it were a vapoure appering for a shorte tyme and after euanishing away let this also moue the whiche was spoken by hym that neuer made lye by our lorde and sauiour Iesus Chryste for he geueth the warninge and vs all to watche forsomuche as we knowe neither the day nor hour Ye and if these wyl not serue let experiēce moue the for thou sittest many tymes by thy frendes lieng sicke without al hope to recouer there helth Thou arte presente with them at theyr deathe Thou hearest theyr greuous grones and payneful panges Thou seest them brought forth on beers laide in their graues and thou thy selfe doest often tymes burye them Agayne thou herest men in euery place lamenting and bewayling their frendes deth Thou redest Epitaphies verses wryten vpon dead mens graues oftentymes thou metest men in morning weede c. which thynges myght put the in mynde as wel of the shortnes of lyfe as also of death whiche at no tyme is farre of If death of strangers doth not moue vs we shuld be moued with the deth of our familyar freendes with oure owne proper daungers that befal to vs all moste daylye with our owne syckens wherwith we be not ones or twyse visited And for so much as we wey not our wekenes in consydering the afflictiō and plagyng of others we shulde remembre it and acknowledge it by reson of our owne aduersitye and syckenes wherewith God plageth vs often times Which thinges yf we consyder we shall perceyue that we haue very litle cause or none at all to flatter our selues with hope of longer lyfe But in this place som man wyll peraduenture saye to vs what maye we not amende and refourme our liuinge sone ynoughe in our old age Than I pray you what shulde we do in the meane tyme but lyue merely and iocundlye good syr I here you wel but tel me I shal desyre of you by your pacyence what man is sure to lyue vntyll that age Thinkest thou to haue occasion whē thou wylte to repente whiche when thou myghtest commodiouslye woldest not take it Nay thou art far deceaued beleue me thou art deceaued For surely god which of his inexplycable goodnes wolde that the sinner shulde lyue rather then dye when he thinketh tyme doth call the vnto repentaunce and standeth at the doore as S. Iohn sheweth in the Reuelacions and knocketh Open the doore therefore and lette hym in Here hym which calleth vppon the and folowe hym whyther he calleth the. Dyspise not the ryches of the free grace and goodnes of God lest thou lay vp for thy selfe against the day of anger the wrath and indignacion of God As Paul saith vnto the Romains Forget not Paul his lesson vnto the Cor. we beseche you brethren receyue not the grace of god in vaine I herd the in an acceptable tyme and am thy fort in the day of saluaciō and helth by which wordes thus much is declared to vs that when the tyme of repentaunce is offered we shulde not lette it escape vs in any maner wyse And that there be not like times and lyke occasions giuen and offered euery day Paul hath also vnto the Galathians a sayeng that we may very fytly apply to this purpose Whyles we haue tyme let vs do good workes This was also very truly sayd of the olde doctour he that hath promised his mercy to the repentaunt hath not ascerteined him of the next morowe folowinge whiche dyssembleth Thou hast nede therefore to take hede least by dayeng and puttyng of the reformacion of thy lyfe for hope of longer lyfe thou willingly tempt the Lorde thy God whiche of his goodnes moueth the vnto repentaunce for this thing we are forbiddē to do by scripture and the expresse commaundmēt of God which is written in Deutero It chanceth oftentymes that throughe brawlyng by some occasions giuen in playeng and drinkinge a man is soddeinelye slaine so that there is no tyme then lefte to repentaunce when otherwyse we haue tyme and space graūted vs by the specyal grace and goodnes of God wherin we may repente and be conuerted vnto health Let vs not therefore abuse this exceding gret benefite of our most bountious and merciful father which loketh for an occasiō as it were to haue mercy and compassion vpon vs Let vs repent and reforme our liuing by tymes least we be sodeinly preuented with the daye of death and seeke for space of repentaunce and finde it not As the churche singeth For verely he that hath promysed mercye to the repentaunt As we sayd once and must eftsones saye assured not the synner of the next morowe folowyng But thou wilte saye that the sinner may repent them sone ynoughe and cry god mercye when he begynneth to sycken I graunt it you but consyder nowe I besech the how many impedimentes and lett es are in that tyme whiche a man can skarsly withstande for to omit the busines about making of his last wyll testament the care for his wife and children the payne grefe of the sickenes and such other which may appere peraduenture but lyght matters how muche thynkest thou that in that tyme Sathan laboureth and what wiles and deceites doth he inuent and imagine to driue a man vnto desperacyon throughe the multytude of his synnes For at no tyme so much as then the deuyl laboureth to set before our eyes and to call to our remēbraunce what euil thing soeuer we haue eyther thought purposed saide or wrought and such offences as are otherwise greuous of thē selfe he maketh to seme a great dele more heynous And to be short he goeth about by all meanes that euer he can to leue vs none hope of forgyuenes and to driue vs to despeire of the mercy of God by reson of the multitude and greatnes of our sinnes There is more ouer the vexation and grefe of conscyence There is presente before our eyes death it self we bethinke vs of the last iudgemente of the iudgement seat of the lorde and of hel fyre who or what man is able to recken vp euery let whiche causeth a man that he neyther thynketh nor yet can thynke of repentaunce in suche anguysshe Therefore dyferre not in any wyse the reformacion of thy lyfe vntyl the last daye yf thou be wyse For it is very perilous and daunger full so to do that I adde not howe that such repentaunce as is constreined by necessite and the feare of hell and dothe not procede of our owne free wyll doth but lytell further and helpe vnto saluacion But this wyll be obiected that before God there is no tyme of repentance late I graunt that in verye deade it is so for God wyll no longer remembre the fautes and offences of a sinner then he shal repente and be sorye in his herte for his iniquyty And the Prophet sayth in an other place that god wyll that the synner rather repente then dye But what if sodaine death so opresse a man vnwares that he can not haue
