WOuld they, which desire to be taken for Christians, so much abhorre and shun the manners, as they do at this daie, detest the name and profession of Epicures, and Sadduces! doubtles they would as zealously not onely flie from all euill, but also followe vertue, as now they obstinately persist in sinne, and liue in wickednes; yea, they would as carefullie obserue the lawes of the most righteous and almightie God, as they liue securelie, without all feare of his Maiestie. But in verie deede, our life, deedes, and conuersation, dooth [Page 2] shewe, that we more abhorre, and feare the odious name of a wicked Epi­cure, or Sadduceie, than we doo the nature.

For what? Thinke yee, they beleeue the soule is immortall, who liue in manner as Beastes? or be they perswa­ded, there be either rewardes for the godlie in heauen, or punishment in hell appointed for sinners, who in euerie thing dread not to violate the com­maundements of God; and run alto­gether headlong into sinne, euen as though they did either thinke that God were but a vaine and fained thing; or beleeue that when the bodie dieth, the soule likewise perisheth, and com­meth vnto nothing?

Notwithstanding, be it, that some, who God knowes are verie fewe, doo bothe feare God, and doubt no whit that in time to come he will either punish, or reward euerie man ac­cording to his desert: yet what is he whome the feare of Gods iustice dooth reclame from sinne, or bring to amend­ment [Page 3] of life?

Wherein we haue iust occasion of­fered, to lament and bewaile the condi­tion of vs all, and to maruaile at our foolishnes, blindnes, and madnes, who, in such a shortnes and vncertaintie of this present life, so behaue our selues, that, no not in crooked old age, when the vttermoste daie of our life cannot be farre off, much lesse in our youth, while we are lustie, doo we take anie care of reforming our manners.

I therefore calling this follie, or mad­nes rather of men, in deferring the a­mendment of life, into minde, haue thought it good to search out the cau­ses, whie in a matter of such impor­tance, as the saluation of the soule is, we are so rechlesse, and secure. For these being founde and brought foorth, it will be an easie thing, as I thinke, to finde a remedie for this euill.

IN my iudge­ment, the principall and cheefest cause hereof, is our incredulitie. For did wee beleeue those things which are writtē in the sacred Scripture, of the iudgement to come; of the voice of the Archangel, and Trumpe of God; of the tribunall seate of Christ, before which all the sorte of vs are to appeare; of the paines of the reprobate; of the endles condition and felicitie of the righteous; of the resurrection to come bothe of body and soule, to an assured part either of glorie, or of shame; did we beleeue these things, I say, not to [Page 5] be a vaine, or old wiues tale, sure I am, we would studie to leade an other kind of life, and not diferre the amendment of our life, so as we doo from daie to daie.

For who is there so wicked, but will either quake in bodie, or shake in minde and harte, when he considereth the iudgement to come? At which iudgement all men must giue an ac­compt before the tribunall seate of Iesu Christ, not onelie of their words and deedes, but also of euerie thought and cogitation; where euery man as I may say, shall pleade for his owne life.

O horrible iudgement to the vngod­lie.A descripti­on of the iudgement to come. The remembraunce whereof at no time should slip out of our minde. For, as he saith, If the righteous scarcelie be saued, where shall the vngodlie, and the sinner appeare? The sonne of God him­selfe shall sitte a Iudge vpon all man­kinde that haue beene from the begin­ning of the world: then will he be se­uere, sharpe, not intreated, which now is an aduocate for sinners with God [Page 6] his Father. All men shalbe summo­ned to giue an accompt of their life spent, vea, the hartes of all shalbe o­pened; euerie mans conscience shall accuse, reprooue, and condemne him­selfe. Laste of all, God seuerelie, yet righteouslie, shall punish the wic­ked, and of his mercie preserue the godlie, that is, will rewarde euerie man according to his workes, as Paule dooth saie.

Neither at this iudgement shall wicked deedes onelie be iudged, as adul­terie, whoredome, incest, witchcrafte, murther, backbiting, thefte, robberie, sacriledge, quaffing, riotousnes, dron­kennes, vsurie, and such other sinnes; nor euerie idle, scurrilous, vaine, filthie, beastlie, light, fonde, foolish, rash, vn­modest, and babling worde onlie (and such like) wherewithall the godly eares are iustlie offended; but also the secret will, vngodlie wishinges, and cogita­tions, with the wicked affections of the minde, striuing against the lawe of God, as anger, hatred, dissimulati­on, [Page 7] enmitie, spight, enuie, euil-wil, dis­daine, couetousnes, desire of that which is an other mans, and such like.

Therefore who beleeueth, that one day there shalbe a iudgement, and will not by the remembrance thereof either be reclaimed, if he haue beene wicked; or detained backe, if he be in­clined to fall into sinne? Well saide one of the ancient Doctors, VVhe­ther I eate, or drinke, or whatsoeuer els I doo, me thinkes I alwaies heare this sounde in mine eares; Arise yee dead, and come vnto iudgement. As often as I call into minde the daie of iudgement, I shake againe euen at the verie harte, and all my bodie ouer; and so foorth.

If the flesh then prouoke anie man, whether it be vnto lecherie, and vile pleasure, or vnto gluttonie, and surfet­ting; or to any other vices and wicked­nes: let him remember the day of the last iudgement. If either prosperitie puffe vp the minde (as commonlie it [Page 8] dooth;) or wealth make hautie, and cruell; or honour, worship, or auctori­tie engender pride in any man; let him foorthwith remember the iudgement of Christ: If either anger vnto re­uengement, or enuie vnto disdaine, or couetousnesse vnto couen and theft, or the world vnto ambition, pride, or be­ly, cheere, or the Diuell tempt thee vnto blaspheming the name of God, and to other sinnes and wicked facts; thinke straight waie of the voice of the Arch­angel: beleeue how thou must pleade thine owne cause before the bench of Gods iudgment, and frō thy verie hart, do thou feare the heauy sentēce of that Iudge, who doubtles will condemne the wicked vnto euerlasting fire.

Would to God, oh would to God, this day of iudgement were at no time forgotten! then would euerie man doo his dutie. Both Magistrates then would seeke the wealth and welfare, defend the libertie, and maintaine the lawes and rightes of the people com­mitted to their charge: and Subiects [Page 9] then would giue lawfull obedience to their Magistrates, and at no time either repine at their Gouernors, or withhold tribute, or custome; but willinglie would render all feare and due honor vnto them. Both Husbandes then would loue their wiues, Eph. 5, 33. euen as them­selues: And also wiues would feare their husbands, Eph. 5, 22. and be subiect to them, as vnto the Lord. Then would Parents bring vp their children in instruction, Eph. 6, 4. and infor­mation of the Lord, as the Apostle tea­cheth: and children in the Lord would obey their Parents, Eph. 6, 1, 2 and honor them with all humilitie. Seruaunts then would be obedient vnto them which are their Mai­sters, Eph. 6, 5. according to the flesh, with feare and trembling, in singlenesse of their harts, as vnto Christ: as the same Paule doth admonish: and Maisters would be more milde and gentle toward them,Ephe. 6, 9. know­ing that euen their Maister also is in hea­uen. Pastors then would haue that care of the Lords flock, which they ought to haue. Rich men would sup­plie the lacke of the poore. Widowes [Page 10] would continue in supplications and praiers night and daie. The poore would patientlie endure pouertie, sithe it hath pleased the Lord to allot the same vnto them. He which hath a wife would so deale, as if he had none: and he that is vnmaried, care onelie for those thinges which may please the Lorde. To be shorte; There is no man but would doo his dutie, did he al­waies remember the daie of the laste iudgement, at which time God will aske an accompt of vs of our whole life, and of euerie deede, which we haue doone, and so appoint either punishment, or reward, according to euerie mans desert.

In the time of a great plague,Cogitati­ons of men when they are sicke. when death is before mens eies, we see how all men (be they not dissembling Christians) are carefull to reforme and amende their manners. VVhat then?Be such vvhen thou art vvhole, as thou vvert being sicke. Ought we not at all times, e­uerie hower, yea and euerie moment, to thinke of the amendement of our life; to be touched with a true, and [Page 11] bitter sorowe for our sinnes, and to pacifie the wrath of God by repen­tance; especiallie seeing, in respect of vncertaine chances, death continualie is imminent, and hangeth euerie howre ouer the heads of all and euerie of vs, as we are certainely to thinke. Therefore who so is wise, will haue such a care, as I haue shewed, as men commonlie haue in a great pestilence: at which time, as it were wakened out of the sleepe (of securitie,) they are wonte to take care, and to thinke how to chaunge their wicked liues; howe to flie and auoide sinne; how to followe righteousnesse and godli­nes; finallie, how to please God by repentance, who is displeased through our sinnes. Let euery man then perse­uere so, when he hath escaped the plague, as he purposed to be when the sicknes was hot.

All men acknowledge, that the houre of death is vncertaine, yet is it moste certaine that one daie we shall die.

[Page 12] Nowe what foolishnes is it, to feare death, which euerie moment hangeth ouer our heads; and in the meane time not to thinke of amendment of life! But thus it is. In aduersitie, as in the time of the plague, of famine, of warre, of Earthquake, of any greeuous and dangerous sicknes of the body, we can acknowledge the iust anger, & displea­sure of God against wickednes: but whē things flowe foorth according to our harts desire, we blush no whit to abuse his goodnes, and liberalitie, neither doo we call into minde, neither death ready to take vs euery howre;1. The. 4, 16. Nor the last iudgement, nor the voice of the Archan­gell, whereof Paule maketh mention writing vnto the Thessalonians: Nor the Trumpet of God: nor of Hell, either the euerlasting punishment, or the vn­quencheable fire, nor finallie that vtter darkenes where shalbe weeping and gnashing of teeth. The memorie wher­of, should be fresh in our minde, both when we rise from our beds in the morning, and when we go vnto bed in [Page 13] the euening; both when we dine, and when we suppe, when we are washed for health sake, when we deale in mat­ters that are serious: yea and when we doo recreate our minde with ho­nest sporte.

But these things, to wit the last iudge­ment; the Lords tribunall seate, the voice of the Archangell, the Trumpet of God, the euerlasting torments of hell, these, (I saie,) are but a meere fable to the vngodlie. And as the Ethnicks in old time esteemed all fained whatso­euer the Poets mentioned of Tartarus, of Phlegeton; of the Iudges Minoes and Rhadamanthus, of the place and region of the wicked, and of the paines of the vngodlie (whereof sprang that of Seneca, saieng; The Poets haue batte­red and terrified our mindes with vaine feares: So verie manie count all toies and fables, yea and thinke all but idle threates which at this daie we reade in the sacred Scripture concerning Hell; euerlasting death; Hell fire, where shalbe weeping and gnashing of teeth; [Page 14] and touching the covniting hereafter of the soule and bodie, either vnto paine or glorie. VVhereas contrari­wise, these things strike a maruelous terror without doubt into the god­lie, and such as feare God, yea being but named, as the Poet saith.

Thus you haue the firste, and principall cause, as I thinke, whie we so deferre the a­mendment of our life, as we doo.

NOw let vs goe vnto another cause, which is to wit, a great, yet a false, and vncertain hope of pardō at Gods hand.

Through this hope Satan the conti­nuall enimie of mankind, deteineth mā in wickednes; and by laieng daily before his eies the mercie and lenitie of God, forbiddeth him to dread his iustice.

But as God mercifullie dooth pardon the penitent; and like a father forgiueth such as returne from vice vnto wel-do­ing: so doth he leaue them neither vn­punished, nor vnreuenged, who obsti­natelie persist in wickednes. So that in vaine doo they hope for pardon, which repent not from the harte.

[Page 16] Notwithstanding by proposing this vaine hope, the diuell dooth so bring it about, that man becommeth secure in naughtines, and neuer taketh anie care at all of amending his life, but vtterlie despiseth the riches of Gods bountifulnes, Rom. 2, 4. and patience, and long sufferaunce, not knowing that the bountifulnes of Godle [...] deth him vnto repentance, to vse S. Paule his wordes vnto [...] Romanes.

Heere that would be remembred, which Iohn the Baptist, as it is recorded by Matthew,Mat. [...], 1, 2 dooth saie; Repent (your former euil conuersation) for the king­dome of heauen is at hand: so would that also which the Lord in Esaiah speaketh, Esa. 66, 2 Vnto whom shall I looke? Euen to him that is poore and of a contrite spirite, and trembleth at my words. Christ saith moreouer by Luke,Lu. 13, 3, 5 Except you amend your liues, ye shall all likewise perish. And Peter in the Actes, Act. 3, 19 Amend your liues therefore, and turne, that your sinnes maie be put awaie.

I omit sixe hundred places of Scrip­ture, tending to prooue, that no man [Page 17] should haue hope, or trust to haue their sinnes pardoned, but he which re­penteth. For, as I said, in vaine dooth he looke for pardon, who doth not repent from his hart. And although there is no time too late to aske forgiuenes at Gods hande, as plainelie appeareth by the example of that Theefe, of whom the Euangelists make mention, (For, God desireth not the death of the wicked, but that the wicked turne from his waie, and liue): yet who knoweth not, how dangerous a thing it is to prolong a­mendment of life from day vnto day? For as the Poet saith,

Death taketh men oftentimes when they little thinke thereof, insomuch that they haue no space to repent, and amend their liues.

Here I will not recite what Plinie, in his naturall Historie, speaketh of sud­daine death, because in these daies no­thing is more common. Manie yeares [Page 18] are not passed, since two old men, dwellers in one towne together, hauing on a certaine night had vnlawfull copulation with two harlotes, whom they haunted, died both of them sudē ­lie, the one of an Apoplexie, the other thrust through with a Dagger. Now in what dāger their soules were, let euerie mā consider with himself for his profit.

I am not ignorant, that good men as wel as wicked, may suddenlie be taken; and that, though the righteous (as he saith) be preuented with death, Wisd. 4, 7. yet shall he be at rest: notwithstanding, how hor­rible is it for an impenitent person sud­denlie to be ouertaken after such a sort▪ How manie haue we heard of, murthe­red through contention, euen when they haue beene at good cheere! How manie slaine foorth-with, taken in a­dulterie! How manie at the Dice and Cardes suddenlie dispatched, euen of such as they haue plaied withall! That I speake nothing of them, which falling from their Horse, haue brake their neckes; which through Shipwrack [Page 19] haue perished suddenlie; which final­lie either by the fall of houses, or other chances haue beene bruzed into peeces!

Therefore, albe God would the re­pentance rather then the death of a sin­ner, as vndoubtedlie he would: yet is it a dangerous thing, in respect of vn­certaine chances, to deferre the amend­ment of our life, in hope of Gods mer­cie. For thou art in time to repent, while thou art yet aliue, while thou art strong, while thou art in health.

But thus it is. The yong man giueth himselfe to pleasure,Yong men loue not to repent. to bellie cheere, to wine, to riot; and promiseth him­selfe manie yeeres, and a long life; and therefore neuer thinketh of reforming his manners, but deferres that matter vntill he comes vnto age: yet is he not sure whether he shall liue to be an old man. For who among manie thou­sands, attaineth to old age?

Now being an old man,Old men vnwilling to amend. what dooth he then? To morowe it shalbe doone, saith he, and still to morowe it shalbe doone: & so willinglie he deceaueth, & [Page 20] vainelie dooth flatter himselfe, because no man, as I haue saide, can promise that he shall liue till to morowe; naie, there is no man sure that he shall liue till night.

In the meane season, Death suddenlie oppresseth him that deferreth, and pro­lōgeth the reformatiō of his life, as eue­rie daie almost we haue examples giuē, yet doo not other mens harmes make vs to beware: so mightelie dooth Satan drawe on, and feede vs with a vaine hope of Gods mercie, and of a long life.

And although it neither ought, nor in deede anie waie can be denied, that the true penitent sinners at all times do finde fauor at Gods hand; and that a man neuer, no not at the point of death should despaire: yet who is so foolish, that maie haue that which is voide of all danger, and will chuse that which is ioined with great hazard euen of the soule! Therefore to be out of all doubt, let vs, while time is, thinke of amen­ding our liues, and not deferre the same from daie to daie, especiallie because we [Page 21] are not sure to liue till to morowe.

