one sinner that conuerteth more then for ninetie and nine iust men Yea let this aboue all the rest pricke thee vp vnto repentance considering both how greatlie the verie Angels desire thy conuersion and how much they reioice when thou dost amend But that in the Psalmes likes thee passing well where it is saide Thou O Lord art a pittifull God and mercifull slowe to anger and great in kindnes Seeing you saie so hearken vvhat in the same booke of Psalmes is vvritten Thou hatest all them which worke iniquity Againe The face of the Lord is against them that doo euill Some vvill yet saie it is in the Gospel after Iohn that He which beleeueth in the Sonne hath euerlasting life But vvhat saith the same Iohn in an other place He that commiteth sinne is of the Diuel And He that saith I knowe God and keepeth not his commaundementes is a liar and the truth is not in him Iohn Baptist witnesseth of Christ saying Behold the Lambe of God which taketh awaie the sinnes of the world But what saith he beside Repent And Bring foorth fruites worthy amendment of life You vrge further that of Peter in the Actes saying VVe beleeue through the grace of the Lord Iesus to be saued But marke you not what in the same booke is written Amend your liues therefore and turne that your sinnes maie be put awaie Doth not Christ in the Gospel after Iohn saie God so loued the world that he hath giuen his onlie begotten Sonne that whosoeuer beleeueth in him should not perish but haue euerlasting life But doth he not saie in Matthewe also Not euerie one that saith vnto me Lord Lord shall enter into the kingdome of heauen but he that doth my Fathers wil which is in heauen You beleeue I am sure that which Paule saith That Christ Iesus came into the world to saue sinners beleeue also that neither enchaunters nor whooremongers nor murtherers nor idolaters nor theeues nor couetous nor proude persons nor dronkards nor railers nor the factious nor enuious nor euil-willers shall inherite the kingdome of God For if you beleeue that Paule or the holie spirite rather by the mouth of Paule doth speake the truth you see plainlie that you can haue no hope of mercie at Gods hand or assurance to be saued liuing awicked filthie life For as faith through the Gospel acknowledgeth God to be mercifull to the penitent so doth it know that he is angrie and displeased with such as obstinatelie proceede in sinne There is no cause then why through hope and confidence of pardon at Gods hand thou shouldest prolong thy conuersion and flatter thy selfe Repent come into the waie againe and then doubt thou no whit but thou maist make thy selfe a large promise of Gods fauour and kindnes And as no man can trulie repent but he which hopeth to be forgiuen as it is well saide by Ambrose so none maie hope to beforgiuen which doth not vnfeinedlie repent This one thing I will ad now out of Iesus the sonne of Sirach before I proceede vnto the rest Saie not saith he I haue sinned and what euil hath come vnto me For the Almightie is a patient rewarder but he wil not leaue thee vnpunished Because thy sinne is forgiuen be not without feare to heape sinne vpon sinne And saie not the mercie of God is great he wil forgiue my manifold sinnes For mercie and wrath come from him and his indignation commeth downe vpon sinners Make no tarying to turne vnto the Lord and put not off from daie to daie For suddenlie shall the wrath of the Lord breake foorth and in thy securitie thou shalt be destroied and thou shalt perish in the time of vengeance Hetherto Ecclesiasticus Cap. 12. ¶ A remedie against the custome of sinning which is the third cause of deferring repentance as aboue in the fourth Chapter hath bene showed BVt custome of sinning doth hinder thee that thou canst not amend returne from sinne vnto godlines For commonlie it falleth out that looke what a man hath bene vsed vnto from his youth he pursueth in his age Because as Cyprian saith that is not quicklie and speedelie laide off which is growen to ripenes through long vse For when will he learne to be a good husband which hath spent his time in riottousnes and daintie fare And he which glittereth in braue apparel gloriouslie set out with gold and purple will hardlie attire him-selfe after the facion of the simple sort It cannot be but that with forceable intisementes as the manner is wine must inuite pride puffe vp anger set on fite couetousnes vnquiet cruelty prick forward ambitiō delight lust bring downe head-long and so foorth So that it maie seeme verie hard by anie meanes to alter custome which in a manner is become another nature Notwithstanding if you loue your owne wel-fare you must endeuor yet But you wil aske how you maie so do Euen if you cast off that by litle and litle through good custome which you haue got through euil custome and if you labour to plucke vp that by good custome which euil custome hath ingraffed And nothing is so hard as Seneca doth saie which the minde of man cannot ouercome VVhat-soeuer the mind went about it hath brought to passe VVherefore to breake this almost inuincible strength of custome you must addresse your minde chieflie there-vnto and not striue and labour onlie by force to ouercome the same And yet you must striue withall if you would weaken and plucke vp and roote out a thing which is fastened and sticketh to the rootes VVherefore set there-vpon couragiouslie at the least wise begin vpon good hope