vncertaine so that in such vncerteÌ„te a man can not promes him selfe that he shall lyue but one moment of an hour a great dele lesse a day or twain Therefore this is an excellent and a very notable saieng of Seneca For as much as thou knowest not when or where thou shalt die therfore loke thou for death in euery place and at al times In this wise I wyl conclud then that the shorter and vncertener mans lyfe is so much the more shuld we repent and refourme our lyuing whyles we haue yet tyme. ¶ The seconde remedy NOwe to say some thynge in the seconde cause we shulde nat in any wyse differre the reformation of our lyfe for that hope truste whiche we haue in the mercy and goodnes of god Christ came to call synners But to repeÌ„t theÌ„ of their former life and not to syn more frely more at lybertie As god is mercyfull so doth he mercifully forgyue But the repeÌ„taunt not the obstinate in sin Christ bare our synnes on his owne body to the crosse as Peter sayth I do not deny but what foloweth that we mortifyenge our fleshe shulde lyue to ryghtuousnes Christe gaue him selfe for vs as Paul remeÌ„breth vnto TituÌ„ I denye not but what dothe immediatly folowe That he myght redeme vs from our synne pourge a chosen people for him selfe to do good workes Christe pourged vs by his bloude shed frome synne As Iohn declareth in his Reuelations I graunt that to but nat that we shuld pollute our selfe agayne with the fylthynes of syn We haue Christ our aduocate with the father But if we repent vs of our former lyfe and so resorte vnto hym for succoure Thou wylt peraduenture saye that I maye well ynoughe here after bewayle my synnefull lyfe To this I answer Howe knowest thou that thou shalt lyue but a moment much lesse canst thou haue â—ope to lyue vntyll thou mayst repeÌ„t and refourme thy lyuyng Consyder with thy selfe what the lorde sayde to the rych man in the gospell that in prosperitie promised hym selfe manye yeres to lyue O foole they shal requyre this nyght thy sowle of the. Thou haste nede to take heade leste the same chaunce also to the. Thou sayest but I hope better But what if this hope begyle you for here I may cry out Oh deceyptfull hope Now if it hap so which thynge god prohibite thou shalt peryshe and wylfully cast thy selfe into euerlastynge destruction This thou wylt not agayne say but that in such vncertenty of lyfe it may well come to passe What follye then is it by dilayenge to putte that thynge on syx and seuen whiche at the first thou myghteste prouyde for without al daunger why doest thou not repent betymes rather then hope thus with such ieoperdy Thou wilt say to me God is mercyfull Truth it is but he is also iuste Then syth that thou trustest so much in his mercye why fearest thou not lykewyse his iustyce The lorde speaketh by his prophet semblably I wil not the death of a synner well but what foloweth that he be conuerted lyue Therfore be conuerted vnto the lord as Ioell exorteth the with all thine herte in fasting sighing and teares be conuerted vnto the lorde thy god For he is bountifull gentyll longe sufferynge and of much mercy As the same Ioell sayth This thynge dyd also Ezechiell declare Where he sayth If the synner shall repent him of his sinnes kepe my commaundementes and execute iustyce and iudgemente he shall lyue and not dye Is it my wyll sayth the lorde god that the synner rather dye then be conuerted and lyue Also Esaye Let the sinner forsake his waies and the iust chaunge his wycked thoughtes and turne vnto the lord and the lorde wyll haue mercy vpon hym let him be conuerted vnto the lorde god of hostes bicause he is great in mercye The Prophet declareth that God is good and mercyfull but to the repentaunt those that acknowledge confesse theyr synnes Therfore fyrste repente retourne agayne vnto helth requyre forgyuenes of thy synnes with bytter teares and weapynge be offended and displeased with thy sinnes euen with al thin harte Forsake thy former pathes be conuerted vnto the lorde god and then thou mayst vndoubtedlye conceyue a sure hope and trust to be saued Then thou hast no cause to despeire of the goodnes of god and of the forgyuenes of thy synnes And in the meane tyme call this to remembraunce which is spoken by our sauiour that there is greater gratulacion and gladnes for one repeÌ„taunt sinner than is for .xcix. iust menne in theyr owne syght Let this also stere the bycause the Aungels be so glad and wyshe so hartely thy saluacyon I haue bene woÌ„derfully moued and delyghted with the sayenge of the Psalmist The lorde is good and mercyfull longe sufferynge and of much mercy Note also what as he sayeth in an other place Those thou hatest Lorde which worke iniquitie and thy countenaunce is fixed on the which do euyll A man wyll peraduenture say to me that Iohn affyrmeth that who so beleueth in the son hath euerlastynge lyfe But the very selfe same IohnÌ„ dothe in an other place playnely pronounce that who so synneth is of the deuyll And againe who so sayth that he knoweth god and kepeth not his coÌ„maundementes is a lyer But thou wylt say that Iohan the baptist testifyed this thyng of Christ that he is the lambe of god which taketh awaye the synnes of the worlde But what is ioyned immediatly there vnto repente you of your former lyfe eftsoones brynge forth such fruytes as the repentaunt shulde But thou wylt yet go further with me and say that Peter As we reade in the actes sayeth We beleue that by the grace and fre goodnes of our Lorde Iesus Chryst we shal be saued That is plaine also but what addeth he therunto repente therefore and be conuerted to the intent that your sin may be taken away and forgyuen you Thou wylte saye agayne to me that God so loued the worlde as we may reede in S. Iohn that he gaue his onely son that whoso euer shulde beleue in hym shulde not perysshe but enioye euerlastinge lyfe But nowe by your pacience here me what Math. saieth Euery man that saieth to me Lorde Lorde shal not enter into the kyngdome of heauen but onely they which do the wyl of my father which is in heuen If thou beleuest S. Paul where he saith that Iesus Christ came into the world to saue sinners beleue hi also where he saieth that sorcerers adulterers whorekepers murderers robbers theaues proude and couetous men druÌ„kerdes sklaunderers sowers of sedicyon enuious folkes and such other shall not inherite the kingdome of god yf thou beleuest hym where he saieth thou no not Paul but the holye ghost rather speaking in Paul beleue him also in the tother And than vndoutedly thou shalte conceiue none hope of the mercy of God in such fylthy and abomynable liuyng nor yet loke for
