mercie preserue the godlie that is will rewarde euerie man according to his workes as Paule dooth saie Neither at this iudgement shall wicked deedes onelie be iudged as adulterie whoredome incest witchcrafte murther backbiting thefte robberie sacriledge quaffing riotousnes dronkennes vsurie and such other sinnes nor euerie idle scurrilous vaine filthie beastlie light fonde foolish rash vnmodest and babling worde onlie and such like wherewithall the godly eares are iustlie offended but also the secret will vngodlie wishinges and cogitations with the wicked affections of the minde striuing against the lawe of God as anger hatred dissimulation enmitie spight enuie euil-wil disdaine couetousnes desire of that which is an other mans and such like Therefore who beleeueth that one day there shalbe a iudgement and will not by the remembrance thereof either be reclaimed if he haue beene wicked or detained backe if he be inclined to fall into sinne Well saide one of the ancient Doctors VVhether I eate or drinke or whatsoeuer els I doo me thinkes I alwaies heare this sounde in mine eares Arise yee dead and come vnto iudgement As often as I call into minde the daie of iudgement I shake againe euen at the verie harte and all my bodie ouer and so foorth If the flesh then prouoke anie man whether it be vnto lecherie and vile pleasure or vnto gluttonie and surfetting or to any other vices and wickednes let him remember the day of the last iudgement If either prosperitie puffe vp the minde as commonlie it dooth or wealth make hautie and cruell or honour worship or auctoritie engender pride in any man let him foorthwith remember the iudgement of Christ If either anger vnto reuengement or enuie vnto disdaine or couetousnesse vnto couen and theft or the world vnto ambition pride or bely cheere or the Diuell tempt thee vnto blaspheming the name of God and to other sinnes and wicked facts thinke straight waie of the voice of the Archangel beleeue how thou must pleade thine owne cause before the bench of Gods iudgment and frō thy verie hart do thou feare the heauy sentēce of that Iudge who doubtles will condemne the wicked vnto euerlasting fire Would to God oh would to God this day of iudgement were at no time forgotten then would euerie man doo his dutie Both Magistrates then would seeke the wealth and welfare defend the libertie and maintaine the lawes and rightes of the people committed to their charge and Subiects then would giue lawfull obedience to their Magistrates and at no time either repine at their Gouernors or withhold tribute or custome but willinglie would render all feare and due honor vnto them Both Husbandes then would loue their wiues euen as themselues And also wiues would feare their husbands and be subiect to them as vnto the Lord. Then would Parents bring vp their children in instruction and information of the Lord as the Apostle teacheth and children in the Lord would obey their Parents and honor them with all humilitie Seruaunts then would be obedient vnto them which are their Maisters according to the flesh with feare and trembling in singlenesse of their harts as vnto Christ as the same Paule doth admonish and Maisters would be more milde and gentle toward them knowing that euen their Maister also is in heauen Pastors then would haue that care of the Lords flock which they ought to haue Rich men would supplie the lacke of the poore Widowes would continue in supplications and praiers night and daie The poore would patientlie endure pouertie sithe it hath pleased the Lord to allot the same vnto them He which hath a wife would so deale as if he had none and he that is vnmaried care onelie for those thinges which may please the Lorde To be shorte There is no man but would doo his dutie did he alwaies remember the daie of the laste iudgement at which time God will aske an accompt of vs of our whole life and of euerie deede which we haue doone and so appoint either punishment or reward according to euerie mans desert In the time of a great plague when death is before mens eies we see how all men be they not dissembling Christians are carefull to reforme and amende their manners VVhat then Ought