Nowe concerning the mercie of God, let vs remember continuallie what Cyprian, in a certaine place dooth say on this wise; As much as God is good, and mercifull, in that he is a Father: so much is he to be feared, in that he is a Iudge: so will it come to passe that the feare of Gods vengeance will reclaime vs from sinne; and the vaine hope of his mer­cie in too much securitie shall not de­ceaue and corrupt vs.

In this vaine hope of Gods mercie,The obsti­nacie of Popish Priestes. how miserabley doo those Popish Priestes deceaue themselues, who all their life time keepe concubines; and vnder the pretence of a single life, plaie the whore-masters, are neuer punished; nor yet thinke of changing their wic­ked manners, nor of putting their con­cubines quite awaie from them! Yea, notwithstanding they know well their owne filthines, and wicked life: yet blush they not daie by daie almoste, to doo the diuine seruice, to come vnto the mysticall and diuine table, vnwor­thelie [Page 22] to eate the Lords breade, and to drinke the holie cup vnworthelie. Oh how horrible, yea how dangerous is it to liue in such state of life, wherein if death suddenlie should strike thee,That which the Auctor speaketh vnto Priests: he speaketh first vnto all vvhich doo as they doo. thou wert vtterlie cast awaie! In vaine therefore doo they flatter themselues with hope of Gods mercie, which keep concubines in such sorte, and with hardened hartes persist in wickednes, neuer minding either to put awaie, and forsake their harlots; or to change their wicked liues by hartie repentance; and to aske forgiuenes of their lewde beha­uiour at Gods hand with teares and sighing.

But, some will saie, they aske God mercie oftentimes; and oftentimes they beseech his goodnes to forgiue them. For after their euening praier, saie they not euerie daie welnigh? Con­uert vs, O Lord, and turne awaie thy displeasure against vs. Yea, and in the ende of their Mattins too, doo they not saie? Lord haue mercie vpon vs. And at other times, that God [Page 23] would haue mercie on them, spare, and forgiue them: they praie, doo they not?

I heare you.Praiers of Popish Priestes vvhat. But with what earnest­nes of minde, with what heate and zeale of spirite they doo so, I will not dispute. Be it, they praie vnto God ze­louslie, earnestlie, and with a moste hartie affection; what then? what good do their praiers, vnlesse they put awaie their concubines, with intent neuer to take them againe; and vnlesse they perseuere in a purpose, and minde, to liue chastlie euer after­ward; in a studie of amending their life; and finallie in continuall sorow for their wickednesse committed? Now, because they doo not this, as their deedes plainelie show, who doub­teth, but either they thinke those things written concerning the daie of iudgement, to be but a fable; or that they flatter themselues too too much with a vaine and false hope of pardon at Gods hande?

O horrible face of the Popish Church! [Page 24] They which aswell by example, as by praier, should rule; gouerne, and teach others; euē they so behaue themselues, that others in them be maruelouslie of­fēded.Compari­son be­tweene the Laie peo­ple, and Popish Priestes. Whē the Laie people come vnto the Lords table, with what reuerēce, as it is meet they should, with what feare, & trembling, with what zeale do they approche? what preparation doo they make before they confesse their sins, & desire absolution! what care do they take that no scruple remaine in their consci­ence & minde! how certainlie, & firme­lie doo they purpose to amende their manners, and to reforme their life!

Nowe what doo the Popish Priestes? Forsooth (as one of their owne crewe reporteth) they from the wicked em­bracement of an whore hasten vnto the altar, and that commonlie, vnpuni­shed, without blushing. They are tou­ched neither with a care of amending their liues; nor of putting awaie their harlots; neither conceaue they anie sorrow at the remembrance of sinne. To be briefe, in name onelie and word, [Page 25] they be Christians, but in deede and truth they appeare plaine Ethnickes. VVhat then? some may demaunde, is there no hope of saluation of such? Surelie, to speake my conscience, they, who are such, as I haue described, can haue no hope of mercie before God, forsomuch as the Auctor of the Epistle vnto the Hebrues dooth affirme,Hebr. 13, 4. that VVhoremongers and Adulterers God will iudge; Gal. 5, 21. and Paule saith, They which doo such things, shall not inherit the king­dome of God. VVherefore if the Pa­pists beleeue it to be true, as it is, which the Apostle hath saide, what hope can they haue to be saued, abiding in such filthines of life? especiallie seeing they neither vnfainedlie repent, nor will put away their concubines. But if they doo not beleeue it to be true, then false­lie doo they vsurpe the name of Chri­stians, and are not to be numbred a­mong the godlie: but should be to vs, as our Sauiour dooth saie,Matth. 18, 17. As Heathen men and Publicans.

How then doo Bishops tollerate such [Page 26] vngodlie fellowes in their Churches? Yea & why allow they such to preache vnto the people? yea, why for mony do they permit them to haue harlots? The matter is manifest; so that it cānot be de­nied; & so foule and abhominable, that it neither ought, nor maie be excused. And although they denie that they are altogether vngodlie; because they haue the name of God in honour: yet mani­fest is it that they are not godly, because they followe those things which are cleane contrarie to godlines, as Hilarie speketh of such like. And they are nam­lie those, who, being not grieued at this filthines, and wicked life of their shaue­lings, show plainely that they abhorre the honest & vndefiled bed, as the Apo­stle saith, that is; the honest and lawfull mariage of the ministers of the holie Church. Oh horrible case to heare oh wretched & miserable state of Christi­an people! Come Lord Iesu, come, and helpe thy Church, which now a long space hath had those pastors vnder the popish tyrannie: which are vtterlie in a [Page 27] manner destitute of all Christian faith.

They beleeue, will some saie, to haue saluation through Christ. Go to, for we will not striue much about that point, let vs thinke it be so. What? Be­leeue they that, which the Apostle saith, VVhoremongers shall not inherite the kingdome of God? Eph. 5, 5. Gal. 5, 21. They beleeue so, I thinke; neither maie we suspect the cō ­trarie. Now forsomuch as they are of that nomber (for that must needes be grāted which no mā may denie) which Paule, or the holy spirit rather by Paule saith, shall not inherit the kingdome of heauen; howe can they promise them­selues saluation through Christ? then beleeue they, both that they shalbe sa­ued; and that whoremongers, as they are themselues, shalbe condemned. Oh immortal god, what blokishnes is this! what blindnes of hart! what darknes of minde! See they not what contrarieties they speake? For if they haue an assured trust that they shalbe saued (for that is it which we call beleefe;) thē that is false which Paule vnto the Ephesians dooth write:Ephe. 5, 5. but if it be sin, as it is, to saie so, [Page 28] they can haue no faith or trust that God the Father is mercifull to them, and pleased through Christ. Then what is their beliefe? what makes them to promise to themselues saluation? what faith haue they?

VVhat force our conclusion hath; euen a blinde man maie see, as the com­mon saying is. For the Apostle dooth propose and affirme,Eph. 5, 5. that No whore­monger shall inherite the kingdome of God. The whole world maketh the Minor, and saith with one consent, Popish Priestes are such. Hereof doo the right Christians conclude, that no Popish Priestes with their concubines, shall inherit the Kingdome of God. All men, though they haue but meane skil in Logique, see that this conclusion followeth of the former propositions, which are manifestlie true, and granted euen of our aduersaries. For this ar­gument is made in right moode and figure. Popish Priestes therefore with their harlots haue none hope to be saued; neither doo they beleeue, as [Page 29] they falselie reporte, albeit they feine certaine vaine dreames to themselues concerning faith. But some will saie, It maie be, that they who to daie are wicked, to morowe, or when God thinkes good, may repent, and acknow­ledging their faults, liue the time which they haue to spend in the feare of God: and therefore we should not so quick­lie despaire of anie mans saluation.

I know it well, but it appeareth how these felowes are onte to returne vn­to godlines; and how vnfeindlie they repent. For what one of manie thou­sands haue you seene heretofore, which comming vnto himselfe, hath either cast off his whore, or determined neuer to haue companie with her hereafter? I speake that which is well knowen, and what we at this daie doo not onelie see with our eies: but also euen well nigh feele with our handes, if so I maie saie. Not one of a thousand scarse, can you finde, which from his harte at anie time purposeth to amende, or to put awaie his concubine▪

[Page 30] But to let these things go,The defor­mitie of the Popish Church. how abho­minable in the mene while (be it spokē in the feare of God), & deformed is the face of the popish Church; wherein the pastors and rulers of the christian flock, doo openlie to the great offence of the Church commit wickednes; wherein whoremaisters adhorte vnto chastitie; impenitent persons vnto repentaunce; they who are defiled with all impuritie vnto holines! And these things are doone, not in villages onelie: but in townes also and citties; nor in a fewe regions onelie, but in euery land beside; and in all places where the Pope hath dominion; yea the verie Bishops them­selues loking on, winking therat; what saie I, winking thereat? permitting, and approuing the same; who because they do not seuerelie punish this wickednes, as by their office they are bound, but as I saide beforePage. 26. for monie permit them yeerelie to haue harlots, by these their pardons & dispenatiōs: beside that, it is a speciall prouocation vnto sin (as one doth saie,) they emboldē thē the more [Page 31] in wickednes; & prick forward, & giue such the head, whom they should bri­dle; yea they bring it so to passe, that li­uing in open wickednes, they thinke they sinne not; & so for their owne cō ­moditie they giue them occasion obsti­natelie to persist in sinne: of which, as of all their office, they shall one daie ren­der an accompt.

What I praie you,The office of Bishops in punish­ing levvde Clergie men. may some de­maund, should Bishops do in this case? I will tell you. They must (as the Apo­stle teacheth) not winke at such wicked­ues, much lesse allowe, and maintaine the libertie of whoredome, but first ad­monish, improoue, rebuke; afterward, if these doo no good, remoue them from their charge and gouernement of the congregatiō where they are placed; thē banish them from the temples and sa­craments; afterward being condemned to the pit of hel, to excommunicate thē frō the companie of the godlie, & final­lie, as Paule saith, deliuer them vnto Satā for the destructiō of the flesh, that the spirit may be saued in the daie of the Lord Iesus. [Page 32] These thinges they should doo, if their minde were to execute their office vp­rightlie, and to be allowed before God the iudge, who will aske an account of them for all their doings. Cheefelie and aboue all things they should showe them­selues an ensample of good workes, as Paule admonisheth Titus, Tit. 2, 7. and be to them that beleeue, an ensample in woord, in conuersation, in loue, in spirit, in faith, and in purenesse, 1. Tim. 4, 12. as he warneth Timothie. But at this daie, the Bishops for the moste parte, showe themselues to be such, as they suffer the Clergie to be: whereby it falleth out, that what by the licence, and what through the example of Bishops: that they sinne more wil­fullie, and boldly. For as one saith; That is thought to be well doone, which is doone by example.

But forsomuch as Priestes,Hovv ma­nifold oc­casions be offered vn­to Popish Priestes to repent. hauing so manie occasions to repent, and to forsake their wickednes (for they both visit such as are extreamelie sicke; and heare confessions of sinne; and com­forte the troubled conscience; and ab­solue [Page 33] from wickednes, and reach foorth the bodie of the Lord; and minister ex­treame vnction; and are present often­times, when men giue vp the ghoste: beside, they sing Dirges, wherein it is often repeated, that that daie is a daie of wrath, a daie of trouble, and heauines, a great daie, and a verie bitter; and often mention is made of the dreadful iudge­ment, of euerlasting damnation, and of the theefe repenting at the last gaspe; finallie, wherein request is made, that neither torment of death maie touch, nor chaine of the damned may binde: furthermore, they attend on the Herse, and followe the Corse; and with great ceremonies burie the dead, and commit the bodie to the earth: beside this, wal­king in the temple they oftentimes reade Epitaphes, and verses both writ­ten and grauen vpon Tombes and Se­pulchers; wherebie occasion is giuen to remember not onelie the dead: but also death it selfe imminent euerie houre, and also the last iudgement and tribunal seate of the Lord, to omit o­ther [Page 34] things: and yet more then all this in that sacrifice of theirs, for the dead, they heare of the comming of Christ, of the resurrection at the laste daie, of the sound of the Archangell and trom­pet of God, and manie other such things) yet forsomuch as by all these they cannot be brought vnto repen­tance, one of these two things must needes be true, that either they thinke whatsoeuer they reade in the sacred Scripture touching the iudgement to come, is but a fable, and (as Epicures do) perswade themselues that the soule dieth with the bodie; or that they flat­ter themselues too too much with a vaine and false hope and confi­dence of pardon at Gods hand.

A Thirde cause, whie wee so driue of the a­mēdmēt of our life, as we doo, is our custome of sinning, which nowe hath almoste gotten to be an other nature. For as it is verie harde for a man to bridle his na­ture: so the strength of custome is al­moste inuincible, and therefore not vn­rightlie called an other nature:Custome another nature. Neither was it ill saide of one, that those vices be hardlie cut awaie, which growe vp as we growe.

We all know how daintelie and wan­tonlie parents bring vp their children,Ill educati­on of chil­dren. euen from their cradels. They are [Page 36] vsed to delicious fare, and pleasures from their tender yeeres. They ab­steine neither from foule and filthie speech, not from wicked and blasphe­mous oathes; to the dishonor of God. They ruffell it out in their gorgeous apparell of diuers colours, Soldier like, with their parted brest, and their pai­ned hose. They do all things proudlie, boldelie, impudentlie; but nothing mo­destlie, and shamefastelie. They neither doo honor their parents; nor reuerence their elders, nor beare with their equals: breefelie, what they minde, they thinke they may doo. Neither shame of the world, neither feare of God can driue them from wickednes. They haue no care of religion and godlines toward God, much lesse of ciuilnes and hone­stie toward man.

VVhat neede manie words? Parents now a dayes by their euill behauiour so corrupt their children, that no correcti­on can make them to be good.Dutie of Parents. Where­as in deede their parte is before their children, neither to saie that which were [Page 37] filthie to be spoken; nor to commit that, which might not honestlie be doone: but rather to leade such an honest and vertuous life, that their children by them maie haue a paterne how to liue well, and by looking vpon their sayings and dooings as into a glasse, learne euen from their infancie, both what is to be doone as good, and what to be auoided, as wicked and abhominable. For who­soeuer teacheth that by outward beha­uiour, which he detesteth in his children; while he chides them, he accuseth him­selfe of sinne and wickednes. And with what face can he rebuke his children for dooing amisse, who hath marred them himselfe, by his wicked example? with what coūtenance can he mislike naugh­tines in them, the which another as se­uerelie maie rebuke in himselfe? Where­fore let parents remember, that necessa­rilie they are to leade an vpright, and honest conuersation; that of necessitie they are to fore-see, that no point of dishonestie, nor filthines appere in their life, & that to these ends that with more [Page 38] auctoritie they may punish their chil­dren when they goe astraie, that they be not blamed for those vices, which they rebuked their childrē for; & finalie that their chiding may be to purpose, and not lightlie set by of their children, through their owne default. Hetherto belonges that of the Poet, How of a father canst thou take the face, whē thou by mo vices, dost thy self disgrace? & how for loosenes cāst thou beat thy child, Thou an old man being thy self more wild?

So dooth that in another Poet of Nausistrata, Nausistrata. who blamed her husband because he chid his sonne for being in loue, when he knew himselfe guiltie of greater wickednes VVith what counte­naunce, saith she, will ye chide him? And which Antemona brought foorth in Plautus, Antemona. Is it meete, saith she, that a fa­ther should giue such example? Art thou not ashamed? But let vs heare that yong man among declaimers, that ac­cused his father of madnes; My riot, saith he, I impute to my father. I was not brought vp straightlie enough in awe, nor [Page 39] in a well gouerned house, which might or­der the manners of a yong man aright, and withdraw him from vices, whereunto, in respect of his age, he is inclined. My father in a sort hath inticed me vnto riotous­nes, &c. Tobias. So did not Tobias that godlie man loued of God, who as the storie of him dooth witnes, both instructed his sonne, euen from his infancie to feare God, and to absteine from all wicked­nes; and also by his good life proposed him an example how to serue the Lord: and studied to showe himselfe such in the sight of his sonne, as he desi­red his sonne should be.