endeuor with a sure trust in God doubt thou not but thou shalt blessedlie go forward For before thou begin thine olde custome perhaps wil seeme vnuincible but when you come vnto the triall straight-waie that which you thought would hardlie be done will seeme nothing so or at least not so difficult So often-times that which at the first we thinke heauie when we once go about the same proueth light Brieflie what the most excellent Poet speaketh of Mnestheus companions to this effect Their good successe doth make them bold and stoute They able are Because they seeme to be Nothing their courages can dare Thinke without peraduenture will fitlie be applied to thee Onlie as I haue saide go about the same with a courage hope wel and euerie daie thy care and minde to liue godlie wil like thee more and more and the loue of vertue than which as one trulie saith nothing is more beutiful nothing more faire more louelie nothing is wil maruelouslie inflame and rauish thy mind And in the ende thou wilt vse much ioiful gratulations to thy selfe for addressing to reforme thy manners Such a pleasure and euerie daie more profite then others shall you reape thereby So that you wil confesse that to be true which our Lord and sauiour Christ said vnto his Disciples in these
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
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
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
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
be denied so foule and abhominable that it neither ought nor maie be excused And although they denie that they are altogether vngodlie because they haue the name of God in honour yet manifest is it that they are not godly because they followe those things which are cleane contrarie to godlines as Hilarie speketh of such like And they are namlie those who being not grieued at this filthines and wicked life of their shauelings show plainely that they abhorre the honest vndefiled bed as the Apostle saith that is the honest and lawfull mariage of the ministers of the holie Church Oh horrible case to heare oh wretched miserable state of Christian people Come Lord Iesu come and helpe thy Church which now a long space hath had those pastors vnder the popish tyrannie which are vtterlie in a manner destitute of all Christian faith They beleeue will some saie to haue saluation through Christ. Go to for we will not striue much about that point let vs thinke it be so What Beleeue they that which the Apostle saith VVhoremongers shall not inherite the kingdome of God They beleeue so I thinke neither maie we suspect the cōtrarie Now forsomuch as they are of that nomber for that must needes be grāted which no mā may denie which Paule or the holy spirit rather by Paule saith shall not inherit the kingdome of heauen howe can they promise themselues saluation through Christ then beleeue they both that they shalbe saued and that whoremongers as they are themselues shalbe condemned Oh immortal god what blokishnes is this what blindnes of hart what darknes of minde See they not what contrarieties they speake For if they haue an assured trust that they shalbe saued for that is it which we call beleefe thē that is false which Paule vnto the Ephesians dooth write but if it be sin as it is to saie so they can haue no faith or trust that God the Father is mercifull to them and pleased through Christ. Then what is their beliefe what makes them to promise to themselues saluation what faith haue they VVhat force our conclusion hath euen a blinde man maie see as the common saying is For the Apostle dooth propose and affirme that No whoremonger shall inherite the kingdome of God The whole world maketh the Minor and saith with one consent Popish Priestes are such Hereof doo the right Christians conclude that no Popish Priestes with their concubines shall inherit the Kingdome of God All men though they haue but meane skil in Logique see that this conclusion followeth of the former propositions which are manifestlie true and granted euen of our aduersaries For this argument is made in right moode and figure Popish Priestes therefore with their harlots haue none hope to be saued neither doo they beleeue as they falselie reporte albeit they feine certaine vaine dreames to themselues concerning faith But some will saie It maie be that they who to daie are wicked to morowe or when God thinkes good may repent and acknowledging their faults liue the time which they haue to spend in the feare of God and therefore we should not so quicklie despaire of anie mans saluation I know it well but it appeareth how these felowes are onte to returne vnto godlines and how vnfeindlie they repent For what one of manie thousands haue you seene heretofore which comming vnto himselfe hath either cast off his whore or determined neuer to haue companie with her hereafter I speake that which is well knowen and what we at this daie doo not onelie see with our eies but also euen well nigh feele with our handes if so I maie saie Not one of a thousand scarse can you finde which from his harte at anie time purposeth to amende or to put awaie his concubine But to let these things go how abhominable in the mene while be it spokē in the feare of God deformed is the face of the popish Church wherein the pastors and rulers of the christian flock doo openlie to the great offence of the Church commit wickednes wherein