¶ A TREATISE AGAINST the folishnesse of men in differringe the reformation of their liuing, and amendment of their maners, Compyled by the godly lerned man Iohn Riuius, and translated into Englishe by Iohn Bankes.
¶ TO THE MOSTE HONOrable, and his singular good lorde, the lorde Marques Dorsette his lordshyp, his humble oratour Wissheth grace and helthe.
WHEN I weye with my selfe, & diligently examine the similitude in S. Paul where he compareth the Churche of Christ to a naturall body (moste honorable Lorde) I fynde that he can not iustely be taken for a membre of the same, which doth not imploy his studies to this ende, that he may likewise conferre some thing therunto in his vocatiō and calling, as in the naturall body euery membre helpeth the whole: For we se, that there is in a naturall body suche an affection, and desyre of euerye membre to helpe and maynteyne thother, that not onely the senses be redye to do their part and office, as the eye to [Page] see, the eare to here, and so likewyse in the teste of the senses, but also all the other partes of the bodye do soo muche care for the whole, that they shunne no danger, thoughe it be neuer so great, to helpe and succour the same. If any man than, which beareth the name of a christian, shal spy for the any thyng, that may conduce and profyte the misticall bodye, and dothe not his endeuour to the vttermoste to brynge the same thervnto: verely he is to be thought an vnprofytable membre, not worthye in my iudgemente to be accompted of that membre, of whom Christ is the head. Surely it myghte be a great shame for vs Christians, if we shoulde not (hauyng such light of the gospel, as we haue) endeuour in some wyse to profite the common welth of Christ, when we shal call to mynde the excellent saienge of the moste diuine philosopher, [Page] whiche is, that we be not borne for our selues onely▪ but parte of our birth our natiue coūtrey doth chalenge vnto it, part our parentes, and an other parte also our familyars, and frendes. Plato dyd knowe onely by the lyghte of naturall reasone, that al excellent and good gyftes came of god, and were gyuen to thintent that a man shulde therwith helpe, and profyte others. Of the whiche opinion were also al the philosophers, whiche had tasted of honest discipline and learnynge.
Who so euer therfore doth thincke hym selfe to be a membre of the common welth of Christe, whiche is his mystycall body, he must nedes much more be enforced of Christian knowledge and charitie to imploy his labours in bestowing those giftes, whiche god hath gyuen him, to the profyte of others. Nowe than seynge [Page] that among the mēbres of this same misticall body many of theim be oppressed with greuous diseases, as desperacyon, to much affyance in them selues, and trust in theyr owne workes, and other grosse erroures, as supersticion, idolatrie. &c. wherby the most iust wrath, and indygnation of god is prouoked agaynste them, trulye he were verye vnnaturall, and shulde t [...]stifie that he had not tasted of the spirite of god, which neyther moued with thexample of the hethen nor with loue towardes the brethren consyderynge the greate daungers, that myght ensue here vpon, wolde take some paynes, and endeuoure to procure medicines, so farre forth as in him lieth to ease, and helpe the same. We haue exaumples hereof, wherwith we might be much moued continued by the most gratious workyng of god, euen from the apostels [Page] tyme. For the holy fathers, & martyres besyde theyr greate trauayle in confutynge of heresies (whiche was, and myght be a sufficient testimonie of theyr zele, and diligence) haue left also sondrye monumentes, and workes aswell parteynynge to the orderynge of mens maners and behauyour, as also to the confirmynge of their consciences. And not only they but also men of this our age: for what godly wyttes hath god stirred vp? And howe diligently haue they applyed theyr studyes, and bestowed theyr talentes in garnishynge good learnyng, and settyng forth the syncere and pure worde of god? and to passe ouer them, that haue taken excedyng great paynes in foreine, and straung countries, euen here in Englande, god hath moued many with sondry gyftes, some to be able to set forthe workes of theyr owne, and to [Page] hunte the Romyshe fox, and some alwayes with open mouth to crye out agaynst hym, & other some to translate of other mennes. &c. And herevnto hath god also reised vp the hartes of noble men, that they doo not onely assist, and defende them, that bestowe their laboure herein, but also helpe forwarde with the same them selues: amonge whom I may moste worthely recompt your lordeshyp, whiche hath ben euer enclined to the settynge forthe of true godlynes, and religion, and to the rotyng out of false and fey [...]ed supersticion. whervnto god hath also prouyded for you alwayes ministers for the same. I therfore (though my talent be but smale) moued with these, and such lyke examples, thought that I coulde not be iustly rekened or takē for a membre of the mistical body of Christe, if that, when all true chrystians [Page] be so busily occupied, and labour so dilgently in the lordes haruest, I shoulde be founde ydle, and vnoccupied, like to the seruaunte in the gospell, whiche hyd his talente, and brought it not forthe to profyte others. This last wynter therfore, whan I redde ouer two lytle bokes, whiche D. Iohn Riuius an excellent lerned, and godlye man, compiled in the latyne tongue, thone of the refourmacion of mans maners, and lyuynge, the other of encouragynge them to dye, that be vexed with sicknes: and marueylynge muche, that such two bokes coulde be kepte hyd so long, and not translated into Englyshe, conteynynge suche a profitable and necessarie matter, so apt and conuenient for our time: I thought that I shuld not be euyl occupied if I translated the same in to Englishe that they might be made commune, [Page] and profite the more, which whan I had finished, musynge with my selfe vnto what patrone I mought beste directe the same. I founde none lyke to your lordshyp, whether your manyfolde vertues or your zele to aduaunce the glory of god be consydered. And verely it semed to me, that it could not honestly be dewe to any besydes your lordshyp, for so muche as it was done in your lordshyppes house. The one parte of my labour which is now finished, I bryng, and humbly present to your lordshyp at this time, not bycause you haue any nede her of for your self, but bycause if it shoulde be commended by your lordeship, it myght be the better receyued, and profite the more. For besides thopinion that men haue conceyued of other vertues, where with your lordeshyp is endued, they haue also conceiued a singuler opinion o [...] [Page] the zele your lordshyppe hath to set forth the pure worde of god, and to rote out false and feined supersticiō: which thing may apere very plaine, (as they also gather) bothe by other thynges, and also by thorder taken in your lordeshyppes house, concernyng the true worshypyng, and due seruynge of god. wherfore seynge that the thynge of it selfe is so profitable and necessary, vndoubtedly it can not be but very wel receyued of all men, if your lordshyps commendacion be there vnto added, whiche thynge if it come to passe, I doubte not, but as it hath profyted much in the latine tongue, so shal it sumwhat also do good in Englyshe. For although it is not so finely translated yet I trust that the mynde of the authore is so expressed that mine industrye and labour herein, can not iustly be reprehended, and fault founde [Page] withall of the tentyll and fauourable reder, whom I shal in this place moste hartely require for to accepte this my doynge, and interprete euery thynge herein, as he ought to do, for so muche as this is euen the first fruites of my wyt: and in so doynge (if I shall perceyue that this my laboure shall profyte the same) I shall be muche encouraged to go forward in suche lyke studyes, as may moste conduce, and hereafter to enterprise greater thynges. But fearyng leste I haue ben to tediouse to your lordshyp, and deteyned you longer, than becommeth me to do, from the swete and comfortable readynge of Riuius. I commytte the boke into your lordeshyppes handes, besechyng the euerlastynge and immortal God father of our Lorde, and redemer Iesus Christe, that he wyl graunt you dayely, more and more encrease of [Page] knowledge in his truthe, and kepe your hart awake contynually to glorifie hym, that by thexample of your lordshyp others maye be styred vp vnto godlye lyuynge: and that he wyll assist you, and further you in al your godly affaires, which with the sonne, and holye ghost reygneth for euer: to whome be gyuen all prayse, honour, and glorye. So be it,
¶ A TREATISE AGAINST the folishenes of men, in differrynge the reformation of theyr lyuyng, and amendment of theyr maners.
IF SVCHE men, as wyll be taken for Christians wold flee and abhorte so muche the dedes of the Epicures, & Saduceis, as they pretende▪ to detest the name, and profession of theim, verely they wolde refraine, and temper them selues from wyckednes and mischiefe, and wold vse and exercise vertuous and godl [...] lyuyng, no lesse than they nowe lyu [...] obstinately in vice, and behaue them selues in al theyr doynges both wickedly, & vngodly. And agayne the [...] wolde none otherwyse obserue, an [...] kepe the commaundementes of al [...] myghty god, than they now neythe [...] feare hym, nor dread him at al. Bu [...] [Page] vndoubtedlye, there is not one almost, whiche dothe so much abhorre the thynge it selfe in his herte (which thyng may playnely appeare by our dayely conuersacion, our maners, and al that euer we do) as we eschew and flee the name. For how can those men be assured, in theyr conscience, that soules are immortall, which for the most parte lyue, as brute beastes do. Or that there be rewardes reposed for the godlye in heauen, or punishment ordeyned for wycked men in hell, which do in no maner thyng feare to transgresse, and breake the commaundemente of god? and do [...] fal headlong into all kynde of vyce, and enormities, as though they dyd imagine, that eyther god [...]s but a [...]estyng stocke, and a feined thynge, or the sowles and bodyes do dye bothe at once? And to graunt, that [...] be some men, which do both feare [...] [Page] and doubt not, but that he wyl both rewarde, and also punyshe euery one acordyngly, as he hath deserued (of the which sort there be but very few) Nowe I beseche you, what man is there, whom eyther the feare of gods iustice doth withdrawe from vice, or yet doth induce, and bryng in minde to refourme, and amende his lyfe? wherin thou mayest iustly lamente, and bewaile the folly and state of vs al, and much wonder at our blyndenes, or rather madnes, which in suche shortnes, and vncertenty of lyfe doo so behaue our selues, that we haue no mynde of any reformacion, or amendment of our lyfe, when we be croked for old age, and haue than skarsly one daye to lyue: so farre of is it, that we go aboute, or entende [...] that thynge, whan we be yonkers, and in our floryshyng age. When I remembre with my selfe, that such [...] [Page] is the folly of men, or madnes rather as I may well call it, in deferrynge the reformation of theyr lyfe:
I thynke it meete, and necessarie to search the causes out, why we are so slowe in that weyghtie thynge, whervpon our saluacion doth wholly depende: for when we shal haue sought forth the causes, and declared what they be, I doubt not, but that it shal be easye for vs to fynde also some remedy for the disease.
¶ The first and principal cause.
I Thinke therefore that our vnbelefe is the chefest and principall cause herof. For if we supposed not, that those thinges were fables, whiche are mencioned in scripture euery where of the laste dowme, and of the voyce of the Archangell, and of the trumpe of god, and of the iudgemēt [Page] seeate of the Lorde, wherat all men must stande of the punyshmente of the wycked, of the euerlastynge and blessed lyfe, whiche the godlye after this miserable lyfe shall enioye, of the resurrection of the bodyes, and soules, eyther to be partakers together of certayne ioye, or elles of certayne peyne, without al question we wolde not lyue thus as we do, and [...]fferre the reformacion of our lyfe, but wold lyue farre other wyse, and after an other sorte, than we do: for what myslyuer wold not quake both body & soule, whan so euer he shulde remembre the last dowme, syth that he shal in the same make a reckening of all thynges, which he hath eyther entended, thoughte, sayde, or done, and there shall speake his owne matter without any assistaunte, or man of lawe. Oh terrible iudgement to the wycked, which shulde neuer fall [Page] out of theyr remembraunce: for syth that the iust, and godly shall vnneth be able to stande in this iudgement, where shal than the wycked and vngodly appeare? In this iudgement the sonne of god shall sytte vpon all sortes of men, beynge than an vpryght, seuere, streyghte, and an vntractable iudge, which is nowe our mediatour, and aduocate with his father. Al kynd of men shalbe called vnto a rekening, how they haue passed ouer theyr dayes here in yearth. The secretes of hertes shalbe disclosed, and shewed abrode. The testimo [...]ie of euery mannes conscience shall gyue agaynst hym selfe: shall accuse & condempne hym. And to be shorte, god wil punyshe the vngodly by his [...]ust seueritie, and most fatherly, and mercifully preserue, and saue the in [...]ocent; that is: as Paul doth inter [...]rete it: god wyll render, and gyue [Page] to euery man acordingly, as he hath deserued. But in this iudgement, not onely the outwarde acte shall be condempned: As adultry, fornication, whordome, wytchcrafte, murder, sklander, thefte, robbery, sacrilegie, banketynge, riotinge, drunkennes, vsury, and other such lyke, as baudy, and vnhoneste talkynge, fonde, folyshe, and rashe [...]anglyng without measure, liynge, ydle wordes, vitious communicacion, and infinite other of the same sorte, wherwith so [...] euer godlye eares are offended, bu [...] also the vnsene, and hyd ententes o [...] the herte: such thinges, as we hau [...] wyckedly eyther wyshed or thought [...] moreouer the naughty affections o [...] the mynde, which be contrary to th [...] worde of god, as anger, grudge, h [...] tred, ennimitie, malyce, enuy, pryd [...] couetousnes, & desyre of other men [...] goodes. &c. Who wold not than th [...] [Page] remembraunce of this iudgemente withdrawe from vice, and stay, leste he shulde fall all together, whiche is perswaded assuredly, that it shalbe. One of the olde wryters hath a very good and notable sayeng. whether I eate or drynke (sayeth he) or what thyng so euer I do, the terible voyce of the archangell sowneth in myne eares. Arise you dead men, come vnto your dowme: whiche whan I remembre, I quake bothe bodye and soule. Yf the fleshe then stirreth vp any man vnto beastly lustes, and bodely pleasures, or vnto gluttony, or [...]urfettynge, or vnto any such vyce, [...]et hym by and by call to his remembraunce the dreadful day of dowme. Yf prosperitie (as it doth very often) cause a man to be hauty and proude, if ryches make a man fearse, and his mynded: yf honoure, promocion, or high dignitie cause a man to think [...] [Page] much of hym selfe, and to despise others, let hym streyght way remembre the iudgement seate of the lorde. Yf anger prycketh any manne to reuenge his quarell: yf grudge, and malyce trouble the hertes of any: yf couetousnes enforceth a man to rob and deceyue others: yf the worlde doth prouoke any man vnto ambycion, pryde, or ryote: yf the deuyl by his suttyll, and false meanes, and crafte dryue any man to speake blasphemie agaynst god, or vnto any other suche myschefe, let hym thynke none other, but that he shal appeare before the iugement seate of the lord and shall there pleade for hym selfe. Let hym feare the sentence, that the iudge shall pronounce, which dothe condempne