In these daies when children be com­mitted to Schoolemaisters,Schoole­maisters. especiallie to be accustōmed to vprightnes and ho­nesty, and to be brought vp in godlines, good manners & learning; what is don? I am ashamed, & loth to say it; yet will I speake rather necessarilie then wil­linglie. Scholemasters for the most part (for all be not such) what to get fauour, & to auoide the displeasure of parents, bring vp their Schollers too nicelie, and [Page 40] too wantonlie, and as it were loose the raines of discipline, neither driuing them by correction from wickednes: nor alluring them by counsell vnto well dooing. They neither teach them Christianitie, nor instruct them in godlines; nor traine thē vp to modestie, and vertue.Mischiefes that growe by euill Schoole­maisters. Naie, they showe them­selues neither pure and holie to their scholers, neither milde and affable, as fathers; but ouer careles and dissolute, as companions. Hence ariseth con­tempt in them of their maisters; hence come they headie and proude; hence doo they loathe all goodnes, hence intollerable stubbernes. What should I speake of their prodigious attire? of their vnseemelie apparell? of their iet­ting vp and downe with Daggers by their side? What should I mention their prodigall and riotous expences, winked at by their maisters? or their often, and well nigh dailie rioting, banqueting, gossiping, quaffing, plaieng, dauncing, reuelling all the night together? to adde nothing more filthie. I name that [Page 41] which is well knowen, and those things which are so certaine. that they cannot be denied; and so shamefull, that they may not be excused any kinde of waie.

And forsomuch as Schoolemaisters,Dutie of Schoole­maisters. (whose dutie were with all endeuour, diligence, and seueritie, to bring downe the boldenes, to tame the wildenes, and to bridle the wantonnes of youth, both by instruction, admonition, and cor­rection,) doo suffer the youth com­mitted to their trust, to be corrupted, and carried headlong into all vice and wickednes: what hope is there (of their amendement) when they come vnto riper yeeres, and to mans estate? For it is vnlikelie, that either he will liue ho­nestlie, when he is old; which ledde a wicked and filthie life, when he was yonge: or that he which was naughte­lie brought vp in his childe-hood; will in his man-hood be brought vnto good order. Such a matter it is to be accustomed to a thing from tender yeeres, as the moste excellent Poet dooth saie. And as another Tragicall Poet writeth,

Oh that cities would cōsider the waigh­tines of this matter,Chusing of Schoole­maisters. and yeeld in no wise neither to affection; nor to affinitie and kinred; nor to the cōmendation & sute of their familiars, in choosing Schoole­maisters! Surelie at euerie mans letter of cōmendation, a Schoolemaister should not be appointed: especiallie because it is much to the benefit of a cōmon-weale, to haue a godlie & learned teacher, that will traine vp children in religion;Liberall. manners Liberall knowledge teach them ciuilitie; and endue them with li­berall both manners and discipline.

Notwithstanding, how in this pointe now a daies men offend, no tongue can expresse. For now there is no place for godlie and learned Schoolemaisters, whose honest life, commendable beha­uiour, and faithfulnes is well knowen. Vnlearned Sciolies doo euerie where so creepe into the freendship & familiari­tie of mightie men, and so perswade thē that they alone are thought to be mee­test (when they are as meete for that of­fice, [Page 43] as the Asse is for the harp, according to the cōmō saying) to gouern Scholes, and to bring vp children. And for their doctrin it is such as no wise mā wil giue a straw, or a burnt thred therefore: their ignorāce is verie grose, notwithstāding they can hide the same maruelous cun­ninglie. And for that in respect of their ignorāce & rudenes they carie none au­ctoritie, the which a learned mā doth ea­selie attaine, they lose the raines of disci­pline to much, & maryong minds with their cokring, that youth may the more willinglie chuse thē for their teachers. But, that I may returne to my purpose, seeing that parents thēselues, with tea­chers, & maisters do nussell yong chil­dren in wickednes, giue thē the head to do what they list; and haue no care at all of gouerning, & restraining their de­sires: what maruel, if hardlie, or not at all they can leaue those vices in their old age, whereunto they were accusto­med in their youth! custome so com­meth to a nature. And although, when the daie of iudgement comes into [Page 44] their minde, they thinke of repentance! yet custome hath so marred them, that, whether it be vnwillinglie or a­gainst their knowledge: they fall euer­more vnto worser wickednes, and like fooles neuer ceasse to prolong their a­mendment more and more. Now what good members of a Common-weale shall we thinke they will prooue in their old age, which in their youth are so corrupted, through their parentes meanes; and so ill brought vp, through their maisters negligence?

For whence come so manie adulterers now a daies?Frute of ill education. so many corrupters of maidēs; so many ruffins; so many bawds; so manie vnthrifts and prodigall cousins; whence are there so many dicers; & such a nomber of most wicked cittizens? but euen from this fountaine, as it were of vngodlie and euill education of chil­dren? For they had neede of a pur­gation which laie the vices of this age vpon the Gospell. It is not the Gospell which causeth such wickednes; it is wanton and ill bringing vp, it is negli­gent [Page 45] & carelesse magistrates: that I saie nothing of higher Princes, which must beare the blame.Magistrates office. They who are in au­ctoritie should most seuerelie punish and correct sinne, not winke thereat. If the Iulian lawe of adulterers,Punish­ment of adulterie. which with death puuisheth adulterie, and vi­olaters of marriage; neither suffereth the wickednes of whoredome to goe vnpunished:Punish­ment of o­pen offen­ders. if I saie, this lawe were a­gaine established; and if they which a­buse the name of God, and spue out blasphemie against his holines, and sweare by the crosse, by the woundes, and blood of Christ; which when god­lie Sermons are making, be quaffing; plaieng; gadding idlie vp and downe; which obaie not their parents, nor giue them due honor; which are mankillers, and murtherers, and theeues, dicers, ra­uishers, church-robbers, and Vsurers; if iuglers, coseners, dronkards, gluttons, and prodigall vnthrifts, if ill speakers, backbiters, braulers, forsworne persons, idle talkers, and liers; finallie, if they which are apparentlie wicked, were not [Page 46] wincked at, but seuerelie punished, nei­ther would there be such large scope for vice and wickednes; nor all men should crie out as they doo now, of the loosenes of this world.

Let euerie magistrate therefore thinke vpon his office, and perswade himselfe, that when Christ shall returne to iudge the world, he must yeeld an accompt; and learne of Paule, that he beareth not the sworde for naught. For he is the mini­ster of God, to take vengeance on them that doo euill, as the same Paule wri­teth vnto the Romaines. And for so much as Paule dooth witnesse, that the Lawe is not giuen to a righteous man, but to the laweles and disobedient, to the vngodlie, and to sinners, to the vnholie, and to the prophane, to murtherers of fa­ther and mothers, to manslaiers, to whore­mongers, to buggerers, to manstealers, to liers, and to the periured; and because in his office the magistrate is a minister of the lawe, doubtles he cannot be negli­gent, or slacke and dissolute in punish­ing, without great sinne.

[Page 47] VVherefore such as beare auctoritie, and rule in the Common-weale must remember, that loosenes of behauiour, and wildenes must be tamed, and brid­led by euerie good meanes, and that mē must be terrified from vice and wicked­nes, from naughtines, and from all de­ceipt, and deadlie and hainous crimes through the feare of punishmēt. Vnles they do so, they make themselues guil­tie of horrible sinnes, and shall aunswer for the faults of others. For, as the Poet saith:

I am afraide the seuerenes of Eth­nickes in punishing sinne,Pagans more se­uere in pu­nishing sin, then Chri­stians. and cutting off malefactors, wilbe a witnes against our negligence and slothfulnes in that point, at the daie of iudgement. They had their punishments appointed by lawes for offenders; there lacked no cō ­missioners to cite them vnto iudge­ment; they had examiners and iudges; [Page 48] finallie, they had executioners, which with all seueritie punished wicked­nes. And so by that meanes wilde heads were enforced to absteine from il dooing; to bridle desires; to tame their concupiscence; and not to rush head­long into all wickednes, euen through the feare of punishment. But now a verie blinde man (as the saying is) may see, how outward and ciuile ordering of manners is decaied, by reason of im­punitie, and libertie which is granted, in that such as are in auctoritie, doo ei­ther negligentlie forgiue all, or not se­uerelie enough punish malefactors. None correct whoremongers, and de­flowrers of maidens, no nor adulterers, and other more hainous offenders, so greuouslie as they should; none punish either disobeiers of parents; or despisers of their superiors; or backbiters of their lawfull Magistrates; None represse of apparell, either the prodigalitie for cost; or the pride for color, & finenes; or the lightnes for varietie; or the impuden­cie for the monsterous new facions: [Page 49] None doo forbid that infinite expences vpon banquets; pompous & princelike feasting; outragious quaffing; conten­tious drinking; nor continuall sitting at bellie cheere; none doo appoint pu­nishment for dicers; vsurers; ingrossers; forestallers; back-biters; nor for such as for-sweare them selues; nor for curssers; not yet for blasphemers. I saie nothing neither of those common Stewes in manie townes; nor of the libertie which popish Priestes haue to keepe whores; nor of the impunishment of all sinnes for monie, where the Pope hath to doo.

It is the part therefore of all in aucto­ritie to meete with these mischiefes; and without delaie to punish offen­ders, that others maie take heede.VVhat cor­rection or discipline is vsed. For in correcting they must haue regarde vnto these three thinges, either to a­mend him whom they punish; or to make others to beware of committing the like wickednes, by his punishment; or finallie, that such as are well giuen maie liue the more safelie, the wicked [Page 50] being cut off.

Little good hetherto hath beene doone by lawes; therefore the matter must be gon about another waie, to haue the better successe. For, as the Apostle saith, the Magistrate beareth not the sworde for nought. Let him then, when occasion serues, drawe out the same, let him strike therewith to the cutting away of sinne, and let him haue a care that he be not blamed for negli­gence in that behalfe, that in respect of discipline we be not worse than the verie Ethnickes, nor giue occasion to the enemies of Christianitie to thinke ill (as they doo) of the Gospell, and of our profession, because of our life and ill behauiour. For what? Can the Turkes beleeue that religiō to be good whose professors they see with their eies to be of all men the most wicked, and prophane? They will obiect, and cast in our teeth so manie whore-mai­sters; so manie ruffins and spend-thrifts; so manie dronkards; so manie adulte­rers; so manie Epicures; that we maie [Page 51] be ashamed to heare so much. They will inueigh against our wickednes, they will laie in our dish luxuriousnes; they wil tel vs of our lecherie. And thus for our behauiour sake, both religion it selfe, and Gods word is ill spoken of; & as Paule saith, The name of God is blas­phemed among the Gentiles through vs.

And although, to iudge rightlie here­of, in euerie age there hath beene rio­tousnes; sumptuous feasting; costlie dinners and suppers; surfetting; dron­kennes, who redome, adulterie, oppres­sion, iniurie, neglecting of well dooing, and other such wickednes, which euery man in his time hath found fault with­all, as Seneca doth saie, and no age that hath beene voide of sinne:VVicked­nes neuer at such ripenes. yet loosenes of life, neglect of order and discipline, outragious wickednes, hath in this our age so encreased, and got strength: that it appeareth euen Atheisme and Epicu­risme hath inuaded the life of man, and as it were beareth dominion among Christians; lawes take no force, lust ruleth altogether.

[Page 52] For these euils therefore it were the parte of magistrates bothe spirituall, and temporall, to finde some remedie, as they whom God hath exalted, and preferred by strength and honor,

That with all studie and seueritie, they cut off wickednes; and both che­rish and defend the good, and through the feare of punishmēt terrifie the bad, and make them not onelie to fauour religion, but also to aduaunce the same by their well dooing.

I saie therefore once againe, let ma­gistrates remember their duties: and what wickednes they cannot vtterlie supplant, let them punish; and though they are not able to make men good (which belongeth vnto God alone:) yet endeuor they withall industrie that we come not againe vnto Paganisme, [Page 53] and prooue worse than Ethnickes. A­boue all they should enact and looke that parents bring vp their children in the feare of God, and from their youth teach them godlines, and good man­ners.

And forsomuch as the well bringing vp of children is much to the behoofe of a Common-weale, for there-vpon consisteth the safetie of Citties, magi­strates must haue a speciall care hereof, and see that parents doo their dutie in bringing vp their children aright vnder correction. If this were doone, wicked­nes would not take such roote, as he­therto it hath: which otherwise by no lawes can be auoided.Compari­son be­tvveene lavves and good edu­cation. And whereas the lawes doo punish wickednes, and ill factes alreadie committed, and good e­ducation keepeth a man from dooing anie thing woorthie punishment; a­gaine, forsomuch as lawes reforme what is doone amisse, but education quite remooueth the same; it plainlie appeareth, that this dooth more good to the Common-weale, than lawes do. [Page 54] That I adde not, how they which haue naughtelie beene brought vp, doo af­terward cast off all feare, and reuerence to lawes, wherebie punishments are appointed to transgressors.

And therefore it hath beene the chee­fest studie of wise gouernors,The chee­fest care of Magistrates not with what punishment they might afflict the wicked and transgressors; but how to bring it to passe, that their Subiects maie commit nothing woorthie cor­rection. And because they trusted it would be accomplished through the good education of children from their youth, either by their Parents, Mai­sters, or Tutors, they tooke no small care about this point.

But from this digression now re­turne we vnto our purpose.

A Fourth cause of procrastina­ting the refor­mation of our wicked life,Prosperitie. is wealth & pros­peritie. For it maketh men dronke often­times with sweete fortune as it were, and so secure, that seldom they thinke of God, much lesse of amending their liues. Therefore was it well saide of an ancient wrighter:Prosperitie mother of Securitie. Of prosperitie springeth prodigalitie; and of prodi­galitie, as all other vices, so espcial­lie impietie against God. And Seneca affirmeth that mens mindes are luld a sleepe with too much felicitie, as it were with a continuall dronkennes. [Page 56] Hetherto pertaineth that of Paule vnto Timothie, 1 Tim. 6, [...]7 where he willeth him to Charge them that are rich in this world, that they be not high minded, and that they trust not in vncertaine riches, but in the liuing God, 18. that they doo good, and be rich in good woorkes, &c. And if true it be which Publius saide: Fortune makes him extreamelie foolish, whom she fauoureth: then it appeareth euidentlie, how prosperitie dooth not onelie make men secure, but is the mother of all wickednes. For hence it is, that we per­ceaue not the wrath of God against sinne, which we ought continuallie to feare; hence dooth drousines so oc­cupie our mindes, that we neither dread the vengeance of God, nor think that we shall either die, or appere before the iudgement seate of Christ.

Our Sauior in the Gospell after Luke, Example of extreme se­curitie. dooth by an elegant similitude paint foorth as it were this securitie of wel­thie men; where that rich man, whose ground had brought foorth fruits plen­teouslie, neuer thought of amending [Page 57] his life, nor of repentaunce, nor yet of helping the poore; but fixing his cogi­tations vpon building greater barnes, and of gathering his fruites into them, thought thus with himselfe:Luk. 12, 18 19. I will ga­ther all my fruites, and heape my goods together, and I will saie to my soule; Soule thou hast much goods laide vp for manie yeeres, liue at ease, eate, drinke, and take thy pastime. But, in this securitie, and opinion of continuall felicitie, which the churle conceaued in his minde, what saith God at the lenghth? Euen thus he saith,20. O foole, this night will they fetch awaie thy soule from thee.

Thus you plainlie see, how the riche man, while he dreameth of a secure and quiet life, of dyning, and supping, and faring deliciouslie, & liuing delicatelie; while he thinketh all was well, Sudden destruction came vpon him, as Paule dooth saie. Therefore the holie Scrip­ture biddeth vs to VVatch continuallie, and euermore to be readie against the comming of the Lord. A goodlie ad­monition, did we set therebie. But as [Page 58] it fell out in the time of Noe, VVhen as they did eate & drinke, marrie and were married, so vpon the sudden were taken all awaie by the flood. And as they all suddenlie were destroied with fire from heauen, when Lot was departed from among the Sodomits: so euerie mans last daie of life commeth vpon him vnawares, when he looketh not therefore.