whoremaisters adhorte vnto chastitie impenitent persons vnto repentaunce they who are defiled with all impuritie vnto holines And these things are doone not in villages onelie but in townes also and citties nor in a fewe regions onelie but in euery land beside and in all places where the Pope hath dominion yea the verie Bishops themselues loking on winking therat what saie I winking thereat permitting and approuing the same who because they do not seuerelie punish this wickednes as by their office they are bound but as I saide before for monie permit them yeerelie to haue harlots by these their pardons dispenatiōs beside that it is a speciall prouocation vnto sin as one doth saie they emboldē thē the more in wickednes prick forward giue such the head whom they should bridle yea they bring it so to passe that liuing in open wickednes they thinke they sinne not so for their owne cōmoditie they giue them occasion obstinatelie to persist in sinne of which as of all their office they shall one daie render an accompt What I praie you may some demaund should Bishops do in this case I will tell you They must as the Apostle teacheth not winke at such wickedues much lesse allowe and maintaine the libertie of whoredome but first admonish improoue rebuke afterward if these doo no good remoue them from their charge and gouernement of the congregatiō where they are placed thē banish them from the temples and sacraments afterward being condemned to the pit of hel to excommunicate thē frō the companie of the godlie finallie as Paule saith deliuer them vnto Satā for the destructiō of the flesh that the spirit may be saued in the daie of the Lord Iesus These thinges they should doo if their minde were to execute their office vprightlie and to be allowed before God the iudge who will aske an account of them for all their doings Cheefelie and aboue all things they should showe themselues an ensample of good workes as Paule admonisheth Titus and be to them that beleeue an ensample in woord in conuersation in loue in spirit in faith and in purenesse as he warneth Timothie But at this daie the Bishops for the moste parte showe themselues to be such as they suffer the Clergie to be whereby it falleth out that what by the licence and what through the example of Bishops that they sinne more wilfullie and boldly For as one saith That is thought to be well doone which is doone by example But forsomuch as Priestes hauing so manie occasions to repent and to forsake their wickednes for they both visit such as are extreamelie sicke and heare confessions of sinne and comforte the troubled conscience and absolue from wickednes and reach foorth the bodie of the Lord and minister extreame vnction and are present oftentimes when men giue vp the ghoste beside they sing Dirges
which Publius saide Fortune makes him extreamelie foolish whom she fauoureth then it appeareth euidentlie how prosperitie dooth not onelie make men secure but is the mother of all wickednes For hence it is that we perceaue not the wrath of God against sinne which we ought continuallie to feare hence dooth drousines so occupie our mindes that we neither dread the vengeance of God nor think that we shall either die or appere before the iudgement seate of Christ. Our Sauior in the Gospell after Luke dooth by an elegant similitude paint foorth as it were this securitie of welthie men where that rich man whose ground had brought foorth fruits plenteouslie neuer thought of amending his life nor of repentaunce nor yet of helping the poore but fixing his cogitations vpon building greater barnes and of gathering his fruites into them thought thus with himselfe I will gather all my fruites and heape my goods together and I will saie to my soule Soule thou hast much goods laide vp for manie yeeres liue at ease eate drinke and take thy pastime But in this securitie and opinion of continuall felicitie which the churle conceaued in his minde what saith God at the lenghth Euen thus he saith O foole this night will they fetch awaie thy soule from thee Thus you plainlie see how the riche man while he dreameth of a secure and quiet life of dyning and supping and faring deliciouslie liuing delicatelie while he thinketh all was well Sudden destruction came vpon him as Paule dooth saie Therefore the holie Scripture biddeth vs to VVatch continuallie and euermore to be readie against the comming of the Lord. A goodlie admonition did we set therebie But as it fell out in the time of Noe VVhen as they did eate drinke marrie and were married so vpon the sudden were taken all awaie by the flood And as they all suddenlie were destroied with fire from heauen when Lot was departed from among the Sodomits so euerie mans last daie of life commeth vpon him vnawares when he looketh not therefore When S. Iames would driue awaie this securitie from rich and fortunate men what saith he Go to now yee rich men saith he weepe and houle for your miseries that shall come vpon you Your riches are corrupt and your garments are moth-eaten Your golde and siluer is cankred Yee haue liued in pleasure on the earth and in wantonnes Yee haue nourished your harts as in a daie of slaughter Here call into thy minde that rich man in the Gospell who after his delight in wearing purple and fine linen and in faring well and delicatelie euerie daie being dead is now in hell tormented For wealth pleasure and ouermuch prosperitie would