the wycked to hell fyre. wolde god: wolde god I saye, that this day of dowme wolde neuer fall out of mens myndes, Than surely [...] [Page] euery man wold do, as he shulde do. Kinges and rulers wold haue their onely, and specyall care vppon the weal of the communaltie committed to theyr charge, and wolde defende theyr Lybertye, and vpholde, and maynteyne bothe theyr priuate, and publique ordynaunces, and lawes. Of the other part the comons wold shew them selues loyall & obedient, towarde their liege and soueraygne head, and kyng, and wolde not disdayne to haue him rular ouer them, nor refuse to pai their rentes towles or trybutes: but otherwyse wolde render vnto hym aswell due reuerence and feare, as also honour. &c. Euery man wolde loue his wyfe, as his owne selfe: the wyues wolde reuerence theyr husbandes, and be in subiection vnto them, as vnto their lordes and heades. Parentes wold trade, and brynge vp theyr chyldren [Page] in godly education, and discipline, and as Paule wylleth in the feare & knowledge of god: Agayne chyldren wolde be obediente towardes theyr parentes in the lord, and wold ernestly folowe theyr wayes, and busely do theyr commandement. Seruantes wold be redy at the cōmaundement of them, which as apperteyneth vnto the flesh are their masters and that with all honest reuerence, and godly feare, and symplicitie of hert: as also Paule exorteth. Againe maysters wolde be meke, and gentil towardes theyr seruauntes, beynge well assured, that they haue also a mayster in heauen. Pastoures and mynisters wolde attende the lordes flocke, as they are bounden. Ryche menne wolde relieue the poore with theyr goodes▪ wydowes wolde pray nyght and day, without ceassynge. Poore men wolde take paciently, & [Page] well in worthe theyr pouertie, sythe that it is the wyl of god, that it shal so be. The maryed man wolde lyue, as though he had no wyfe. The vnmaried man wolde referre al that euer he doth vnto the glory of god: what wyl ye more? euery man wold do his offyce and duetie in his callynge, as he oughte to do: if the remembrance of the laste dowme were euer before his eyes, when god wyll requyre a reckenyng of our whole lyuynge, and of all our doynges, and wyl gyue to euery man accordingly, as he hath deserued, eyther rewarde or punyshment. We see dayly with our eyes in a gret and feruent plage tyme, when death is euery houre present before mens eyes: howe careful they are, and howe diligentely they go aboute the reformation of their life: specially if they be not suche as do vsurpe falsly the name of Christistians, [Page] What? Ought not we than muche more to go about the reformacion of our lyfe, at all tymes, all houres, and euerye moment of the houre, and to repent vnfeinedly, and bewayle our wicked and synful life, and pacifie the wrath and indignation of god agaynst synne, sythe that by casualitie, and vncertayne chances death is imminent and at hande euerye houre? A wyse man therfore wyll so leade his lyfe alway, as men vse commonlye in the daungerous plage time, when they are, as it wer awaked out of theyr dreame, and be carefull, and go ernestely about the reformacion of theyr lyfe, and purpose to chaunge it into better, and to eschewe vyce, exercyse iustyce and equitte, and finally to pacifie gods wrath, whiche is worthely stered, agaynste vs for our synne, by true repentance, and remorse of conscience▪ [Page] I praye you, ought not euery man, when there is no such daunger, nor feare of any plage, to be the like that afore in the hotte and daungerous plage tyme he determined to be? Euery man wil graunt that the houre of deathe is vncertayne, and that it is a thyng most certayn that we shal dye, what a great folly is it than to feare death so much, which is euery houre at hande: nor to thinke at any tyme of the reformacion of our lyfe? but thus it is. We fele, and acknowledge the most iuste wrath of god aaynst syn in aduersitie, as in plage, famine, yearthquake, daungerous dissases of the body, but in prosperitie, when we haue the world at wyl, we feare nat to abuse the goodnes of god. In this state we remembre nat death, which is iminent euery houre nor the laste dowme, nor the terrible [...] of the Ar [...]hangel, of the which [Page] S. Paul maketh mention vnto the Thessalon.) nor the sowne of the lordes trumpe, nor hell, or euerlastinge peyne, nor the vnquenchable fyre, nor the darkenes where there shalbe wepynge, and gnasshynge of teeth. Whiche thynges verely we oughte to remembre at all tymes, whether it be in the mornyng at our vprisynge, or at night when we go to rest, or at dynner, or supper, or when we bathe our selfe for our healthes sake, or do any serious and weighty busines, or fynally when we refreshe and recreate our myndes with some honest pastyme. But the vngodly can not be perswaded none other, but that these thynges are fables, whiche the scripture setteth forthe of the last dowme, of the iudgement seate of the lorde, of the voyce of tharchaungel, of the trumpe of god, of hell, and of euerlasting torment and peyne. And like [Page] 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 po [...]te [Page] 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, [Page] 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 des [...]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 testifye [...] ▪ In this place also let vs cal that thy [...] vnto remembraunce, whiche our sauiour speaketh of in S. Mat. Repent, bycause the kyngedome of [Page] 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 remissiō of his synnes, which I wyl omi [...] at this tyme. For as I haue sayde alredy, he loketh in vayne for to hau [...] forgeuenes at gods hande, which [...] truely repenteth not with his herte▪ And althoughe there is no tyme o [...] [Page] 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 wt 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 [Page] 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▪ 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 repentaūce, 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 [Page] 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, [Page] 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 [Page] 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 longe [...] 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 [Page] 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 shalbe withdrawen, and brought frō 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 [Page] 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 [Page] 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 [Page] 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 thend? 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 [Page] the laye men, when they repaire vnto the mysticall table of the lorde: how reuerētly, with what preparation in confessyng their sins. &c. with what godly behauour and deuocion they come? how diligently la [...]ure they, and endeuour that noo grudge remayne behind in their conscience? how certaynly purpose they thense [...]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 frō 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 [Page] 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 shalbe saued, or not. Verely to speake my conlcyence: I thynke that they can cōceyue 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 [Page] 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 thē 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 bryb [...]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 attrybut [...] honoure to the name of god, yet it is manifest, that they can not be, taken for godly: bycause they giue them se [...] ues to such thynges, as are most co [...] trary [Page] 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 pastours and mynisters, as were almost faythles. But some man wyl peraduenture contrarye me, and say, that they beleue to be saued by Chrystes benefite: wel, that I stande not in this poynte with you: admitte that it be soo as ye saye. Nowe beleue they S. Paule, where he affirmeth that whorekepers and adulterers shal not [Page] be inheritours of the kyngedome o [...] god? I thynke not the contrary, but they beleue it, for we oughte not to thinke the contrarye. Sithen then these men be of that numbre whome Paule denieth shall be inheritours of the kyngdome of god, or the holy ghoost rather. (The thynge must be graunted of necessitie, whiche can be denyed in no wyse) how can they promise them selues saluation, in Christ By this reason then they beleue that they them selues shall be saued: and whorkepers, such as they are in very dede, shalbe condempned: Lord for thy mercy what ignoraunte blyndes is here, what lacke of iudgement is this? do they not se plainly, that the [...] speake contraries? If they may hau [...] any sure hope to be saued, then tha [...] that Paule wryteth vnto the Ephe [...] ans: is false: but if that be a great [...] ouersyghte, and an absurde thyng [...] [Page] to affirme, these men can conceiue no certayne, and assured hope, or trust, that the father is pleased with them for Christes sake. Than what truste is this? how thinke they, to be saued, They that haue but small syght in Logique, maye easely se, howe stronge, and pythy our reason is. The fyrste part in logique termed Maior, is taken out of S. Paule: for he sayth, that whoorekepers, and adulterers shall not be inheriters of the kyngedome of god: The seconde parte called Minor, is confirmed, and verified by the whole worlde: for they pronounce with one assent, that our Romanistes are such: Of these twayne then the Catholike may frame suche a conclusion: that all the packe of papistes lyuynge in abhominable whoredome are banished men out of the kyngedome of heauen: All men thoughe they be but sklender logicians [Page] se very well, that this is a necessary conclusion, which is brought in and gathered of the former prepositions, which are manyfest true, and graunted of our aduersaries. This argumēt is fashioned in the fyrst figure, and fourth mode. Therfore the popishe pristes liuynge in suche abominable whoredome can conceyue none assured hope, and truste of saluation, nor haue true fayth, as they feygne, thoughe they bragge and spreade abrode certayne vncredible tales of theyr faythe: but some man wyll peraduenture obiecte, and say: that it maye come to passe, that suche as lyue wickedly and vngodly this day, may to morowe, or after, whe [...] it shall please the goodnes of God repent, and acknowlege their sinnes and after the reknowlegynge thero [...] lyue innocentely, and in the feare o [...] god: therfore we ought not so lyght [...] [Page] to despeire of the saluation of any man. I haue weyed your reason dyligently: and no doubt of it, we may se, howe suche men studie the reformation of theyr life, and how truely and vnfeynedly they repente. For where haue you sene heretofore of many thousandes but one, which hauinge suche remorse of conscience, hath forsaken his whore, and fullye purposed neuer after that tyme to company with her? I wote well ynoughe what I say: for it is euident and knowne. There is scarsely one of euery thousand that casteth thus with him selfe, for to amende his lyuynge, and to forsake his whore in good ernest, and with his harte. But nowe to leaue these thynges: howe stynkyng and abominable is the outwarde face of that popyshe churche: wherein the superintendaunt [...]s, [...] ministers do lyue in such open abomination, [Page] soo that others are not a lyttle offended therewith? What a thyng is it, when whorkepers must exhorte men to chastytie: the impenitent to repentaunce, the wycked to godly lyuynge? yet this thynge is done dayly, as we may se: not onely in vyllagies, but in gret cyties: and peraduenture also in some regions, but without al question it is done in all landes, all places, where so euer the pope is supreme heade: the bysshopes them selues lokynge on, permittynge, and almost approuyng it: whiche thynge bycause they sharply punyshe not, as by theyr offyce they are bounden to doo, but for brybes suffer men to lyue in most abominable whordome, they encourage them to take pleasure, and delyght in the thynge, and do sette them forwarde, whō they ought to brydle, and kepe backe: yea they be the cause, that [Page] though the preestes lyue in such abomination, yet they thynke it no sinne at all, and them selues do minister to the same occasion by sufferinge them to continue obstinatly in such whordome. Of the which one thynge, as of theyr other cure and offyce, they shal render a streyght accompte, and reckenynge, but here some man wyll axe me, what were the byshops dewtye in this behalfe: I wyll tell you, it were none other but this: not to winke, and dissemble in such abominacyon (as S. Paule exorteth) neyther yet to permitte it, or beare with it. Fyrst they shuld admonishe them and reproue the vice of whoredome. Than if they profyted nothynge by so doynge, the nexte remedy were to put them out, and let them haue nothynge to doo in the congregation, and to excominicate thē out of their temples and sacred places, And to [Page] cast out of the assembles of faythful men, suche as are adiudged to hell fyre: and to giue them (as Paul willeth) into Satans handes to mortifie theyr fleshe, that in the day of our Lorde Iesus Christe they myghte be saued. I say that this were their office: if they shulde execute the same, and approue theyr doynges in the lordes syght, which is the selfe same iudge, that wyll requyre, and haue an accompte of all theyr doynges.
They shulde shewe them selues authors and example gyuers of good workes, and an example of the fayth full aswell in theyr communication and conuersation, as also in loue, spirite, fayth, and purenes of lyfe. But sithe that nowe a dayes, the bishops commonly shewe them selues such to the inferiour sorte of the clargie, yea and rather worse than the same is, by theyr example they do [...] [Page] not onelye cause, but also encourage the ignorant fooles to offende more boldely a greate deale then other wyse they wolde, for they thinke that they may boldly by the byshops example do so. Yet I wonder much at it, that they can not be awaked, and sterred to repentaunce, sence that they haue so many, and sundry occasions thervnto: For theyr office is to viset, comforte, confesse and assoyle the sycke: To minister the sacrament of the bodye, and bloude of the lorde, and the laste vnction, to be present with the sycke at theyr death and departure: To synge dyryges, in the which there is mencion made so many tymes of the day of anger, of the daye of calamitie, of the sorowfull daye: of the fearfull iudgement of god, of eternall condempnation: of the these, whiche repented late, in the which also they seke, and [Page] pray, that they fele not the peines of death, nor be bounde with the cheine of synne. And besydes all this they gyue attendaunce to the beere, and [...]inge the funerall masse, and burye the deade, omittyng no ceremonies: yea, euen when they walke in theyr temples, and churches, they may beholde, and reade Epitaphies grauen vpon graues and tombes, whereby they might be admonished, not only of me that be deade, but also of death it selfe: whiche dayelye and hourely hangeth ouer theyr heades: also of the laste dowme, of the iudgemente seate of the lorde, and suche other.
Moreouer in theyr Requiem masse they are warned of the comynge of Christ: of the resurrection at the last day, of the voyce of the archaungell, of the trumpe of god. &c. Therfor [...] syth that these thynges can not be a warnyng sufficient for them, & cause [Page] them to repent, of two thynges, the one muste be the cause without question: eyther that they thynke those thynges to be but fables, whiche be taughte vs in scripture, of the laste dowme, and are in the Epicures opinion, that sowles be not immortall: or els that they flatter theim selues, as I haue shewed with false hope of the mercy of god.
¶ The thirde cause.
