Of the first cause vvhy men differre the amendment of their life.

FIrst therefore the chiefe & principall cause hereof I thinke to be our incredulitie. For if we did beleeue those thinges which are con­teined in y^e holy scriptures, of the iudgement to come, of the voyce of the Archangell, and the trumpe of God, of the iudgement seate of the Lord before which we muste all appeare, also those thinges that are mentioned of the punish­ments in time to come of the wicked, of the life and immortall felicitie of the godly, of the re­surrection of the bodyes to gether with the [Page 4] soules either vnto assured glorye or certaine paine: If I saye wee did beleeue these thinges not to be a vayne or fond fable, we would sure­ly endeuour to liue farre otherwise, neither woulde wee so daily differ and prolong the a­mendment of our life. For who liuing wickedly is not eyther striken with horror in his whole bodye, or dooth not altogither tremble in his minde and hearte as often as he remembreth the last iudgement? In which men must giue an accounte before the tribunall seate of God of all their thoughtes, purposes, sayinges and deedes, and euery one must for himselfe pleade the cause of his lyfe. O iudgement worthelye dreadfull to the wicked, the memory whereof oughte neuer to slippe out of our minde. For if the righteous shall scarcely be saued (as sayeth the Apostle) where shall the vngodly & sinner appeare? The sonne of God himselfe shall sitte the iudge of all men whiche haue bin from the creation of the world, being then seuere, sharpe and inexorable, who is now an aduocat [...] wyth the father for them that be guiltie. All shall be called to the examination of the life which they haue led, the secretes of all heartes shall be o­pened: [Page 5] euerye mannes conscience shal accuse reproue and conuince him. In fine God wyll with iuste seueritie and rigour punish the wic­ked, and graciously and mercifullye saue y^e god­ly, that is, he will reward euery man according to his works, as the Apostle Paule sayth.

Neither shall euill deedes onely be iudged here, as adulterie, fornication, incest, sorcerye, murder, sclaundering, theft, extortion, sacri­ledge, surfetting, riot, dronkennes, vsurie, and such like sinnes: neither onely all idle, rayling vaine, foule, filthy, light, fond, foolishe, rash, vn­modest, presumptuous wordes, and all other whereby godly eares are iustlye offended: but also the secrete wills of mē, vngodly wishes & thoughtes, wicked affections and such as disa­gree with the lawe of God, as wrath, hatred, contentiō, enmitie, spite, enuye, euel will, pride, couetousnes, desire of that which is an other mans and not our owne, and other of like sort. Who is there then that verelye beleueth that the last iudgement shall come, whom the remē ­braunce thereof doth not reclaime from sinning and retaine in his dutie, being otherwise ready, and prone to offende. Well sayd one of the aun­cients: [Page 6] Whether I eate (sayth he) or drinke, or doe anye thinge els, me thinkes I heare that voyce alwayes sound in mine eares: Arise yee dead and come vnto iudgement. As often as I thinke vpon the day of Iudgement, I tremble for feare in my whole heart and body &c.

If therefore the fleshe stirreth vp anye man to lust and filthy pleasures, if to gluttony and sur­feiting, if to other vices and naughtines, lette him remember the day of the last iudgemente. If prosperitie (as it often commeth to passe) doth puffe vp any, if riches do make any proud and insolent, if honour, dignitie, rule doe cause anye to bee ouer stoute and presumptuous, let such straight call to mind the iudgement seate of God. If wrath stirre vp anye to take re­uenge, if enuye and malice possesse anye mans minde, if auarice moue thee to fraude or extor­tion, if the world allure any to ambition, pride, riot, if the deuill prouoke anye to blaspheme God, and to other sinnes and wicked dedes, let him thinke vpon the voyce of the Archangell, let him beleeue that he shall plead his cause be­fore the iudgement seat of God, let him earnest­ly dread the sentence of the iudge that condem­neth [Page 7] the wicked to eternall fire.

I would to God, I would to God I say this day of iudgemente did neuer slippe out of the mindes of men, then would we all endeuour to doe our duety. Princes would procure the pro­speritie and se to the safetie of the people, which God hath committed vnto ihem, they woulde defende and preserue their libertie, they would establishe and maintaine good and wholesome lawes in their common wealth. Againe the people would shewe themselues obedient and loyall to their princes, they woulde not grudge at their rule and aucthoritie, they would not re­fuse to pay tribute & custome, they woulde giue vnto them due feare and honour. Euerye man would loue his wyfe as himselfe. Wiues would reuerence their husbandes, and be subiect vnto them as vnto their head. Parents would bring vp their children in the discipline and nurture of the Lord, as the Apostle Paule teacheth.

Children on the otherside would obey their pa­rents in the Lorde, and giue vnto them due re­uerence and honour. Seruaunts woulde obeye them that are their maisters according to the fleshe, with feare and trembling and singlenes [Page 8] of their hearts as vnto Christe, as the Apostle Paul admonisheth. Masters would deale more gently & curteously with their seruants, know­ing that they themselues also haue a maister in heauen. Pastors would haue that care of the Lordes flocke which they oughte. Rich men would relieue the penurie of the poore w^t their substaunce. Widowes would giue themselues day and night vnto prayer. Poore men woulde suffer their pouertie patientlye, seeing it plea­seth the Lorde they shall liue in that state. He that hath a wife would be as thoughe he hadde none. He y^t is single woulde haue care of those thinges that pertaine to the Lorde. What shoulde I make manye wordes? Euerye one would doe his duety from his heart, if that day of the last iudgemente did neuer departe out of our mindes, when as God wil require of vs an account of our whole life and all our actions, and will reward and punishe euerye one accor­ding to his desert.