When S. Iames would driue awaie this securitie from rich and fortunate men, Iam. 5, 1. what saith he? Go to now yee rich men, saith he, weepe and houle, for your miseries that shall come vpon you.2. Your riches are corrupt; and your garments are moth-eaten.3. Your golde and siluer is cankred.5. Yee haue liued in pleasure on the earth, and in wantonnes. Yee haue nourished your harts, as in a daie of slaughter.

Here call into thy minde that rich man in the Gospell,Luk. 16, 19 who after his de­light in wearing purple, and fine linen, and in faring well and delicatelie euerie daie, being dead, is now in hell tormen­ted. [Page 59] For wealth, pleasure, and ouer­much prosperitie would not suffer him to thinke of amending his life.

Hetherto maketh that of our Saui­our in Matthewe: A rich man shall hardlie enter into the kingdome of hea­uen: and, It is easier for a camell to goe through the eye of a needle, then for a rich man to enter into the kingdome of God. Our Sauiour, as Marke recordeth, expounding the same, dooth saie, Children, how hard is it for them that trust in riches, to enter into the king­dome of God! It maketh also to this pur­pose, that Christ calleth riches and pleasure of this life, thornes, which cheake the seede of the worde, and make it vnfrutefull.

This then is the cause,VVhy God sendeth af­fliction. Heb. 12, 6 why God sometime sendeth aduersitie; and, as he saith, chasteneth whom he loueth, namelie that they maie shake off secu­ritie, and both be stirred vp to feare and call vpon God, whom oftentimes in prosperitie they forget; & be also com­pelled to confesse their sinne, to repent, [Page 60] and to thirste after heauenlie thinges, despising earthlie. For in them which haue the world at will, there dooth raigne a maruelous securitie, which is nombred among the deadlie offences; and their mindes be inuaded with sloth and carelesnes, and with a certaine nummednes and sencelesnes, whereby they neglect heauenly things; finallie idlenes, faintnes, rechlesnes, vnwildenes sleepines, and if you will haue it so, (for by all these names I see I cannot sufficientlie expresse what I thinke) drowsines taketh them in such sorte, that they haue no minde to doo well, nor to liue honestlie. Such is the great­nes of this vice.

The Scripture also showeth, that prosperitie maketh men not onelie se­cure, but blinde also, and vngodlie manie-times: which made Moses to saie: VVhen he waxed fat, he spurned with his heele thou art fat, thou art grose, thou art laden with fatnes: therefore he for­sooke God that made him, and regarded not the strong God of his saluation. They [Page 61] prouoked him with straunge gods, and so foorth.State of Dauid a se­cure sinner. This made Dauid, hauing ouer­come his enimies on all sides, when he was quiet, and thought all things well, not onlie to fall into adulterie: but also to defile himselfe with the murder of an innocent man. And he, who in the persecution of Saule behaued himselfe well, in prosperitie prooued wicked. So greatlie hath he to looke that he fall not, which thinketh he dooth stande. Yea after he had committed those sinnes, how secure was he for a long space? For, though there hung no daunger ouer his head, forsomuch as God is mercifull, he went as well as the best vnto the tabernacle, he kept the Sabaoth and other holie daies; he was at sacrifices making, and offered giftes; to be breefe, his minde was without care. But, when God by the Prophet Nathan denounced vengeance,State of Dauid a penitent person. and pu­nishment, and stroke him with feare and terror, then at the length comming againe vnto himselfe, he considereth what he had committed, and waieth [Page 62] the greeuousnes of the sinne, and ther­fore conceaueth much sorowe through the remembraunce thereof, and plaine­lie confesseth his offence, and humblie craueth pardon of God, and desireth to be washed from his sinne, to be clensed from his wickednes, to haue the filth of his vncleanes wiped awaie: yea, he neither refuseth reuengement, which God had threatened; nor praieth to escape the punishment, which he had deserued.

Would to God the like securitie were not in vs, who for the moste parte liue so without care, as if all were well; we neither confesse our sinnes, nor yet feare the sharpe iudgement, and heauie hande of God against wickednes. So farre be we, from weeping so aboundant­lie, as we haue greeuouslie transgressed, as that holie Martyr of Christ Cyprian dooth saie.

But to returne vnto our matter, and to conclude in fewe words: No man can be saued, but they whose sinnes be forgiuen. And no mans sinnes be for­giuen, [Page 63] except he aske forgiuenesse. No man dooth aske forgiuenes, but he who desireth to come into Gods fauor againe. And no man desireth that from his hart, vnlesse he be touched with a sense and feeling of his wickednes. And no man is sorie for his wicked­nesse, but he that confesseth them, and perceaueth the wrath of God against sinne. But this dooth not a secure man, for he is touched with no care of his saluation. Hee to whom all things fall out prosperouslie, & is (as he saith) dronken with sweete fortune, is such a person. Therefore it is euident, that wealth and prosperitie is a cause, that men haue no care of a­mending their manners.

A Fift cause of deferring the amending of our manner [...] from day vnto daie, is hope to liue long. For, although none, no not the yong man is assured, as he in Cicero saith, that he shall liue vntill night: yet there is none so old, but he thinketh he may liue one yeere mo. The Poet bringeth out an old man, exclaiming on this wise: Can ye wish me, beeing an old man 65. yeeres of age, in mine old daies to become a married man, and to take an old doting woman to wife?

But now in these daies men well [Page 65] nigh eightie yeeres of age doo marrie yong girles scarse fifteene yeeres old. So that they are of opinion that they may liue as long as lustie yong men, as it plainlie appeareth.

Some perhaps will thinke it follie and madnes for old men to become wooers: neither will we reason for, or against them: this onelie I note, that such as at that age take virgins to wiues, notwithstanding they are old & dote, yet are they lead with a vaine hope of vndoubted long life. So that this hope is the cause, why no man well nigh will earnestlie thinke either of amendment, or of an accompt to be giuen vnto the hiest iudge of his life spent.

Euerie man deferreth, and, as much as in him lieth, puts off so profitable and necessarie a matter. I am afraide the verie Heathen hereafter in the last iudgement will laie in our dish this extreame negligence, in that either at no time, or not earnestlie enough, we thinke of reforming our manners, and [Page 66] amending our life. VVhereas many Heathen vsed continually, before they gaue them-selues to sleepe at night, to waigh with them-selues, according to Pythagoras precept, what thing they had done, either well or ill. VVhich thing, Virgil, speaking of a good and wise man, expressed on this wise:

Seneca likewise speaketh somewhat concerning this custome, which I can not chuse but mention. He therefore in a certaine place, speaking of calling the minde euerie day vnto an accompt, saith as followeth: Sextius. It was Sextius woont euerie night when he went vnto bed, to aske his mind, VVhat vice of thine hast thou reformed? vvhat tentation hast thou resisted? wherin art thou the better? And straightway; VVhat goodlier thing thē after this forme to examine the whole daie? Oh hovv quiet, hovv sound, and how free is the sleepe vvhich followeth af­ter the examination of mans time spent! [Page 68] when the minde is either commended for dooing well; or warned to beware of wic­kednes, and man wilbe his owne watch­man, and like a seuere Censor,Seneca. bring his owne life into question? This power doo I vse, and debate the matter with my selfe from daie to daie. VVhen the cādle is out, I fast the whole daie, and measure all my deedes and sayings. I neither doo hide anie thing fro my selfe, nor ouer-passe anie thing in silence. VVhy should I feare anie of my faults, sith I may saie, looke you doo so no more, for this time I forgiue thee. At such a disputation you were too fierce, doo not hencefoorth encounter with the vnskilfull. You looke of such a man too boldlie, and therebie you did not amend him, but offend him. Looke hereafter, not onlie that what you speake be true, but al­so that whome you doo rebuke, will pati­entlie heare the trueth when it is tolde him. This and much mo thinges to this purpose speaketh Seneca, which would to God we would fixe in our mindes, and followe: yea, and acquaint our children with this godlie custome. For [Page 69] did we so doubtles, either I am much deceaued, or we should studie to liue more aunswerable to our Christian profession, than we doo.

But what doo we knowe? we feast merrelie together, we furnishe our boordes with most daintie dishes: yea, we spend not the daie onlie in quaffing, but the whole night also in riotousnes; (and what horrible vices of all sortes tend vpon that kinde of life, we all knowe) and before willinglie we giue ouer, drinke ouercommeth vs, and so we goe drunke to bed (what saie I we go?) naie, manie times, because we can neither stand stedelie, nor go but totte­ringlie, we are lead: and manie times plucked from the boord, and laide in bed, where we lie buried as in a graue, (for I can not otherwise better expres the same) ouerwhelmed with wine, and sleepe, and this is a dailie custome. Scarce once in a yeere, doo we enter in­to an accoumpt with our selues of our life mispent, and aske mercie for our offences; sildome it is that we purpose [Page 70] to come againe into Gods fauor. And when we doo so, litle too we minde to continue in those thinges which we haue set downe: so farre be we from examining our consciences before we go to rest, and from considering how we ought to liue, or with sobs & teares, and striking our breasts, prostrate vpon the ground, from asking forgiuenes of the Lord; from vowing a new life; and from endeuoring to abide and per­sist in that minde and purpose to liue well.

Yet for all this we are not afraide, in such a cursed state of life to sleepe, and to snort too in securitie; wherein if sudden death should strike vs (as no man is sure that he shall rise in the morning, when he goeth vnto bed) we are vtterlie damned, and cast awaie. But litle doo we thinke of these things, so greatlie doo we flatter our selues, through a vaine hope of longer life. Now for so much as commonlie we see, many are deceaued through such hope; how childish be we, naie, how [Page 71] mad rather, which thinke our selues, by a speciall priuiledge, exempted from the number of such?

THere is an o­ther cause, whie manie, vnder the do­minion of the Pope, especi­allie, such as are welthie & rich, doo put off their amendement from daie to daie. And that is not onlie the trust of remission of their sinnes, which they receaue by the Popes Buls,Popes B [...]. Pardons. and Pardons; but also a vaine and false [Page 72] hope of deliuerance from the paines of Purgatorie, by annuarie sacrifices, & masses, and by the praiers of Monks and Friers; as also by the almes and good deedes of their friendes aliue, as by fasting, praying, watching, wande­ring in Pilgrimage, and such like. For some not onlie affirme, that the Popes pardons are of power to obtaine for­giuenes of sinne; and are not ashamed to stand in it, that moneie is no sooner throwne into their offering basen, but foorthwith a soule flieth out of purga­torie into heauen: but also are perswa­ded, that by other folkes merites and workes, the dead are holpen, which thing Hillarie writing vpon Matthew, doth denie. And Hierome agreeing with him, as euen in the Canon lawe he is cited, saith: In this present world we maie helpe each other, either by prai­ers or councell: but when we shall appeare before the iudgement seate of Christ, he affirmeth that euerie man must beare his owne burthen. To be short, as death it selfe findeth a man, so God iudgeth him.

[Page 73] VVhat an horrible securitie is it ther­fore, to liue in sinne and wickednes, and neuer to thinke thereof! were they touched with any care of their saluati­on, they doubtles would obserue some meane in sinning, and euermore thinke of the last daie of their life. As, to open my minde by particulers, he which beareth hatred against his neighbour, would be reconciled, according to the cōmaundement in the Gospel; VVhore­mongers, and adulterers, would remem­ber that God will iudge them, as the Au­thor of the Epistle to the Hebrues doth saie; Murderers, and sorcerers, and all liers, would neuer forget, how their part is in the lake, which burneth with fire and brimstone, as Iohn in the Reue­lation writeth; Couetous persons, dron­kardes, and railers, would beare conti­nuallie in remembrance, that they shall not inherite the kingdome of God, as Paule writing not onlie vnto the Co­rinthians, but also vnto the Ephesians, dooth testifie; Rich men would be sure to haue in minde, that our sauiour [Page 74] saith, How hard a thing is it for them that trust in riches, to enter into the king­dome of God? Finallie, each of vs would be mindfull of that euerlasting and vn­quenchable fire, which Christ in the Gospel threateneth to the wicked, and their fellowe-sinners; and euerie man for his part would feare those wordes vnto the foolish virgins, I know ye not; those also vnto that idle seruaunt, Cast that vnprofitable seruaunt into vtter darknes: there shalbe weeping and gnash­ing of teeth; and those too, of him which lacked the wedding garment, Binde him hand & foote; take him awaie, and cast him into vtter darknes; and to be briefe, that vnto the wicked, Depart from me ye cursed into euerlasting fire.

Oh too too obstinate are they whom these thinges doo not moue; plainlie Epicures, which beleeue them not; ex­tremelie wicked, which cōtemne them; verie mad men, and vnmindfull of sal­uation, which regard them not. Such are they, which by purchased par­dons, doo thinke they haue got liber­tie, [Page 75] and freedome to commit wic­kednes, and through this vaine per­swasion driue off to amend from daie to daie.

An other cause of deferring and pro­longing repentaunce is, for that manie are perswaded, if they maie worship S. Barbara, S. Barbara. they shall neuer die vnpeni­tent, and without receiuing the holie Communion. For this superstition of the worshipping of Barbara, hath pos­sessed the mindes of all worldlinges, where the Pope hath to doo. And ther­fore a fast is consecrated to her euerie yeere to be kept: and Painters haue set her forth in the likenes of one holding a cup, and holie bread in her hand.

Furthermore, manie haue a great care, and long a fore doo prouide, that when the houre of their death shall ap­proche, they may be adopted into Saint Francis familie,S. Francis. and buried when they are dead, in the habit of a Franciscane. For this opinion is rooted in all their mindes, that the diuel hath no power vpon them, which can attaine thereun­to: [Page 76] inasmuch as the Monkes doo im­part vpon them, together with their habit, all the merites and good workes of their whole order, as namely Masses, Church seruice, praiers, preachinges, meditations, fastinges, abstinence, vi­gils, pilgrimages, and such like. For Monkes hereby, leauing alwaies that which is sufficient vnto saluation, if a­ny thing happelie doo remaine, and be superfluous, as lightlie there is, that they communicate with other, not Gratis, but for moneie. So that, as I haue saide, this also is a cause, why men, that haue bought the good deeds of Monkes, and the communion of godlie merites, at no time doo thinke of amending their life.

But in this place it is needeles to re­fell, either this manifest error of popish pardons; or the doting superstition of worshipping Saints; or this wicked o­pinion which manie haue of commu­cating merites; especiallie, because both others haue done it before now, & we also in many places ere this, haue [Page 79] oftentimes confuted them.

THus you haue as I thinke, the chiefest causes whie we neg­lect, and pro­long the amēd­ment of our life. There be also other causes hereof, but they are inferior causes, as vsuall liuing, compa­nie, and dealing with the vngodlie and wicked,VVicked companie. which are touched with no feare of God, much lesse doo pursue godlines, or liue purelie and innocent­lie. They who haue any care of their [Page 80] saluatiō, must with all endeuor auoide the companie, and familiaritie of such men. For, trulie was it saide, Ill wordes corrupt good manners. And an auncient Greeke writer saith, In liuing with the wicked, thou wilt proue wicked.

Here I would haue Parentes to re­member, that they are to vse great dil­ligence, in keeping their children from the companie, and familiaritie of the wicked; and in marking what youth, & of what conuersation they be, which are ioined to them in much familiari­tie, or that liue together with them; or finallie, which doo seeke their compa­nie. For such is a man, for the most part, as is the companie which he v­seth. And surelie, well was it saide of one, He that toucheth pitch, shalbe defiled with it.

But heare what an aduersarie of ours doth saie: VVe take our manners from such as we companie withall. And as some diseases come to the bodie, and infect them which touch it: so the vices of the minde pollute them which are next. The [Page 81] dronkard draweth his familiars vnto the loue of wine. The companie of lasciuious, doo effeminate euen the strongest man. Couetousnes spueth foorth her poison vp­pon her companie. Such is the force of vertue, and of the vertuous on the other side: and so foorth.

He therefore that desireth to liue godlie, holilie, and to keepe him selfe pure, and whole from all infection of wickednes, which euerie Christian should desire to doo, must flie and a­uoide the companie of the wicked. For they which addict them-selues wholie to keepe companie with such, and abide with them from daie to daie, making merrie, feasting, eating and drinking together continuallie; they sildome or neuer will thinke of amending their life, neither can they be driuen easilie from their pleasaunt fel­lowship.