not suffer him to thinke of amending his life Hetherto maketh that of our Sauiour in Matthewe A rich man shall hardlie enter into the kingdome of heauen and It is easier for a camell to goe through the eye of a needle then for a rich man to enter into the kingdome of God Our Sauiour as Marke recordeth expounding the same dooth saie Children how hard is it for them that trust in riches to enter into the kingdome of God! It maketh also to this purpose that Christ calleth riches and pleasure of this life thornes which cheake the seede of the worde and make it vnfrutefull This then is the cause why God sometime sendeth aduersitie and as he saith chasteneth whom he loueth namelie that they maie shake off securitie and both be stirred vp to feare and call vpon God whom oftentimes in prosperitie they forget be also compelled to confesse their sinne to repent and to thirste after heauenlie thinges despising earthlie For in them which haue the world at will there dooth raigne a maruelous securitie which is nombred among the deadlie offences and their mindes be inuaded with sloth and carelesnes and with a certaine nummednes and sencelesnes whereby they neglect heauenly things finallie idlenes faintnes rechlesnes vnwildenes sleepines and if you will haue it so for by all these names I see I cannot sufficientlie expresse what I thinke drowsines taketh them in such sorte that they haue no minde to doo well nor to liue honestlie Such is the greatnes of this vice The Scripture also showeth that prosperitie maketh men not onelie secure but blinde also and vngodlie manie-times which made Moses to saie VVhen he waxed fat he spurned with his heele thou art fat thou art grose thou art laden with fatnes therefore he forsooke God that made him and regarded not the strong God of his saluation They prouoked him with straunge gods and so foorth This made Dauid hauing ouercome his enimies on all sides when he was quiet and thought all things well not onlie to fall into adulterie but also to defile himselfe with the murder of an innocent man And he who in the persecution of Saule behaued himselfe well in prosperitie prooued wicked So greatlie hath he to looke that he fall not which thinketh he dooth stande Yea after he had committed those sinnes how secure was he for a long space For though there hung no daunger ouer his head forsomuch as God is mercifull he went as well as the best vnto the tabernacle he kept the Sabaoth and other holie daies he was at sacrifices making and offered giftes to be breefe his minde was without care But when God by the Prophet Nathan denounced vengeance and punishment and stroke him with feare and terror then at the length comming againe vnto himselfe he considereth what he had committed and waieth the greeuousnes of the sinne and therfore conceaueth much sorowe through the remembraunce thereof and plainelie confesseth his offence and humblie craueth pardon of God and desireth to be washed from his sinne to be clensed from his wickednes to haue the filth of his vncleanes wiped awaie yea he neither refuseth reuengement which God had threatened nor praieth to escape the punishment which he had deserued Would to God the like securitie were not in vs who for the moste parte liue so without care as if all were well we neither confesse our sinnes nor yet feare the sharpe iudgement and heauie hande of God against wickednes So farre be we from weeping so aboundantlie as we haue greeuouslie transgressed as that holie Martyr of Christ Cyprian dooth saie But to returne vnto our matter and to conclude in fewe words No man can be saued but they whose sinnes be forgiuen And no mans sinnes be forgiuen except he aske forgiuenesse No man dooth aske forgiuenes but he who desireth to come into Gods fauor againe And no man desireth that from his hart vnlesse he be touched with a sense and feeling of his wickednes And no man is sorie for his wickednesse but he that confesseth them and perceaueth the wrath of God against sinne But this dooth not a secure man for he is touched with no care of his saluation Hee to whom all things fall out prosperouslie is as
words Ay yoke is easie and my burden light Hetherto belongeth that which Hierome in a certaine place doth write Too much custome of sinning saith he maketh tie waie to vertue seeme hard and vncâ—mfortable to vs but alter this custome once and you shall finde the waie to rightiousnes to be a goodly and pleasant waie So saith he no lesse trulie then elegantlie And if Stilpho the Philosopher which thing Cicero doth testifie Being naturallie enclined vnto wine and women did by learning so bridle and subdue his nature that no man sawe him drinke at anie time nor yet beheld anie appearance of wicked lust in him Why maist thou not through Gods assistance tame by litle litle and as I maie saie cast of a wicked custome yea though it be much ingraffed and verie old An Ethnike subdued his nature shall not a Christian ouer-come custome especiallie if earnestlie he bend him selle there-vnto if continuallie he looke to himselfe if after a sort he offer violence to him-selfe and yeeld not to weaknes if in consideration of mans imbecillitie he call for Gods assistance by earnest and ardent praier if by almes and liberalitie vpon the poore he seeke after the fauour of God finallie if he make petition that the holie Spirite which maie raise vp newe motions in his heart and pricke forward his