to be saued by Christ For fayth grounded vpon gods worde confesseth this thing that like as God is merciful to the repentaunt so he is greuously offended with such as continewe obstinatlye in syn By the hope than of the mercye of God thou shuldest not dyffer the refourmacion of thy lyfe and therwith deceiue thy selfe but retourne into the way agayne and then myghtest thou assuredly promise thy selfe very largely of the mercy of God For like as no man doth truely and vnfaynedlye repent except he trusteth to haue remission of his sinnes So verelye as Ambrose sayeth no man can assure hym selfe of forgiuenes except he dothe repent before I procede any further I wyl recite one place out of Iesus Sirach Thou shalte not say saith he I haue offended and what heuy thynge hath chaunced to me for the Lorde is easy and gentyl heape not thou synne vpon sinne setting feare apart Thou shalte not saye his mercye is great he wylbe merciful to me and forgyue me my trespasses for as he is mercifull so is he also angry And his anger wyll cease at no tyme agaynst the wycked Dylaye not therefore to be conuerted vnto the Lorde nor put that thyng of from day to daye For the vengaunce of the lorde commeth suddaynely and in tyme of punysshemente he wyll dedestroy the hyther to Sirach ¶ The thyrde remedy BVt an yl costome that thou hast had in syn letteth the to reforme thy liuing and to repent for it is coÌ„monly seen that men be giuen for the most part to such vices as they haue ben enured with al from their tender yeres and men do not easlye forgette those thynges wherein they haue of longe tyme ben trayned As Ciprian saith when doth he lerne to be moderate in his liuing which is and hath benne longe tyme accustomed to his deinte dishes and his sumptuos suppers or when humbleth he him selfe to base and symple apparell whiche hath gone in his damaskes and veluets al the daies of his lyfe It must nedes be that wine drinking with the swete tast therin as it commonly cometh to passe shall entise a man to it pryde shall puffe hym vp anger settâ— hym on fyre raueinye vnquiet hym cruelty pricke him ambition delight him plesure ouerthrowe hym headlonge and such lyke so that it semeth to be a thing of muche difficultye to ouercome this custome that is in suche wise altered into nature Yet we must attempte it yf we haue any regarde of our soules health Thou doest demaunde of me how shuld I attempt it Surely if that thing which by an yl custome hath preuailed in a man the same thinge be expelled and dryuen away by some honest and vertuous exercise and if that thing which thou graffed thother roote out what thing is so difficile and harde which by mans wyt and reason may not be atcheaued Seneca saieth that the minde neuer attempted the thynge which it brought not to passe A certeyne redynes of the minde therefore is required yf a man wil vainquishe and maister such a custome that is in a maner vnuincible rather then contention and laboure And yet these twaine must not be lackinge yf thou wilte plucke vp by the roote suche a thing as sticketh fast Therefore set vpon the thing with a good hert and hauing thy special trust in god that he wyl ayde the begin it and vndoutedly thou shalte haue good successe It wyl seeme a thing very harde yer thou beginnest and in a manner vnpossyble to be atcheaued but when thou shalte once haue attempted the thing thou shalte perceiue that that thing which thou thoughtest coulde not be brought to passe wtout muche difficulty shal be easly wonne And so by experience we try that thing light and easy whiche at fyrste semed wonderfull harde If thou shalt do thus that which the poet spake by the seruauntes of Mnesteus shal be truly verified of the. Successe nourysheth them They may do ynoughe bicause they haue opinion of theÌ„ selues that they are able Set but boldelye vpon the thing as I haue tolde the trustynge by Gods assystaunce to brynge it to passe and then vndoutedly this meditation and purpose to lyue in the feare of god wyll please the euery day more more Vertue which in beuty far passeth all other thynges wyll rauishe ye. For there is nothing more goodly or amiable To be short thou shalte reioyse very muche that thou hast begun to plucke vp and dryue a way such a naughty custome whiche hadde taken suche place in the. Then thou wylt confesse that our sauiours sayeng in Mathewe is true my yoke is pleasaunt and my burthen lyght It is much agreing with this same that Hierom saieth in one place The path of vertu is sharpe rugged and vnpleasant by reason we ar so much trained in vice If this custome were not then the pathe of vertue shulde seme to vs smoth veray playne and plesaunte He also spake in an other plâ—ce botâ— truly and also elygantly If Stilpo the Philosopher thoughe he was naturallye dysposed to be a drunkerde and therunto was verye much enclined and was giuen naturally to be 〈◊〉 yet so ouer came and mayâ—tered by good dyscyplyne that naturall inclyâ—ation so that he was espied to be drunkeÌ„ or desyrous to accoÌ„plyshe his plesure at no tyme whâ— maist not thou in semblable wise vanquishe by lytle lytle a naughetye custome A pagain dyd ouercome nature shall not a Chrystyan then breake the force of custome specyally yf he earnestly mynde it take hede and yf he apply him selfe to the thynge rather theÌ„ folowe his appetites and if in consideracion of mans wekenes he axe and require gods assistaunce and helpe with ardent praier and by almes dedes as it were begge gods