I Fynde that the thyrde cause hereof, is the custome of synne, which is in a maner, made natural in long continuance. For lyke as it is harde for a manne to alter nature, soo custome, if it be ones roted, can not easely be plucked vppe and expelled: And therefore it is that lerned men do cal custom an other nature. It is not very much disagreynge fro this [Page] purpose, that a certayne man sayth. Such vyces as we haue accustomed our selues to, from our tender age, can not be without greate difficultie weded out afterwarde, which thinge though it be very certayne and true, yet who seeth not howe fondelye fathers bringe vp theyr chyldren in cokeryng, and pamperyng them? for from theyr infancy they be gyuen to no [...]e other thynge, but to delicious fare, and to the beallye pleasures of the bodye: They refrayne not from vnsemely and baudy talkynge: they sweare and blaspheme god: they go ruffelynge in theyr gorgeous geare and trype in theyr purples: They weare cotes of diuerse colours, hose cut and pounced out with sarcenets. Yet I omitte the gardynge of theyr cotes, which is very folyshe: for there cometh no profitte at all therof, furthermore what thynge soo euer they [Page] do, they do it fearslye, hardely, and boldely: There is in them no myldnes, nor sobrenes: They exhibet not dewe honour to theyr parentes: they do not reuerence aged men, nor suffer theyr egalles, and companions: what wyll ye more: they thynke, that what so euer they do, they may do it without blame. There is in them no shame, noo feare of god at all, that can withdrawe them fro vyce: They passe for no honestie, and vertuous lyuynge, and lesse a greate deale for religion and doynge theyr duetye to godwarde. Yea parentes theim selues now a dayes with euyl example corrupte theyr chyldren, so that they can not by theyr corrections brynge them into feare of them, nor by they [...] commaundement withdrawe theym fro that, that they set theyr myndes on: whan surely they shulde do nothynge, when theyr chyldren are present [Page] that were not lawful to be done, nor say any thynge, that myghte not honestely be spoken. Theyr lyuynge shoulde be so godlye and vertuous, that therwith theyr chyldren myght be moued to such lyke: their maners, and conuersacion shuld be such, that therby theyr chyldren myght learne, when so euer they had respecte, vnto the same, bothe what they shulde folowe and enbrace: or fle and eschew. But when the father dothe expreslye declare that thynge in his owne maners, which he reproueth in his children, doth he not, whyles he blameth them, accuse hym selfe? What face can he haue to fynde faulte with his chyldren. which with his yl example corrupteth them? How can he seuerelye reproue any vyce in his children which may fynde in hym selfe vyces more worthy to be reproued? Wherefore let parentes remembre, that it [Page] is theyr dewtye, and very requiset in them, to lyue withoute blame, and vertuously: and that for diuers causes, both lest they be example to their chyldren of naughtynes: and that they may ius [...]ly reproue vices in thē last of all that throughe theyr slacke negligence the aucthorite of fathers be not diminished. Thus much is declared by yt, which the poete sayth: Howe canst thou take the aucthorite of a father in correctynge thy chyldren, whan beyng an olde man thou thy selfe committeste offences bothe more heynous, and worthy of reproche. Such a lyke thyng Nausistrata saythe in Terence, where she reproueth her husbande, bycause he was greued with his sonne, which haunted the Stewes: and yet he was a greate deale more to be blamed hym selfe: what iust cause hast thou (saith she) to chyde hym? To these is Artemones [Page] sayenge in Plaut. agreable. Is it meate for a father to geue yll example to his children, art thou not ashamed. Let vs note also, what was broughte in the declamacion of the yonge man agaynst his father, whō he accused of madnes: father saythe he, the I blame, and none but the for all my riote, and bycause thou broughte me not vppe vnder the lawe of a well ordered house, nor kepeste me in feare and awe, wherewith I mought haue bene wtdrawen frome such vices, as raygne most commonly in yonge men. Yea thou was a setter on, and leader vnto such vnthriftines. But this Tobye an holy man and derely beloued of god dyd not, whiche taught his son (as his history declareth) euen of a chylde bothe the feare of god, and also to refreine from vyce: he was him selfe an example of godly lyuing, to his sonne: he [Page] busied him selfe to declare him such one to his sonne in euery condicion as he wyshed to haue hym. But now a dayes whan youth shuld be traded and brought vp in good learnynge and gods word, how be they occupied: verely I am ashamed to speke it: yet I wyll not dissemble with them, for very conscyence sake I am enforced, and driuen to it sore agaynst my wyll, I take god to recorde. Moste part of teachers (I do not speake generally of all) do gyue theyr scholers so muche of the brydle, and suche lybertye, and al to procure and wynne the loue, and frendshyp of theyr parentes, or at lest not to displease, and offend them, that they put it in their choyse whether they wyll learne, or not, neyther refrayne they them fro vyce by sharpe correction, nor cause them to profitte by graue admonitions: They trade theym not in the [Page] knowledge, and feare of god, nor instructe them in modestie & other vertues, besides that suche innocencie & streyghtnes appeare the not in theyr owne maners, as is requisite, nor such humanitie, and gentylnes, as shulde be in suche, as beare the person and resemble fathers, but to much slackenes, and negligence, as they were companions, and play [...]elowes rather then teachers, and instructours. And by such liberte with out punyshemente, theyr scolers become not onely dispisets of their masters and teachers, but also fearse, selfwylled, negligent, sowleyne, and stubbo [...]ne. Yt is neadles to speake ought of theyr prodigious apparel, of theyr vndecent and vnsembly behauioure: of theyr bostynge, theyr braggynge, and iettynge vp, and downe with theyr rapers, and hispanyshe clokes: of theyr prodigal, and [Page] large spendynge, euen when theyr techers loke on, and se it wel ynough but dissemble and wynke at it, more ouer of theyr contynuall riottynge, feastynge, banketynge, playenge, daunsynge, quaffynge all the nyght longe and watchynge that I speake not of other good felowshyp, that is amonge them? Of this, which I say I am certayne: for theyr dissolute lyuynge is such, that it can not be couered, nor hyd, nor yet excused in any maner wyse. Wherfore syth that maysters, permitte and geue such liberte to the youth, wherof they haue the charge and ouersyght, as to frequente, and vse suche naughtines, and to fall headlonge into all kynde of enormities, which shulde most busely, diligently, and streyghtly bridle and snaffle theyr impudent boldenes and suppresse and bring downe their fearse and great hertes, and restrein and [Page] breke the wylde riottous youth with good lessons, graue warnynges and corrections: what hope may there be cōceyued of such, whē they shal come to mo yeares, and be more at theyr owne swynge, and lybertie? Of all lykelyhod it shulde be thus, that he which from his chyldhod hath bene trayned in vyce, shall not withoute greate difficulte become vertuous, and godly afterwarde, nor that he, which of a chylde hath bene an vn [...]hrift, shalbe easely reformed, whan he commeth to full yeres, and mans state: it taketh such place in vs, whervnto we haue bene accustomed from our tender age, like as the poete sayeth. Agayne such thinges the mind [...] forgetteth not lyghly, as it hath lerned of longe tyme: I wolde wysh [...] with al myne herte, and I pray god▪ that al townes, and cities wolde w [...] ponder, and wey this matter, an [...] [Page] wolde not be led by affections in chosynge a teacher, and menne for theyr youth, nor haue in this behalfe respecte to kynred, and frendshyp, or to the commendations, and requestes of frendes. Surely this is a great and weyghty matter, so that men ought not to admitte, and take a master for euery iacke gentilmans request: consideringe that here vpon resteth the whole welth of a realme. He shulde be an honest & lerned man, whiche were able to teache, and trade them in the knowledge and feare of god, and also in good lernynge, and moral vertues. But neuerthelesse it can not be expressed, how farre men be in this▪ poynte deceyued, which do not place & preferre well learned men, suche as are for theyr honestie, and vertuous conuersation and lyuynge, wel tryed [...] and for their conditions and man [...]s prayse worthy, and knowen to be very [Page] diligent, and peynfull in teaching and for these admitte a sort of vnlerned curyfauours, suche as seke for none other thynge, but to be in fauoure with noble men, and to be reputed worthy of prefermēt, and me [...] men to teache, and brynge vp theyr chyldren in good letters, and tonges when in very deade they be no more apte for that purpose then a cammel to daunce: as we saye commonlye in oure Englyshe prouerbe. Suche folyshe dreames they teache, as no lerned, or politique man beynge vnlerned could heare, but he must be constrayned to laugh: what rude felowe of the countre may not iudge it, weyenge it diligently, to be very fond [...] and folyshe. Suche is theyr ignoraunce in al kynde of good learning: And thoughe they be thus, yet they haue wonderfull meanes, to couer, and clooke it. But for as muche, as [Page] they can be of none authoritie, and reputacion for lacke of learnyng (for these thynges be atteyned by none other meane, but by learnyng onely) they gyue theyr scolers in theyr studies to much lybertie, and by reason thereof corrupte, and marre theyr yonge, and tender wyttes. And this they do for none other [...]hyng, but to flatter them, and curifauoure. But lette vs returne vnto oure purpose. Syth therfore that bothe parentes, and also maysters, and teachers do not onelye meynteyne, but cheryshe, and cocker yonge [...]abes, and chyldren ī such folly, and be [...]e with th [...] in suche vyce: and gyue them leaue to do, what so euer they lyst, nor at any tyme endeuour to tame, & snaffle their wyld appetites, what meruayle is it, if they be, founde thus naughty and vicious, whē they come to theyr full yeares, and mans state, whiche [Page] haue of children ben trayned, and enbred, with suche vyce? Specially if this be also considered, that custome is altered in continuaunce of tyme in to nature: as we haue declared here tofore. Yf these men therfore at any tyme do fully purpose to repēte them & refourme theyr lyuynge: as when theyr conscyence moueth them, or the burthen of their syn prycketh them? yet custome hath so preuayled in thē that whether it be agaynst theyr wyl, or not theyr knowledge, they daylye fal into worse, and worse enormities, and lyke madde men dyfferre the reformatyon of theyr lyfe. Consyder nowe I pray you, what ioly iunkers and lusty brutes these wyll be, when they shal come to be citizens, and intermedlers in matters of the common wealth: which by theyr fathers haue bene thus cokered, and by their teachers so nisely, and softly vsed: nor [Page] haue ben kepte strayghtlye to theyr learnyng, as they shulde haue bene? what other thynge but this, is the cause of it, that there be nowe of dayes so many adulterers, deflourers of maydēs, baudy and pernicious ruffyans? that we haue suche plenty of dissers, charders? & that such wycked & abomynable lyuers are sprede about in euerye quarter, but onelye naughty education, and bryngynge vp: well than, suche as impute this thynge to the newe learnynge, hadde nede of a purgation to pourge theyr brayne, and the powers of theyr wit: for be lyke the humoures fall downe in such aboundance, that their syght is stopped: so that they are not able to iudge of thynges. No no, the new lernynge hereof is not the cause, but naughty bryngynge vp, as I haue declared: the slacknes and vnredynes of the maiestrate to do, and execute [Page] his offyce: for in this place I speake not of kynges, and prynces: Yf magistrates I say, wolde sharply, and streightly punyshe offenders without any berynge with them, nor fauoure other part in any wyse: then we shulde se better order euery where and among all states of men. If the lawe whiche was made by Iulius, and is named commonlye Iulia lex, were called agayne, which doth punyshe adultri with death, nor permitteth fornication to lacke iust peine, & deserued punishment: if also such as abuse the name of god, as they that speake blasphemye agaynst god, and swere by Christ his crosse, his woundes, and bloude: If they that vse rauernes, playenge, and walke vp and downe in tyme of a sermon: if dissobediente chyldren, that exhibite not dewe honour to theyr parentes: If theues, morderers, dissers, raueners [Page] robbers, vserers, iuglers, dronkerdes, gluttons, & such as haue spent, and made a way theyr lyuyng in belly chere, and vnthriftines. Yf sklaunderers, scolders, such as be periured and reporters of vayne tales: And finally if al offenders were streyghtly punyshed, surely there shulde be both lesse occasion geuen to offende, and also good men shulde not haue so greate cause to complayne of the maners of men of this age. Let the magistrate therefore remembre his office, and thinke that he must surelye gyue an accompte at the daye of dowme. Lette him learne of Paule that he bearethe not his temporall swearde for ryght naught, for he is gods minister, appoynted of god to punyshe offenders: As it appeareth playnlye vnto the Romaynes. Forasmuche then, as Paule declarethe that a law was ordeyned not for iust [Page] men, but the vnrighteous: for the disobedient, lyers, such as intyce other mens seruantes from them, and are periured: forasmuch also as the magistrate in this behalfe is as it were a minister of the lawe, certes he can not be slacke in executynge his offyce, without great reprofe. Lette potestates therfore, those I meane, that are in offyce, and haue authoritie, restrayne this libertie to offende, without punyshment, by one meane or an other, which thynge yf they do not execute: they do very naught: & it wyll be vndoubtedly layd to theyr charge, at the last day. Who so prohibiteth not men to offende, when he may, in a maner commaundeth them so to do: I feare me greatly, lest the heathen mens seueritie, & streyghtnes, in punyshyng vyce shalbe a reproche to vs, and accuse at the laste dowme our negligēce, and slacknes [Page] herein. There was amonge them punyshment ordeyned, and appoynted by the lawe for all offenders, and trespassers: They had theyr sonmers theyr examiners, and iudges, which dyd most rigorously se vice, and wickednes punyshed. Thus were fearse and wylde felowes for feare of punyshement kept backe from the outwarde acte: for feare of punyshment, they brydled, & brought theyr wylde affections into subiection: for feare of punyshment, they conquered, and ouercame theyr lustes: and so ranne not headlynge into vyce? But nowe a dayes by a reason of libertie without punyshemente, and slackenes of men in offyce, which forgyue offenders at the fyrst, nor do punyshe vice so seuerely, as they shuld do, a blynd man may se, how much the [...] order, and polycy [...] is fallen away, and decayed: No man causeth lych [...]ry to [Page] be punyshed: no not adultrye, and fautes, which are very heynous. No man correctethe the dysobedyence of chyldren towardes theyr parentes, the styfe rebellyon of inferyoures agaynst heades and superiours, the detractacyon, & refusing of laweful impery, and authorite. No man maketh a restreynt for superfluous apparell: No man represseth the lyght and madde conceyte of men, & pryde not onelye for theyr gorgious, and kyngelyke arraymente, but also for the dyuersitie of coloures, for cuttynge, and gardynge theyr garmentes. No man restreyneth theyr large expences, and costes in theyr breakefastes, theyr dinners, and sumptuous suppers: And though they drinke both nyght and day, there is nothynge sayde to it. No man punyssheth carders, diessers, vserers, engrosers, skolders, cursers, the periured, [Page] and such as speake blasphemye agaynst god: And yet I haue not touched the common stewes in euery cytye, the lybertie permitted within the byshoppe of Romes dioceses to kepe whores: and impunitie of all vyces, and enormities. Men in authoritie therfore shuld wtoute all de lay punyshe such: not that it is an offence to do so, but that all occasyon to do yll myght be remoued: and taken awaye. In punishyng thre thynges, be chyfly to be consydered: first that thou studye his reformation, whome thou punysshest: Than that by his example thou make a [...]erde others frome commyttynge the lyke offences: Thyrdly, and last of al, that by weadynge out the naughtye & vn godly, the innocente may lyue at rest & in quietnes. Hitherto statutꝭ haue profited nothing: we must now therfore take an other waye. And here let [Page] [...]s consider that the magistrate beareth not his swerde for a shewe: As Paul witnesseth: whē nede requireth therfore, let him drawe it to punyshe and cut awaye vice, and let not men long cry for theyr redines & promptnes in executyng theyr office, whiche are in auctoritie, and do intermedle in suche matters that in as muche, as perteyneth vnto the outward policie▪ we be not founde wors, than the Heathen, and gyue, and ministre by our slacknes to the enemyes of the gospel, and Christian name occasion to sklaunder, and speke yl by our religion, as it happeth manye tymes: Howe wolde ye haue the turkes to thynke, that our relygyon is good, syth that the professours & teachers of it are so vicious, and abominable vndoubtedly they may iustly, and by good ryght hit in our teach & obiecte to vs so many riottours (as one [Page] certayne man say the) so many dronkerdes, aduouterers, fornycatours and whoryshe ruffyans, so that we in very deade may be greatly ashamed of our behalfe. They wyll and may muche agaynst our vyces: they wyl also as they iustly may, fynde faulte with and reproue oure superfluitie: They wyll and may laye to vs for a reproch, our beastely & voluptuous lyuynge. And thus by reason of our vyces, and our yl lyuyng, the worde shalbe diffamed: And as Paul sayeth, the name of god shalbe sklaundered amonge the Heathen, for oure sakes. And though riot is a vyce of euery tyme, and age, & hath so ben, and belly chere also, as breakefastes deyntye dynners, sumptuous suppers, excesse in meate and drynke▪ aduoutry fornycation violent wrongynge, and oppressynge of the pore, by powers: the neglectyng of good [Page] lawes, and ordinaunces, whiche we fynde, that euery learned man reproued in men of his tyme (lyke as Seneca affirmed, that none age was euer voyde of all blame) yet in our tyme vyces haue wonderfully encresed, and not onelye vyces, but also the impunitie of vyce, whiche is the origine, & cause of vice. Good order is nowset at naught, youth is corrupted by to much lybertye, all kynde of wyckednes is growen vp, and encreased wonderfully, so that vngodlynes selfe, and Epicurisme semeth to haue inuaded, and occupyed a place amonge men, and possessed a kyngedome, amonge Chrystyans. Men do lytle regarde good lawes, & ordynaunces: but do al together folowe pleasure, and carnall lybertye. Wherfore it were the offyce, & dewty of kynges, and byshops by theyr authoritie to withstande such enormyties [Page] and to remedye them: syth that for this cause they were exalted, and called vnto such an hyghe dignitie, and god wolde that they shulde excel in myght, and power. He commaundeth them to haue theyr people in subiection, and to loke ouer them, as though they were set vppe on an hyghe mountayne, to espye out vyces and enormities, and most rygorously to restreyne, and punyshe the same, & to defende the godly, & feare the naughtye from theyr vyce by seuere punyshment, and to defend and meynteyne iustice and truth, and set forth and dilate the religion, & glory of god: Wherfore let them remembre theyr offyce, and though they can not cleane extirpate, and abolyshe suche enormities, as haue crepte in, and are roted in mens hertes: yet at least let thē go about to restreine the same And though it consisteth not in them [Page] to make other men godly, and Christians (for that is the worke and offyce of the holy ghost) let them yet in deuour to brynge this to passe, and effecte, that we be not founde eyther Pagans or wors, then they be. And lette magystrates charge parentes streightly with this thinge, that they do se theyr children traded & brought vp in good learnyng, and also in the knoweledge, and feare of god euen from theyr chyldhod. For surely the magistrate ought most of all to tranayle in this thynge, syth that it is a thynge so profytable for the common welth, & the preseruation of townes, and cytyes resteth in this one thynge chefly. Yf they lo [...]ed but to this one thynge dylygentlye, and executed theyr offyce herein, we shulde not be troubled with suche vyces, as haue heretofore reygned, and yet raygne in many places: which thynge vndoubtedly [Page] can not be prouided for, by any statutes, or lawes: but onelye by this meane, whiche I haue shewed, that is to wytte by the godly education, and bryngynge vp of youthe. For syth that lawes punyshe offences alredy commytted: godly education, letteth a man to commytte any thynge worthye of punyshemente: Lawes do but correcte vyces, godly education kepeth them farre of and suffereth no such thynge to be: it is very euidente, that godly education doth more profyt the common welth, then lawes, and Statutes do. It is commonlye sene in oure tyme, that suche as haue bene broughte vp in vyce, are not refreined, and brought in feare by the punyshement, whiche the lawe ordeyneth and appoynteth for vyce, and enormities. This was the cause therfore that prudent, and wyse rulers were wonte to laboure, [Page] and trauayle herein chiefly, & haue theyr specyal care on this one thinge not alonely how to punyshe vice, but howe to preuente and take away the causes thereof. Whiche thynge bycause they dyd se, myght the best be broughte to passe, if youth shulde be brought vp in good learnynge, and in the feare of god: and yf fathers imployed theyr diligence, and indeuour to the same ende: they thought it best to labour, and trauayle chefly therein: But from this dygressyon lette vs returne agayne vnto oure purpose.