by the fall of houses or other chances haue beene bruzed into peeces Therefore albe God would the repentance rather then the death of a sinner as vndoubtedlie he would yet is it a dangerous thing in respect of vncertaine chances to deferre the amendment of our life in hope of Gods mercie For thou art in time to repent while thou art yet aliue while thou art strong while thou art in health But thus it is The yong man giueth himselfe to pleasure to bellie cheere to wine to riot and promiseth himselfe manie yeeres and a long life and therefore neuer thinketh of reforming his manners but deferres that matter vntill he comes vnto age yet is he not sure whether he shall liue to be an old man For who among manie thousands attaineth to old age Now being an old man what dooth he then To morowe it shalbe doone saith he and still to morowe it shalbe doone so willinglie he deceaueth vainelie dooth flatter himselfe because no man as I haue saide can promise that he shall liue till to morowe naie there is no man sure that he shall liue till night In the meane season Death suddenlie oppresseth him that deferreth and prolōgeth the reformatiō of his life as euerie daie almost we haue examples giuē yet doo not other mens harmes make vs to beware so mightelie dooth Satan drawe on and feede vs with a vaine hope of Gods mercie and of a long life And although it neither ought nor in deede anie waie can be denied that the true penitent sinners at all times do finde fauor at Gods hand and that a man neuer no not at the point of death should despaire yet who is so foolish that maie haue that which is voide of all danger and will chuse that which is ioined with great hazard euen of the soule Therefore to be out of all doubt let vs while time is thinke of amending our liues and not deferre the same from daie to daie especiallie because we are not sure to liue till to morowe Nowe concerning the mercie of God let vs remember continuallie what Cyprian in a certaine place dooth say on this wise As much as God is good and mercifull in that he is a Father so much is he to be feared in that he is a Iudge so will it come to passe that the feare of Gods vengeance will reclaime vs from sinne and the vaine hope of his mercie in too much securitie shall not deceaue and corrupt vs. In this vaine hope of Gods mercie how miserabley doo those Popish Priestes deceaue themselues who all their life time keepe concubines and vnder the pretence of a single life plaie the whore-masters are neuer punished nor yet thinke of changing their wicked manners nor of putting their concubines quite awaie from them Yea notwithstanding they know well their owne filthines and wicked life yet blush they not daie by daie almoste to doo the diuine seruice to come vnto the mysticall and diuine table vnworthelie to eate the Lords breade and to drinke the holie cup vnworthelie Oh how horrible yea how dangerous is it to liue in such state of life wherein if death suddenlie should strike thee thou wert vtterlie cast awaie In vaine therefore doo they flatter themselues with hope of Gods mercie which keep concubines in such sorte and with hardened hartes persist in wickednes neuer minding either to put awaie and forsake their harlots or to change their wicked liues by hartie repentance and to aske forgiuenes of their lewde behauiour at Gods hand with teares and sighing But some will saie they aske God mercie oftentimes and oftentimes they beseech his goodnes to forgiue them For after their euening praier saie they not euerie daie welnigh Conuert vs O Lord and turne awaie thy displeasure against vs. Yea and in the ende of their Mattins too doo they not saie Lord haue mercie vpon vs. And at other times that God would haue mercie on them spare and forgiue them they praie doo they not I heare you But with what earnestnes of minde with what heate and zeale of spirite they doo so I will not dispute Be it they praie vnto God zelouslie earnestlie and with a moste hartie affection what then what good do their praiers vnlesse they put awaie their concubines with intent neuer to take them againe and vnlesse they perseuere in a purpose and minde to liue chastlie euer afterward in a studie of amending their life and finallie in continuall sorow for their wickednesse committed Now because they doo not this as their deedes plainelie show who doubteth but either they thinke those things written concerning the daie of iudgement to be but a fable or that they flatter themselues too too much with a vaine and false hope of pardon at Gods hande O horrible face of the Popish Church They which aswell by example as by praier should rule gouerne and teach others euē they so behaue themselues that others in them be maruelouslie offēded Whē the Laie people come vnto the Lords table with what reuerēce as it is meet they should with what feare trembling with what zeale do they approche what preparation doo they make before they confesse their sins desire absolution what care do they take that no scruple remaine in their conscience minde how certainlie firmelie doo they purpose to amende their manners and to reforme their life Nowe what doo the Popish Priestes Forsooth as one of their owne crewe reporteth they from the wicked embracement of an whore hasten vnto the altar and that commonlie vnpunished without blushing They are touched neither with a care of amending their liues nor of putting awaie their harlots neither conceaue they anie sorrow at the remembrance of sinne To be briefe in name onelie and word