We see in the time of a great plage or sicknes whē death is daily before our eyes, how careful all are to reforme and amende their life, at the least such as doe not falsely vsurpe the name of [Page 9] Christians. What then? Oughte we not at all times, at all houres, yea and almost euery mo­ment to thinke of the amendment of our lyfe, to be touched with vnfained and bitter greefe of mind for our sinnes, and to pacifie gods wrathe with earnest and harty repentaunce, seeing that by reason of the vncertaine chaunces which be incident vnto vs in this life death is dayly im­minent, & wee ought to be verely perswaded y^t almost euery houre it is present and doth hang ouer our heads? Let him that is wise therefore endeuour (as I haue sayde) so to leade his life, as men for the most parte are wont in the time of some great plague or sicknesse, at whiche time they being as it were wakened oute of sleepe, beginne to haue some minde and care to amende their life, to auoyde and detest sinne, to loue and embrace vertue and godlines, briefely are wont by true repētance to pacifie God beīg iustli offended at their sinnes. Let euery one thē continue such a one being nowe deliuered from feare of y^e plague, as he purposed with himselfe to be when y^e plague most reigned and raged.

There is none but he doth confesse, that the houre of death is vncertaine, albeit it be moste [Page 10] certaine that we shall at one time or other dye: Now, how foolish a thing is it to feare death hanging ouer our heads euery moment, and in the meane season to thinke nothinge of amen­ding of our life? But thus it is. In aduersitie, as in the time of a great plague, in the time of fa­mine, warre, earthquakes, in the time of some greeeueous and daungerous disease of the bo­dy, we acknowledge Gods moste iust wrath & indignation against sinne: sinne: But when we haue the worlde at will, & thinges are on euery side prosperous: we sticke not to abuse his bountie and goodnes, neither doe wee then remember death y^t hangeth ouer our heades euery houre, neither the last iudgemente, neither y^e voyce of the Archangell, whereof Paule speaketh, wri­ting to the Thessalonians, neither the sounde of the trumpe of God, neither of hell or eter­nal punishment, neither the fire that shal neuer goe out, neither that darkenes where shall be weeping and gnashing of teeth. The memorie of which thinges ought neuer to depart out of our minde, neyther when we rise in y^e morning nor when we goe to bed at night, whether wee dyne or sup, whether we are occupyed aboute [Page 11] any earnest matter, or recreate our mind with some honest pastime. But all these things seme fables to y^e wicked, namely the last iudgement, the tribunal seate of the lord, y^t voice of y^t Arch­angel, y^e trumpe of God, the eternall paines of hell fire. And as the heathen did in time past thinke those thinges false, w^c the Poets were wont to speake of, concerning hel, the riuer in hel y^t alwayes burneth, the iudges Minos and Rhadamanthus, the place, abode & punishmēt of the wicked, wherupon came that saying of Seneca: The poets deluded vs (saith he) and put vs in vaine feare: so many count for trifles and fables, & vtterly contēne as vayne threats those thinges which at this day are read in the holy Scriptures, of hel, of eternal death, of the fiery lake, wher shalbe weeping & gnashing of teeth, also of y^e resurrectiō of the soule & bodye either to euerlasting paines or eternal glorye. Whē as al these things w^tout doubt strike horror into thē y^t be godly in deede, & do feare god aright, & as one saith, they are almost afraid to heare thē once named or spoken of. Thus hast thou the chiefe & principall cause, as I thinke why all of vs almost do so prolong the amend­ment of our life.

Of the second cause vvhy man differreth to amende his lyfe.

LEt vs nowe come to the second, whiche is hope of Gods pardon and fauour: a hope great in deede, but surelye false and altogether vncertaine. With this hope the continuall ene­my of mankind the Deuil holdeth man in sinne and by dayly setting before him Gods lenitie and gentlenes, keepeth him from fearing his iustice. But as God doth easily pardon the pe­nitent, and fatherly forgeiueth such as returne vnto goodnes: so he leaueth not vnpunished, neither suffereth vnreuenged, suche as with an obstinate mind perseuer in wickednes. In vain therefore doe they hope for pardon, who do not hartely repent for their sinnes committed. The deuil notwithstanding by setting this hope be­fore man, bringeth to passe that he sinneth se­curely, and neuer hath any earnest cogitation of amending his lyfe, but despiseth the riches of Gods bountifulnes, patience, and long suffe­rance, not knowing that the bountifulnesse of God leadeth him to repentaunce, that I maye [Page 13] vse the wordes of the Apostle Paul writing to the Romans. Let man here call to minde that which our sauiour sayth in the gospell of Mat­thew. Repent, (saith he) your former life, for the kingdome of heauen is at hand. And that which the Lord saith in Esay: Which of them shall I then regarde? Euē him that is poore & of a lowly troubled spirite, and standeth in awe of my words. Christ saith moreouer in the gos­pel of Luke: Ʋnlesse ye repent, ye shal al like­wise perish. And Peter in the Acts sayth: Re­pente ye therefore and conuert, y^t your sinnes may be put away. I omit sixe hundred other places in the Scriptures which tende to the same ende, that is, which teache that none can hope and trust for pardon of his sinnes, but he that repenteth. For in vaine (as I haue sayde) doth he hope to haue remission and forgiuenes whose hearte is not touched with true repen­tance.

Now albeit no repentaunce be to late be­fore God, which the example of the theese men­tioned in the gospell doth declare, for God de­sireth not the destruction of sinners, but rather that they repent and liue: Who notwithstan­ding [Page 14] seeth not how daungerous a thing it is to differre the amendment of our life? Well was it sayd of one, that none hath euer had God so fauourable vnto him, y^t he coulde promise him­selfe to liue till the morowe. Death oftentimes cōmeth vpon men vnawares, so y^t they haue no time so much as to thinke of repenting and a­mendinge their life. I will not here rehearse those thinges whiche Plinie declareth in hys natural history of sodain deathes, farasmuch as nothing almost is more common & vsual euen at this time also. It is not many yeeres since there were two olde men in this country both inhabitants of one and the same citie, who the same night they dyd lye with the strumpets to whō they vsed to resort, y^t one lost his life by an Apoplexie, the other was stabbed in w^t a dag­ger, so both of them died sodenly, w^t how great peril of their soules let euerye one thinke with himselfe.