¶ The fourth cause.
I Fynde that welth, and prosperitie is the fourth cause whiche dothe inebriate the myndes of men, in such wyse that they neyther remēbre god, nor constantly purpose to refourme [Page] and amende theyr lyuynge: Therefore one auncient wryter sayth very wel: that lyke as of prosperitie riotte procedeth: euen so of riotte commeth both other common vyces, and also vngodlynes, and the neglectynge of gods worde and cōmandementes. And Seneca affyrmeth, that into greate welthe and prosperitie, as it were continuall dronkennes, men fall into a certayne soote, and plesaunte steape. Also Paule vnto Timothe commaundethe that this admonition and warnyng be geuen to the rych, that they wax not proud nor put theyr affyaunce in vncertayne ryches, but in the lyuynge god to do good, & be ryche in good workes. This verse of Publius may also be verified of the inordinate rych men. Fortune maketh hym a foole, whome she kockereth to muche. For howe, suche passe for no manner of [Page] thynge, whiche haue this worlde at wyl: it is euydent ynough, and nedeles it is to speake therof. This securytie is verely the mother of al vyce, for by the same a man is made vnsē sible, so that in his conscience he feleth not the anger, and wrath of god agaynst synne: by securitie mennes myndes are brought on a dead slepe that they be not a whyt perced with the feare of the punyshment of god, or withdrawen from vyce, nor yet awaked with the feare of deathe, or of the last dowme. Our sauiour dothe in Luke artificially paynt this securitie, where as mencion is made of the rych man, which when his lande had enryched, and made hym welthy with a frutfull, and plentyfull crop, dyd not go about to refourme his lyuynge, and to repente, nor to bestow almes vpon the poore, but studyed howe for to enlarge his barnes, and [Page] to make more roume for his corne: and thus delayted the matter with hym selfe. I wyll brynge in, and gather vpon heapes all my corne, and lay vp al my substaunce, and ryches and speake to my sowle in this wise Nowe thou hast my soule a greate deale layde vp for the, whiche wyll laste the▪ the space of manye yeares: Nowe therfore take thy reste, eate: drynke and be of good chere. But in this securitie, and this imagination what herde he of god? Thou foole, this nyght requyre they thy sowle of the: markest thou not, howe deathe commeth sodaynly vpon hym, thinkynge to haue had all the commodities, and pleasures of the worlde: as ease, rest, delicious fare, pastymes, delectacions, and sauegarde of all his goods? For this cause then, as Paule sayth: commaundethe vs to awake, & be in a redines at al tymes [Page] agaynst the commynge of the lorde: which myght be a fayre & sufficiente warnynge for vs, yf we take heade of it, for lyke as it befell and chaunced in the time of Noe, whē the floud ouer went, and drowned the worlde, some eatynge and drynkynge, other some weddynge, and doynge suche busines as they had to do: As it also chaunced, that the Sodomites were al destroyed with fyre and brymstone frō aboue, after that Loth departed out of theyr cytie, so verely the laste daye shal come sodaynely, and at the twincklynge of an eye, euen when men loke leaste for it. Therefore S. Iames to vanquishe, and dryue ou [...] such securitie oute of mennes hertes speaketh to ryche men in this wyse. Ye ryche men mourne, and owle for the miseries, that remayne for you, and hange ouer your heades. Your ryches putrifie, wormes, and mothes [Page] corrupte your gorgious apparel: your syluer and golde gathereth rust, and cancte: deliciously, and wantonly ye haue lyued on yearth: Ye haue spente your dayes in ryottynge. &c. In this place call to remembraūce the rych man in the gospell, whiche in the dayes of his lyfe wēt gorgiously arayed with his veluets, purples, & silkes, but after his death he was greuously tormented in hell, wherof prosperitie & welth was the cause, whiche dyd not permytte and suffer hym to repente, and refourme his lyuynge. Our sauioure also declareth the same thyng in S. Mathewe, where he saythe that it is hard for one that is rych, to ēter into the kyngdome of heauen, eftsoones it is more ease for a cammell to passe throughe the eye of a nedle, then for a ryche man to entre into the kyngedome of god: which Marke in a maner [Page] expowneth: Chyldren, sayenge howe harde a thynge is it for suche one, as putteth his trust in ryches, to entre into the kyngdome of god? Christ also hym selfe calleth ryches, and worldely pleasures, brambles, & bryers, wherwith the seede of gods worde is choked, that it can not growe, and bryng forth fruite. Therfore this is the cause, why god sumtymes visiteth with aduersitie and pun [...]eth them, whom he hath derely beloued: to roote out securitie, & to stere vp in men the feare of god, and the callynge vpon his name: for in prosperitie men do cleane forgette hym: Also to cause vs to acknowlege and confesse our synnes, and repente therfore, to lyfte vp and erecte oure myndes to the imbrasing of heauenly thynges, and the contempnynge of worldely thynges. For commonly these vices raigne in rych, and wel [Page] thy men: and those that lyue in this worlde at theyr owne ease: I meane sluggyshnes, which is reckened one of the .vii. deadly synnes: idlenes, lythernes, sodayne priuation of sense, and felynge, and neglecte, and lytle regarde of thinges perteyning vnto god: in godly and vertuous exercises, vnlustines, slowenes, dulnes, feyntnes, and as it were a dead slepe except thou wilt cal it rather that disease which engendreth in the body a cōtynual desyer of slepyng. This securitie is such an abominable vyce, that I am not able with these names and infynyte other to declare howe heynous it is, and what I thynke of it. Scripture declareth that welth makethe vs not onely secure, but oftentymes vngodly, where vppon Moyses sayde thus. But when he was become fat, and fylled, he waxed wanton: when he was made grosse [Page] corsye, and vnweldye, he dyd cleane forsake the lorde his god, and creatoure: he regarded not the rocke of his saluacion: They prouoked him in straunge gods. &c. Lyke as Dauyd after that he had conquered his enemies in euery lande, fallynge in to this selfe same securitie, and thinkynge that al thynges were sure and in safegarde, dyd not onely become an adulterer, but also defyled his handes with shedynge the bloude of an innocent man: and the very same which in the persecution of Saule shewed, and proued him selfe a godly man, by prosperitie was cleane altered? Let hym therfore, which standeth on his feete, beware leste he fal. Yea, when Dauyd had commytted this cruell morder, as thoughe there had bene no daunger therin, bycause god is mercyfull, he wente vnto the tabernacle dayelye as other dyd, he [Page] kepte the Sabboth, & other feastes which were at that tyme obserued amonge the Iewes: he offered vp sacrifice, and finally was quiete, and toke no care. But after that god by his prophet Nathan denounced his punyshment, and vengeaunce: and had made him afearde, and had greuously threatened hym, he came to hym selfe, and then called to mynde, what an offence he had commytted agaynste the lorde his god: Then pondered and weied he the greatnes of his synne, and repented vnfeinedly. Then he confessed his sinne openlye, and cried for mercy vnto the god of Israell. Then wyshed he to be wasshed from his synne, and iniquitie, and to be pourged fro the fylthines, wherof his syn was the cause And yet in the meane whyle refused he not the punyshement whiche god by the prophet threatned to hym: nor [Page] forsoke any payne or punyshemente for his offence and trespas: wolde god, that suche lyke securitie myght not also be founde in manye of vs, which do lyue so quietly and in suche securitie, as though al were sa [...]e, and there were no daunger: we confesse not oure synnes: we feare not the iudgemente of god, nor his exceding greate wrath agaynst synne: so farre of is it, that we bewayle oure synnes and haue remorse in oure conscience for them as we shulde haue, lyke, as the holy martyr of god Cyprian sayeth. But to returne agayne vnto our purpose, & couclude in fewe wordes No man can be saued onles his sinne be remitted: No mans sinnes are remitted, but theyrs whiche crye, and pray to god for the remission therof: No man desyreth remyssyon, whiche wold not be gladly reconciled, no mā wolde gladly be reconciled: whiche [Page] repenteth not: No manne repenteth whiche feeleth not the wrathe of god agaynst synne, & confesseth the same which thynge he that lyueth in securitie, doth not. By this reason therfore it is euydent that prosperitie is also a cause of delayenge the reformation of our lyfe.
¶ The .v. cause.
THe .v. cause is the hope of longer lyfe: for albeit there is no man, thoughe he be neuer so yonge, that is assured, that he shal lyue vntyll nyght tyde (as Cicero sheweth) yet verely thou shalt scarsly find any man so olde, and aged, whiche perswadeth not hym selfe that he maye lyue a whol yere. The olde father in the commedye cryeth out, and sayth: Moue, and exhorte ye me, which am lxv. yeres olde, to marye agayne, & [Page] ioyne vnto me an olde dotynge woman? But nowe a dayes ye shall so a more straunge thynge: for men that be .lxxx. yere olde wyll marye, & take to wyues yonge maydens, and damselles that are not ouer .xv. yere of age. They haue suche hope to lyue longer and longer: as though they were yonge men, and in there flowrishing age, but with what cōsideraciō they thus do, experience oftentymes sheweth. Some mā will meruail par aduenture, that olde men shuld be so foolyshe, as to be come wowers. In this place I wyll not reasone, eyther to, or fro: but I dare be bolde to say, that suche olde men, as marye yonge damselles after this maner, haue vndoubtedly hope to lyue a great tyme longer. This hope therfore maye be an other of the causes: why we differ the reformacion of our lyfe, and remēber not, that we haue an accōptes [Page] to make at the last daye. It is to be wondred, that men do put of, & differ thus, suche a great & weyghty matter, and loke no more of a thynge, whiche profiteth so muche, and is so necessarie vnto saluation. I feare me greatly lest the Heathen shall in the last iudgement be a reproche to vs Christiās, in that we are so flowth full, and haue almoste mynde at no tyme to refourme, and amende oure lyuyng, & torecken vp our offences and repent: when verely manye of thē after Pithagoras rule, customably, yea they went to rest, reckened, and called to remembraunce what thyng so euer they had sayd, or done, good or badde, the day before: whiche Virgil speaking of a godly, and vertuous man, paynteth oute to vs very artificially, and lernedly. He neuer slepte, before that he called to remembraunce all thynges, that he [Page] dyd that day: whether it were good, or bad: he examined, what was done amisse: what was done in tyme, and what out of tyme, he demaūded certayne questions of him selfe in semblable wyse, why haddest thou not respecte in this poynte vnto honestie in that poynte vnto reason? what thynge hathe this daye escaped the [...] why hast thou purposed constantly that thynge, which were much better to be lefte vndone: why hast thou sorowed in thyne harte to haue done good to the poore? why wyllest thou that thynge, which it was not commendable, nor honest to wyll? why preferredst thou profytte to honestie why speakest thou yll by any, or gauest an yl signe in thy countenaunce, why haste thou folowed rather thy folyshe fantasie, then ryghte reason. Virgill sheweth that when he hadde thus reuolued, what he had done all [Page] the day longe: whether good, or bad; he rebuked that, which was euyl, and praysed, and commended the good. In this place I can not let passe that which Seneca speaketh, concernyng this forme, and trade. Sextius (saith he) at the euening, yer he went to rest, accustomed to axe of his mynde certayne questions semblably: what yll and naughtye condition haste thou this day amended. What vyce hast thou with stande? what art thou [...]etter nowe, then when thou diddest aryse? And after he addeth this. What better forme can there be, than this: to examine the whole day agayne in this wyse? Muste not there folowe after such a rekenyng a sweat, sownd quiet, free, and pleasaunt sleape, whē the mynde is eyther praysed: or warned: and is taken to be a iudge, and examiner of it selfe? I my selfe vse this trade, dayly, and reason in this [Page] wyse with my selfe: as I haue shewed. When the day is past: I examine the whole agayne, and ponder, and wey depely both what I haue sayd, & done: I kepe nothynge in secrete: I omitte nothynge, for why shulde I be affrayed, syth that I may frely say take heade: do no more so, for at this tyme I forgyue the. In thy communication with suche a man thou dyddest reason contētiously: hereafter I wa [...]ne▪ the, dispute not with the ignorant. Thou warnedst such a mā more frely a greate deall, then thou oughtest: and more offendedest hym, then correctedest hym. Henceforth consyder not onely: whether thou speake trueth, or not, but whether or no he can beare it, to whome it is tolde. Seneca spake these thynges, and many mo in this sentence, and meanynge, which I wolde wyshe, that christians wolde not onely remembre [Page] but also purpose, & cast to folow and to bring vp, and trade theyr children in this fourme of exercyse. Certes onles I am very farre deceyued, we shulde then endeuour to leade our lyfe more agreably to our profession But now of the contrary let vs consyder our exercises, and howe we vse to recken our fautes, and examyne the whole day agayne at nyghte yer we go to rest: howe are we occupied? Verely we kepe ioly [...]here one with an other, our tables are furnyshed with deyntye dishes: And we are not contente to drynke, and swyll in, all the day longe, ercept we banket, and drynke also at nyght, where vppon what vyces procede, we be none of vs ignoraunt: And at last when we are not thorowlye satisfied in drynkynge, we aryse frome the table in such case, that we can not stande on our feete, but stagger, and stumble [Page] at euery thynge, and muste be ledde home, and stayed on other mennes shulders. Oftentymes we fall into such beastlynes, that we must be taken fro the table and layed in oure beddes by others: And there we lye lyke brute beastes drowned, and buryed with wine, and sleape. I can not with more propre wordes sette forth this abomination. And this is a thynge that is done daylye. But scarsly ones we do in a whole yere recompte, and recken with our selues, howe we haue lyued, & axe forgeuenes of our synne, and purpose to be reconciled to god. And yf peraduenture we purpose so, yet trueth it is, we continewe not therin: so farre of is it that we do dayly euery man trye and examyne his owne conscyence, & consyder howe he lyueth, yer he go to bed: And beynge offended and displeased with hym selfe seketh god to [Page] haue mercy vpon him, with syghing and wepyng, or putting his affyaūce and trust in god, trusteth and promiseth him selfe that is better in Christ: or if he purpose to lyue godly, continueth therein: And yet for all this we dare boldely sleape, and take our rest in that state, in which if any man shulde dye, as no man is sure, that he shall lyue vntyll the next morowe, folowing, we were vtterly cast away, and condempned both body & soule. But alas these thynges we remembre not: In such wyse we flatter oure selfe with hope of longer lyfe, wherewith syth that so many men be deceyued, howe chyldyshe are we, or rather howe do we dote, which do perswade our selues, that we be exempted, out of the nombre of those, as it were by some synguler, and propre priuilege.