So that although they frequēt godlie Sermōs, are admonished by good-men in authoritie; yea, and them-selues too, [Page 82] through the feare of Gods indignati­on, doo desire to reforme their man­ners, and that earnestlie: yet, I knowe not how, they driue off from daie to daie, and can neither vnfeinedlie repent, nor at any time come home againe. In the meane while, when they litle thinke thereof, sudden death many times striketh them vnawares. For, as euerie man is sure to die: so the houre of death is vncertaine. And therefore we are willed in the scripture to watch, and to be readie against the last daie of life. Hetherto maketh that of our Sauiour in Luke, where he saith, Be yee prepared therefore: Luke. 14. 40. for the sonne of man will come in an houre, when yee thinke not.

THere is an­other cause, why many of the common people do pro­long and de­ferre the cor­rectiō of their life. For there be some, and those verie zelous too, for we maie not thinke o­therwise, yet not circumspect enough in this point, which in their Sermons laie open the mercie of God, the remis­sion of sinnes, and such other thinges tending vnto our redemptiō, they vrge full zelouslie: but of newnes of life in Christ, of holines, and quickening of the holie spirit, they speake either no­thing at all, or verie litle. For, accor­ding to the doctrine of Paule, he that [Page 84] would be counted a Christiā, must die to sinne, liue to righteousnes, cast off the olde man vvith all his vvorkes, and put on the newe, and so walke, liue, & proue worthy the Gospel of Christ.

Againe, God giueth the holie spirit to such as beleeue and call vpon him, which maie raise new motions in the heart, and as it were regenerate the will of man, and driue him vnto all duties of godlines, and to all vertues seemelie for a Christian; and finallie, to a life aunswerable and agreeing to the pro­fession of the Gospell. Of which we haue spoken at large in an other place.

Oh how much are the mindes of simple people offended by these and such like speeches! Be thou, saie they, an adulterer, a fornicator, a couetous person, or defiled with any other vice or wickednes; beleeue onlie, and thou shalt be saued. As for the lawe, thou needest not feare it: for Christ hath fulfilled the lawe, and satisfied for the sinnes of mankinde. These wordes without peraduenture, doo much of­fend [Page 85] the eares of the godlie, and open a gap to the committing of wickednes, and are a cause that men doo not think of amending their manners, but perse­uere obstinatelie in vice and wickednes; yea, and to saie the truth, animate such as are ill bent vnto all impietie, and, as I maie saie, cut off all occasion of repen­taunce.

How much better did Paule, Preaching of Paule. who, as Luke in the Actes recordeth, did not on­ly preach vnto Felix, and to Drusilla his wife, the faith which is in Christ; but disputed also of righteousnes, and tem­peraunce, and of the iudgement to come, in so much that Felix trembled therat. Yea, and the same Paule againe in the Actes witnesseth, how that he shewed vnto the Gentiles, not onlie that they should repent, and turne to God; but ouer and besides, doo vvorkes vvorthie amendment of life.

Thus you haue the causes in a man­ner, why we are wont to prolong, and deferre the correction of our life. Now doo we purpose to shew what remedie [Page 86] maie be found for this mischiefe, all be in part we haue it alreadie.

AGainst this in­credulity ther­fore of ours, cōcerning the iudgement to come, the paines of the wicked, and immortall happines of the godlie, the authoritie of God our Lord and saui­our Christ (vnles we had rather to be counted, than in deede be Christians) will preuaile out of doubt, if we re­member, [Page 87] and set, as it were, before the eies of our minde, those sayings which are contained in the holie scripture cō ­cerning this matter. As that is (of many to recite a few) in the [...] after Iohn▪ The houre shall come, saith he, in the which all that are in the graues shall heare his voice. And they shall come foorth that haue done good, vnto the resurrection of life: but they that haue done euill, vnto the resurrection of condemnation, &c. A­gaine he saith, This is the will of him that sent me, that euerie one which hath the Sonne, and beleeueth in him, shall haue e­uerlasting life: and I will raise him vp at the last daie. Furthermore, in the Gos­pel after Matthew, speaking of the last iudgement, among other thinges, our sauiour telleth of the sentence he will pronoūce vpon the godlie on this wise: Come ye blessed of my Father, inherit yee the kingdome prepared for you from the foundation of the world. And on the o­ther side of the wicked, he saith; Depart from me yee cursed into euerlasting fire, which is prepared for the Diuell and his [Page 88] Angels. And a litle after: And they shall goe into euerlasting paine, and the righ­teous into life eternall.

O horible sentence of the Iudge con­demning the wicked vnto euerlasting fire! Now, if the feare of earthly Iudges doo astonish malefactors; how should they stand in feare of the celestiall Iudge? or how should their gilty cōsci­ence terrifie them? If thou art so afraid of the Iudge in this world, from whom notwithstanding thou maist appeale; how much more oughtest thou to stand in dread of that Iudge, to whose verdict thou must stand?

Depart from me yee cursed, he saith. How horrible then wil it be, from God him-selfe, who is the souereigne, and excellēt happines, to be seperated; from the fellowship of the righteous, and holie spirites to be debarred; to be ex­cluded from the eternall blessednes of the celestiall kingdome, which is such and so great, that neither wordes can expresse; nor the minde comprehend; nor all the cogitations of man cōceaue [Page 89] the same: and not onlie so, but to be sent vnto extreame tormentes in hell, and condemned vnto euerlasting fire, the heate whereof is so extreame, that our fire in comparison thereof is but ice, and so continue worldes without end among the diuels, voide of all hope of better state.

What? thinke you, that men would liue so wretchedlie as they doo, if they remembred these things? But they re­member not what Peter in the Actes of the Apostles witnesseth, that Christ is ordeined of God a Iudge of quicke and dead; whereof Paule in like sort vnto Timothie maketh mention. Againe, vn­to the Corinthians, he saith, For we must all appeare before the iudgement seate of Christ, that euerie man maie receaue the thinges which are done in the bodie, ac­cording to that he hath done, whether it be good or euill. In which iudgement, as testifieth the same Paule, He will ligh­ten thinges that are done in darknes, and make the councels of the heart manifest, so that all men shall behold the same. [Page 90] The which how horrible it will be to the wicked, no man can sufficientlie ei­ther tell, or conceaue.

For, if in this life, a wicked man, whose wicked and shamefull vices and wickednes are to be ripped vp, and re­peated in the face of a great multitude of men, would wish rather to be swal­lowed vp of the earth aliue, then haue so many witnesses of filthie life to ap­peare in sight: how thinke yee our mindes shalbe troubled, when the harts of the wicked shalbe opened, and all our cogitations, councels, and doinges, brought before the sight of the whole world, of the Angels of God, and of all the Saints in heauen? If here we deeme it a miserable and wretched thing to be led vnto prison; how miserable will it then seeme, to be throwen into euerla­sting tormentes? If it be horrible to be punished in this world, either with ba­nishment, or death; what will it be hereafter to be banished worldes with­out end, from the celestiall kingdome; and body and soule to be put to euer­lasting [Page 91] death? If it be most comfor­table for the godlie, to heare God bid­ding them to inherite the kingdome pre­pared for them from the foundation of the world▪ how horrible doo we thinke that the sentence of the Iudge will be to the wicked, condemning them vnto e­uerlasting fire prepared for the Diuell and his Angels? If we beleeue these thinges of the iudgement to come, of the re­ward of the godlie, and due punishmēt of the wicked, are true: why doo we so liue, as though there were neither heauen nor hell? If we doo not beleeue these thinges, why will we needes be called and counted Christians?

Let vs therefore shake off securitie, which possesseth our mindes, together with that sluggishnes, cowardnes, and blockishnes, and drousines which haue inuaded vs. We argue not about nifles: but about the saluatiō of the soule, the possession of the kingdome of heauen, about euerlasting life and blessednes.

VVherfore now I saie, now while we liue, and are in health; while we maie [Page 92] be forgiuen; while he is our aduocate, which will be our Iudge, let vs endeuor to amend our liues: and neuer deferre we the same till our sinnes forsake vs, before we forsake them. Let vs alwaies remember the daie of iudgement, and the horrible voice of the Iudge, bid­ding the wicked depart from him; also the paines of hell, and the euerlasting fire let vs neuer forget. Finallie, let the shortnes of our life, the certaintie of death, the vncertaintie when we shall depart be euermore in minde: to the ende that no man maie promise him selfe so much as one daie, no not one moment of life. To which effect it was well saide of Seneca: It is vncer­taine in what place death will waite for thee; therefore waite thou for death in all places. And therefore the more vncer­taine, and short mans life is: the more, while we maie, we are to thinke of repentance.

FOr (to saie some-what a­gainst the se­cond cause) why shouldest thou defer the amendment of thy life, in trust and hope of Gods mercie? I graunt, Christ when he came, called sinners, but, vnto repentance for their life mis­pent, not vnto libertie to sinne.

The Lord gratiouslie (as he is merci­full) doth forgiue: but such as repent; nor them which obstinatlie persist in wickednes.

Christ bare our sinnes in his bodie on the tree, saith Peter. I know he did: but what addeth he? That we being de­liuered frō sin, should liue in righteousnes.

[Page 94] Christ gaue himselfe for vs, saith Paule vnto Titus. No man denieth that: but what followeth in the same place? That he might redeeme vs from all iniquitie, and purge vs to be a peculiar people vnto himselfe, zealous of good workes.

Christ hath washed vs from our sinnes through his blood, saith Iohn in the Re­uelation. I knowledge it: but not that we should againe defile our selues with sinne and wickednes.

VVe haue an aduocate with God the Father, saith Iohn, euen Iesus Christ: Not vnles we repent, and so run vnto him for helpe.

But you vvill saie, I vvill hereafter bewaile my sinne. But how knowest thou, that thou shalt liue one minute of an houre; much lesse so long a time as thou vvilt prefixe for thy conuersi­on? Call into thy minde, vvhat God, vnto that Rich-man in the Gospell, vvhich in his great prosperitie promi­sed long life to him-selfe, doth saie; O foole, this night will they fetch awaie thy soule from thee. Thou hast much to [Page 95] feare, least the like happen to thy selfe.

I hope (thou saiest) it will be better vvith me then so. But vvhat if your hope deceaue you? then maie some one exclame and saie, O vaine and de­ceitfull hope! Now if that should come to passe (vvhich God forbid) thou art vtterlie damned, and volunta­rilie throwest thy selfe into euerlasting destruction. Yet you can not denie, but it maie fall out so, our life is so vn­certaine. Then vvhat a follie is it, by procrastinating repētance, to bring thy saluation in hazard, vvhich thou maist be sure of, repent thou neuer so soone? VVhy then foorth-with dost thou not amend, rather then vvith such daun­ger of thy saluation, to feede thy vaine hope?

God is mercifull, me thinkes you saie. So is he righteous too. VVhy then standest thou not in feare of his iustice, vvhose mercie thou dost trust vntoo?

I desire not the death of the wicked, saith the Lord by the Prophet. True; [Page 96] but what followeth those wordes? But that the wicked man turne from his waie, and liue. Therefore turne you vnto the Lord (as Ioel adhorteth) with all your heart, and with fasting, and with wee­ping, and with mourning. Turne you vnto the Lord your God, for he is gra­tious, and mercifull, slowe to anger, and of great kindnes; as the same Ioel speaketh. Hetherto maketh that of Ezechiel, If the wicked man will re­turne from all his sinnes that he hath committed, and keepe all my statutes, and doo that which is lawful and right, he shall surelie liue, and shall not die, And a litle after, Haue I anie desire that the wicked should die, saith the Lord? or shall he not liue, if he turne from his waies? Hetherto belongeth that of Esaie, Let the wicked forsake his waies, and the vnrighteous his own ima­ginations, and returne vnto the Lord, and he wil haue mercie vpon him; and to our God, for he is verie readie to forgiue. The Prophet sheweth how that God is gratious and merciful, but [Page 97] toward them which repent, and ac­knowledge their sinne. Therefore doo thou speedelie repent, turne againe vnto the feare of God, aske forgiuenes of thy sinnes with teares, and sighing, be thorowlie out of loue with thy selfe for wickednes perpetrated and com­mitted; leaue thine owne waie, and turne vnto the Lord thy God; and then assure thy selfe of saluation: despaire not, neither doubt thou of Gods mercie and fauour. In the meane while; remember the saying of our Sauiour, That ioie shalbe in heauen for one sinner that conuerteth, more then for ninetie and nine iust men. Yea, let this aboue all the rest, pricke thee vp vnto repentance; con­sidering, both how greatlie the verie Angels desire thy conuersion, and how much they reioice when thou dost a­mend.

But that in the Psalmes likes thee passing well, where it is saide, Thou, O Lord, art a pittifull God, and mercifull, slowe to anger, and great in kindnes. [Page 98] Seeing you saie so, hearken vvhat in the same booke of Psalmes is vvritten, Thou hatest all them which worke iniquity. Againe, The face of the Lord is against them that doo euill.

Some vvill yet saie, it is in the Gos­pel after Iohn, that He which beleeueth in the Sonne, hath euerlasting life. But vvhat saith the same Iohn in an other place? He that commiteth sinne, is of the Diuel. And, He that saith, I knowe God, and keepeth not his commaundementes, is a liar, and the truth is not in him.

Iohn Baptist witnesseth of Christ, saying, Behold the Lambe of God, which taketh awaie the sinnes of the world. But what saith he beside? Repent. And, Bring foorth fruites worthy amendment of life.

You vrge further that of Peter in the Actes, saying, VVe beleeue through the grace of the Lord Iesus to be saued. But marke you not what in the same booke is written? Amend your liues therefore, and turne, that your sinnes maie be put a­waie.

[Page 99] Doth not Christ in the Gospel after Iohn saie, God so loued the world, that he hath giuen his onlie begotten Sonne, that whosoeuer beleeueth in him, should not perish, but haue euerlasting life? But doth he not saie in Matthewe also? Not eue­rie one that saith vnto me, Lord, Lord, shall enter into the kingdome of heauen, but he that doth my Fathers wil which is in heauen.

You beleeue I am sure, that which Paule saith, That Christ Iesus came into the world to saue sinners: beleeue also, that neither enchaunters, nor whoore­mongers, nor murtherers, nor idolaters, nor theeues, nor couetous, nor proude per­sons, nor dronkards, nor railers, nor the factious, nor enuious, nor euil-willers, shall inherite the kingdome of God. For if you beleeue, that Paule, or the holie spirite rather by the mouth of Paule, doth speake the truth: you see plainlie that you can haue no hope of mercie at Gods hand, or assurance to be saued, liuing awicked & filthie life. For, as faith through the Gospel, ac­knowledgeth [Page 100] God to be mercifull to the penitent: so doth it know that he is angrie and displeased with such as obstinatelie proceede in sinne.

There is no cause then, why through hope and confidence of pardon at Gods hand thou shouldest prolong thy con­uersion, and flatter thy selfe. Repent, & come into the waie againe: and then, doubt thou no whit, but thou maist make thy selfe a large promise of Gods fauour and kindnes. And as no man can trulie repent, but he which hopeth to be forgiuen, as it is well saide by Ambrose: so none maie hope to beforgi­uen, which doth not vnfeinedlie repent.

This one thing I will ad now out of Iesus the sonne of Sirach, before I pro­ceede vnto the rest: Eccle. 5, 4. Saie not, saith he, I haue sinned, and what euil hath come vnto me?5. For the Almightie is a patient rewarder, but he wil not leaue thee vn­punished. Because thy sinne is forgiuen, be not without feare to heape sinne vpon sinne.6. And saie not, the mercie of God is great; he wil forgiue my manifold sinnes. [Page 101] For mercie and wrath come from him, and his indignation commeth downe vpon sinners.7. Make no tarying to turne vn­to the Lord, and put not off from daie to daie. For suddenlie shall the wrath of the Lord breake foorth, and in thy securitie thou shalt be destroied, and thou shalt pe­rish in the time of vengeance. Hetherto Ecclesiasticus.