I confesse it in dede to be true, y^t it is cōmon to the godly as wel as to y^e wicked, to die soden­ly, & that y^t is true also w^t the wiseman saith, y^t the righteous man w^t what death so euer he be preuented shalbe in rest: How dreadful a thing [Page 15] is it notw^tstanding that the impenitent person should sodenly be ouertaken w^t death after such a sort? Of how many haue we heard oftētimes who euen when they were tipling and making god chere, falling vnto strife & brawling amōg themselues, haue bin thrust through one of an other? Of howe many, who being taken in a­dultery, haue by the sword lost their liues: Of howe many, who playing at the dice, haue bin slayne of them that played with them? That I may say nothing of them who falling frō their horse haue brokē theyr neckes, who haue peri­shed sodenly in the sea by shipwracke, finally, who either byfalling of houses, or by some o­ther chance haue died a sodain death. Although then y^• God doth desire rather the repentaunce then death of a sinner, as in deede he doth, it is notwithstanding a very perilous thing by reason of the vncertaine chaunces which be incident vnto vs, to differre the amendment of our life vppon hope of Gods mercy.

Thou must repent in time, while thou doost yet liue, and art in good health. But thus standeth the case: A younge man takethe hys pastime and pleasure, geueth himselfe [Page 16] to banketting and riotous liuing, promiseth himselfe to liue manye yeeres, and therefore thinketh nothing of reforming his life, but dif­ferreth this thing vntill olde age, whereunto notwithstanding it is vncertaine whether he shall euer come. For what one among manye thousandes liueth vntill olde age? Nowe what doth he that is become verye olde, and is as it were euen at deathes dore? To morrowe saith he it shall be done, and againe, it shall be done to morrow: so he willingly deceiueth & vayn­ly flattereth himselfe, seeing, as I haue sayde, no man can promise himselfe to liue till the morrow, no no man knoweth whether he shall liue vntil the euening.

In y^e meane season mē so dayly differring & prolonging y^e amendmēt of their life, death of­tentimes commeth vppon them vnawares, as we may see almost euerye day: and yet can not other mens harms make vs to beware, so doth the deuill alwayes drawe vs on and allure vs with a vayne hope of Gods pardon, and of a long life. Now although it neither ought, nor by any meanes may be denyed, that the penitēt obtaine gods grace and fauour at all times, [Page 17] neither may it be sayde that he who is nowe a­bout to yeeld vp the ghost, & in y^t very agonye of death, should despeire of pardon: who not­withstanding is so vnwise, that he doth not ra­ther desire that which is safe and boyde of all danger, then that which is ioyned with excee­dinge greate perill? Wherefore rather then there shoulde be any scruple or doubte, let vs thinke in time of amending our life, let vs not differre it from day to day, especially seeinge it is vncertaine whether wee shall liue vntil to morowe. As concerning the clemencie & gen­tlenes of God, let that alwaies remaine in our mind, which Cyprian sayth in a certaine place: As fauourable, (saith he) & gracious as God alwayes is by the loue of a father, so much is he to be feared by the maiesty of a iudge. So shall it come to passe that the feare of Gods punishmente wil reclaime vs from sinning, & hope of Gods pardon will not lull vs a sleepe in ouer much securitie.

It is too much to say howe Priestes in the papacie doe flatter themselues with this hope of Gods clemency, who al their life time kepe concubines, and vnder a pretence of single life [Page 18] company w^t harlots freely & without punish­ment, neuer thinking of reforming their life, or putting their concubines away. And in the meane season knowing themselues guiltie of this dishonestie, & vnclean and wicked life, they doe notwithstanding almoste euerye day cele­brate diuine seruice, and come to the misticall and holy table, feeding vnworthely of y^• breade of the Lord, & vnworthely drinking of his ho­ly cuppe. Now how horrible a thing is it, and how ful of peril and danger, alwais to liue in y^t state, in which if death come vpon thee, there is no hope at all of thy saluation? In vaine therfore do they flatter themselues w^t hope of gods mercy who so kepe cōcubines, & do w^t an obstinate mynd perseuer in wickednes, neither euer go about to put away their strumpets, or to amend their life, neither do repent truely & from their heart, neither w^t weeping & sighes craue pardon of God for their wickednes cō ­mitted. But (will some mā say) they aske par­don of God oftentimes, they often beseech his clemency to forgiue them. For in y^e end of their euening prayer they say almost dayly: Conuert vs O God, and turne thine anger away from [Page 19] vs. Also in the end of morning prayer: Thou O Lord, say they, haue mercy vpon vs. So at other times also they often pray, that God wil haue mercy on them, that he will be fauoura­ble vnto them & forgiue them. I heare it: nei­ther doe I here stand to decide with howe ear­nest attention of mind, with what zeale & fer­ueney of spirite they doe that. But be it y^t they pray with a mind ardent & lifted vp vnto God, and with a most serious and earnest affection: what then? What doth this auaile if they put not away their concubines with intent neuer to receiue them againe, and do persist in a set­led purpose and determination to liue chastly afterward, doe also perseuer in endeuouring to amend their life, and in continuall repentance for their wickednes committed? Now because they doe not this, as the thinge it selfe plainly sheweth, who can doubt, but they either beleue those things to be a fable, w^t the holy scriptures tech of y^e last iudgemēt, or els do too much flat­ter thēselues w^t a vain and false hope of Gods pardō? O horible face of y^• popish church. They which oughte to ouersee, guide, gouerne and teach others, and y^t as wel by example as word [Page 20] they behaue themselues so, that others are meruelously offended by them. When the lai­ty come to the Lordes table, with what reue­rence, with what feare & trembling, with howe deuout loue and godlines doe they the same?