¶ The .vi. cause.
THe syxte cause remayneth: and that why welthy, and ryche men within the bishop of Romes dominions differre the reformation, and amenmente of theyr lyfe, the cause is hope of forgyuenes of synnes by the Popes Pardons, and bulles. Also a certayne false truste to relese the paynes of purgatorye by masses, dirigies sayd yerely, prestes, and monkes prayers, and also by the workes & almes dedes done by theyr frendes alyue, as fastynge, prayenge, watchynge, and goynge of pylgrymage and such lyke. For lyke as certayne men affyrme that pardonnes haue strength to obteyne temyssyon of sinnes: so are they not ashamed to saye that in what moment of the houre so euer a penny, or money gynglethe in the boxe, the soule at that verye instant [Page] doth depart out of purgatory: and more ouer they thinke that the deade are eased by the good workes and merites of men alyue: whiche Hilarius vpon Mathewe doth deny And so doth Hierome, as he is alleged in the common law, affyrme that in this present lyfe one may helpe an other, whether it be with his prayer, or good councell. But at what tyme we shall appeare before the iudgemente seate of the lorde, euery man shal beare his owne burthen, besides this in what state so euer a man dyeth, he shalbe iudged in the selfe same state. Then howe detestable is the sluggyshnes of such men, as lyue thus quietly, and securely in vyce, & wyckednes? which wolde ywysse, yf they regarded ought theyr saluacion and soules helth, kepe some meane and not so excede in vyce as they do, and remembre the laste dowme: As [Page] for an example, to speake perticularly: the vncharitable man wold study accordyng to gods commaundemēt, to be at atonement, and agremente with his neygheboure: whorkepers, and adulteres wold remembre, that god wyll iudge them: As Paule declareth: Also murderers, such as minister poyson to others, all sortes of lyers wold haue before theyr eyes the lake burnynge with fyre, and brymstone, wherin theyr parte shalbe, as we reade in the reuelations of Iohn Couetous men, drunkerdes, sklaunderers of theyr neyghboures wolde remembre, that such as they are, shal not be inheritours of the kyngdome of God: As Paule wytnesseth bothe vnto the Cor. and Ephe. Rych men wolde beare in mynde the sayenge of Christe, that he whiche putteth his trust in vncertayne ryches, shall not entre into the kyngdome of god: fynally [Page] al men wold remēbre the endeles, and vnquenchable fyre of hell, which Christ threatneth in his worde to the wycked, and vngodly: euery man wolde feare the voyce of our sauiour to the folyshe women. I know you not, and to the slowe seruaunte: cast the vnprofitable seruaunte into the outwarde darkenes, where there shalbe wepynge and gnasshynge of [...]eath: Also to the man that came to the maryage without his weddyng [...] garment, bynd hym both hande, and foote, and cast him into the outward darknes. Also to the wicked, and vngodly at the last day, departe fro [...] ▪ ye ac [...]ursed into euerlastyng fyre. O good lorde what obstinate, and styffe felowes be these, that such saye [...]ges do nothyng stere? we may cal them that beleue them not, Epicures: thē that deride, and haue them in mo [...] [...]ag [...], vnhappie, and such as regard [Page] them not, madde, and lytle consyderynge theyr soules health. But all those regard them not which thinke that when they haue brought oute a rablement of the popes pardonnes, they may frely sinne, and offend with out punyshment, and by reason therof dilay, & put of from tyme to tyme the refourmation and amendmente of theyr lyfe. There be manye also that differre the same, bycause they worshyp Barbara: And those be in this fonde, and folyshe opinion, that they thynke verely, and beleue stedfastly, that they shal not dye impenitente, and without howsle, as they terme it, yf they worshyp her. This supersticious worshyppynge of [...]. Barbara was placed almost in all the papystes hertes: therfore they ordeyned yerely a fastyng day for her. And paynters portraied her in thone hande bearyng a chalyce. And in the [Page] other holy breade. This is also an other cause, bicause men prouide long yer they dye, that they may be receaued into the famylye of the Francyscanes, and be buryed in one of theyr robes after theyr death. For men be of such a folishe persuasion, that they thynke the deuyll to haue no power ouer them, when they shal haue g [...]tten that holy hyue ouer theyr heades bycause the Monkes communycate with the robe both theyr owne merites: and such good workes also, as are doone throughout the whole order, as requiem masses, sol [...]mp [...] seruyce, singing▪ praieng, preaching, suffrages, fastynges, watchynges, pylgremages, and such lyke. For th [...] Monkes dyd sette euer aparte that thing, which was thought sufficient for their owne salua [...]ion, and the rest yf that any remayned, they dyd not communicate for right nought, but [Page] solde it for money. This is therefore another cause, why that such men as haue boughte out with money the merites of Monkes, dyfferre in this wyse the reformacyon of theyr lyfe. But nowe it is nedeles to confute in this place this grosse errour, concernynge the popes pardons, and worshyppynge of sayntes, and communicatynge of merites: syth that other men before vs, and we also our selfe haue done it in other places. Nowe thou hast herde gentyll reader, as I thinke the principal causes of dilayenge the amendment of our life. But besides these there are yet certaine other, as it were secondarye causes: As to accompanye with the wycked, and vngodly, and suche as stande in no feare of God, and esteme not, nor regarde vertuous innocencye, and those thynges, which are agreable to our professyon for suche mens compani, [Page] al those must diligētly eschewe, whiche haue any care of their soules health: For as a certaine man sayth full trulye: yll company rorrupteth good manners. And yf thou accompanyest with the euyll, incontynuaunce of tyme thou shalte thy selfe be come euyl. Let parentes therefore remembre, that it is their deuty to loke to it, that the euyll, and naughty accompanye not theyr chyldren: and to try exactly the maners of such, as ar theyr playfelowes. For suche they proue most commonly, as theyr play felowes be. So that here this maye be a good lesson for vs: yf a man wyl not be fyled, let hym touche no tarre, which signifieth naughtye company in this place. Lette vs marke also, what an Hethen man sayth: we take and receaue our condicyons of suche as we accompany withal. And as certayne vices of the bodye be contagyous [Page] and do infect thē, whō we touch, so transferreth the mynde vices vnto such, as we daylye accompanye with all, and are oure famylyers. The dronkerde prouoketh his felowes to wyne drynckynge. The vnchaste goeth about to ouercome the chaste. The couetouse man allureth his cō panyons vnto auaryce. &c. Who so wyll lyue godly therefore: let hym eschewe euyll company. For if therebe any, that accōpany such, and be daylye conuersaunt with them at the tauerne, and at other places, wher they resorte. They do neuer lightlye purpose to refourme there liuinge: No. They can not without much dyfficultie be brought from their companye at any tyme. And this is the cause, that thoughe they here Gods worde preched neuer so much: thoughe they be admonished and warned by men in auctorite neuer so oftē, & though [...] [Page] they them selues euē fully determine, and purpose to reforme, and amende their liuinge, bycause they feare and drede the punisshement of god: yet I can not tel howe the deuyll it chaunseth, they differ cōtinually the amendment of there lyfe: they repente not: nor retourne into the waye agayne. And thus peraduenture deathe may come vpon them in such securite, and oppresse them. For euen as death is most certeyne: so the daye, and houre of death is vncertayne: And for this cause we be commaunded in Scripture to awake and watche, and be in readines for the last day euery hour which thyng is planely sette forth in Luke: where it is said semblablye be in a redines: bicause the son of man wyl come, when ye shall least weene. There is also another cause: why the lay sorte commonly dyffer the reformacion of their lyfe: forther there be [Page] certeine men good soules, and fauourers of gods worde withal theyr hert (we may not iudge the contrary) but not so wyttie in this one poyntt, as were nedeful: which set forth wonderfully, and beate into mennes heades the grace, and goodnes of God: the forgyuenes of synne: and many such other thinges, whiche perteyne vnto saluacyon: And for this purpose alleage scriptures very diligētly: But of a newe lyfe in Iesus Chryst, that we be made holy, and reuiued by the holy ghost, they neuer speake worde or verye lytel. But he that wyl be taken, as a christen man must, as Paul wylleth hym, be dead to synne, and a lyue to ryghtuousnes, he must lay of the old man, and put on him the new man. He must be as perteinyng vnto his conuersacyon euen as one, that professeth the Gospell of Chryst. He must not be an aduouterer, a whor [...] [Page] hūter, an enuious felow to his neighbor warde. He must not be couetous, giuen to filthy gaine, and lucre, malicious, or proud. The father gyueth the holye ghost to those, that beleue and cal vpon him: which wyl awake the herte of man, and stere vppe in it newe mocyons, and as it were regenerate his wyll: and moue him to do good woorkes: to lyue vertuously and agreablye to our professyon, as we haue declared in other places more at large. Howe much thynkest thou, be the laye people moued with suche saienges, as these are. What? yf thou be an adulterer, an whoore keaper, a couetouse man, or suche: beleue onelye, and thou shalte be saued: why shuldest thou fere the lawe syth that Christ hath fulfilled it, and satysfyed for the synnes of the whole worlde? veresy such saienges do wonderfu [...]e offende the eares of Godly [Page] men, and giue occasion of much vngodly liuing: and besides that, cause men, that they thinke but lytel of any reformacion. Ye mary it is the cause that they contynue obstynatelye in vice, nor that all one, but also be encouraged there vnto. Surelye it taketh away al the occasion of reformacion. Wel Paul did not thus: whiche dyd not onelye preache the fayeth in Christ to Felix, and Drufille hꝭ wyfe (as Luke declareth in Thactes) but also reasoned profoundlye of iustice, temperance, and the last iudgement, so that Felix herynge hym dispute so exactely, & to the purpose was muche abashed. He also testifieth in thactes that he dyd not preache repentaunce onely to the Heathen, but also gaue them warnynge, that they shulde do workes worthy of repentance. Nowe I haue shewed you the causes why we difer the reformaciō of ou [...] [...]fe. It [Page] remaineth therfore, that we shewe in lyke maner brefely, what be the remedies for the same, whiche partelye we haue done alredye.
❧ The remedies.