BVt custome of sinning doth hinder thee, that thou canst not amend, & returne from sinne vnto god­lines. For com­monlie [Page 102] it falleth out, that looke what a man hath bene vsed vnto from his youth, he pursueth in his age. Be­cause, as Cyprian saith, that is not quick­lie, and speedelie laide off, which is gro­wen to ripenes through long vse.

For when will he learne to be a good husband, which hath spent his time in riottousnes, and daintie fare? And he which glittereth in braue apparel, glo­riouslie set out with gold, and purple, will hardlie attire him-selfe after the facion of the simple sort. It cannot be, but that with forceable intisementes, as the manner is, wine must inuite, pride puffe vp, anger set on fite, couetousnes vnquiet, cruelty prick forward, ambitiō delight, lust bring downe head-long, and so foorth. So that it maie seeme verie hard by anie meanes to alter cu­stome, which in a manner is become another nature. Notwithstanding, if you loue your owne wel-fare, you must endeuor yet.

But, you wil aske, how you maie so do? Euen if you cast off that by litle and [Page 103] litle through good custome, which you haue got through euil custome: and if you labour to plucke vp that by good custome, which euil custome hath in­graffed. And nothing is so hard (as Se­neca doth saie) which the minde of man cannot ouercome. VVhat-soeuer the mind went about, it hath brought to passe. VVherefore to breake this almost in­uincible strength of custome, you must addresse your minde chieflie there-vn­to, and not striue and labour onlie by force to ouercome the same. And yet you must striue withall, if you would weaken, and plucke vp, and roote out a thing which is fastened, and sticketh to the rootes.

VVherefore, set there-vpon coura­giouslie, at the least wise begin vpon good hope, endeuor with a sure trust in God, & doubt thou not but thou shalt blessedlie go forward. For before thou begin, thine olde custome perhaps wil seeme vnuincible, but when you come vnto the triall, straight-waie that, which you thought would hardlie be done, [Page 104] will seeme nothing so, or at least not so difficult. So often-times that which at the first we thinke heauie, when we once go about the same, proueth light. Brieflie, what the most excellent Poet speaketh of Mnestheus companions to this effect,

Thinke without peraduenture, will fitlie be applied to thee. Onlie, as I haue saide, go about the same with a cou­rage, hope wel, and euerie daie thy care, and minde to liue godlie, wil like thee more and more; and the loue of vertue, than which, as one trulie saith, no­thing is more beutiful, nothing more faire, more louelie nothing is, wil mar­uelouslie inflame, and rauish thy mind. And in the ende thou wilt vse much ioiful gratulations to thy selfe for ad­dressing to reforme thy manners. Such [Page 105] a pleasure, and euerie daie more profite then others shall you reape thereby. So that you wil confesse that to be true which our Lord and sauiour Christ, said vnto his Disciples in these words, Ay yoke is easie, and my burden light.

Hetherto belongeth that which Hie­rome in a certaine place doth write: Too much custome of sinning, saith he, maketh tie waie to vertue seeme hard and vn­c [...]mfortable to vs: but alter this custome once, and you shall finde the waie to righ­tiousnes, to be a goodly and pleasant waie. So saith he no lesse trulie, then elegant­lie.

And if Stilpho the Philosopher, which thing Cicero doth testifie, Being natu­rallie enclined vnto wine, and women, did by learning so bridle and subdue his nature, that no man sawe him drinke at anie time, nor yet beheld anie appea­rance of wicked lust in him: Why maist thou not through Gods assistance, tame by litle & litle, and, as I maie saie, cast of a wicked custome, yea, though [Page 106] it be much ingraffed, and verie old! An Ethnike subdued his nature, shall not a Christian ouer-come custome? espe­ciallie, if earnestlie he bend him selle there-vnto; if continuallie he looke to himselfe; if after a sort he offer vio­lence to him-selfe, and yeeld not to weaknes; if in consideration of mans imbecillitie he call for Gods assistance by earnest and ardent praier; if by almes, and liberalitie vpon the poore, he seeke after the fauour of God; fi­nallie, if he make petition that the holie Spirite, which maie raise vp newe motions in his heart, and pricke forward his studie and endeuors to liue wel, maie be giuen him.

THey whom ri­ches & prospe­ritie doo make secure (for this was the fourth cause of pro­longing repen­tance) should often call into minde that horrible voice of our Sauiour, extant in the gos­pel after Luke: VVo be vnto you that are rich: for you haue receiued your consolati­on. VVo be to you that are full, for you shall hunger. VVo be to you that nowe laugh, for you shall waile and weepe. Neither let them forget, what God saide vnto the rich man in the Gospel: O foole, this night wil they fetch awaie thy soule from thee. Let other examples [Page 108] be remembred also, of such, whome be­fore we cited, as were either drowned suddenlie by the flood; or consumed suddenlie by fire in Sodom. So would both those rich men, whome the ser­uant of God Iames biddeth, to VVeepe and houle, for the miseries that shall come vpon them; and that fine glutton also, who being buried, was tormented with the flames of hel fire.

Let vs then from our hearts cast of securitie; let vs not forget God in pros­peritie; let vs feare the wrath of that Iudge, before whose iudgement seate we are all to stand, to pleade our owne cause, our owne conscience accusing, and bearing witnes; either with vs for wel-doing; or against vs for our wic­kednes.

It falleth out for the most part, that prosperitie puffeth vp the minde, that rich men are proud, that wealth makes men head-strong. We should therfore continuallie vse wel our good fortune and prosperitie: we should looke a­gaine and againe, least this temporarie [Page 109] happines bring vs vnto eternal miserie, and destruction.

VVhat is then to be done? That Paule writing vnto the Corinthiās, sheweth in few words: Hereafter, saith he, let both they which haue wiues, be as though they had none; And they that weepe, as though they wept not; And they that reioice, as though they reioiced not; And they that buie, as though they possessed not; And they that vse this world, as though they v­sed it not; For the facion of this world goeth awaie. In which wordes the A­postle sheweth, that we must haue ei­ther no care at all, or that our least care should be either of wiues, or of prospe­ritie or aduersitie; or finallie of riches and wealth of this world: but that our chiefest, yea, and onlie care is to be cast vpon heauen, and heauenlie thinges.

Not without cause did Paule com­maund Timothie, to Charge them that are rich in this world, that they be not high minded, and that they trust not in vncertaine riches, but in the liuing God. And Dauid in the Psalmes doth saie, If [Page 110] riches encrease, set not your heart thereon. Riches are not simplie condemned, the which godlie men haue possessed: but the trust in riches, and the pride and hautines which ariseth from riches, is condemned. For wealth commonlie, and prosperitie, are woont to make men haue stomackes, and hie mindes. Hence that in the Comedie, Because wealth is encreased, their mindes are exalted.

He therefore which hath gathered riches, and enioieth the world at will, let him both yeeld thankes to God for the same; and take heede that he insult not, and waxe high minded; yea, and also let him againe and againe too, e­uermore bring his fortune into suspi­cion: but aboue all vse he dilligence, that through securitie (as manie doo) he forget not God; and that he neuer leese the sense of Gods vengeance a­gainst sinne, nor haue his minde either occupied with idlenes, nor inuaded by negligence.

Of which vnles he beware, it is [Page 111] doubles to be feared, least leaning too much vpon present happines, he be carried awaie with a false ioie; and least flattering him-selfe with hope of long prosperitie, the feare of God being quite remoued, in the meane while he be op­pressed: as commonlie the death of death commeth vpon vs, when we litle looke for the same.

Let vs therefore place before the eies of our mind that saying of the Apostle, VVhen they saie, Peace and safetie, saith he, then shall come vpon them sudden de­struction. So then, as the same Apostle warneth vs, let vs not sleepe, but let vs watch, and be sober. Neuer let vs saie, we shall haue peace, euill shall not come vpon vs: or as they did of whome the Prophet Esaie maketh mention, who saide, VVe haue made a couenant with death, and with hel are we at agreement: Though a scourge runne ouer, and passe through, it shall not come at vs.

In the old, and also in the newe Te­stament we maie finde many, both te­stimonies of Gods displeasure against [Page 112] wickednes; and examples of punish­mentes vpon the vngodlie, by the rea­ding whereof, euerie man to his profit maie shake off carelenes in prosperi­tie. For it is not our minde in this place to alleadge all, least our booke doo growe ouer-big. Let it neuer be forgot, which Moses mentioneth of mankinde, which was drowned by a flood in the beginning of the world; of the vtter consuming both of Sodom & Gomor by fire; of the manifold, and ex­treme calamities of the people of Israel; of the often carying them into capti­uitie by barbarous nations for their cō ­tempt of godlines; nor finallie, which ecclesiasticall histories doo write, of the ouer throwe, wasting, and destruction of Ierusalem. For all these thinges are writtē (as Paule writing vnto the Corin­thians doth saie) To admonish vs, vpon whome the endes of the world are come.

Now what punishment the Lord hath laid vpon particular men for their wickednes, it were long (as I haue said) and needeles to show. I wil alledge but [Page 113] one for example sake: When that noble & deerelie beloued of the Lord, Dauid I meane, at what time he was through much prosperitie secure, had fallen into the filthie sinne of adulterie, and in­creased the greatnes thereof, by the murthering of an innocent man; with what miseries and calamities did God afflict him, yea, after he had repented, and was restored into Gods fauour a­gaine? For God plagued him both with the death of his Sonne newlie borne; and with the rebellion of his owne children; and by his woful flight from Hierusalem; and with violence offered to his concubine by his owne sonne; and with defection of his sub­iectes; and finallie (to omit other thinges) with a great slaughter of his people. So horrible and hore is the wrath of God against wicked­nes.

If so holie a man, no not after his repentance and comming into Gods fauour, as the bookes, wherein the Actes of the Kinges of Israell be [Page 114] contained, doo witnes; if, I saie, so holy a man after his repentance scaped not vnpunished for his sinnes committed: what thinke you shall betide them, which are touched with no griefe of their wickednes? which securelie doo sinne, and proceede from one sinne vnto another; finallie, which with obstinate heartes persist in vngodli­nes?

Let vs therefore cast off al slouth­fulnes, and that sleepie and drousie se­curitie, when we haue the world at wil; let vs liue in the feare of the Lord; and make sure our saluation with feare and trembling; let vs not suffer our selues to be entangled with the wicked intise­mentes of the flesh; and finallie, by continuall praier, let vs resist the tentation of Satan.

THey which in hope of long life, doo pro­crastinate the amendment of their life, doo vtterlie of pur­pose deceaue them-selues; and vainelie doo hope for that, which greatlie they desire: whereby, witting, knowing, liuing, and seeing with their owne eies their de­struction, they perish, which is the ex­tremest follie that can be.

If these men are nothing moued with that which Philosophers (wise men I meane among the Heathen, yet void of true religion) haue left in writing, tou­ching [Page 116] the shortnes and vncertaintie of this life, as he was, who saide that Man is a bubble; and he too, who called man, A dreame of a shadowe: yet let Iob, that mā so beloued of God, moue vs, which witnesseth that Man is of a short conti­nuance; let the seruant of God Iames moue vs, which saith, that the life of man is euen a vapor that appeareth for a litle time, and afterward vanisheth away; let the sonne of God, our Lord and sa­uiour Christ, who cannot lie, moue vs, who biddeth vs, VVatch, for we know neither the daie, nor the houre.

Finallie, if you thinke it most true, let euen common experience moue vs. Oftentimes thou art with such as are grieuouslie sicke, without hope of re­couerie; thou art present when they giue vp the ghost; thou hearest the ve­rie pangs of death; thou beholdest them vpon the beare; thou followest the coarses vnto the graue; thou seest them laide into the earth; thou hearest the pitteous crie of mourners; thou readest Epitaphes engraued on tombes; thou [Page 117] meetest manie in mourning weede: all which thinges should stirre vp thy minde to remember the shortnes of this life, and how death is nigh at thine el­bowe.

If the death of others, whome we knowe not, cannot moue vs; yet let vs be moued through the death of our friends and familiars; let our own dan­gers, and grieuous sicknes, whereinto we fall often-times moue vs. And we, that consider not our owne infirmitie, through the troubles of others; let vs confesse our frailitie, and mortalitie of mankinde, at least wise through our owne weaknes where-withall we are tempted. VVhich thing if we would doo, we shall perceaue there is no cause why we should flatter our selues with a vaine and deceiptful hope of longer life.

But, som wil say, I may amēd my self, & repent when I am old: in the meane space I wil take my plesure. So you say: But who is sure he shall liue till he be old? Thinkest thou, which neglectest, [Page 118] and ouer-passest the offered time, and occasion to repent; thinkest thou, I saie, to haue the like oportunitie when thou thinkest good, for thine owne behoofe? Thou art deceaued, surelie thou art much deceaued, if thou thinke so. God of his mercie, which desireth the conuersion, rather then the death of a sinner, when he thinketh good, calleth thee vnto repentance; and, as he in the Reuelation saith, Standeth at the doore and knocketh. Therfore doo thou open when he knocketh; hearken to him that calleth; whether he calleth followe him; and, neuer despise the ri­ches of his bountifulnes, and patience; least for thine hardnes, and heart that cannot repent, thou heape vnto thy selfe wrath a­gainst the daie of wrath, as Paule wri­teth vnto the Romanes. Let vs beare in minde what the same Paule vnto the Corinthians doth saie: VVe beseech you, that ye receaue not the grace of God in vaine. For he saith, I haue heard thee in a time accepted, and in the daie of salua­tion haue I succoured thee. Behold now [Page 119] the accepted time; behold now the daie of saluation. By which words the Apostle sheweth, that the time which God offereth for repentaunce, is not to be ouer-slipt; and that like occasion is not alwaies giuen. Hetherto belongeth that vnto the Galathians: VVhile we haue time, let vs doo good. And not vn­trulie saide an olde writer: He which hath promised pardon to him that repen­teth; hath not promised another daie of life to him that dissembleth his sinnes. Take heede therefore, that by procra­stinating repentance, and that through hope of longer life, thou wittinglie and of purpose, doo not tempt the Lord, whose goodnes inuiteth thee vnto re­pentance. The which we are forbidden by an expresse commaundement of God in Deuteronomie. Deu. 6, 16.

It falleth out many times, that men are killed suddenlie, euen in brauling, playing, and quaffing together; so that he can haue no time to aske mercie at Gods hand for his wickednes: when as we in the meane while, through the [Page 120] singuler goodnes of God, haue time and space to returne vnto godlines. Wherfore let vs not abuse this so great mercie of our most gratious God, who looketh and longeth too, as it were for occasiō to shew mercie vpō vs. Amend we our sinful liues, least being suddenly preuented with death, as the Church doth sing, we seeke time to repent, and cannot finde the same. And certainlie, He which hath promised pardon to him that repenteth (as euen-now I said, and must often saie) hath not promised ano­ther daie of life, to him that dissembleth his sinnes.

But, as some saie, in the time of sick­nes, a sinner maie repent. He maie doo so, I graunt: notwithstanding, marke how many impediments come then in the waie, which verie hardlie can be a­uoided. For, to saie nothing of the care vvhich the sicke hath of making his vvil; of prouision for his vvife, and children; of the paine of sicknes, and such like, vvhich maie seeme of small importance: how doth Satan bestirre [Page 121] him-selfe then, vvhat engins doth he set to bring the poore soule vnto des­peration, through laying his manifold offences before his eies? For then chief­lie, if euer, he rippeth vp, and bringeth into remembraunce whatsoeuer euil a man hath either thought, or wild, or said, or done; and such faultes, as of them-selues are great and hainous, he doth make much greater then they be: and by all meanes doth studie to with­drawe him from hope of saluation, and to driue him vnto despaire for his ma­nifold and great offences. Hetherto belongeth the griefe of a guiltie consci­ence; the great feare of death before his eies; the wofull and bitter cogitation of Gods iudgement seate; the dread of a seuere sentence, which wil sore dis­maie, and trouble the minde; the hor­rible remembrance of the paines of hel: and who is able to repeate all the impe­diments, and causes which let men, that they cannot so much as thinke of re­penting at that time?

Doo not therefore, doo not, if thou [Page 122] be wise, deferre the amendement of their life, till the last daie. For that is a verie dangerous matter: that I saie not, how such a repentance, for so much as of necessitie it springeth, and is ex­torted, through the feare of damnati­on, rather then taken in hand of pure zeale, is of small force to get pardon.