Howe doe they prepare themselues to con­fesse their sinnes, and to aske pardon of God? How doe they endeuour to their vttermoste, y^t no scruple or doubt remayne in their minde & conscience? how certainely and firmely do they determine with them selues to amende theyr maners and reforme their life? Now what doe the Popish Priestes? These forsooth (as one of their owne profession sayth) make hast from the wicked company of their concubines to go to the alter, and this they doe very often vnpu­nished without all shame. They haue no care to amend their life, they thinke not of putting away their harlots, finally they are touched with no greefe in their mindes by considering their sinne: and not to vse many woordes, they seeme christians in name onely and word, but in very deede are plain heathen.

Howe many occasions haue they to repente and turne vnto goodnes: they visite such as are [Page 21] afflicted with greeuous diseases, they heare thē confesse their sinnes, they cōfort thē & giue them wholesome exhortations, and are often­times present with them when they yeelde vp the ghoste. Moreouer they celebrate their fu­nerals & exequies, and with great ceremony burie them & commit their bodyes to y^e earth: they walking in the temple oftentimes reade Epitaphs and verses grauen vpon tombes & sepulchers: they oftentimes heare and reade of the comming of the lord, of the resurrection at the last day, of the voyce of the Archangell, of the trumpe of God &c. So y^t by these meanes they may remember not onely the dead, but e­uen death it selfe hanging ouer their heades e­uery houre, they may remember also the laste iudgement, the tribunall seate of the Lord, and many other thinges which mighte moue them to amend. But seeing by all these they are not brought to repent, one of these two must nedes be true, eyther that they count a fable those things which they reade in the holy scriptures of the iudgement to come, and are with the E­picureans perswaded that the soule is extincte and dooth perishe with the body: or els (as I [Page 22] haue said y^t they flatter themselues with a vai [...] and false hope and trust of Gods mercy.

Of the third cause why men driue of to reforme their life.

THe third cause why we prolong y^e amend­ment of our life, is the custome of sinning, which hath now almost the force of nature.

Now as it is very hard for euery one to ouer­come his owne nature, so the force of custome also is almost inuincible, which men truely say to be as it were another nature. Neither is it said amisse of one y^t those vices are hardlye cut of which do as it were grow vp w^t vs. Howe tenderly & gently parents bring vp their chil­dren frō their infancie, we al do know. From their tender age they are accustomed to de­lights & pleasures. They abstaine not frō foule & silthy words, and suche as are wicked & blas­phemous against God: they weare sumptuous & gorgeous apparel: they do al things stoutly, boldly, & impudently, nothing modestly or re­uerently. They honour not their parents, they reuerence not old folkes, they disdaine their e­quales: briefly what soeuer they list, they think is lawful for thē to doe. They are reclaimed frō naughtines neither w^t shame of men, nor [Page 23] with feare of God. They haue no care of reli­gion & pietie toward God, much lesse of vertue & honesty among men. What should I vse many wordes? Parents doe at this day by their owne example marre & corrupt their children, y^t they can w^t no aucthoritie correcte their ma­ners. Whereas in dede it becōmeth parentes neither to say any thing before their children w^t is vnsemely to be spoken, neither to doe any thinge which may seeme vnhonest to be done: but rather so honestly & vertuously to lead their life, y^t children may set their example before thē to folowe, & looking into all their maners and life, into all their sayings & deedes as it were into a glasse, may learn euen from their tender age, what things are to be don, & what to be a­uoided. For he y^t by his maners teacheth those things which he detesteth in his childrē, while he blameth & rebuketh thē, reproueth his own faults. With what face can he find fault w^t his children when they offend who marreth them by his owne example? With what grauitie can he disalowe that in them which another maye reprehende in him with like seueritie?

Let parents therefore remember that it is ne­cessary for them to liue vertuously & honestly: [Page 24] that they must necessarily prouide, that no ble­mish or dishonesty appeare in their life, where­by they may with greater aucthoritie correcte the manners of their children, lest that those faultes which they blame in them, be found in themselues, and their rebuking of them be to no purpose, and so by their owne faulte they make their aucthoritie to be despised and light ly set by of them. Herevnto pertayneth y^t say­ing of the Poet:

Also that saying in an other Poet of Nausi­strata reprouing her husband, who was angry with his sonne because of his louer, he know­ing himselfe guilty of a more greuous offence: With what countenance (saith she) wilt thou blame him? And that which Artemona sayth in Plautus, Is it meete that a father shoulde thus nurture his children? art thou not asha­med hereof? But let vs here what y^• younge man alleageth for himselfe, who accuseth hys [Page 25] father of extreme folly. My riot, (sayth he) I will impute to my father, I was vnder no se­uere discipline and correction, I was vnder no lawe of a well ordered house, which mighte frame a right a young mans manners, & with­draw him from vices which be incident to his age. I was after a sort procured of my father to riot and naughty liuing. &c. So did not that Tobias a man vertuous and beloued of God, who (as his history declareth) both taught his sonne euen from his childhoode to feare God, and abstaine from all sinne, and also set him­selfe before him as an example of godlines to imitate & followe. After this sort ought parēts to bring vp their children, teaching them frō their tender yeeres the feare of the Lorde, and by their owne good example mouing them for­ward to all vertue and godlines. For if contra­riwise they giue them ouermuch libertye, and suffer them to accustome themselues to sin­ning while they be yet young, they shall hard­ly or neuer afterwarde be reclaymed to good­nes. It is not like that he will liue honestly be­ing now olde, who liued dishonestly & wicked­ly when he was younge, neither that he who [Page 26] was ill broughte vp being a childe, will take good instructions whē he is growen in yeres. So great a thing is it to be accustomed to any thing from tender age, as it is sayd of one, and as another sayth: It is long ere the mind for­getteth that which it was long in learning.