THauthoritie therfore of god, and our Lorde Iesus Chryst shalbe of muche force, and power agaynste our vnbeleue, concernynge the laste iudgement, the punysshement of the wycked, and the euerlastynge blesse, of the godly: onlesse we wyl rather be taken for Christians, than be Christians in very deede: specially yf we dilygētly wey, and cal to remembrance those thinges, which are mencyoned euery where in scripture concernyng the same thinges. As this saienge in Saynt Iohn. The houre shal come, when t [...]ey, which are in their graues shall [...] his voyce. And suche as [Page] haue done wel, shall aryse vnto lyfe: but they that haue done the contrarye, shal aryse vnto condempnacyon: Againe, the wyll of my father whiche sent me, is this, that whosoeuer seeth me, and dothe beleue in hym, shall haue euerlasting lyfe: and at the last day I wyll rayse hym. Our sauyour also in Mathewe, speakynge of the last iudgement declareth, what sentence he wyll pronounce of the godlye, and saieth thus: O ye, which are the blessed of my father, possesse the kyngdome prepared for you frome the beginning of the worlde: but the vngodly shall here this. Auaunte y [...] the accursed: go ye fro me into euerlastynge fyer: which is ordeyned for the deuyl, and his Aungels. Againe: these shal go to euerlasting fier. But the iust, and Godlye to euerlastynge life. Oh what a terrible voice is this of the iudge, that adiudgeth [...] wycked [Page] to euerlastynge fyer. Yf the feare of iudgement here in yearth maketh such aferde, and astonied, as are gyltye: muche more must the feare, and dreed of the heauenlye iudge make them astonied: and the gylte of theyr owne conscience. If that thou dredest here in earth the iudge, from whom thou mayste appeale vnto an other, much more hast thou cause to dreade the sentence of that iudge, frō whom there can be none appealynge at all. This is his sentēce. Go fro me: O ye the accursed. How heuy, and dredful a thynge is it to be banysshed out of gods syght, which in goodnes farre passeth, and surmoūteth al thinges▪ howe miserable a thing is it to be excluded out of the kyngdome of God▪ which is suche, that we can not ymagine the pleasure of it, much lesse, atteine vnto it in wordes? Howe lamentable a thinge is it to be priued of the [Page] company of saintes, and godlye men? But we shal not only be secluded out of the kingdome of heauen, that most ioyful, & blessed habitaciō, but shalbe also appoyncted to infinyte peynes in hel, and vnquenchable fier, which passeth our fiere so many degrees in heate, that in comparison of it this is veray yse. There shal we accompany continuallye deuylles without all hope of a better state. Thinkest thou if men remembred these thinges that they wolde lyue so wickedlye, as they do? vndoutedly▪ they thinke lytle. As Peter declareth in thactes, that god the father, hath ordeyned Chryste to iudge the quycke, and deade: whiche thynge also Paul noteth both vnto Timothe: and also vnto the Corin. These be his wordes. Al we must appere before the iudgement seat of the Lord: there euery man to receaue accordingelye as he hath done here in [Page] earth: eyther good: or the contrarye, In this iudgement (as he also declareth) what thynge soeuer hath benne hyd, and couered, shalbe reueled, and dysclosed to the whole worlde: which thing howe terrible, and shamfull it wyl be to the wicked: no tongue is able to say, or mynde to thinke. For yf here in erth a man had rather be swalowed quicke into the grounde, than haue his fautes opened, and shewed afore a great multytude of all states of men, which might be wytnesses of his wretchednes: what hertes shal the deuelysshe haue than: thynke we, when all thynges, whiche they haue either purposed, cōceued, or wrought shalbe dysclosed, & tolde to the whole worlde, to the Angels in heauen and to all saintes, and other. If we iudge it a shameful thynge to be ledde into prison here in earth: how much more shameful a thinge wyl it be to be cast [Page] into euerlastyng fier? If it be a terrible thing to be banyshed here in erth or to suffer death: howe muche more terrible wyl it be to be exiled and out lawed fro the kyngdome of heauen: and the bodye, and soule to be punyshed with endles death? If it shalbe a glad, and ioyful herynge, when the son of god commaundeth the godlye to pertake, and possesse the kingdom prepared for them frome the begynning of the worlde: of the contrarye, howe heuy newes wyll these be to the wicked: when they shal here them selues adiudged to the vnquencheable fyer ordeyned for the deuyll, and his aungels? If those thinges we beleue to be true, which the scripture setteth forth concernynge the laste iudgement, and paine of the wycked: Why liue we so, as thoughe there were neither heauen nor hel? If we beleue thē not: why wil we be taken for Christians. [Page] Let vs therfore put awai, & expel these domestical vices, .i. lithernes, and slugyshenes: for our strife is not bout the Goates woole (as it is said in the common prouerbe): But al the whole matter is about our saluaciō, and the atteynement of the heauenly and blessed life. Nowe therfore let vs refourme our lyuynge: nowe I saye, whyles we haue the whole tyme for forgiuenes, and haue him our medyator and aduocate, whiche at the last day shal iudge vs. Let vs not defer the amendment of our life, vntil such tyme, as our sin shall seeme rather to haue lefte vs, then we to haue forsaken it. Let vs dayly, and hourely remember the day of dowme, the terryble voice of the iudge, whiche commaundeth the wicked to depart, and auaunte from hym: Let vs remēber also the paines of hel, and of the endles fier. Let vs remēber the shortnes [Page] and vncertainte of lyfe: certaine deth and yet that the houre therof is most vncertaine: so that in such vncertēte 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 [Page] we haue in the mercy, and goodnes of god: Christ came to call synners: But to repēt thē of their former life, and not to syn more frely, & more at lybertie. As god is mercyfull so doth he mercifully forgyue: But the repētaunt, & 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 remēbreth vnto Titū. 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 wt the fylthynes of syn. We haue Christ [Page] 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 [...]ope to lyue, vntyll thou mayst repēt, 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 [Page] 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 [Page] 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 [Page] 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 repētaunt 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 wōderfully 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 [Page] 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 Iohn̄, 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 cōmaundementes, 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 [Page] goodnes of our Lorde Iesus Chryst, we shalbe 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, drūkerdes [Page] 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, [Page] 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 cō 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 sett [...] [Page] 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, yt 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 [Page] 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, shalbe 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, shalbe truly [Page] verified of the. Successe nourysheth them. They may do ynoughe, bicause they haue opinion of thē selues, yt 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 [Page] 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 pl [...]ce, bot [...] 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 may [...]tered by good dyscyplyne, that naturall incly [...]ation: so that he was espied to be drunkē: or desyrous to accōplyshe his plesure at no tyme: wh [...] 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 ye thynge rather, thē folowe his appetites, and [Page] 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 nigh [...] require they thy soule of the. Let thē remember also that thing, which we recpted in other places concernynge [Page] 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 celestyall iudge, before whose iudgment seate we shalbe compelled to stande bothe lytell, and great, and shall there euery man speake in his owne quarel without a man of lawe: & his owne cōscience which is a sure and certaine witnes of al his saiēges and doinges, shal accuse, & condēpne [Page] him, prosperite most cōmonly causeth a man to aduaunce, and set forth himselfe. Ryches do make a man sollem, fearse, and proude. Therfore let vs alway suspecte fortune, & take heade, lest this trāsitorie welth be the cause of euerlastinge miserye, and of losing of the heauenly welth: what wyll ye haue vs to do than? What ye shall do: Paule declarethe to you in the epistle to the Corinthians: where he sayeth. This remayneth nowe: that those, which haue wyues, so lyue as though they had none: and whiche mourne, as thoughe they mourned not: and which reioyse, as thoughe they reioysed not: and which bye, as thoughe they possessed nought: and which vse this worlde, as thoughe they vsed it not: for the shape of it is not permanent: by which wordes the Apostle declareth thus much, that we shulde not passe much for worldly [Page] thynges, as wyues, welth, pr [...]speritie, aduersitie, or such lyke: & that our care shulde be al together about heauenly thynges: Paule doth not without a good consyderation commaunde Timothe to warne rych m [...] that they be not proude, nor put their hope in vncerteyne ryches, but in the lyuynge god. And the Psalmist. Yf thou hast ryches at wyl: set not thine herte vpon them. In this place we do not plainely condempe riches (for many tymes godly men are rych: but the trust, and affyaunce, that men haue therin, and the hawtines, and pryde: which procede there vpon: for ryches as we sayde, make men hawtye, and proude: And therfore it was very wel sayd in the comedie: bicause he was set vp, and enryched, he became fearse and hyghe mynded: let hym than, which possesseth ryches, & hath good lucke in the worlde, gyue [Page] thankes to god, whiche is the geuer, and beware, leste he be anye thynge proude therof. Let him suspecte prosperitie, and the flickerynge of fortune. And also lette hym take heade lest by a certeyne securitie possessyng his herte, he do forget the lorde god: it is a shame for hym, yf he appeare to haue no sence, nor fealynge of the wrath, & indignation of god against synne: And if sluggishenes accompanied euer more with slouthfulnes, and lyddernes, take place in hym. Surely it is to be fered, excepte a mā take good heade, lest yf he acquiet, and settle hī selfe in this worldly fely citie and ha [...]ynes, he shal conceyue false ioye, [...] hym selfe with hope of a contynuall prosperitie, sette the feare of god a parte, & by that meanes be sodeynly cast away: syth that then the last day commeth vppon a man euer, when he loketh least for it. [Page] Therefore let vs haue euermore before our eyes that thynge, whiche is taught vs in the gospell, when they shall saye peace: all thynges are in safegarde, then sodeyne death commeth vpon them. Let vs not therfore fal on stepe: As Paule warneth vs, but awake, and be sobre. Let vs not say: we shall haue peace, nor any euyl shall happen to vs: or lyke as they dyd in Esay: We haue taken trewse with deathe: and are at a couenaunt with hell: when the whyppe or plage of god shall come: it shall not lyght vpon vs. There are very manye testimonies of the wrath, and indignation of god agaynste synne, and examples of the punyshment of the wycked, both in the prophettes, and Apostles: wherwith a man may be muche moued, when it chaunceth hym to read them to put awaye this securitie, that we be in, whyles we [Page] abounde in ryches: which I purpose not to speake of in this place, leste I shulde be to tedious to the gentyll harted readers. For all the rest therfore let vs call to remembraunce that thynge, which Moyses in the creation of the worlde speketh of mankind which was destroyed with water: & of Soddom, and [...]omorra, whiche were turned into ashes. Let vs remember these thynges also, which we reade both in the prophane histories of great destructions of people, and also in the olde testament of the destruction of the people of Israell: howe they were often in subiection to the Barbarians: bicause they neglected, and broke goddes commaundement: Also of the fall, & destruction of the Cytye of Ierusalem. For all these thynges are written (as Paule declareth vnto the Corinthyans for our learnynge, which are fallen into [Page] the later ende of the worlde. It were to longe at this present tyme to shew howe greuously god hath punyshed at tymes men for sinne: and we nead not to speake pertyculerly of euery one. Therfore one example shal suffyce for this purpose. Therefore syth that the noble Dauyd, kynge of Ierusalē, and one especially beloued of god became not onely in securitie, an adulterer, but also added therunto the death of an innocente man, and was therfore greuously punyshed of god: euen after that he had repented and was restored into gods fauoure (for he was plaged with the death of his sonne newely borne, with the insurrection of his people against him, his heuye, and sorowful chasyng out of Ierusalem: with the destruction of his concubynes, the fallyng of the people from hym, and last of all with the destructiō of his cytezens. Such [Page] is the wrath and indignacion of god against sinne. Sith (I say) that this holy man escaped not Goddes vengance, and punishement for his sin: and that after that he was reconsiled to god (as it appereth plainely in the boke of kinges) what shal become of them (thinkest thou) which do not repent a whit, but do securely continue in wyckednes, and heape syn to syn. Let vs nowe therefore moued with thexample of this godly man, shake of vs sluggysshenes, and dryue out this drousye securite, whiche causeth vs to acquiet oure selues in our ryches. Let vs liue continuallye in the feare of the lorde God, and seeke our saluaciō with tremblyng and feare, let vs not suffer our selues to be snared with any fleshely lustes, or pleasures, but lette vs resyst at all tymes with our continuall prayer the temptour the deuyl. And thus much shall [Page] suffyce for this parte.
Yf any through hope of longer lyfe dyffer the reformacyon of theyr lyfe, the [...] doutles deceiue them selues, and do vaynelye loke, and hope for that thinge, which they do most earnestly desire: And they do ymagyne vayne, and fantasticall dreames: and what wyl ye more, they wyllingly, and wittingly do perishe, which I take to be the lewdest, & most fondest thing, that cā be thought. If these thiges, which Hethen Phylosophers wrote of the shortnes, and vncerteyntye of mans lyfe, moue the nothing: As mans life is euen as it were a buble of the water. And this lyfe is, as a shadowe: let that thing moue the, which the holy father Iob spake. The dayes of mans life are but shorte. And. S Iames the faithful seruant of god. The lyfe of man is as it were, a vapoure appering for a shorte tyme, and after [Page] 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 [Page] 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 [Page] 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 [Page] 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 yt 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 [Page] 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, yt 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 [Page] 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 yu 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 lettes 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 yt in that tyme Sathan laboureth: and what wiles, and deceites doth he inuent, [Page] 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, [Page] 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 [Page] 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 [Page] 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 [Page] 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 [Page] 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, [Page] 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 [Page] 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 [Page] 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 [Page] 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 cō gregacion: 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 [Page] 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 in the assembles of the faythful. As muche, as euer thou mayst: withdrawe thy selfe from euyll company: and accompanye the vertuous, and godlye: for by them thou maist be the better. But receaue such to be thy familiers, as thou maist refourme, and make better. For it is a great matter and very expedynt to consider, what maner of felowes those are: whiche are our familiers, and dayly companions: for lyke as in accompanienge the naughtye, we be as it were infected by a contagyon: so verelye by the company of suche, as be godlye, and liue in ye feare of the lord, our maners are corrected, and amended. With [Page] these therfore be conuersant: but with the other neyther make, nor meddle Salomon in the prouerbes commaū deth the same thynge. And vnto the Cor, S. Paul ernestlye counselleth, and exhorteth men to eschewe the felowship, and company of the wicked: insomuch that he wold not haue men to eate, and drinke with them. These are his wordes. If any man among you called brother shalbe an whorekeper, couetous, a worshypper of ydols, a railer, a dronkerde, or a rauener, neither eate, nor drinke with him And I graunt that there are diuerse other causes, why S. Paul wylleth vs, that we shulde eschewe their company: eyther that we seeme not to alowe their vices, or els, that whē thei perceaue that all men for theyr vyce sake do flee, and abhorre there company, they might be ashamed, & repent: But verely the chefest cause this is, [Page] bicause he wolde not, that their famyliars, and companions shulde therewith be infected. For lyke as a lytell leauen dothe cause a great