they be Christians but in deede and truth they appeare plaine Ethnickes VVhat then some may demaunde is there no hope of saluation of such Surelie to speake my conscience they who are such as I haue described can haue no hope of mercie before God forsomuch as the Auctor of the Epistle vnto the Hebrues dooth affirme that VVhoremongers and Adulterers God will iudge and Paule saith They which doo such things shall not inherit the kingdome of God VVherefore if the Papists beleeue it to be true as it is which the Apostle hath saide what hope can they haue to be saued abiding in such filthines of life especiallie seeing they neither vnfainedlie repent nor will put away their concubines But if they doo not beleeue it to be true then falselie doo they vsurpe the name of Christians and are not to be numbred among the godlie but should be to vs as our Sauiour dooth saie As Heathen men and Publicans How then doo Bishops tollerate such vngodlie fellowes in their Churches Yea why allow they such to preache vnto the people yea why for mony do they permit them to haue harlots The matter is manifest so that it cānot
he saith dronken with sweete fortune is such a person Therefore it is euident that wealth and prosperitie is a cause that men haue no care of amending their manners Cap. 6. ⧠A fift cause why man will not repent A Fift cause of deferring the amending of our manner◠from day vnto daie is hope to liue long For although none no not the yong man is assured as he in Cicero saith that he shall liue vntill night yet there is none so old but he thinketh he may liue one yeere mo The Poet bringeth out an old man exclaiming on this wise Can ye wish me beeing an old man 65. yeeres of age in mine old daies to become a married man and to take an old doting woman to wife But now in these daies men well nigh eightie yeeres of age doo marrie yong girles scarse fifteene yeeres old So that they are of opinion that they may liue as long as lustie yong men as it plainlie appeareth Some perhaps will thinke it follie and madnes for old men to become wooers neither will we reason for or against them this onelie I note that such as at that age take virgins to wiues notwithstanding they are old dote yet are they lead with a vaine hope of vndoubted long life So that this hope is the cause why no man well nigh will earnestlie thinke either of amendment or of an accompt to be giuen vnto the hiest iudge of his life spent Euerie man deferreth and as much as in him lieth puts off so profitable and necessarie a matter I am afraide the verie Heathen hereafter in the last iudgement will laie in our dish this extreame negligence in that either at no time or not earnestlie enough we thinke of reforming our manners and amending our life VVhereas many Heathen vsed continually before they gaue them-selues to sleepe at night to waigh with them-selues according to Pythagoras precept what thing they had done either well or ill VVhich thing Virgil speaking of a good and wise man expressed on this wise He dooth not turne his eies to take the sweete and wished sleepe Till what he did the daie before he waies with motions deepe Of minde what did I pretermit what did I in due time Thinkes he what not vnseemelie this vnwiselie that same crime VVhie haue I done what ouer slipt in fonde opinion Haue I stoode or helpt the poore and wisht my deede vndone Or would I ought which I should not whie wretch did I delight In gaine more then in godlines by worde or eke by sight Haue I offended anie man vvhy to my nature vaine Doo I obeie and reasons lore vvhy doo I so disdaine Thus pondring all things in his minde from morning vntill night VVhich he hath saide or done forthwith he taketh much delight Of doing well and praiseth all vvhich vnto vertue tend But vvhat he vainlie saide or did doth much his minde offend Seneca likewise speaketh somewhat concerning this custome which I can not chuse but mention He therefore in a certaine place speaking of calling the minde euerie day vnto an accompt saith as followeth It was Sextius woont euerie night when he went vnto bed to aske his mind VVhat vice of thine hast thou reformed vvhat tentation hast thou resisted wherin art thou the better And straightway VVhat goodlier thing thē after this forme to examine the whole daie Oh hovv quiet hovv sound and how free is the sleepe vvhich followeth after the examination of mans time spent when the minde is either commended for dooing well or warned to beware of wickednes and man wilbe his owne watchman and like a seuere Censor bring his owne life into question This power doo I vse and debate the matter with my selfe from daie to daie VVhen the cādle is out I fast the whole daie and measure all my deedes and sayings I neither doo hide anie thing fro my selfe nor ouer-passe anie thing in silence VVhy should I feare anie of my faults