grace desyre the holy ghost to be gyuen him which wyll stere vp in hym newe motions and further his endeuour in vertuous liuing but let vs go forth with our purpose Let them remember whiche bycause of welth and riches passe for no repentaunce the threateninges of our sauyour in Luke where it is sayd O ye rich men wo be to you bicause ye possesse your comforte wo be to you that be fylled bycause ye shal hunger wo be to you which laugh because ye shal mourn Let them remember that thing whiche Chryst spake to the ryche man in the Gospel Thou foole This nighâ— require they thy soule of the. Let theÌ„ remember also that thing which we recpted in other places concernynge those whiche were sodaynelye drowned with the fludde and destroyed in Soddome with fier and brymstone from aboue concerning also the rich men whom saint Iames commaunded to owle and mourne for such miseryes as hange ouer theyr heades And concernynge the ryotoure decked with veluertes as Saynt Luke declareth whiche after his deth was greuouslye tourmented in hell Lette vs therefore dryue out and putte to flyghte this quietnes and securyte Let vs not forget God in prosperite Let vs feare and dreed the wrathe of the
god of hell and of euerlasting torment and peyne And like as the heathen in times past were perswaded that these thynges were feyned whiche the poetes feyned of Tartarus and Phlegethon of Minoe Radamanthis of hell and the region of the deuelishe and of the punishment of the same wherupon Seneca toke occasion to saye that the poetes deluded and feared vs with vain menasses and feares So verayly a great parte of men thynke that these are but tales and contemne them as vayne thretenynges whiche are sette forthe to vs in holy scripture of hell of eternall death of the fyre wherin shall be waylynge and gnashynge of tethe of the resurrection of the sowle and body together to partake eyther ioy or peyne when otherwise all these thynges do imprynte in the hartes of godly men and suche as lyue in the feare of the lorde a wonderfull feare and horrour And are as the poâ—te sayth names which euen sowne fearfull in our eares Thou hast the first and chefest cause why we for the most parte all of vs in this wyse differ the reformacion of our lyfe ¶ The seconde cause NOwe let vs procede vnto an other cause which is the hope of the mercy of god this hope is greate in verye deade but yet it is suche as they may well ynough deceyue themselues with al. For of theyr hope they haue no sure triall at all With this hope I say the continuall enemie of mankynge kepeth man in sinne wonderfully and by settynge forth to him the mercy of god bryngeth him vnto this passe that he feareth not the iustice of god at all But verely I say vnto you that lyke as god granteth forgeuenes at the fyrste to the repentaunte and most fatherly sheweth his mercy vnto such as be conuerted vnto hym so doth he also sharpelye punyshe those men whiche do contynue obstinatly in vyce Suche men then as repente not vnfeynedly conceyue a false hope of the mercy of god But the deuyl notwithstanding by setting forth to men this hope bryngeth this thyng to passe that they liue on forth quietly and securly in vice and wyckednes nor thyncke ernestely with them selues at any tyme of any reformation or amendment Yea they desâ—ise thabundaunce and riches of the bountifulnes and longe sufferyng of god beynge ignoraunt that the goodnes of god dothe induce and leade vnto repentaunce as Paule testifyeâ—… â–ª In this place also let vs cal that thyâ—… vnto remembraunce whiche our sauiour speaketh of in S. Mat. Repent bycause the kyngedome of god is at hand And also that which the lorde spake by the mouth of his prophete Esai Vnto whome shulde I haue respecte but vnto suche as repente and are lowe in spirite and feare my commaundementes In S. Luke also he declareth the same thynge Excepte ye repente ye are al of you vtterly caste awaye And in the actes Peter sayth in this wyse repente therefore and be conuerted that your sinnes may be taken away Here I myght allege infinite places of scripture which make very plainely for this purpose that no man whiche dothe not vnfeinedly repent can conceyue certain hope to haue remissioÌ„ of his synnes which I wyl omiâ— at this tyme. For as I haue sayde alredy he loketh in vayne for to hauâ— forgeuenes at gods hande whichâ— truely repenteth not with his herte â–ª And althoughe there is no tyme oâ— repentaunce late in gods syght As appeareth by thexample of the thefe which is spoken of in scripture Also god wyll not the death of a sinner but that he repente and lyue yet who may not se howe daungerous a thynge it is to differ the reformacion of our lyfe sith that there is no man as the poete sayth in suche fauour with god that he can assure hym selfe of the next morowe folowyng For many times death crepeth steleth vppon vs when we loke leaste for it so that than there is no tyme of repentaunce lefte nor space to reforme and amende our lyuiug Here I thynke it nedes to speake of those thinges which Plinius maketh mencion of in his naturall history touchynge sodayne deathe sence that there is nothing almost in our tyme more common than the same For not longe ago two olde men of oure countrey which dwelte bothe in one cytye dyed sodaynlye vppon a certayne nyght whan they dyd resorte vnto a certayne woman that they were wonte to company with all the one dyed of a sodayne passion the other was thrust through with a daggar And nere nother of them euer spake worde after that tyme Nowe â–ª let euery man iudge for him selfe in what daunger these twayne dyed And thoughe it be a thyng common as well to the godly as vngodly to dye sodaynly And the iuste can not be but in good state what deathe so euer they dye yet verely a man can not deuise how horryble a thynge it is for one to dye thus which is with out repentauÌ„ce of howe many haue we herde whiche were slayne oute of hande by multyplyenge wordes amonge other ruffyans in tauernes whiche haue bene taken in bed with other mens wyues or haue bene other wyse sodaynly cast away by one meanes or other in gamnyng or otherwyse to passe by those whiche haue broken theyr neckes of horsebacke haue peryshed sodaynlye by shypwreake and haue