From whence a [...]e at this day so many adulte­rers, so many ruffians, so manye retchles and prodigall persons, so many disers and other wicked & vngodly liuers, but euen as it were out of this fountaine of euill education and in­struction of children? Seing then it doth much concerne the common wealth, that children be godlily instructed & vertuouslye broughte vp, there is great diligence to be geuen of parents and maisters in this behalfe. For if this were done, vice would not so preuaile as it hath don, which can by no lawes otherwise be sufficient­ly anoyded. And whereas lawes punish offen­ces and naughtines already committed, but good bringinge vp prouideth that nothing be committed worthy of punishment, and wheras lawes doe reforme vices, but good bringing vp doth quite remoue thē, it manifestly appeareth of howe much more importance this is to the [Page 27] commoditie of the common welth thē y^• other. That I may not adde hereunto y^t they whiche are ill brought vp, do afterward cast of al feare & reuerence of lawes, whereby punishment is appointed to vice & naughtines. Wherefore y^• chiefe care of wise gouernors of cities hath alwayes bin, not how they should punish wic­ked and naughty persons, but by what meanes they mighte best bringe to passe, that the Citi­zens would commit nothing worthy of punish­ment. Now because they trusted they could at the last bring this to passe, if youthe were ver­tuously trained vp from their childhoode, and parents did godlily bringe vp & instruct their children, they thoughte it was their dutye to haue an especiall care hereof. But let vs nowe proceede and goe forward to the rest.

Of the fourth cause vvhy man differreth the amendment of his lyfe.

THe fourth cause of differring the amend­ment of our life, is welth and prosperitie, which oftentimes maketh men, being as it were drunken with prosperous fortune, so se­cure, that they verye seldome remember God, ney, her thinke of amending theyr sinfull [Page 28] life. Whereupon one of the auncients sayde well: Of prosperitie (sayth he) commeth riot, & of riot, as all vices, so impietie toward God.

And Seneca affirmeth that mens mindes are luld a sleepe with ouermuch felicitie as it were with a continuall dronkennes. Hereunto per­taineth that saying of Paule vnto Timothee, where he biddeth him charge them that are rich in this worlde that they be not high min­ded, and that they trust not in vncertain riches but in the liuing God, that they doe good, and be rich in good workes &c. If that saying of Publius be true, that fortune maketh him foo­lish whom shee ouer much fauoureth, it appea­reth surely howe greate the securitie of men is in prosperitie, and when thinges fal out accor­ding to their desire, which securitie afterwarde bringeth forth all kind of wickednes, For here­by it commeth to passe that wee feele not the wrathe of God against sinnes, which in deede we ought to feare euē euery hour, also y^t a cer­taine senslesnes and drousines possesseth mens mindes, so that neyther the feare of Gods pu­nishmente dooth reclaime them from sinning, neither doe they scarce remember either death [Page 29] or the last iudgement.

Our Sauiour in the gospell accordinge to Luke hath in a goodly similitude set forth this securitie of men in prosperitie, where that rich man whose ground had brought foorth fruites plenteously, thinking not of amendinge hys life, or repenting for his sinne, neither of rele­uing and succouring the poore, but being care­full of building his barnes greater, and lay­ing vp his fruites, thought thus with himselfe: I will gather all my fruites and goods toge­ther, and will saye to my soule: Soule thou hast muche goodes layde vp for many yeeres, liue at ease, eate, drinke, and take thy pastime. But in this securitie and as it were dreaming of long prosperitie, what dooth God saye vnto him? O foole, this night will they fetche away thy soule from thee. Dost thou not see, y^t while the rich man dreameth that he shall enioy a se­cure and quiet life, deintie dinners, and sump­tuous suppers, costly and delicate bankets, the ioyes and plesures of this world, and thinketh now all things safe and sure, doost thou not see I say that while he vainely looketh to enioye all these thinges, sodaine destruction is ready [Page 30] to fall vpon him, according as y^e Apostle Paul saith? The holye Scripture therefore biddeth vs watch alwayes, biddeth vs be prepared at all times for the comming of the Lorde: an ex­cellent admonition assuredly, if we did not cō ­temne it. But as in y^e time of Noe, when they were eating, drinking, marrying, the flood so­denly destroyed them all, & as when Lot was departed out of Sodom, they al perished soden­ly by fire frō heauen: so doth y^• last day of euery mans life come sodenly & vnawares vpō him.

S. Iames going about to shake of this se­curitie y^• of rich & welthy of the worlde, what doth he say? euen as foloweth: Go to nowe, yee rich men, saith he, weepe and howle for your miseries that shall come vpon you. Your ri­ches are corrupt, your garments are moth ea­ten: your gold and siluer is tankred. Ye haue liued in pleasure on the earth & in wantonnes, and haue merely kept continual feastes & ban­kets. Let here that rich man mentioned in the Gospell come into thy mind, who was clothed with purple and fine silke, and fared delicious­ly euery day, but at the laste leauing this life, he is continually tormented in hell. Surely [Page 31] ouermuch welth and prosperitie suffered him not to thinke of amending his life. Hereunto pertaineth that saying of our Sauiour in the Gospell of Matthew: It is a hard thing for a rich man to enter into the kingdome of hea­uen. And againe: 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. This our Sauior as it were interpreting in y^e Gos­pell of Marke. Howe hard is it, (sayth he) for them that put their trust in riches, to enter in­to the kingdome of God? Hereunto tendeth that whereas Christ calleth riches & delightes of this life, thornes which choke that leede of the worde of God, y^t it can not springe vp, and bring forth fruite. This therefore is the cause why God sometime sendeth aduersitie, & cha­steneth them whō he loueth as y^• apostle saith, euen vnto this end, y^t he may shake of our secu­rity, & stirre vs vp to feare him & cal vpō him, whō for y^e most part in prosperitie wee doe too much forget, also y^t he may pricke vs forwarde to acknowledge our sinnes, and hartely to re­pent for the same, moreouer that he may moue vs to desire after heauenly thinges, and to [Page 32] despise those that be humaine and earthly.