studie and endeuors to liue wel maie be giuen him But proceede we to the rest Cap. 13. ⧠A remedie against the fourth cause of prolonging repentance spoken of before in the fift Chapter THey whom riches prosperitie doo make secure for this was the fourth cause of prolonging repentance should often call into minde that horrible voice of our Sauiour extant in the gospel after Luke VVo be vnto you that are rich for you haue receiued your consolation VVo be to you that are full for you shall hunger VVo be to you that nowe laugh for you shall waile and weepe Neither let them forget what God saide vnto the rich man in the Gospel O foole this night wil they fetch awaie thy soule from thee Let other examples be remembred also of such whome before we cited as were either drowned suddenlie by the flood or consumed suddenlie by fire in Sodom So would both those rich men whome the seruant of God Iames biddeth to VVeepe and houle for the miseries that shall come vpon them and that fine glutton also who being buried was tormented with the flames of hel fire Let vs then from our hearts cast of securitie let vs not forget God in prosperitie let vs feare the wrath of that Iudge before whose iudgement seate we are all to stand to pleade our owne cause our owne conscience accusing and bearing witnes either with vs for wel-doing or against vs for our wickednes It falleth out for the most part that prosperitie puffeth vp the minde that rich men are proud that wealth makes men head-strong We should therfore continuallie vse wel our good fortune and prosperitie we should looke againe and againe least this temporarie happines bring vs vnto eternal miserie and destruction VVhat is then to be done That Paule writing vnto the CorinthiaÌ„s sheweth in few words Hereafter saith he let both they which haue wiues be as though they had none And they that weepe as though they wept not And they that reioice as though they reioiced not And they that buie as though they possessed not And they that vse this world as though they vsed it not For the facion of this world goeth awaie In which wordes the Apostle sheweth that we must haue either no care at all or that our least care should be either of wiues or of prosperitie or aduersitie or finallie of riches and wealth of this world but that our chiefest yea and onlie care is to be cast vpon heauen and heauenlie thinges Not without cause did Paule commaund Timothie to Charge them that are rich in this world that they be not high minded and that they trust not in vncertaine riches but in the liuing God And Dauid in the Psalmes doth saie If riches encrease set not your heart thereon Riches are not simplie condemned the which godlie men haue possessed but the trust in riches and the pride and hautines which ariseth from riches is condemned For wealth commonlie and prosperitie are woont to make men haue stomackes and hie mindes Hence that in the Comedie Because wealth is encreased their mindes are exalted He therefore which hath gathered riches and enioieth the world at will let him both yeeld thankes to God for the same and take heede that he insult not and waxe high minded yea and also let him againe and againe too euermore bring his fortune into suspicion but aboue all vse he dilligence that through securitie as manie doo he forget not God and that he neuer leese the sense of Gods vengeance against sinne nor haue his minde either occupied with idlenes nor inuaded by negligence Of which vnles he beware it is doubles to be feared least leaning too much vpon present happines he be carried awaie with a false ioie and least flattering him-selfe with hope of long prosperitie the feare of God being quite remoued in the meane while he be oppressed as commonlie the death of death commeth vpon vs when we litle looke for the same Let vs therefore place before the eies of our mind that saying of the Apostle VVhen they saie Peace and safetie saith he then shall come vpon them sudden destruction So then as the same Apostle warneth vs let vs not sleepe but let vs watch and be sober Neuer let vs saie we shall haue peace euill shall not come vpon vs or as they did of whome the Prophet Esaie maketh mention who saide VVe haue made a couenant with death and with hel are we at agreement Though a scourge runne ouer and passe through it shall not come at vs. In the old and also in the newe Testament we maie finde many both testimonies of Gods displeasure against wickednes and examples of punishmentes vpon the vngodlie by the reading whereof euerie man to his profit maie shake off carelenes in prosperitie For it is not our minde in this place to alleadge all least our booke doo growe ouer-big Let it neuer be forgot which Moses mentioneth of mankinde which was drowned by a flood in the beginning of the world of the vtter consuming both of Sodom Gomor by fire of the manifold and extreme calamities of the people of Israel of the often carying them into captiuitie by barbarous nations for their coÌ„tempt of godlines nor finallie which ecclesiasticall histories doo write of the ouer throwe wasting and destruction of Ierusalem For all these thinges are writteÌ„ as Paule writing vnto the Corinthians doth saie To admonish vs vpon whome the endes of the world are come Now what punishment the Lord hath laid vpon particular men for their wickednes it were long as I haue said and needeles to show I wil alledge but one for example sake