bene oppressed with the ruyne and fallynge of houses vppon them or with some other such chaunces Let vs then admitte this that god wolde haue the sinner to repente rather than to dye as he vndoubtedly wolde yet by reson of vncertayne chaunces we can not without gret danger diferre the reformation of our life yea though we put our hope firmely in the mercie and goodnes of god we must repente therfore while we liue vppon yearthe and be lustie and haue our helthe but the world is cleane contrarie For we se daily that the yongeman giueth him selfe to belly chere drinkinge and riotte he flaterethe him selfe and saith to him selfe that he maye liue many yeres and therfore myndeth not any thynge the reformation and amendemente of his life but differreth and putteth that thinge of vntill his olde age whervnto whether he shall euer attayne or neuer it is harde for any man to saye For tell me one of many thousandes which hath lyued vntil that age but for his pleasure let vs admytte that he may lyue soo longe as he wold wyshe What doth he than I praye you goeth he about any reformation or amendment of his life No no. This is euer more his sayinge I wyll amende to morowe to morowe And thus with such delayinge he flatereth and deceiueth him selfe at length for he is vncertayne euen as al other be whether god wil permit hym to lyue vntyll the same nyghte or not much lesse is he certayne of the nexte morowe Thus whiles a man differreth the reformation of his lyfe often tymes deathe sodaynly stealeth vpon hym As we may dayly se by experience And yet we can not be admonished and warned by
other mens perilles and harmes to take heede The deuyll leadeth vs on forthe and feadeth vs in suche wyse with vayne hope of the mercie of god and of longeâ— lyfe But here though it can not be denyed nor ought to be denyed but that the repentant receiueth of gods mercie at all tymes nor that he nedeth to feare or fal into desperation whiche is at the very poynt of death yet I recken that there is none so folish that he wyll chose that thynge which is ieoperdsome and leaue the other wherin there is no daungere at all Wherfore that noo suche feare or grudge of conscience remaine let vs goo about the reformation herof betimes nor differre it in any maner wise sythe that we are vncertaine of the nexte morowe folowing And as towchynge the mercye of god let vs remembre continually the saiyng of Ciprian So much as god is sayth he euer bountious and merciful for his fatherly loue and tendernes towardes vs so muche oughte we to feare and dreade hym for the maiestie of a iudge that he beareth Thus shall it come to passe that through the feare of gods wrath we shal be withdrawen and brought froÌ„ vyce and shall not yet throughe the hope of his mercy be deceyued and corrupted in securitie A worlde it is to consider how the popyshe prestes flatter theym selues with this selfe same hope of goddes mercy whiche kepe concubines al the days of their lyfe and lyue-vnder the pretence of single lyfe in moste shamefull whordome and abomination nor thynke ernestly with them selues of any reformation at any tyme or of dischargynge them selues of theyr whores And thoughe they be giltie in theyr own conscience of this theyr vicious and abomynable lyuynge yet they go to theyr masse sacrifice euery day and do also resort and presume vnto the lordes table as they do take it to be They eate the lordes breade vnworthely and drynke vnworthely of the lordes cup. Oh lord how dangerfull and horrible is it to lyue in that state wherin if death shulde preuent a man he were vtterly condempned and cast away both body and sowle Those than that after this maner kepe whoores all the dayes of theyr lyfe and do in the same thyng obstinately continue nor purpose at any tyme to dismis theyr strumpets nor truely do repent and crie god mercy with sighynge and teares for their wicked and synfull life doo flatter them selfe falsely with this hope But here peraduenture some man wyll obiecte this and saye What good syr do they not cry god mercye oftentimes and beseche him to haue mercy vpon them do they not dayly say in theyr euensong Conuert vs Lorde and turne thine angre from vs Also in the later ende of theyr matines lord haue mercy vpon vs. I se farther they pray in many other places that it wil please god to haue mercye spare and forgyue them I here your reasons very well Nor I entende not to axe you the question or reason with you in this place how they praye or with what entente of mynde or what zele or what feruentnes of spirite But admit that they pray with an ardent deuotion and a mynde erecte and lyfte vppe to god with most ernest affection what can ye conclude herevpon For what profyteth it them onles they discharge them of theyr harlots in that minde purpose neuer to receyue theym agayne and in that purpose to lyue chastly and contynue euen to th end But for so muche as they do not repente as we see playnely surely we nede not to doubt but that they eyther holde it to be a fable whiche is taught in scripture of the last iudgement or els fondly flatter them seues with this hope of the mercy of god Oh yl fauored and horrible face of that the popishe churche Such as shulde rule teache and instructe others not so much by their learning as example in lyuynge become soo dissolute that in theym others take greate cause of offence Marke diligentely the laye men when they repaire vnto the mysticall table of the lorde how reuereÌ„tly with what preparation in confessyng their sins c. with what godly behauour and deuocion they come how diligently laâ—…ure they and endeuour that noo grudge remayne behind in their conscience how certaynly purpose they thenseâ—orth to amend that whiche is amisse to refourme theyr lyuynge but consyder now what our whorishe masmongers commonly vse to doo Verelye as one of theyr order wytnesseth they come froÌ„ thimbrascinge of a whore vnto the aulter and that not ones or twyse but often and dayly without any punysshemente or shame They passe not for any reformation they mynde not to discharge theym of theyr whores No sygne of repentaunce foloweth of the reknowlegynge of theyr faultes and to say the verye truthe they seme to be in name onely christians in