For in them who haue the world at will, mer­uelously raigneth that carnall securitie, which is counted amonge the moste heynous sinnes, and sloth & sluggishnes, yea & as it were a cer­tain senslesnes & drousines with a contempt of diuine thinges possesseth their mindes: briefe­ly in godly & vertuous actions they are faint, remisse, slothfull, and without all courage and spirite. By all these wordes and many moe I can scarce sufficiently expresse that which I thinke, such is the greatnes of this sinne. Now the Scripture declareth that in prosperitie and abundance of welth men are made not only se­cure, but also almost blind, and oftentimes vn­godly & wicked. Whereupon is that saying of Moses: He was well fedde, growne thicke, and laden with fatnes: so he forsooke God his maker, and regarded not the rocke of his sal­nation. They prouoke him to anger w^t strange Gods &c. So Dauid when his enemies were on euery side subdued, being secure & thinking all things to be safe, falleth into adultery, and defileth himselfe with the slaughter of an inno­cent man. He that before when Saule perse­cuted [Page 33] him, had behaued himselfe very well, in prosperitie became vtterly vnlike himselfe: so much doth it concerne him that standeth, again and again to take heede least he fall. Nowe after he had committed these sinnes, in howe great securitie did he liue a long time? For as though there had bin no daunger, because God is mercifull, he went to the tabernacle, he ce­lebrated Sabbats and festiuall dayes, he was present at sacrifices and offered them, like as others did: and not to vse many wordes he ly­ued with a secure mynd. But when God by the Prophet Nathan denounceth vnto him pu­nishment and vengeaunce, and putteth him in feare and terror, then at the last he returning to himselfe, perceiueth what he had committed, weyeth with himselfe the grieuousnes of his offence, and conceiueth greate greefe by re­knowledging his sinne, openly confesseth the same, humbly craueth the mercy of God, desi­reth to be washed from his iniquitie, to be clen­sed from his sinne, and to haue the filthines of his offence wiped away: neither doth he in the meane season refuse the punishment which god had threatned against him, neyther seeketh to [Page 34] auoyde that scourge which he had deserued.

I would to God there were not like security in vs, who for the most part liue with such a se­cure minde, as thoughe all thinges were well, neyther doe we acknowledge our offences, ne­ther feare the seuere iudgement, and grieuous and heauy wrath of God againste sinne. So arre is it of that howe great sinnes we cōmit, so greatly we doe also lament the same, as the most holy martyr of Christ S. Cyprian saith. But that I may returne to our former matter, and knit vp all in fewe wordes: No man can be saued, but he whose sinnes are forgiuen, and none hath his sinnes forgeuen but hee that as­keth pardon of God: nowe none asketh pardō of God, but he that desireth to returne into Gods fauour: neither doth any desire this from his heart, but he that is throughly grieued for his sinnes: and none is grieued for his sinnes, but he that acknowledgeth them, and feeleth the wrathe of God againste sinnes. This he doth not who is secure, and touched with no care of his saluation: but for the moste parte he is suche a one with whom all thinges goe prosperously forward, and who is, as it is said [Page 35] of one, drunke with sweete and prosperous fortune. It is therefore manifest hereby, that prosperitie and fortunate affaires doe cause that men seldome thinke of amendinge theyr life.

Of the fift cause vvhy man prolong­geth the reforming of his life.

THe fift cause of differring the amendment of our maners from day to day, is hope of long life. For although there be none, albeit he be but young, who knoweth assuredly, as he saith in Cicero, that he shall liue til y^e euening: Notw^tstāding there is almost none so old, but he thinketh he may liue yet one yere more. An old man crieth out in a certaine comicall Po­et, sayinge, shall I beeing threescore and fiue yeres of age become a newe maried man, and marye an olde criple to my wyfe, doe yet perswade me vnto thys? But at this day olde men being almost four score yeeres of age ma­ry wenches that be scarce yet fiftene yeres old: [Page 36] So doe they hope no lesse then striplings or yong men, that they shall yet liue a long while but how wisely y^• thing it selfe is able to shewe. And perhaps to some it may seme a thing foo­lish and fond, to be woers being so olde, as for vs wee determine thereof neyther way: onely this I know well, that they which mary Ʋir­gins at that age, albeit they be nowe olde and euen very criples, are notwithstanding caried with hope of liuing yet longer. This hope therefore is the cause, why almoste no man dooth earnestly thinke of reforming his man­ners, or of rendring an accounte to that highe iudge of the life which he hath led. All differre and put of from daye to day, as muche as they can, so profitable and necessary a thing. Howe greatly doe I feare least the very heathen shal in the last iudgement vpbraid vs w^t this sloth­fulnes, who doe so late or almoste neuer at all thinke of reforming our maners & amendinge our life. Whereas not a fewe of the Heathen in time paste were wonte dayly to vse this cu­stome, before they gaue themselues to sleepe, to consider with themselues, according to Pytha­goras precepte, what they had done that daye [Page 37] eyther well or ill. Which the Poet Ʋirgill, speaking of a good & wise man, hath declared in manner as followeth:

Of this custome Seneca also saieth some­what, which I can not but adde and annexe hereunto. He therefore speaking in a certaine place of calling the minde dayly to giue an ac­counte: Sextius did thys, (saith he) the day being ended when he went to his nightly rest, he demaunded of his minde in this sort: what euill of thine haste thou reformed this day? What vice hast thou resisted? in what respect art thou better? And a little after he addeth: What, saith he, is more goodlye then thys custome to examine y^e whole day? What sleepe foloweth after such examinatiō of a mans selfe, how quiet is it, how sound & free, when y^e mind is either praysed or admonished, & the viewer and graue censor thereof doth knowe of y^e con­ditiōs of it? I vse this custome & do dayly exa­mine my selfe. When y^e night is nowe come I cōsider what I haue don y^e whole day, I cal to mind & wey my deedes and wordes. I hide no­thing from my selfe. I passe nothing ouer. For why should I feare any of mine errors, whē I can say: se thou do this no more, I do now par­don thee. In such a disputatiō thou didst speak too carnestly: doe not, hereafter deale with the [Page 39] vnskilfull. Thou didst admonishe suche a one more freely then thou oughtest, and therefore didst thou not amēd him but offend him. Here­after take heede, not onely whether that be true which thou saiest, but also whether he to whom thou speakest will suffer the truth to bee spoken vnto him. These thinges saith Seneca and many other concerning the same matter, which I would to God we did throughly print in our mindes, & set them before our selues to imitate & folow, yea & did cause our childrē al­so to vse this custome. Surely if we did this, ei­ther I am verie much deceiued, or els we wold endeuor to lead a life more agreable to a chri­stian professiō. But now what do we? we meri­ly banket & feast togither, we haue tables fur­nished w^t dainty delicates, wee giue our selues to immoderate eating & drinking: we do scarce once in a yere require an account of our selues of our life past, ether aske pardō for our sinnes, or determine to return into Gods fauour. So farre is it of y^t daily before wee giue our selues to slepe, euery one examineth his own cōsciēce, & cōsidereth w^t himselfe what life he doth lead: or being wholy displeased w^t himselfe doth w^t weping [Page 40] and mourninge and knocking his breste pro­strate on the grounde aske God forgiuenesse, promiseth to liue better hereafter by Gods helpe and assistance, and endeuoreth to perse­uer in his purposed determination to leade a godly life. And albeit we doe not these thinges, yet in that state y^t wee are, we dare be bolde to take sleepe, yea and to sleepe very soundly: in which state if soden death shoulde come vppon vs (as there is none who certenlye knoweth, whether he shall in the morning rise safe out of his bedde or no) there were no hope left of our saluation. But none of these thinges come into our minde, so muche doe wee flatter our selues with hope to liue longe: which hope not­withstanding, when we see it often­times deceiue others, how childish are we, or rather howe vnwise who thinke our selues ex­empt out of y^e number of such, as it were by a certaine special pri­uiledge?

Of the sixte cause why many that are blinded vvith popishe superstition driue of to amende and reforme their lyfe.

NOw remayneth the sixt cause why ma­ny in the papacie prolonge the amend­ment of their life, but especially such as are of the richer and welthier sort: and this is not on­ly that trust which is conceiued of pardon and remission of sinnes by popish bulles and indul­gences, but also a certaine vain and false hope of deliuerance from the paines of purgatorye, by yeerely sacrifices and masses, and by the helpes and meanes of Priestes and Monkes: also by the almes deedes and good workes of their freendes that are aliue, as fastings, prai­ers, vigils, pilgrimages, and other such like.

For some of thē both affirme that by indulgē ­ces may be obtained remission of sinnes, and are not ashamed to say that the soule which is tormented in the fire of purgatory, doth flie vn­to heauen euen at the verye same instant that y^• mony is throwne into y^• bason: & also do think that the departed are holpen by other mens [Page 42] workes and merites, which both the scripture it selfe & the auncient fathers do vtterly deny, affirming that in this present world one maye helpe another either by prayer or good coun­sell, but that when wee come before the iudge­mente seate of Christe euery one muste beare his owne burden: and not to vse many words, as death fyndeth euerie man, so is he iudged of GOD.

Howe execrable then is that sluggishnes of men, who liue with so secure a minde in sinne and wickednes? For if they were touched with any care of their saluation, they would surelye keepe some measure in sinning, and thinke of the last day of their life: as for example (that I may speake particularly) he that is at en­mitie with his neighbour, would endeuour ac­cordinge to the commandement in the Gospell to be reconciled: whoremongers and adulte­rers woulde remember that God will iudge them, as the author to the Hebrewes sayth: murderers, sorcerers and all lyers woulde ne­uer forget that lake which burneth with fire & brimstone, where Iohn in his reuelation wri­teth, that their portion shal bee: couetous per­sons, [Page 43] drunkardes raylers, woulde alwayes haue in memorye, that they shall not inherite the kingdome of GOD, as y^• Apostle Paul witnesseth writing to the Corinthians and E­phesians: rich men woulde neuer suffer to slip our of theyr mynde, that our Sauiour sayth it is harde for them that truste in riches, to en­ter into the kingdome of GOD: briefly all of vs in generall woulde without doubte be myndfull of that vnquenchable: and eternall fire which Christe threatneth in the Gospell to the wicked and vngodly, and euery one woulde for him selfe feare that aunswere which was made to the foolish Ʋirgins: I know yee not: also that saying concerning y^• slothful seruant: Caste that vnprofitable seruaunte into vtter darkenesse, where shal be weeping & gnashing of teeth: Moreouer that of the man which had not on a wedding garment, Binde him hande and foote and caste him into vtter darkenesse. &c. Finallye that sayinge of our Sauiour to the wycked, Departe from me yee cursed, into euerlastinge fyre. O too too stubburne and obstinate ones, whom these thinges doe nothinge moue: O Epicureans whiche be­beleeue [Page 44] not these thinges: O wicked and vn­godly persons which laugh and scorne at these thinges: O mad men and vnmindefull of their saluation who neglect these thinges. But they neglecte them who thinke they shall obteyne pardon and remission of sinnes, by bulles and indulgences of the Pope, and trusting in thys perswasion driue of from day to day the amēd­ment of their life.

Now there is another cause also which make many thus prolong and differre, namely for y^t they are perswaded y^t because of a goodly wor­ship which they giue to S. Barbarie, they shall not dye but being verye contrite, and ha­uing first receiued the Lords supper. For thys superstition of worshipping S Barbarie hath possessed the mindes almost of all in the papa­cie. Whereupō they haue appointed a fast vnto her to be obserued euery yeere: and painters set her forth holding the holy cuppe and breade in her hand. Moreouer this is an other cause also for that they haue prouided long before, that when their dying day is come, they may be ad­mitted into the familie of S. Fraunces, and being deade may be buried in S. Fraunces [Page 45] habit. For this opiniō also is fixed in y^e minds almost of all, that the deuill hath no power o­uer them who attaine to this, forasmuch as the Monks haue together with their habit impar­ted vnto them their merites and good workes, which are done in their whole order, as mas­ses, diuine offices, prayers, preachinges, stu­dyes, fastinges, abstinence, vigils, labors, and other such like. For hereupon the Monks, lea­uing alwayes that which is sufficient for thē ­selues to obtaine saluation, if there be anye o­uerplus, as alwayes there is some, are wonte not to impart the same freely vnto others, but to fell it vnto them for money. This therefore is a cause also, as I haue saide, why they ne­uer thinke of amending their life, who haue so bought with mony the participation of monks merites and deedes. But it shall be needelesse here to ref [...] and confute this manifest error of popish indulgences, and this very fond and vaine superstition of worshipping of Saintes, seeing that both others before vs, and we also haue often done the same in sundrye places.