heape of doughe to soure: so verelye thexample of one naughty man corrupteth, and dothe marre a great multytude. And though it is a very herde thyng to leue the company, and familiaryty of suche: as thou hast afore tyme lyued withal long, merely, and plesant lye: yet verely thou must dyligently apply thy selfe therunto, and laboure by al meanes, that euer thou canst, to withdrawe thy selfe from theyr company: Attempt but the thing ernestly: and with a bolde courage: and I dare promise the suche successe in the thynge, as thou woldest not thynke. And bicause the beginninge, as it is commonly said, is the better parte of the whole: and whosoeuer begynneth wel, hath (as Horace saieth) the halfe [Page] of the whole dead, set vpon the thing therfore, nor despeire in an [...] wise, whē thou considerest with thy selfe, howe harde and ful of difficultie the thing it selfe is. If it shal fortune the to cal to remembrance those feastes, which thou hast kepte with thē, the reresuppers, the bākets, and quaffing, which thou hast had with them ofte, and many tymes? If it fortune the I saye, to fal into any such fonde, and folyshe ymaginacion: Againe if thou shalt call to remembraunce at any tyme sore against thy wyll al such good felowes, as thou werte wont to iest, and prate withal merely: al such, as kept the company in playe, and at tauerues: euen then in that same very moment cal also to remembraunce the shortnesse of life, death, which is nighe at al tymes the last dowme, the iudgement seat of the lord, hel and dampnacion? And by this meane thou shalte put away, one [Page] difficultie with an other. If thou shalt reson with thy selfe in this wise: my felowes whiche I haue afore nowe, ben merye withall, call, and cry vppon me: deinty suppers, bankets, and reresuppers, allure me: what shal I nowe do? verelye if thou thinke but so with thy selfe: what shal I do? streight way reson weieng, and debatinge the thynge shall ouercome the, and thy wylle, and appetyte shall without questyon be made obedient to reason, whiche moueth, and exhorteth menne euer vnto those thinges, which be best and most profitable for our behofe. Take space therefore, when the deuyll putteth any suche thinges in thy mynde, to pouder and wey the thing: and laye awaye all folyshe nisenes of the mynde: and lette not the appetites bere the suffragnitie in any wise fal not hedlong, whither ye deuel wold haue the. What? do thy felowes prouoke the vnto wine drinkig? [Page] moderate thou thy selfe, & kepe measure: bycause in a certaine place our sauiour speketh these wordes. Take heed, lest your hertes be burdened, or ouerladen with meate: Also Saynte Paul saith: ouercharge not your selues with winedrinkinge: for therein is riote: and againe drunkerdes, and rioters shall not inheryte the kingedome of god. Also S. Peter, be sobre and awake: also Esay: wo be to such, as do arise in the morning to frequēt and haunte tauernes. And in this place thou must remember, that we be more bounden to be obedient, and submit our selfe to the auctorytye of the word of god, and of his Apostles, then to do a pleasure, and to gratyfye the desires of the wicked, and vngodlye, and that we must rather obey the good angel, which exhorteth vs, and doth gide vs vnto al good thynges, then the deuyl: whiche intiseth vs to [Page] al kinde of naughtynes: And that we must rather withstande the euyl spyryte, then repyne agaynste the good. Wherfore for the plesaunt company of thy playfelowes, be not cause of thyne owne destruction, but rather withdrawe thy selfe, so much, as lieth in the, from them: neither make, nor medle with thē. Regarde, and esteme yf thou be wyse, more thy saluacyon, then the shorte delectation, that here thou maist haue by thy naughtye, & wicked company of thin old cōpanions. Se also, that thou remēber, and diligently wey this thinge, that who so doth obstinately contynue in vyce, doth neyther vnfeynedly repent, nor eyther is, or can be taken for a Christian: for in hym surely, whom sinne pleseth, trewe fayth can not be, which he lacketh also, that sinneth against his owne conscience, or commytteth any deadly syn. Wherfore let vs not [Page] be named Christians, when we are farre of, & much differ from the thing it selfe: nor yet let vs boste, and sette forth our fayth in wordes, but let vs in deade, and vnfeynedly repent, and with all our herte be conuerted vnto the lorde god. Let vs laboure to a mende that thyng, whiche is amysse, and by doynge wel, and as we shuld and are bounden to do, recompence, such offences, as we haue alredy cō mitted: and by thus doyng remoue out of gods sight the remembraunce of oure former mysdoynges. Let vs referre, and imploye our studies vnto these endes, that we maye alwaye lyue in the feare of god, and accordyng to ryghtuousnes: let vs in our lyuynge be innocent, vpryght, holye, chaste, sobre, and temperate in al maner of thynges. Let vs profitte the congregation, and helpe the poore membres therof: and to be short, let [Page] vs, as Paule exorteth vs, lyue worthely, and as it becommeth such, as do professe the gospell of Chryst, hauynge yet for all this our cheafest, & special trust in the goodnes and mercye of god, & none at al in our selues, Let vs praye also with out ceasynge vnto the father by our lorde, and sauyoure Iesus Chryste, that he wyll vouchsafe to sende his holy spirite among vs, for to lead, guyde, gouerne instructe, sanctifie, raise vp, comforth and strengthen vs: like as in the gospell Chryste hath promised, that the father wyll gyue the holye ghoste to such, as requyre it of him. And in the meane tyme by geuing place to prau and wicked affections let vs not agaynste our owne conscyence withstand the holy ghost, nor banishe, and greue hym: but rather (as Paule exorteth vs) let vs walke in n [...]enes of lyfe, and be no slaues, nor seruauntes [Page] to sinne. Let vs offer oure bodyes a lyuely, pure, and acceptable sacrifice before god: Let vs crucifie, and kyll the flesshe with all the ragious lustes and pleasures thereof, and kepe our selues pure from the worlde. Let vs be renewed in spirite, and put vpon vs the newe man, whiche in ryghtuousnes, and true holynes is made lyke vnto the image of god. Let vs be folowers of god, as louynge chyldren, and walke lyke as it becometh the seruauntes, and saynctes of the lorde, one berynge with an other by loue, and studyenge to preserue, and maynteyne by the bonde of peace the vnytye of spiryte, gentyll, and louyng one towardes an other. Let vs loue our enemies, praye for suche, as curse vs, do good to such as hate vs, pray for them that vexe, and trouble vs, gyue fode to the hungry, drynke to the thristie, money to the pore, and [Page] neady: Let vs harbour the harbourles, cloth the naked, viset the sycke: shewe the way to him, that wādereth, instructe the ignoraunt, helpe hym, that is in perplexitie, with our good counsell: comforte the comfortelesse: make agrement amonges them, that are at varyaunce: let vs also condempne honoures, forsake vayne glorye, passe for no ryches. Finally let vs endeuour to oppresse, and vanquyshe this naturall enclination to vyce, which is graffed in vs: And let vs not onely beware of this, that our hertes be not burdened at anye tyme with excessyue eatynge, or drynking, but also prepare oure selues some tymes by abstinence, and fastynge for to pray, and in so many, and sundrye assaultes of the deuyl, the world and the fleshe, most ardētly to require the helpe of god. Neyther let vs be to proude in prosperitie, nor caste [Page] downe in aduersitie: and what thing so euer we do, let vs referre it vnto the glorye of god: not respectinge so much our owne pryuate profitte, and cōmoditie, as the common profit, & commodity of others. Let vs moreouer behaue our selues so, that we be no cause of offēce to others, but that they may rather by oure example be moued and stered vp vnto vertuous and godly behauyour: And to conclude: let vs pray contynually with out ceasynge, gyue thankes in all thynges: preace euermore vnto heauenlye thynges: and sette the vayne thinges of the world at naught. But thou wylt peraduenture say: These thynges are harde, and of much difficultie. I wyl not denye that thyng: But surely they are thynges as well fytte, and agreable to our profession, as also necessarye vnto saluacion. Wherfore in dryuynge out, and expulsynge [Page] this folyshe nysenes of the mynd, let vs be very diligent: let vs not pamper our selues to much, nor flatter our owne weakenes, nor faile our selues wyllingly, sith that we are not yet destitute of the grace of god: Let vs not wetyngely fal into synne, but rather strongly resyst the deuyll which stereth vs, and prouoketh vs thereunto. Let vs not gyue cowardlye ouer at the fyrste brunte. What thing is not to be thought light, and easye, to atteyne that lyfe, whiche aboundeth withall good thynge, and euerlastynge ioye? Paule sayeth by good ryght. I recken, that the miseries of this present lyfe shal not be so greate, as the glory, which we shall haue reueled to vs: which thynge is declared, and proued by this place in scripture. For it is written, that the eye hathe not sene, nor the eare herde: nor the thinges haue not entred [Page] into the herte of man, which god hathe prepared for them, that loue hym. What a greate thynge is this? Howe scarsly can it be not onelye by any mans tongue vtterered, but imagined in the mynde, what a state that is, to be citizen of heauen, heyre of god, partener with Christe in his fathers herytage: to possesse that kingdome, which was before the creacion of the worlde prepared for the godly: to beholde euermore the highest felicitie, and greatest good thing that can be: to see, and haue the most sweate contemplacion of gods countenaunce, to accompnye aungelles: to be in the numbre of the blessed soules, in the felowshyp of the iuste: to praise god cōtinually with himpnes which is the euerlastynge sprynge, & fountayne of al trewe glorye: among aungelles, Patriarches, Prophetes Apostles, and all the godly, whiche [Page] are partakers of the blessed, and euer lastynge lyfe? what? be not all the paines, grefes, and calamites of this lyfe to be thought light, and easye, yf thou compare them with the glorye, whiche shalbe? Nor hable to deserue such a rewarde, as is ordeined for thē which bere those paciently, and take them well in worthe? so that we may iustly be ashamed of our nise delicatenes? what man wolde, I beseche the wisshe to tary here in earth, and not to be dissolued rather with Paul, calling to remembraunce the kingdome of heuen, the immortal lyfe, and ioye, thendles blesse, the company of aungels, the felowship of al them, which liued here in earth in the seruice, and feare of god, and be nowe pertakers of the blessed, and euerlastyng kyngdome of god. Let vs not thinke therfore that these thinges ar difficile, or hard, which Christ setteth forth to hꝭ [Page] disciples for that e [...]ment hereof: sith that of the contrary wise, whoso doth not kepe gods commaundemēt, whiche is a thing necessary, and nedefull vnto saluacion, shal not onely be depriued of that blessed lyfe, whiche we spake of, but shal also be cast īto that regyon, and place, where the wycked abide, [...]nd shalbe greuously tormented in hel with such punishement, as is ordeined [...]or the deuelishe, and vngodly, and shalbe addict to hel fyer, & endles death, and cast into that depe darknes, where there is wailing, and gnashing of [...]eth, and where as they shalbe most sharpely, rigorously, and euerlastingly punished, & tormented: and shalbe also in the felowship, and company of deuyls, and the wycked soules without al hope of better: that is to wit, in extreme desperaciō, whiche pricketh, & vexeth a man a thousande partes more, then the pein, and [Page] punishment, which he abideth. what man wolde not refraine him selfe fro sin, whiche hath those thinges before his eyes, the feare of hell, endles punishmēt, euerlasting de [...]h, the vnquē cheable fire, tormen [...]es, which no mā is able to tel, the company of deuils, the felowship of the vngodly, horror, anguishe, continual tremblinge, and quaking, which is such that it cā not be conceaued, muche lesse described, & set forth in wordes. whom wolde not the day of anger make a ferd? as both the Prophet, and Paul also vnto the Ro. calleth [...]t: the day of punishement and afflictio [...], the day of miserye, the day of mist, and darkenes, the day of cloudes, and tempestuous day, when god wyl giue to euery mā according to his desertes? wolde god the remembrance of those thinges wolde neuer fal out of mens mindes, but that we had them alway set before the eyes of [Page] our herte. Then men wold be, except I am far deceued, more dyligente in keping the cōmaundemētes of God. Then men wolde refreyne frome the outwarde acte, and exercyse iustyce. Then wolde they lyue in the feare of God, and accordinge to the rule, and prescripte of vertue. For sometymes vertue hath her iust rewarde here in this presente lyfe, lyke as also vice, & wickednesse haue their deserued punishement. And that I speake not at this present tyme of the testimomye, whiche ones mynde beareth againste him selfe, and of the greafe of conscyence, which we haue intreted of in other places, let vs now consider those thinges which are put in daily practise, and experience, so that they maye not only be sene, but groped, and felt with hādes. For to speke of the moste common, and moost frequented vyce amonges men, what mischeuousnes [Page] I beseche you, procedeth not nowe a dayes of drunkenes? for of this: as it is noted in the cronicle of the world: palenes of the face: drousy and soore eyes, trembling handes, furious slepes, and nightly vnquiet procede. Of this also the stenche of the breath: the headeache: feblenes of the memorye: and dulnes of wyt come: many times also there ensuethe of drunkenesse, greuous and very daungerous diseses: as the gout bothe of handes and feete: the fallyng euyll, as both Physicians do affirme, and also dayly experience proueth. How oftentymes se we also whoredome punished in this world, wt french pockes? as also we se the immoderate pleasure of the body punyshed with paulsy, dymnes of the syghte, and the dyssolution of the synowes. What? dothe not ryote also bringe many vnto pouerty, and beggers state? Is not adultry punished [Page] very often by the lawe: and alway is diffamed, and slaundered? Whō hath not anger also oftentymes hurt here in erth? Whō hath not pryde brough into hatred? Now to what end shuld I speke any thing of enuy? for is not it punishment ynoughe it selfe? doth it not cause a man to trete, and chafe him selfe? For as Horace saith veray wel, the tirauntes of Sicilia did neuer inuent a more greuous and sorer punishment, thē enuy. Estesones: the enuyous man is not a lytel greued in his hert, when other men cheaue and prospere wel. Doth not the couetous man take great care about the entre sing of his substance, & is he not trobled againe, and taketh gret though lest he shal leese the same? For neither that thig, which he hath, doth suffyce hym, nor yet he is at any tyme without feare of [...]esyng that, which he possesseth: o [...] els he thinketh that it shal [Page] not last: lyke as one man affirmeth. Doest thou not nowe manyfestly see, howe that vyce, and wickednesse are punished here in earth? wherwith yf we be nothinge moued, we shulde be moued with the punyshment, whiche the Scripture threateneth to the vngodly in hel, and to be prouoked ther with to refourme, and amende oure lyfe, al procrastmacion, and dila [...]eng set aparte: yf we take not these thynges to be fables, whiche are mencyoned in scripture of thimmortalitie of the godly: and of the endles payne of the wicked. I wyl tel the in few word [...] what thyng dyd verye muche moue, and stere me to refourme, and amend my lyfe: bicause it may also peraduē ture geaue occacyon to others to refourme their liuing. Thus verely I thoughte with my selfe: O Riui. What yf it shulde happen, that there were none other way euen in this moment, [Page] but present death? what I pray the, thynkest thou, shulde become of the? for doest thou persuade thy selfe, that thou arte meete, and redye for death? admytte, that thou doest put thine whole trust, as thou arte bounden in the goodnesse, and mercye of God: yet thinkest thou, that therefore thou hast no nede to feare his iustice? Howe many thousandes of Chrystians are adiudged to hell fyre: bothe yonge, and olde men: women, maryed folkes, and vnmaryed: of al sortes of menne, of euery tyme, and kynrede, whose synnes haue ben bothe lesse in nombre, and not so gret, as thyne be? Oh fearefull iudgemente, but iuste. How many Iewes? howe many worshyppers of Idolles are tormented in hel: which if they had ben conuerted vnto the faith of Christ, as we are through the infinite, and excedynge great mercy, & goodnes of god, wold [Page] [...]oth haue lyued more godly heare in earth, then we do, and had also escaped euerlasting death? Oh execrable vnkindnes: Oh blindnes of our hert what if thou shuldest here such word, as the prophete Esay brought vnto good kynge Ezechias: Set thine howse in order, and make thy selfe redy: for thou must dye, and lyue no lō ger: sayth the lorde: what woldeste thou do in this case. I beseche the? Then no doubte of it, thou woldeste wishe to haue space to repent, and bewaile thy sinnes: Then thou woldest crye god mercy with wepyng & syghing. But wherfore doest thou not rather intende it euery day, and all thy lyfe tyme longe, syth that thou woldest do it in that present tyme. When I cōsydered, and thought thus with my selfe, I was much awaked & stered vp vnto godly lyuynge, and feared from syn, & in a maner enforced [Page] to crye god mercy. This trade maye such men folowe: as thynke it good: where is there any man in the world, which doth not purpose to forgyue his enemie before his d [...]th? why doth he not forgyue him euen now aswel? where is there any man, which wold not be reconc [...]led to god with all his hert? why is he not aswell reconciled euen nowe? Agayne where is there any man, which is not in mynde to amende, and refourme his lyuynge? Why then doth he not the same euen nowe as well? To be shorte therfore: what thynge so euer thou