sith I may saie looke you doo so no more for this time I forgiue thee At such a disputation you were too fierce doo not hencefoorth encounter with the vnskilfull You looke of such a man too boldlie and therebie you did not amend him but offend him Looke hereafter not onlie that what you speake be true but also that whome you doo rebuke will patientlie heare the trueth when it is tolde him This and much mo thinges to this purpose speaketh Seneca which would to God we would fixe in our mindes and followe yea and acquaint our children with this godlie custome For did we so doubtles either I am much deceaued or we should studie to liue more aunswerable to our Christian profession than we doo But what doo we knowe we feast merrelie together we furnishe our boordes with most daintie dishes yea we spend not the daie onlie in quaffing but the whole night also in riotousnes and what horrible vices of all sortes tend vpon that kinde of life we all knowe and before willinglie we giue ouer drinke ouercommeth vs and so we goe drunke to bed what saie I we go naie manie times because we can neither stand stedelie nor go but totteringlie we are lead and manie times plucked from the boord and laide in bed where we lie buried as in a graue for I can not otherwise better expres the same ouerwhelmed with wine and sleepe and this is a dailie custome Scarce once in a yeere doo we enter into an accoumpt with our selues of our life mispent and aske mercie for our offences sildome it is that we purpose to come againe into Gods fauor And when we doo so litle too we minde to continue in those thinges which we haue set downe so farre be we from examining our consciences before we go to rest and from considering how we ought to liue or with sobs teares and striking our breasts prostrate vpon the ground from asking forgiuenes of the Lord from vowing a new life and from endeuoring to abide and persist in that minde and purpose to liue well Yet for all this we are not afraide in such a cursed state of life to sleepe and to snort too in securitie wherein if sudden death should strike vs as no man is sure that he shall rise in the morning when he goeth vnto bed we are vtterlie damned and cast awaie But litle doo we thinke of these things so greatlie doo we flatter our selues through a vaine hope of longer life Now for so much as commonlie we see many are deceaued through such hope how childish be we naie how mad rather which thinke our selues by a speciall priuiledge exempted from the number of such Cap. 7. ¶ A sixt cause which alienateth mens mindes from repentance THere is an other cause whie manie vnder the dominion of the Pope especiallie such as are welthie rich doo put off their amendement from daie to daie And that is not onlie the trust of remission of their sinnes which they receaue by
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
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
with our hand much more see with our eies For that I may begin with the most vsual vice what euils doo not follow dronkennes and gluttonie For as he in the Storie of the world doth saie Hence commeth palenes of the face hanging cheekes sore eies palsie in the handes ouglie dreames and vnquiet sleepe in the night Hence proceede stincking breathes hed-aches weake memories dul wits Hence are ingendered grieuous diseases as ache of the iointes goutes the falling euil as both Phisitions doo affirme and dailie examples testifie Now touching whoredome how in this our age doo we behold the same to be punished with the French-pocks as also other immoderate venerie with the palsie with the blearednes of the eies with the quiuering of the sinewes As for luxuriousnes doth it not bring manie a man vnto neede and beggerie Adulterie is it not sometime punished and they which commit the same alwaies after infamous Besides the angrie man doth he not oftentimes get hurt and the proude man hatred What shall I saie of Enuie is it not a punishment to him which is giuen there-vnto doth it not eate vp and consume the enuious As rightlie did one saie The Sicilian Tyrans did neuer finde A greater plage then enuy to the mind So did another Th'enuious man doth pine away in paine To see another florish wel and gaine Now to speake of couetousnes is it not euermore tormented as with desire of getting so with feare of forgoing For that which a couetous man hath wil not content him and that which he hath maketh him to feare least he loase the same Thus you maie see how that vice and wickednes are often punished yea in this world Now if these thinges doo nothing moue vs yet should the euerlasting tormentes of hell threatened to the wicked in the holie scripture stirre vp euerie man with all earnestnes of minde to amend his naughtie life without delaie if we beleeue those thinges to be true and not a fable which the holie