Thus hast thou (gentle Reader) the chiefe causes, as I thinke, why we doe eyther neg­lect [Page 46] or differre y^e amendment of our life. There be also other as it were seconde causes he [...]e­of▪ [...]s dayly company, societie, and conuer­sation with the vngodly and wicked, who are touched with no feare of God, muche lesse follow vertue and goodnes, or liue holilye and vprightly. Now the familiaritie and company of suche men is with all diligence to be auoy­ded of them, who haue care of their soules helth. Euill wordes, as it is most truly sayde of one, corrupt good manners: and another saith, by keeping company and liuing together with the wicked, thou thy selfe also dost become wic­ked. Here lette parentes remember that they must haue an especiall care that they suf­fer no naughty and leud person to haue anye familiaritie with their children, and that they see and marke, what youth it is and with what maners they be endued, which are much or dai­ly in their company, doe liue familiarly wyth them, or seeke to insinuate into their frendship and fauoure. For euery man doth almoste be­come such a one as they are whose companye he vseth. And truely in deede is it sayde of one, y^t he which toucheth pitch is defiled there­with. But let vs heare what another sayeth [Page 47] who cannot away with our religion: Maners sayth he, are taken of them with whom we be conuersant, and as certaine diseases passe frō the bodye to them that touch it, so doth y^e mind also insert them that be next it with the euills thereof: The drunkard bringeth his compani­ons to [...]oue well wine: the vnchast person ma­keth the stout and valiant, if it may be, effemi­nate and wanton: couetousnesse poureth her poyson into them that bee next it: The same may be sayd on the other side of vertues, &c. He therefore that desireth to liue vertuouslye and godly, and to keepe himselfe pure & cleane from wickednes, which all Christians oughte to desyre, let him shunne and auoide the com­panye of the wicked. For they that giue them­selues wholy to theyr companye, and are daily conuersant, feaste, eate and drinke, be merye and make good cheere w^t them, they I say doe hardly euer thinke of amending their life, nei­ther can they easily seuer themselues frō y^• ple­sant cōpany of their cōpanions. Wherfore not­w^tstanding they frequent godly sermōs, are ad­monished of good men and suche as haue au­thoritye, and they themselues being moued with feare of Gods punishmente, doe desyre & [Page 48] that vnfainedly to reforme their maners, yet for all this I can not tell howe they alwayes differre and driue of from day to day, neyther can they for the moste parte euer either truelye repent or turne to the right way. In the meane season deathe oftentimes sodenly & vnawares commeth vpon them being thus secure & care­lesse. For as euery mans death is certaine, so is the houre thereof most vncertaine. And ther­fore are we commaunded in the Scripture to watch and be alwayes prepared vnto the laste day of our life, accordinge to the saying of our Sauiour Christ in the gospell of Luke: Be ye prepared (saith he) for the Sonne of man will come at an houre when ye thinke not.

There is also another cause at this day why many of the common sort prolonge and driue of the amendment of their life. For ther be cer­taine and those verye deuoure felowes, for we must suspect no other of thē, howbeit not very wise and wary, who in sundry places preache much of the grace of God, of forgiuenesse of sinnes, and of other thinges that pertaine to saluation, and doe very diligently and wyth greate earnestnesse handle the same: but they [Page 49] say either nothing at all or els verye little of a newe life in Christ, of the sanctifying & quick­ning of the holy ghost. But he that will be coū ­ted a true Christian in deede, must, accordinge to the doctrine of Paule, dye to sinne, and liue vnto righteousnesse, must put of the olde man, with his woorkes, put on the newe man and liue as it becommeth the Gospell of Christe: must not commit adultery or whoredome, must not be at enmitie with his neighbour, must not be couetous, an vserer, enuious, muste not be proude and high minded. And the holy ghost is giuen of God to them that beleeue and cal vp­on him, that he may stirre vp newe motions in the heart, and as it were regenerate the will of man, & moue him forward to all duties of god­lines, to all vertues worthy of a christian man, and vnto a life agreable to the profession of the Gospell, where of we haue elswhere spoken more at large. Now how much dost thou think are the mindes of the ignoraunt offended by these or such like sayings of some? If thou bee an adulterer (say they) if a whoremonger, if a couetous person, or defiled with any other sinne and wickednes, beleeue onely, and thou [Page 50] shalt be safe. There is no cause why thou shoul dest feare the Lawe: for this Christe hath ful­filled and made satisfaction for the sinnes of mankinde. These sayings doe without doubte grieuously offend godly eares, and minister oc­casion to leade a wicked life, and are cause that men thinke nothing of reforming their man­ners, but obstinately perseuer in sinne and vn­godlines, yea they doe encourage them vnto al wickednes, & as it were cut of such meanes as might moue thē to repent & amend. How much better did Paule, who as Luke mentioneth in the Acts, not onely preached of y^t faith which is in Christ, vnto Felix and Drusilla his wife, but entreated also diligently of righteousnes, and temperance, & of the iudgement to come: so that Felix was striken with terror while Paule disputed. The same Paule also witnes­seth moreouer in the Acts, that he did not on­ly preache to the Gentiles that they should re­pente and turne vnto God, but admonish them also that they shoulde doe workes worthye of them that had repented. Thus hast thou gen­tle Reader the causes which commonly moue vs to prolonge and differre the amendment [Page 51] of our lyfe: it remayneth nowe that we briefly shewe what remedye may be founde for this euell, although we haue done the same part­ly alreadye.