woldest do at the present houre of death: do the same thyng by the furtheraunce and helpe of god, whiles thou lyuest here in earth, and art lust [...]e, and in good health: that is, to speake perticulerly, repent, feare god vnfaynedly, loue hym with all thyne herte, with al thy myght, and power: put thine whole [Page] affiaunce, a [...]d trust in hym: call vnto hym in aduersitie, gyue thankes in prosperitie: prayse, & glorifie him at al tymes: syng hympnes, & sweate songes of melodie before him, remembre hym in thy prayers, supplycations, and reques [...]es: commit, and be take thy selfe wholy to his wyll, and mercy: Let hi be thine example in doyng good to al men: & endeuour to be sum what like him also in louīg thine enemies: Take thyne aduersitie well in worth: be gēryl, and lowlye in prosperitie, diligent in thyne offyce, moderate aswel in thyne apparel, as also temperate in eatynge, & drinking: be also iuste in thy dealynge, good to the poore, well aduyled in company: Suffer also wrōges, make loue dayes, and peace amonge them, that are at debate, and variaunce: be chaste, bashefull, sobre, and honest, and vpryght in al thy doinges. And bicause [Page] this thynge doth not consyst in the to do, thou must therefore resorte vnto God for helpe: thou must acknowelege the weakenes, and vnablenes of man: Thou must hartelye, and loulye seke the father to strengthen the with his holy spirite, which Christe in the Gospell promysed that the father wolde gyue to such as shuld require it of him with ardente prayers. If thou shalt require than, that thou mayst haue the holy ghost plentifully, aboundantly, & rychly: as Paule sayth: Powered vpon the by Iesus Chryst: by his myght, and his helpe, those thinges, which we could not by natural strength bryng to passe, shal be ryght easelye atcheued. Let this thinge be onely thyne endeuour [...] to brydle thine affectiōs, and beware lest at any time thou embrase idlenes or fayle thy selfe. For the holy ghoste doth not iudge them to be worthy of [Page] his helpe, which be l [...]dder, and geuen to ydlenes: and such as cantynde thē selues none honest thyng to be occupied withall, but syt al the day longe with theyr handes clasped together, lyke vagaboundes: But he aydeth workers, & such as put to their owne diligence, and do laboure for to van quishe, and ouercome the redines, & inclination vnto vice, which is graffed naturally in vs. Suche I saye doth the holy ghost helpe, as wrastle and fyght contynually with the wicked, and euyl affections of the mind. Let vs not therfore folow the example of the carter, which when his cart stacke in the tough clay, called vnto god for helpe, but he hym selfe stode lokynge about hym, and dyd no maner of thynge. This thyng may also feare vs from committinge of euyll, and may also stere vs vp vnto godly lyuynge, bycause god is present euery [Page] where, whom thou canst escape in no maner wyse: and he hath set his angel ouer the to kepe, and gouerne the, and to ma [...]ke, and bere wytnesse of that thynge, that thou doest. Yf thou woldest not for any good, that a man shulde take the in doyng that thynge, which were not lawefull, nor meete to be done: howe muche more shuld the feare and reuerence of god cause the to refre [...]e frō such. Thou fearest a man wonderfully, bycause he knoweth, and is a wytnes of thy naughtynes: doest thou then thinke that he which ouerseeth all thynges, and nothyng doth escape, to be fitte, that in his [...]yght thou shuldest permit thy selfe to do that thinge, which thou woldest be ashamed to commit in the syghte of a man, sythe that he shall [...]es iudge the, which is a witnes, and marker of all thynges, that thou doest? A cer [...]ayne Heathen man [Page] geueth good counsel, that thou must so lyue, as though thou werte in the syght of all men, and that thy thynking must be such, as thoughe there were one, that myght se thine inward thought. For it is a great stay for a man, when he bethinketh hym that there is one present, whiche knoweth his inwarde thinking. A great occasion of sinninge is taken awaye, whē there is a present wytnes by: This precepte, and this rewle dyd an Heathen writer geue: which verely euery Chrysten man shulde thynke, that it toucheth him, and is a lesson for him. If at any tyme therfore thou purposest any vnhonest or vnlawful thing, consyder thus with thy selfe, before thou enterprisest such a thyng: what shal I do? shal I purpose that thing in gods sight, which I wold be ashamed to do before mē. Shal I make the holy Aungel mine enemie by this offence, [Page] which is set to loke ouer, and rewle men: which wolde be looth to cause my frende to forsake me. Shal I make the good spirite sory, and the euyll gladde? Did Christ redeme me therfore with the shedīg of his blode, that I shulde become the seruaunt, & slaue of sinne, and of the deuyll? dyd he make me an inheritoure of the kyngedome of heauen therfore, that I shulde lease by my negligence the same godly, and heuēly inheritaūce? dyd he delyuer me from sinne, that I shulde wyllyngly, and weatyngly fal into it agayne? Nowe where is that burnynge loue towardes god? Now where is the feare of god? where is the shame, that shuld be in mē? wher is the fayth, and mercy? shall I thus recompence the benefites of god? shal I render this thanke to Chryste for the benefitte of my redemption? doth the holy ghost stere me no more, than [Page] thus? Do I come thus vnto ye lordes table? do I loke thus for the coming of Christ? shall death take me in this state? shal I be seen before the iudgement seate of the Lorde in this state? do I suffer after this sorte the wylde affections to beare the suffragnite in me? the fleshe to haue the victory, and vpper hande, and to triumphe ouer me, and sin to raine in my bodye? Am I a beast? haue I not a mans herte? that I thus cowerdly like a dasterde giue place to suche mocions, and resist thē not? do I chose euer thē worse when I dayly se the better? surely if yu woldest consyder those thynges, and such like, which no man can nombre: thou woldest not easly committe any vnhonest, or vnlawful thinge. What thynge soeuer thou doest therefore, what thynge soeuer thou attemptest remember, that there is God present, as vndoutedlye he is, and that he beholdeth, [Page] and loketh vpō what thinge soeuer thou doest, or attemptest: fere, and dreed hym: And for as muche as he is alway presēt, let that thing sum what stay the, & kepe the backe from sin. For as thei say he is a witnes: He is a iudge: he beholdeth, what thinge so euer mās minde compryseth. This is a iudge, whom no mannes craftye conueyaunce canne blynde. This thynge shall also much further, and helpe vnto godlye lyuynge: yf a man call to remembraunce, that by baptyme he is made the son and heyre of god: and that he is also made brother of Chryst, and with hym partener of his Fathers kyngdome, whiche one thynge farre passeth, and surmounteth all other. For who wolde not be muche moued with this thynge vnto godlye lyuynge, and wolde not abhor by a certeyne natural feare from vyce, whiche remembreth that God [Page] is his father? wherfore forget not the benefyt of hym, whiche hath made the by adoption his son: Loue hym: worshyp hym, feare hym, reuerence hym: and in no maner thynge offende or dysplease hym: Be obedyente to hys wyll, and plesure at all tymes, do his cōmaundement, and folowe it in thy lyuynge expresly: do not thynke, that onely the pertakynge of his heritage dothe belonge vnto the, but also thimitacion, and folowyng of his goodnes, and vertue: So that thoughe thou be not able for to attayne vnto the excellency of that goodnes, which is in god by imitacion, and folowing yet thou mayst in herte, and wyll approche nyghe thereunto, and thynke, that it is a great shame for the to degenerate from the same. If thou commyttest that thynge by chaunce, at any tyme, whiche is agaynst the wyll, and plesure of the father (lyke as naturallye [Page] we are all redy to fall) be so greued therewith, that thou couldest fynde in thyne herte wyllyngly to punysshe thy selfe: and thynke with thy selfe that thou hast deserued, and art worthy of greuous paynes, and tormentes, bycause thou haste offended, and greaued thy father whiche is so bountyfull: And see, that thou be neuer at rest, vntyll thou shalte haue made a recompence with greater benefites, and by true repentance shalte haue pacyfied the wrath of thy moste ientyl, and louinge father: so farre of is it that thou must wyllyngely trespase agayne, or permyt thy selfe to do or offende in any thynge, that thyne owne conscyence reclaymeth, and geueth agaynst. And verely whosoeuer remembreth, that he is the sonne, and heyre of God, the brother of Chryste, and pertaker with him of his fathers herytage, is not so muche terryfyed, [Page] with the feare of the last iudgement, and of thendles punyshement in hel, and of the vnquencheable fyer, as he is stered with the feare of his fathers offence, and dyspleasure, and therewith withdrawe from vyce, and wyckednesse, nor he is so muche induced, throughe hope of the rewarde of heauen, and of the euerlastynge ioy therin, as by a certayne wonderfull, and vnspekeable loue, that he beareth towardes his father, to liue innocently to hurte or harme no man, and to do good by thexample of his father to all menne. He that beleueth Saynte Paul, where he sayeth that our bodye is the temple of the holye Ghost, dwel lynge in vs, shall easlye temper hym selfe from doyenge naught, nor shall at any tyme pollute hym selfe with the beastlye lustes of the flesshe. And fynallye who so doubteth not, but that he is one of the nomber of thelect and [Page] chosen, ceaseth not after thexample of the Saynctes, to render honour dewe to God, and loue, and charytye, to his neyghboures.
But some manne wyll peraduenture are, what the cause is, that, yf we purpose to repent, and lyue in the feare of God at any tyme, and after his wyll, and commaundement: or yf we entend to lyue soberlye, and chastlye: yet we neuer procede, and go on forthe constantlye with that thynge, whiche we dyd well, and Godlye purpose, vnto the whiche to make a breefe, and short aunswere: I fynde, that the naturall inclynacion vnto vyce, which is graffed in vs, and is growen in the inwarde partes, and marrowe, is the chefe cause hereof: I meane the fleshe that we beare aboute with vs, wherewith the spyryte is at contynuall debate, and stryfe: as Paul wytnesseth, We oughte therefore to resyste, and [Page] withstande at all tymes this ennemy of ours, which allureth vs vnto lust and fylthy pleasures: vnto belly chere and gluttony, vnto wanton nysenes and ryotte, and vnto other vyces, whiche are both fylthy, and vnhonest and we ought with Godlye exercises trauayles, watchynges, hunger, and fastyng, to refreyne the violent rage of it: to subdue, and tame it with contynuall sobernes, and temperaunce. For this is the cause, that our sauyoure commaundeth vs to beware, and take hede, lest our hertes be burdened with excessyue eatynge. And Paul forbyddeth vs to ouercharge our selues with wynedrynkynge: He feareth vs also from surfeytyng, and drunkenes, and commaundeth vs to be sober, and watche. Agayne contynuall prayer is requisyt, wherein we must a [...]e the ayde, and helpe of God, without whiche all our endeuour in [Page] [...] [Page] [...] [Page] refraynynge the flesshe, and repressynge the vyolente rage of it, is in vaine. But now, when we haue thus refrayned the mocions of the flesshe: there remayne yet two sore ennemies the worlde, and the deuyl, with which we must fyght contynuallye without ceassyng: bycause they suffer vs not to persyst, and contynue in a Godlye purpose, to lyue vertuouslye. For the worlde moueth vs vnto ambycion, pryde, anger, hatred, enuye, malyce, impacience, backebytynge, and vnto other kīdes of wickednesse, which no man is hable to nomber. It offereth many occasyons, and causes, & with examples it corrupteth vs. The [...] uyll stereth vs to neglecte the worde of God, to mystrust, and dyspeire of the mercy of God, to conceyue a false persuasyon of oure selues, to persyst obstynatly in vyce, to speake blasphemye agaynste God, to impugne his [Page] knowen truth, he prouoketh vs vnto hypocrysye, superstityon, Idolatrye, and vnto infinite, and vnnumerable kyndes of wyckednesse? thou axest, what were to be done in this poynte? Valiauntly we must resyst, and withstand our enemies, and lay away from vs al folyshenisenes: we must with our most ernest prayer axe, and craue the ayde, and helpe of god, & thus if we put our affiaunce, and stedfast trust therin, we neade in no wyse to despeyre of the vyctorye. Let vs therfore heare that thynge, whiche S. Paul sayth vnto the Corinthians. This remayneth sayth he my brethren, that ye be stronge, and stedfast in the lord, and in the might of his power: put vpon you the whol armoure of god, that ye may be able to stande agaynst the assaultes of the deuyll. For our stryfe is not against fleshe, and bloude, but agaynste rulers, [Page] and potestates, agaynst lordes of the worlde, the princes of hel: and agaynst theyr gyles, and deceytes. And speking afterwarde by name of that same armoure he commaundeth them to stande strongly vnder pight with trueth, hauynge for theyr brestplate, iustyce, for theyr bu [...]lar, fayth: where with ye may be able sayth he, to extinguyshe, and quench al the fyry dartes of the deuyll. Moreouer he commaundethe them to take vppon them the Helmette of saluacion, the swearde of the holye Ghost, whiche is the woorde of God: and he wylleth them neuer to cease of from prayenge at any tyme. I haue nowe shewed the an [...]rmoure, or as Paule termeth it, a protection, to defend vs agaynst our fearse enemie the deuyl, which surely letteth no daye escape, yea none houre, or momente of the houre, wherein he doth not set vpon [Page] vs, to ouerthrowe vs▪ For as saynt Peter sayeth: He walkethe aboute continuallye lyke a rorynge Lyon, seakynge whom to deuoure: Wherfore beynge decked, and armed with the armoure of Paule: Lette vs manfully resiste the proude spirite: And S. Iames assureth vs, that so we shall vanquishe him, and put him to flyght: Let vs resorte vnto god for succoure continually, and praye, and seake of hym, that he wyll not suffre vs to be led into temptacion, but for Christes sake delyuer vs from that tyraunte, which is an euerlastyng enemie of man kynde. And let vs take good heede before all other thynges, that we wetingly do not fal into that sinne, whereunto he moueth vs, nor into wylfull destruction. Let vs not cherishe, and vpholde our owne folyshe delycate nisenes, but rather stoutly withstande Satan, & in our [Page] supplicacions requyre of the immortal god, the father of our lord Iesus Christ: that in suche infirmitie, and weakenes he wyl helpe, and support vs. And for so much as the deuyl neuer setteth on vs openly, nor denounceth warre before, but stealeth vpon vs, and lyke a wylye fox oftentymes speaketh fayre to vs for to compasse, and deceyue vs, and laugheth vpon vs to endomage, and hurte vs, 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 [Page] 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 daūger 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 contin [...]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 [Page] 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 h [...]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 mā, wine drinkynge allureth, enuye breketh concorde, [...]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 [Page] 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. Whē 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 [Page] 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 thē, and with his holy spirite cōfirme & establishe our hertes, that we may both ouercome, and brynge lowe these fleshely mocions, nor be yet ouercomen, & brought downe by the tēptacions 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 [...] uenteth [Page] 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 withdr [...] vs frō 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 ingēdre, may moue vs withal honest, godli, and reuerent behauior at no tyme to do, or attēpte 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 [Page] 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 w [...]lde verye gladlye, and willinglye punisshe ourselues, and thynke, that we wolde be rather dead, than alyue: bycause we haue offēded 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 amendmēt of our life, but returne rather vnto saluacyon, acknoweledge our sins, and repent, vnfeinedly, and pacify with a soroful, & contrite herte the wrath of ye heuenly father, & knocking our brestes with the Publicane in the gospel, require humbli the mercy of god, & that we wyl, and laboure [Page] for to attaine such thinges onely, as are acceptable in gods sight, & make a greter mendes for our offence committed, than thoffence 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 innocētly, 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 frō 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 [Page] 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 wōderfully. We spake also of the resurrection of the deade, of the cōming 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 [Page] 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 heauē & 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, [Page] muche lesse to vtter, and expresse in wordes. But the deuelyshe shall be cast headlong into hell pit, and there shalbe 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 mā 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; [Page] 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 cōmonly 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 [...]o wycked, and corrupte world, this our laboure may kepe the godly in their offyce, and therin confirme, and establishe thē, if at lest wise any wil reade this litle treatise, hauīg a zele: to the wycked also, that it maye ministre some occasion to retourne, and repēt. And that the salue, which is taken, & [Page] 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.
❧ IMPRYNTED AT LONDON IN FLETEstrete at the signe of the George nexte to Saynte Dunstones Churche by Wyllyam Powell.