scripture teacheth both of the eternall life of the godlie and of the punishment of the wicked Cap. 18. ¶ What meanes a godlie man maie vse by the example of the Author to stirre vp him selfe vnto a godlie life HEre I wil brieflie declare if happily it may giue occasion to others in like sort to amēd their life what it is wher by I am greatlie incensed and set on fire to followe vertue and godlines For thus many times I doo reason with my selfe What Riuius what if at this verie instant of time thou shouldest leaue this world in what state shouldest thou be Art thou wel prepared to die For albe thou reposest thy confidence as it is thy part to doo so in the infinite mercie and goodnes of God haue you not neede for all that to stand infeare of his iustice How manie thousandes of Christians how manie young men old men of middle age women wiues vnwedded finallie of all degrees of all ages and of all kindes whose sinnes are neither for number so manie nor so hainous as thine and yet are damned to euerlasting tormentes O horrible iudgement of God yet a righteous iudgement How manie Iewes are in hel how manie Idolaters are punished with perpetuall paines The which had escaped those paines had they bene conuerted vnto the faith of Christ as we are through the goodnes of God seeing they liued farre more vprightlie in the world then we haue done O cursed ingratitude of ours O the hardnes of our harts I saie what if it were saide vnto thee as it was saide vnto Ezechias Put thine house in an order for thou shalt die and not liue what wouldest thou doo then I thinke thou wouldest craue longer life that thou mightest bewaile thy sinnes repent and aske God mercie VVhie then dost thou not that daie by daie all thy life long which thou vvouldest doo at such a point By these cogitations as I saie I am woont maruelouslie to be inflamed to liue well to flie sinne and to requite mercie at Gods hand Let others then as like this woont place the same before their eies Cap. 19. ⧠How men should addresse them-selues to liue well THere is none almost but thinketh enimies should be forgiuē before death comes let him now then forgiue none but desireth Gods fauour let him now then seeke the same none but would thinke to amend his life let him now then amend Finallie doo that while thou liuest and art well doo that through trust in God which thou wouldest wish to doo at the point of death That is particularlie to expresse the same repent continuallie feare the Lord vnfainedlie loue him heartelie trust in him alone in aduersitie call vpon him in prosperitie thanke him alwaie see thou praise extoll acknowledge his goodnes sing Psalmes to him let him alone be euermore in thy praiers in thy cogitations and in thy desires Commit thy selfe to his goodnes and submit thy wil to his Follow his example in doing wel to all men and endeuor to be like him in louing thine enimies Furthermore be thou in troubles patient in peace modest in thy office diligent in thy liuing and apparel temperate Be thou toward thy neighbour righteous toward the poore liberall in thy dealing with others milde and courteous Put vp iniuries pursue peace loue chastitie shamefastnes sobrietie and in all thinges shew thy selfe vp-right and vncorrupt And forasmuch as these thinges cannot be attained by the onlie power of nature flie thou vnto the Lord for helpe and assistance acknowledging thy weaknes the infirmitie of man praie God both humblie and continuallie to impart vpon thee his holie spirit the which Christ hath promised that the Father wil giue to them that desire him If therefore thou craue that the same spirit maie be giuen thee of God and shed vpon thee aboundantlie to vse the wordes of S. Paule through Iesus Christ thou shalt finde that what thinges of thy selfe thou couldest not doo through him thou shalt bring to passe Onlie be not thou thine owne foe neither doo thou voluntarilie loase the bridle to thine affections and with all endeuor looke that thou feede not thy wanton humor For the holie Ghost doth not assist cowards sluggardes and such as idlelie sit with their armes folded together but those which worke and labour earnestlie to tame their natural wickednes yea he deemeth such worthie his aide which continuallie doo striue with the wicked affections of the minde Let vs not then doo as that countrie-man did as the tale is who his cart sticking fast in the myte cried vnto God for helpe but stoode idlelie him-selfe and would not helpe at all Aboue all be thou terrified from sinning and stirred vnto a godlie life through the presence both of God who euerie and no waie can be auoided and of his holie Angel thy keeper and guider yea and the beholder and witnes of all thy doinges Now if thou wouldest for no good that anie man should come in when thou
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.