But no repentance is too late before God. I confesse so much. For, At what time so euer a sinner dooth repent him of his sinne, I wil put all his wickednes out of my remembrance, saith the Lord. And, as the Prophet in another place, God desireth not the death of a sinner, but that he repent and liue.

But what if sudden death take thee vnawares; that thou canst haue no time to lament, and to repent thee of thy sinnes? For all men should looke for that, which maie happen vnto all men. Let the vnlooked for destruction of them, vpon whome the towre in Si­lo fell, as Luke recordeth, come into your minde. VVhat if suddenlie you should leese your wits and vnderstan­ding; [Page 123] as we see many doo? The which if it should fall out (as it maie happen) then gone were all hope of repenting, which the sinner had placed in prolon­ging the amendment of his life. For that maie betide thee, which hath hap­pened to others: that you maie thinke you are not exempted from that which is common to all men. For a true say­ing is that of Publius, That maie happen to euerie man, which maie happen to anie man.

Cast awaie therfore all hope of long life, then the which vndoubtedlie no­thing is more vaine, & fleeting; neither doo thou dreame of occasion, nor ap­point a time wherein thou wilt repent; nor finallie, doo not thou nourish thy foolishnes, or madnes rather in defer­ring the reformation of thy sinfull life, through this deceiptful hope. VVert thou wise, thou wouldest repent at that time wherein thou maist offend. For if thou minde then to repent, when thou canst sinne no more, doubtles thou dost not leaue sinne, but sinne thee.

[Page 124] Furthermore, it is to be feared, least seeing when thou maist thou wilt not repent, that when thou wouldest, thou maist not. For the iudgementes of almightie God in punishing mans wic­kednes, are vnsearchable. For as his woont is of his goodnes and mercie, to giue them space of repentance, vvhich are prepared readie, and willing to re­ceaue mercie; yea, and in the meane while with much patience and lenitie to beare with sinners, vntill they re­turne from their wickednes: so when he seeth any man vtterlie bent vnto vngodlines, and deriding Gods long suffering, and so worthie damnation, then ceaseth he to hold such a one back from falling into destruction, and so (according to the phrase of scripture) blindeth the desperate, and hardeneth the obstinate: neither dooth he looke any longer for his conuersion, nor of­fereth occasion for the damned to re­pent. For God hath appointed a time and manner for each man, the which no man in wickednes maie ouer-passe; [Page 125] and God will not prolong his punish­ment, and paine of sinne. The which should stirre vp all men to repent with­out delaie, and to prepare them-selues to receaue the grace of God.

But for so much as we haue spoken sufficient hereof, let vs hasten vnto o­ther thinges.

THey, vvho through the o­pinion, which they haue in Popes pardōs, doo defer the correction of their life, doo trust to a weake staffe, and depend vp­pon a tottering wall (as the saying is.) So doo they in like sort, that worship [Page 126] Saint Barbara, and wil be buried in the habite of a Franciscane. For in all the scripture what maie be found concer­ning these toies? VVhat in all the old Testament? In the Euangelical doc­trine what? VVhat in the works of the Apostles? To conclude, which of these thinges was obserued in the primitiue Church; or else by a generall iudge­ment and consent of the Church at all times, receaued and allowed, as a thing auaileable, and necessarie to saluation?

Therefore, who doth not before death bewaile his offences, he, albeit he haue a thousand Buls and Pardons, shall ne­uer be saued. And therefore, vnlesse thou wilt be in doubt of thy saluation, omitting these vices, thou must ear­nestlie repent thy wicked life, and be heartelie sorie at the remembraunce of thy sinnes; thou must with teares and praiers, beseech God to be good vnto thee; finallie, thine onlie refuge must be to runne vnto the merites of Christ, in a strong hope that God the Father wil be merciful to thee for Christ his [Page 127] sake, whome for vs he hath deliuered vnto the death. So wil it come to passe, that God wil haue mercie on thee, for­giue thy sinnes, and for his Christes sake receaue thee into fauour. For, we haue him our aduocate with God, which praieth for vs, and doth reconcile his heauenlie Father, who by reason of our sinnes and wickednes, is offended with vs, and maketh him both merci­full and quiet, as Iohn in his first Ca­tholical Epistle doth teach.

So then regard thou neither the Popes pardons; nor the worship of Barbara; nor the habite and weede of a Franciscane, wherin there is no hope at all to be saued. Run thou v [...]to Christ him-selfe, who is our mediator and ad­uocate, as I said; the throne of grace; the propitiation for the sinnes of the world; and the Lambe killed frō the beginning of the world, as in the Reuelation it ap­peareth; brieflie, who is our righteous­nes, sanctification, and redemption, as Paul vnto the Corinthiās doth witnesse.

VVherfore (to returne vnto the pur­pose) [Page 128] prolong not the amendement of thy sinfull life for anie Bull or Pardon from the Pope; especiallie, seeing our life is so short, and the houre of certain death so vncertaine. The which death, for so much as in respect of vncertaine chaunces, it is alwaies nigh, and maie in this verie moment ouer-take a man vnawares; doubtles, as one saith, can not be farre off. How daungerous therefore is it to liue in such a state, wherein if sudden death should strike thee, thou wert vtterlie damned?

Then to auoide this daunger, see that alway thou liue in the feare of God; ac­knowledge thy wickednes; flie vnto the mercie of God; aske pardon; and hope & looke too for saluation at Gods hand for Christ his sake. Beside, make thou oftē recourse vnto the minister of the Church; and craue cōsolation, and absolution from him. And, that thou maist be stirred vp vnto the remem­brance of the promise of pardon, and be confirmed more & more of Gods mer­cie to vs-ward, make often recourse vn­to [Page 129] the Lordes table; and, according to Christes institution, both eate that bo­die, which some-time was a sacrifice for the sinnes of mankinde; and drinke the blood shedde foorth for the re­mission of our sinnes: and so being mindfull of the Lordes death, yeeld thou heartie thankes to God for his so great benefits, and with a grateful mind sing thou Psalmes to him, both with thy selfe at home, and with others in the congregation of the faithful.

AS much as thou canst (to come vnto o­ther thinges) auoide euer­more the com­panie of the wicked; and ioine thy selfe vnto the societie of the [Page 130] good. And, as one councelleth, haue cō ­uersation with such as maie make thee better; and admit them into thy fel­lowship, whome thou maist reclame from vice vnto vertue.

For it is behoouefull to marke what companie one vseth, and who are his dailie companions. For, as by the familiaritie of wicked men, we are in­fected, as with a certaine contagion: so by dailie acquaintance of the godlie and vertuous, we are in manner cor­rected and amended. Seeke therefore the amitie and friendship of these men; but haue no dealing at all with those. Salomon in his Prouerbes commaun­deth the same thing. Yea, and Paule writing vnto the Corinthians, doth so dehort vs from liuing, and hauing to deale with the wicked, that he would not haue vs so much as to eate and drinke with them. If anie, saith he, that is called a brother, be a fornicator, or couetous, or an idolater, or a railer, or a dronkard, or an extortioner, with such one eate not.

[Page 131] I graunt, diuers other causes there be, why he would haue such to be a­uoided, either because we maie seeme in no sort to allowe the sinnes and wickednes of these men; or that such whome all men doo so auoide and shun, through shame of the world, maie repent. Notwithstanding, it is not the least cause, that the contagion of wickednes doo not redound vnto such, as are ioined vnto them in friend­ship. For, as a litle leauen maketh a great heape of doa to swel; so the ex­ample of one wicked man doth cor­rupt and infect a great many.

And although it be hard and verie difficult, to for sake their acquaintance and familiaritie, with whome a man merelie, a long time, & iocundlie hath liued: yet earnestlie thou must ende­uor, and labour with carefulnes by all meanes to depart, and plucke thy selfe from their companie. If thou but from thine heart once minde the same, without doubt thou wilt finde better successe then thou art ware of. And [Page 132] for so much as, according to the Greeke prouerbe, The beginning is as good as halfe: and, as Horace doth write, He which hath begunne, hath halfe done: set vpon the same at the least, and des­paire not of the successe through con­sideration of the difficultie.

Now, as commonlie it falleth out, if thou thinke of the bankets, the feastinges, the reare-suppers, the reue­linges, and such like fond and chil­dish things which thou hast vsed with them; and if thou against thy will remember thy companions, and mer­rie mates, call into thy minde foorth­with the shortnes of this life; the nighnes of death; the last iudgement; the tribunall seate of Christ; hel fire, and euerlasting damnation. And so, as the saying is, Thou shalt driue out one naile by the force of another. If these thinges come into minde, and thou thinke thus with thy selfe: My cup-mates and companions inuite me vnto them; their suppers, dinners, and potations, doo allure me: But what [Page 133] doo I? Credite me, wouldest thou saie but thus much with thy selfe, what doo I? foorth-with, both reason would ouer-come thy lust; and thy will would listen to reason adhorting vnto the best.

Therefore, as I saie, thou must take a space to deliberate, and make some delaie. When any such thing, by the suggestion of Satan, commeth into thy minde, throwe awaie thy weaknes of minde, and loase not the bridle by and by to thy lust, for then thou wilt runne as the Diuel would haue thee.

Doo thy companions inuite thee to the Tauerne? Call thou into thy remembraunce, what our Sauiour in a certaine place doth saie; Take heede to your selues, least at anie time your heartes be oppressed with surfetting and dronkennes; what Paule doth write, Be not dronke with wine, wherein is excesse; And, Neither dronkardes, nor gluttons shall inherite the kingdome of God: what Peter saith, Be sober and watch; finallie, what the Prophet Esaie [Page 134] writeth, VVo vnto them that rise vp earlie to follow dronkennes. Remem­ber that the authoritie of God, and of his Apostles must be obeied; and not the mindes of vngodlie persons fol­lowed: that thou art to hearken to thine Angel adhorting thee vnto all goodnes; and not to obeie the Diuel, pricking thee forward vnto wickednes; finallie, that thou must resist the euil spirit, and not grieue the holie Ghost.

Wherefore doo not thou, I saie; doo not thou destroie thy selfe, for the sweete companie of thy cup-mates; but so much as in the lieth, with­drawe thy selfe from their fami­liaritie; and make thou more accoumpt of euerlasting saluation, then of a litle short plea­sure.

NOw to pre­scribe a reme­die for the last cause, thinke alwaie with thy selfe, that he vnfeinedlie doth not re­pent, neither that he either is, or maie be counted a true Christian, that go­eth on forward in wickednes; neither that he hath true faith, which continu­eth in sinne against his conscience, and committeth any outragious wicked­nes.

Let vs not then be Christians in name onlie, being farre from the nature; nei­ther let vs in wordes boast of faith: but let vs trulie and vnfeinedlie repent, [Page 136] turne vnto the Lord with our whole heart, and reforme our sinfull conuer­sation by wel doing: yea, let vs stu­die by good workes to blot our wic­kednes as it were out of the minde of God, and through hope of Gods as­sistance, not through our own strength endeuor we to liue godlie, righteously, innocentlie, vprightlie, holilie, chast­lie, soberlie, temperatelie, profitablie to the Church of God, friendlie vnto man, and, as Paule doth saie, as it be­commeth the Gospel of Christ.

Furthermore, beg we of our heauen­lie Father, through our Lord and saui­our Christ, that he would impart vpon vs his holie spirit, which maie rule, go­uerne, instruct, sanctifie, erect, com­fort, and quicken vs, according as Christ hath promised in the Gospel, that our heauenlie Father wil giue the holie ghost, to them which aske it at his handes. And yet in the meane while let vs not resist the holie Ghost, by yeelding to wicked affections contrarie to our conscience; neither yet expel and grieue him, to vse [Page 137] the wordes of Paule.

Let vs walke in newnes of life, not insinfulnes; Let vs giue vp our bodies a l [...]ing sacrifice, holie, acceptable vnto God; let vs crucifie the flesh with the af­fections, and the lustes thereof; let vs keepe our selues vnspotted of the world; Let vs be renued in the spirite of our minde, and put on the newe man, which after God is created in righteousnes, and true holines; Be we followers of God, as deare children; and walke we worthie of the Lord, as it becommeth Saintes, sup­porting one another through loue, ende­uoring to keepe the vnitie of the spirite, in the bond of peace; let vs be gentle one toward another, and merciful; let vs loue our enimies, blesse them that curse vs; doo good to them that hate vs; and praie for them that hurt vs, and persecute vs. Let vs giue to the hungrie meate, to the thirstie drinke, to the needie re­liefe, to the harborles lodging, cloa­thing to the naked; let vs visit the sick, admonish the wanderer, teach the ig­noraunt, councel the troubled, comfort [Page 138] the afflicted; let vs reconcile them which be at variance, despise honour, refuse promotion, abhorre couetous­nes; finallie, let vs endeuor euermore to tame and subdue our ingraffed naugh­tines, together with wicked affections; & let vs not only, take heed to ourselues, least at anie time our hearts be oppressed with surfetting and dronkennes; but also prepare we our selues in like sort vnto praier, by abstinence and fasting. And, among so manie subtilties and batte­ringes both of the Diuel, the world, and the flesh, let vs with earnest praier call for the helpe of God, that we be neither in prosperitie proude, nor out of heart in aduersitie. VVhat so euer we doo, let vs doo it to the glorie of God; let no man seeke his owne, but euerie man anothers wealth. Furthermore, let vs be such, as maie offend no man; but rather by good example prouoke o­thers vnto godlines and wel-doing. And last of all, let vs praie continuallie, and in all thinges giue thankes; let vs set our affection on thinges which are a­boue, [Page 139] and not on thinges which are on the earth.

These be hard thinges, thou saist. I know that; yet meete for Christians, and necessarie to saluation. Let vs then giue dilligence, to cast awaie this nice­nes of minde; let vs not pamper our selues so as we doo; neither veeld to our weaknes; nor finallie, of purpose make the grace of God in vaine to vs­ward.

Let vs not onlie, not wittinglie run headlong into wickednes; but stoutlie beside resist the Diuel, when he driueth vs to sinne, and neuer cowardlie let vs yeeld vnto him. And so what is there so grieuous, but thou wilt iudge it light, so thou maist attaine vnto euer­lasting life, and heauenlie loies? For wel and wiselie was it saide of Paule, I count that the afflictions of this present time, are not woorthie of the glorie, that shalbe shewed vnto vs. Hetherto ma­keth: The thinges which eie hath not seene, neither eare hath heard, nei­ther came into mans heart, hath GOD [Page 140] prepared for them which loue him.

For how great a thing is it, which no force of wordes can expresse, not cogi­tations comprehend, namelie, to be a cittizen, and inhabiter of heauen; the heire of God, the coheire of Christ; to possesse the kingdome prepared for the godlie before the foundations of the world; euerlastinglie to behold the most souereigne good; to enioie the most comfortable contemplation of Gods heauenlie countenance; to abide in the societie of Angels; in the com­panie of Saintes; in the number of the righteous; with continuall Hymnes and Psalmes, together with all the ho­lie Angels, and Patriarkes, and Pro­phetes, and Apostles, and Martyrs, and with all the godlie, now enioying bles­sed immortalitie, and eternitie, to praise God, euen the fountaine of all glo­rie.

VVhat? Are not all the miseries and troubles of this life, compared to the glorie to come, euen to be iudged of no waight; nor meete to deserue so great [Page 141] a reward as is appointed for them; that in verie deede we maie be ashamed of our nicenes and securitie?

And who is there, calling to remem­brance the kingdome of heauen; euer­lasting life; eternall happines; the ex­ceeding great and infinite ioie; the fel­lowship of Angels; the societie of all the Saints, which departing in the feare of God, doo enioie felicitie worldes without end: I saie, who calling these thinges to remembrance, wil couet to liue vpon earth, and not with Paule ra­ther, desire to be loased, and deliuered out of the prison of the bodie?