deade very heathen and publicans Than some man wyll are of me whether there be any hope that suche shal be saued or not Verely to speake my conlcyence I thynke that they can coÌ„ceyue no hope of the mercy of god bycause S. Paule affirmeth vnto the Hebrewes that god wyll iudge whorkepers adulterers And doth plainly denye that those shall be the inhericers of the kyngdome of god Nowe if the prestes of Balaan perswade theym selfe that Paule dyd speake the truthe as it can not be denied but he dydde can they in suche abomination and fylthy liuing conceyue any hope of saluation considering that they neyther do repent vnfeinedly nor purpose to discharge theim of theyr minions but if they doo not beleue S. Paule we take them to be christians amisse for they ar no more to be taken for Christians than the heathen and publicanes are like as our sauiour sayth By what lawe or authoritte do the byshops theÌ„ suffre such abominable liuers to continue within their iurisdictions dioceses why licence they such men by theyr aucthoritie to preache in churches wherfore do they wynke at such abominacion and permitte them for brybâ—s to vse yerely such whordome This thyng is so manifest that it can not be denyed so fylthye and cryed out on that it is not lawfull to beare with it And it can not be couered or cloked anye longer Thoughe than they wyl say that they are not playnlye vngodly bycause they attrybutâ— honoure to the name of god yet it is manifest that they can not be taken for godly bycause they giue them seâ—ues to such thynges as are most coâ—trary to godlinesse like as Hilarius affirmeth where he wryteth of suche And surely suche are they also which are not greued and offended with the abominable liuyng of those and openly do detest the vndefiled pure bed as S. Paule calleth it that is the honest and laweful matrimony of the mynisters of the congregation Oh terrible thynge to be harde oh miserable and lamentable state of the congregation O lorde Iesus come and succour thy churche which so long as the popisshe kingedome endured had such
space to sorowe bewayle his sinne euery man must loke for that thinge which hangeth ouer the heades of al men and may happē indifferentlye to euery one Cal to remembraunce the sodeyne death of them whiche were in the tower Siloa whiche thynge we reade in Luke Agayne what if a man shall fall into suche a disease and syckenes as shal take his witte and reason cleane from hym as we see dayly by experience Well yf it so happen as it may well ynough all hope of repentaunce is gone and brought to naught wherunto the sinner when he prolonged and put of fro daye to daye the reformation of his lyfe had most respecte Thinke not contrary but that thyng which fortuneth to others maye also fortune to the. For as Publyus saythe very wel That thing which chaunceth to any one may chaunce to euery man wherefore putte awaye this vayne and dyceyuable hope of longer lyfe thinke not to haue occasion when thou wylt prescribe not to thy selfe a tyme to repent in lest by so doynge thou increase thy foly or madnes as I may call it in differrynge the reformation of thy lyfe Yf thou be wyse repent whyle thou mayest sinne For yf thou purpose to repent when thou canst syn no longer thou shalte not seame to haue lefte synne but it the. And it is to be feared lest when thou myghtest thou woldeste not that when thou woldeste thou shalte not The iudgementes of god are vnsearchable in punyshynge the vyce and wyckednes of manne For lyke as of his infinite mercy and of his excedynge great goodnes he geueth space of repentaunce to such as are wyllynge and redy to receyue it and beareth with sinners vntyl they come vnto them selues agayne and be refourmed so verely whē he doth se any man that he is vtterly loste and a chylde of perdityon and illudeth his long sufferaunce and iustly deserueth punyshement he doth no longer vphold him bycause he runneth headlong into wylful destructiō but blindeth hym beynge desperate and without hope as the scripture saith hardeneth his stony hert nor afterwarde loketh for any amendment or geueth hym an occasion as it were to repent and amende his lyuynge God doth appoynt for euerye man his day and ende beyonde the which a man can not in vyce procede nor surely god wyl prolonge the punishment of sin anye longer which thing myght much moue a man to repente and to refourme his lyuynge and to set asyde all dilayenge and to yelde hym selfe to the mercy of god offered vnto hym But nowe let vs go forwarde bycause I haue declared sufficiently of this parte Such as do by a certayne trust and confydence that they haue in the popes pardons differ the refourmation and amendment of theyr lyfe leane vpon a rea◅n and weake staffe and stay them selues by an vnsure holde none other wyse then they also do whiche worshyp Barbara of Nicomedeus and gyue a streyght charge to theyr executors for to se thē brought forth and buryed in a Franciscane friers robe For what mencyon is there made any where in scripture of such eyther in the olde testament and the Prophetes or in the newe testament and the Apostles Or where read we it that there was any suche thynge obserued in the prymatyue church or receyued and approued by a general counsell as a thynge eyther necessarye or yet profitable vnto saluation◠Therfore he that bewayleth not his sines before death shal not be saued thoughe he be bolstered with thousand thousandes of bulles and pardons Yf thou wylt not then come in to despeire of thy soules helth repent the of thy former lyfe settynge suche trumperye ware a parte and when thou shalt reknowledge thy synnes be sory with all thyne herte and vnfeynedly requyre the mercy of god with prayenge and wepyng let thy refuge and resortynge for succoure be vnto the merite of Christ in a sure and vndoubted hope truste that god the father wyll be mercyfull to the for Chrystes sake whome for our sake he delyuered to dye a moste sharpe and shamefull death Thus it shall come to passe that god will haue mercy vpon the◠and forgyue the thy synnes and receyue the into his fauour for Christes sake For we haue him an aduocate with the father he prayeth contynually for vs and reconcileth vs to the father which is greuously offended with our vyce naughtynes he appeaseth the wrath and indignation of the father as Ioi declareth in the firste Catholique Epistle Let vs therfore lay away from vs these popyshe pardons and this supersticious worshyppyng of Barbara and a Fransciscane robe to be buryed in For in these thynges no man can conceyue any certeyne hope of saluation Let vs resorte for succour vnto Chryst him selfe for he is our mediatour and aduocate as I sayde before he is the very throne of grace he appeased the wrath of god the father for the synnes of the world he is the lambe of God whiche was ordeyned a facrifice for synne frome the beginninge as we reade in the Reuelacions of S. Iohn what wyll ye more He is our rightuousnes santificacion and redemption As Paul declareth vnto the Cor. Do not therfore deferre the reformacyon of thy life for the hope and trust which thou puttest in Pardons and other suche triftles consideringe that our lyfe is so short and vncertein And sith that death by reason of vncerteine chaunces hangeth dayly and hourly ouer our heades it may wel ynough come to passe that in this present moment when thou least lokest for it it maye creape and steale vpon the without al dout if thou considerest how short the tyme of a mans life is at no tyme it can be very farre of howe daungegerous a thynge is it then to lyue in that state in the whiche if thou shuldest be preuented suddeinely by deth thou wert vtterly cast away and condemned both body and soule Therfore for the auoidinge of such daunger and ieperdy lyue euer in the fere of God confesse and acknoweledge thy sins resorte for succour vnto the mercy of god axe humbli forgiuenes of thy sins and trust assuredlye that by Christ thou art saued Repaire of tentimes vnto the minister of the cōgregacion desire that thou maist be comforted and assoyled by hym and that thou mayst be stered to remēber the promes of the forgyuenes of syn and mayst be more assured and certeine of the mercy and wyl of god towardes the come oftentymes vnto the Lordes table eate of the bodye which was once offered for the sinnes of mankinde eate of it accordingely as he dyd institute it and drinke also of the lordes bloude which was shed for the remission of synne and declaring and shewinge after this maner the lordes death and callynge to remembrance the benefite whiche thou hast receued therby rēder most herty thankes to hym for the same synge swete songes and laudes before him with a ioyful and thankeful hert as wel at home in thine owne house as also
and allureth vs vnto the vtter destruction of our sowles we must warely eschewe his snares which he hath laid for vs. Let vs not gyue occasion nor offer a fitte and conuenient tyme to hym for to assaulte and oppresse vs vnwares Cyprian sayth that a man may the better beware when he feareth Therfore lette vs shake of vs slouthfullnes and set a part al securitie and as it is commonly said let vs feare the Scorpion vnderneth euery stone let vs not be without care in securitie as though all were well and in safegarde No man is sooner vndoone than he whiche is without feare as an Heathen man wryteth this securitie is the begynnyng of al myscheafe and calamitie Yf thou haste therfore ones tryumphed ouer thine enemie vanquished hym do not streyght way thinke as thoughe al dauÌ„ger were past that thou shalt lyue continually in peace thou must stande styl in the front of the batayle redy to fyght as Ciprian exortethe Thou muste in this worlde do none other thynge but fyght continâ—ally with the Deuyll and keape of thee his dartes and weapons with the buclarre of fayth and the swerde of gods worde We must fyght sayth he with auarice with vnchastitie with anger ambition we muste wrastle continually with carnall vyces and the temptacions of the worlde for our soule considerynge that it is seged with the whole armye of the deuyll is scarsly able to stande against such a violent assault For if auarice be supplanted lust putteth oute the hâ—ade If lust be vanquyshed ambition succedeth yf ambicion be sette at naught anger is placed for it thus pride puffeth vp the hert of maÌ„ wine drinkynge allureth enuye breketh concorde â—elowsye dyssolueth frendeshyp and amitie And lyke as we must not be proude beynge conqueroures so when we are conqueted we muste not streyght waye despeyre and laye awaye frome vs our weapon What must we then do verely we must then fyght more fearsly then euer we dyd before for to remeue and take awaye the former ignominie and shame and with valiaunte courage to quitte oure selues of the foyle receyued at the handes of oure enemie like as a certayne noble man dyd which is artificially peynted set forth in his coloures by an excellent poet whose wordes these be of the same WheÌ„ he was beaten downe vnto the grounde with great stones which his enemies caste downe vpon him he was not therfore vanquished and put to flyght but was then more fearse then euer was he before For anger pricked hym forwarde and shame and his knowen prowesse did stere and insence him albeit we must fight with our enemie hauyng more affiaunce in god then in oure owne strength Now thou perceyuest what the cause is why if we purpose to liue godly at any tyme we continue not therein A certayne enclination vnto sinne which is naturally graffed in vs is chefely the cause nexte of all the worlde which ministreth sundry occasions vnto al kynd of vyce Last of all the deuyll whiche casteth with him selfe contynually how to destroy vs nor ceaseth at any tyme to ouerthrowe vs eyther openly or priuilye God and the father of oure Lorde and sauiour Iesus Christ encourage and strengethen vs in this daungerous and contynual conflycte with so many enemies and supporte vs with his helpe which are vnable of our selues to resist theÌ„ and with his holy spirite coÌ„firme establishe our hertes that we may both ouercome and brynge lowe these fleshely mocions nor be yet ouercomen brought downe by the teÌ„ptacions of the same and that we may suppresse our naturall concupissence resist the world which geueth diuers and sundry occasious vnto sinne and that we may also withstand the deuyl which temteth vs by al meanes possyble and â—…uenteth al maner of giles and waies how to destroy vs and that not onely the seruile and bonde feare which the lawe bryngeth may reuoke and withdrâ—… vs froÌ„ vice by a certayne seruyle dreed and feare of the punishment of god and of euerlastinge torment and paine being fered with the wrathe and iudgement of God and the terror of hell but rather a greate dele the liberal honest feare which natural children haue to breake and transgresse the commaundement of their derest father whiche feare true faith verely doth ingeÌ„dre may moue vs withal honest godli and reuerent behauior at no tyme to do or atteÌ„pte that thing wherwith such a benigne and bountiful father may be greued and offended and that this thynge may moue vs for to do well of oure owne free wyll and to flee and abhor vyce and to do our bounden deutye euen of a loue so that yf we haue at vnwares suffered our selues to trespasse or offend any thing by frailtie that thynge may so greue and vexe our conscyence that we wâ—lde verye gladlye and willinglye punisshe ourselues and thynke that we wolde be rather dead than alyue bycause we haue offeÌ„ded our father whiche is so merciful and bountious This thing also the euerlastyng god graunte for his sons sake our lorde and sauiour Iesus Chryst that consyderynge the shortnes of our lyfe the vncerteine hour of death we difer in no wise the amendmeÌ„t of our life but returne rather vnto saluacyon acknoweledge our sins and repent vnfeinedly and pacify with a soroful contrite herte the wrath of the heuenly father knocking our brestes with the Publicane in the gospel require humbli the mercy of god that we wyl and laboure for to attaine such thinges onely as are acceptable in gods sight make a greter mendes for our offence committed than th offence it selfe is and by good workes and almes deedes recompence our fautes and putting thus our affiaunce and truste in the goodnes and helpe of God that we may liue in the seruice feare of god innoceÌ„tly as Christen men shuld do chastly soberly and temperatly For the profytte of the congregacyon of Christ and of mans lyfe agreably to the professyon of Chrysten men and herein may thus styll continewe and persyst vnto the last daye These were the thynges whiche I purposed to shewe of the foly of men bicause they difer and put of froÌ„ day to daye the reformation of their lyfe our purpose dyd constreyne vs to allege bryng forth certeyne thinges whiche lyke as they wyll be plesaunt and well accepted of the godlye that loue and feare god so wyll they be to thother bitter and vnplesant whiche wolde be taken for Christians whan they are none in very deed We spake manye thynges euerye where of the shortnes of lyfe of the vncerteintie of deth which is euery hour at hand by reson of vncerteine chaunces and oppresseth vs oftentymes whan we least weene But notwithstandynge godly men do wyshe for it and when it pleaseth God wyllyngelye and desyrouslye enbraseth it The vngodly do not so they feare it woÌ„derfully We spake also of the resurrection of the deade of the coÌ„ming of the lorde of the last dowme when al men shal be called to gyue an accomptes and reckening of their former lyfe which day wil be to the wicked very terrible but much loked for wyshed of the godly For then doth theyr redemption approche then the tyme of refreshinge as we reade in thactes is at hande and as Tertullian sayth the day of Christen exultacion draweth nyghe We declared also what peine and punyshement was ordeyned for the wycked after this bodely death and what reward and pleasure was reposed in Christ for the godly For then the godly shal come vnto heaueÌ„ shal there lyue in the greatest ioye that can be Howe great ioye and felicitie must it neades be for to behold gods countenaunce euer more to be gladdened with the continuall and moste comfortable contemplation of gods vysage whom nowe we se but coueredly as Paule sayth How great felicitie must it neades be to se hym as he is of him selfe to abound with all good thynges to enioy such greate ioyes and so manye in numbre as no man is able to conceyue muche lesse to vtter and expresse in wordes But the deuelyshe shall be cast headlong into hell pit and there shal be tormented with endles peyne Neyther such is the vtteraunce or eloquence of any man that he can be able to describe set forth in wordes nor such is the sharpenes of any maÌ„nes wyt that he can conceyue but euen the least parte of those peynes which the wicked shal abyde suffre in hell which are condempned by the iust iudgement of god vnto euerlastyng fyre Finally we spake of many other thynges mo whiche wylbe to the Godlye verye pleasaunte and comfortable but otherwyse to the wycked and deuelyshe As of gods wrath agaynst sinne of dryuyng out of our mindes securitie in welth and prosperitie of repentaunce amendement and reformation of our liuing of the continual wrastlynge and batayle that we haue with our extreme enemies the world the fleshe and the deuyll and other such lyke which it is nedeles now to reherse These thinges are bitter and vnplesaunte but as I trust healthfu For Phisitians cure coÌ„monly greuous sore diseases with sharpe medicines as Cureius sheweth Also Cicero in an Epistle vnto Octauian saith that no salues which ar laid vnto sores do so much grene the pacient as do those which are helthful The euerlastynge god graunt this the father of our lord redemer Iesus Christ that in this â—o wycked and corrupte world this our laboure may kepe the godly in their offyce and therin confirme and establishe theÌ„ if at lest wise any wil reade this litle treatise hauiÌ„g a zele to the wycked also that it maye ministre some occasion to retourne and repeÌ„t And that the salue which is taken layde to the sycke and well nere desperate for healthes sake maye haue power to ease them and worke theyr saluacyon This thynge graunt he without whose helpe al our endeuor and study is voyde and in vayne the almightye and euerlastynge God to whom be al prayse honour and glorye nowe and euer So be it Luke .xii Chap. ¶ Be in a redines therfore bycause at what houre ye leaste weene the sonne of man wyll come ⧠IMPRYNTED AT LONDON IN FLETEstrete at the signe of the George nexte to Saynte Dunstones Churche by Wyllyam Powell ⧠Cum priuilegio ad imprimendum solum