Let vs not then deeme those thinges hard, which our sauiour Christ so of­ten beate into the heads of his, for the attainment of this so vnspeakable hap­pines: especially, sith contrariwise, they which obserue not the commaunde­ments of God necessarie vnto saluati­on, are not onlie bereued of the felici­tie whereof we haue spoken, but are cast headlong into hel among the dam­ned; where they are tormented euer­lastinglie; [Page 142] with extreme paines appoin­ted for the reprobate; iudged to hel fire, and perpetuall death; throwen into vt­ter darknes, where shalbe weeping and gnashing of teeth; plagued with most bitter paines and torments, which euer shall endure, and that in the societie and crew of Diuels and damned soules, without all hope of better state: that is, they shall continue worldes without end in despaire, which more grieuous­lie shall vexe them then anie torment, or then all torments beside.

Now, whome would not these things terrifie from sinning, as the feare of hel; the paines of which there is nei­ther end, nor measure: euerlasting death; vnquenchable fire; vnspeakable tormentes; the fellowship of Diuels; the societie of the damned; horror; anguish; trembling, both euerlasting for continuance, and vnmeasurable for greatnes, such as neither mans minde can conceaue, nor any mouth declare! I saie, what man is there, but wil be ter­rifed by that daie of wrath, as both the [Page 143] Prophet, and Paule in his Epistle vnto the Romanes calleth it, that daie of trouble and heauines, of destruction and desolation, of obscuritie and darknes, of cloudes and blacknes; at what time he wil reward euerie man according to his workes?

O that the cogitation and memorie of these things were continually fresh before the eies of the minde! vndoub­tedly then, either I am much deceaued, or men with more dilligence would obserue Gods commaundements; they would study earnestly both to abstaine from sinne and wickednes, and also to liue vprightlie, and vertuouslie all the daies of their life.

Moreouer, what if here in this world vertue sometime be rewarded, as wic­kednes, and il behauiour is punished? And to saie nothing of the conscience, whereof we haue spoken at large in o­ther bookes, let vs bring out those things which in a manner we doo feele with our hand, much more see with our eies. For, that I may begin with [Page 144] the most vsual vice, what euils doo not follow dronkennes and gluttonie? For, as he in the Storie of the world doth saie, Hence commeth palenes of the face, hanging cheekes, sore eies, palsie in the handes, ouglie dreames, and vnquiet sleepe in the night. Hence proceede stincking breathes, hed-aches, weake memories, dul wits. Hence are ingendered grieuous diseases, as ache of the iointes, goutes, the falling euil, as both Phisitions doo affirme, and dailie examples testifie.

Now, touching whoredome, how in this our age doo we behold the same to be punished with the French-pocks; as also other immoderate venerie with the palsie; with the blearednes of the eies; with the quiuering of the si­newes!

As for luxuriousnes, doth it not bring manie a man vnto neede, and beggerie? Adulterie, is it not some­time punished, and they which com­mit the same alwaies after infamous? Besides, the angrie man, doth he not [Page 145] oftentimes get hurt, and the proude man hatred?

What shall I saie of Enuie, is it not a punishment to him which is giuen there-vnto? doth it not eate vp, and consume the enuious? As rightlie did one saie,

So did another,

Now to speake of couetousnes, is it not euermore tormented, as with desire of getting, so with feare of forgoing? For that which a couetous man hath, wil not content him: and that which he hath, maketh him to feare, least he loase the same.

Thus you maie see, how that vice and wickednes are often punished, yea, in this world. Now, if these thinges doo nothing moue vs, yet should the euerlasting tormentes of hell, threatened to the wicked in the holie [Page 146] scripture, stirre vp euerie man with all earnestnes of minde to amend his naughtie life without delaie, if we be­leeue those thinges to be true, and not a fable, which the holie scripture teacheth, both of the eternall life of the godlie, and of the pu­nishment of the wicked.

HEre I wil brief­lie declare, if happily it may giue occasion to others in like sort, to a­mēd their life, what it is wher by I am greatlie incensed, and set on fire, to followe vertue and godlines. [Page 147] For thus many times I doo reason with my selfe: What Riuius, what if at this verie instant of time, thou shouldest leaue this world, in what state shouldest thou be? Art thou wel prepa­red to die? For albe thou reposest thy confidence, as it is thy part to doo so, in the infinite mercie and goodnes of God, haue you not neede for all that to stand infeare of his iustice? How manie thou­sandes of Christians; how manie young men, old men, of middle age, women, wiues vnwedded: finallie, of all degrees, of all ages, and of all kindes, whose sinnes are neither for number so manie, nor so hainous as thine, and yet are damned to euerlasting tormentes? O horrible iudgement of God, yet a righteous iudge­ment. How manie Iewes are in hel; how manie Idolaters are punished with perpetuall paines? The which had esca­ped those paines, had they bene conuer­ted vnto the faith of Christ, as we are through the goodnes of God, seeing they liued farre more vprightlie in the world, then we haue done? O cursed ingrati­tude [Page 148] of ours; O the hardnes of our harts! I saie, what if it were saide vnto thee, as it was saide vnto Ezechias? Put thine house in an order; for thou shalt die, and not liue: what wouldest thou doo then? I thinke thou wouldest craue longer life, that thou mightest be­waile thy sinnes, repent, and aske God mercie. VVhie then dost thou not that daie by daie, all thy life long, which thou vvouldest doo at such a point?

By these cogitations, as I saie, I am woont maruelouslie to be inflamed to liue well; to flie sinne, and to re­quite mercie at Gods hand. Let others then, as like this woont, place the same before their eies.

THere is none almost, but thinketh eni­mies should be forgiuē before death comes; let him now then forgiue: none but desireth Gods fauour; let him now then seeke the same: none but would thinke to amend his life; let him now then amend. Finallie, doo that while thou liuest, and art well, doo that through trust in God, which thou wouldest wish to doo at the point of death.

That is, particularlie to expresse the same, repent continuallie; feare the Lord vnfainedlie; loue him heartelie; trust in him alone; in aduersitie call [Page 150] vpon him; in prosperitie thanke him, alwaie see thou praise, extoll, acknow­ledge his goodnes; sing Psalmes to him; let him alone be euermore in thy prai­ers, in thy cogitations, and in thy de­sires. Commit thy selfe to his good­nes, and submit thy wil to his. Follow his example in doing wel to all men; and endeuor to be like him in louing thine enimies.

Furthermore, be thou in troubles, patient; in peace, modest; in thy office, diligent; in thy liuing and apparel, temperate. Be thou toward thy neigh­bour, righteous; toward the poore, li­berall; in thy dealing with others, milde, and courteous. Put vp iniuries, pursue peace, loue chastitie, shamefast­nes, sobrietie; and in all thinges shew thy selfe vp-right and vncorrupt.

And, forasmuch as these thinges can­not be attained by the onlie power of nature, flie thou vnto the Lord for helpe and assistance, acknowledging thy weaknes, & the infirmitie of man; praie God both humblie and continu­allie, [Page 151] to impart vpon thee his holie spi­rit, the which Christ hath promised, that the Father wil giue to them, that desire him. If therefore thou craue that the same spirit maie be giuen thee of God, and shed vpon thee aboundantlie, to vse the wordes of S. Paule, through Iesus Christ, thou shalt finde that what thinges of thy selfe thou couldest not doo, through him thou shalt bring to passe. Onlie be not thou thine owne foe; neither doo thou voluntarilie loase the bridle to thine affections; and with all endeuor looke that thou feede not thy wanton humor. For the ho­lie Ghost doth not assist cowards, slug­gardes, and such as idlelie sit with their armes folded together; but those which worke, and labour earnestlie to tame their natural wickednes; yea, he deemeth such worthie his aide, which continuallie doo striue with the wic­ked affections of the minde. Let vs not then doo as that countrie-man did, as the tale is, who, his cart sticking fast in the myte, cried vnto God for [Page 152] helpe, but stoode idlelie him-selfe and would not helpe at all.

Aboue all, be thou terrified from sinning, and stirred vnto a godlie life, through the presence both of God, who euerie, and no waie can be auoided; and of his holie Angel, thy keeper, and guider, yea, and the beholder, and witnes of all thy doinges. Now, if thou wouldest for no good, that anie man should come in, when thou art committing anie fowle, and dishonest fact: how much more oughtest thou to abstaine there-from through reue­nence and shame of God, and his An­gel? Fearest thou to haue man priuie to thy fact: and art thou not afraide in the presence of God, whose eies be­holding all thinges no man can escape, to commit that, which thou wouldest not doo in the sight of man! Especially, seeing he one daie shall be thy Iudge, which now beholdeth whatsoeuer thou doest!

A certaine Philosopher councelleth vs, So to liue, as though we liued in the [Page 153] sight of all men: so to thinke as though one might behold the most secrete cogi­tation of the heart. Againe, saith he, So doo all thinges, as though some man sawe thee. It is doubtles good to appoint a keeper ouer thy selfe; to haue one vpon whome thou maist looke backe, whome thou maist suppose is priuie to all thy co­gitations. A great part of wickednes is left vndone, if one be present when a man is about to sinne. Thus councel­leth an Ethnike, which I would haue euerie man suppose to be spoken to him-selfe.

If therefore thou enterprise any thing which is filthie and wicked, before thou goest about the same, thus reason with thy selfe: what is that I doo? Shall I commit that in the sight of God, which for my life I would not haue any man to know? Should I driue awaie the Angel appointed to ouer-looke me by this crime: which would not loase the friendship of a mortall man? Shall I grieue the holie spirit; to make the euil spirit reioice through my falling? [Page 154] Hath Christ redeemed me with his precious blood, that voluntarilie I should giue my selfe into the bondage of Satan? Hath he redeemed me from sinne, to the end I should runne head­long into wickednes? Hath he there­fore made me an heire of heauen, that through mine owne default I should forgo the same? Where is now my zeale to God-ward? where is my re­uerend feare of his maiestie? where is my faith and godlines? Is this the thankes I giue to my God, for his so innumerable benefites? Is this the thankes I doo yeeld to Christ for my saluation? Doo I thus submitte my selfe to the direction of the holie spi­rit? With this holines doo I approch vnto the Lordes table? Looke I for the comming of Christ after such a sort? Shall death laie hold on me in this state of life? Shall I go vnto the iudgement seate of God in this pickle? Shall I suffer mine affections to pre­uaile; the weake flesh to ouercome; sinne to raigne in my bodie? Am I so [Page 155] voide of stomacke, and courage, that I can-not resist the motions of the minde? Doo I behold the better, and yet chuse the worser still? These and other thinges (for who can recite all) thinke dailie with thy selfe; so wilt thou not easilie doo that which is not seemelie.

Then, to come vnto an end, what­soeuer thou goest about, perswade thy selfe, that God is present (as in deede he is) and beholdeth all thy doinges; and therfore stand thou in awe of him, and let the reuerence of him with-draw thee from wicked enterprises. For (as the Poet saith,)

This also wil further thy zeale to liue wel, if continuallie thou thinke with thy selfe, how thou art the sonne and heire of God, in the spirituall [Page 156] regeneration, and, which is the grea­test honour, the brother, and heire annexed with Christ. For who wil not be inflamed mightelie vnto god­lines, and with a Christian feare, and shame abhorre sinne, when he shall call into remembraunce, how that God is his Father? Doo not there­fore, I saie, doo not forget this be­nefite at anie time; loue him, wor­ship him, serue him, honour him o­uermore, who hath made thee his sonne by adoption; and neuer doo anie thing which maie displease him hencefoorth. Fulfil thou his wil, o­beie his commaundement, keepe his lawes. Thinke with thy selfe, that not onlie the participation of his inhe­ritance; but also the imitation of his vertue and goodnes doth belong vnto thee: so that although thou canst not by imitation attaine vnto that singularitie of goodnes which is in the Father: yet endeuor thou ear­nestlie to come nigh the same, and thinke it a most shamefull thing to de­generate [Page 157] there-from. And if at anie time vnwittinglie thou cōmittest som­what contrarie to thy Fathers minde (as great is mans frailtie,) let it much grieue thine heart; punish thy selfe therefore, thinke no paine grieuous enough for thee, who hast offended so mercifull a Father; and neuer be quiet in minde, and at rest, til thou hast recouered thine offence with greater good deedes, and pacified thy Father by vnfained repentance. So farre shoul­dest thou be from sinning voluntari­lie, and from committing anie sinne a­gainst thy conscience.

And, who so remembreth howe that he is the sonne, and heire of God, the brother & heire annexed to Christ, doubtles, wil be terrified from sinne and wickednes, not so much for feare of the last iudgement of euerlasting tormentes, and of hel fire, which neuer wil be quenched; as for feare of displeasing his so louing Father; and will endeuour to liue godlie, to [Page 158] offend no man, after the example of the Father, to doo well to all men, not so much in hope of reward in heauen, and of eternall ioie, as through a certaine greate, and vnspeakable loue which he beareth toward God the Father.

He which beleeueth, as Paule saith, that his bodie is the Temple of the ho­lie Ghost dwelling in vs, easelie re­fraineth from sinne, and polluteth not him-selfe with filthie lust. Fi­nallie, who out of doubt thinketh that he is adopted into the fel­lowship of Saintes, wil not neglect to emulate the vertues of the Saintes, namelie, zeale to­ward God, and loue toward man.

BVt, some wil say, what may be the cause, whie, minding some-times to liue chastlie & soberlie, and godlie, after the wil of God, we doo not constantlie fulfill, which wiselie we purposed?

To aunswer in few wordes, the prin­cipall cause is, the naturall wickednes that is in vs, & the proanesse which we haue to sinne, which cleaueth to our bones and bowels; that is to saie, the verie flesh that we beare about, which hath a grieuous and troublesome com­bat, and a continuall fight in a manner, [Page 160] with the inner man, as witnesseth Paul. So that we must resist the same, when it inticeth vs vnto lust, and filthy plea­sure, vnto the vices of the throate and bellie; vnto lasciuiousnes and wanton­nes, and vnto other vices and vnho­nest factes: and furthermore, we must bridle the same by godlie cogitations, exercises, watching, abstinence, and also tame and bring it vnder by continuall sobrietie and temperance.

This made our sauiour Christ to wil vs, To take heede, least at anie time our heartes be oppressed with surfetting; and Paule both to bid, that we be not dronke with wine; and also to forbid gluttonie and dronkennes; and Peter to commaund vs, to watch and be sober. VVith this we must ioine continuall praier, and earnest calling for the assi­stance of God, without which all our endeuor to tame the flesh, and to sup­presse the force of the same, is vaine, and to no purpose.

Now hauing as wel as we can sub­dued the motions of the flesh, there [Page 161] be moreouer the world, and the Di­uil, deadlie enimies, with whome we haue continual warfare; for they wil not suffer vs to abide in our godlie pur­pose of liuing wel. For the world stirreth vnto ambition, pride, and ri­ottousnes; vnto anger, hatred, enuie, impatience, back-biting; and mini­streth occasion to fall vnto other vices, which no man is able to number, they be so manie; it marreth by euil exam­ples, and corrupteth with offences.

The Diuel for his part neuer ceaseth to bring and driue man to contemne the word of God; to mistrust his pro­mises; to conceaue amisse of him; to persist obstinatelie in wickednes; to blaspheme; to impugne the knowen truth; to plaie the hypocrites; to be superstitious; idolatrous; and vnto o­ther infinite and cursed wickednes.

VVhat is now to be done in this case, dost thou saie? Surelie, we must valiantlie resist these enimies; we must take a courage vnto vs; and by earnest & zelous praier craue the helpe of God; [Page 162] through confidence wherof we should neuer giue ouer the battel. Touching which point, let vs heare what S. Paule writeth vnto the Ephesians: Finallie my brethren, saith he, be strong in the Lord, and in the power of his might. Put on the whole armour of God: that ye may be able to stand against the assaultes of the Diuel. For we wrestle not against flesh and blood, but against principalli­ties, against powers, against worldlie go­uerners, the princes of the darknes of this world, against spirituall wickednes in the hie places. And by and by shewing the armour by name, he biddeth vs, to stand, our loines girde with veritie, ha­uing on the breast-plate of righteousnes, taking to our selues the shield of faith, wherewith we maie quench all the firie dartes of the wicked. He willeth vs to take the helmet of saluation, and the sword of the spirit, which is the word of God: and adhorteth, to praie alwaies.

Thus you see the armour, which we must vse against our aduersarie the Di­uel, who intermitteth no daie, nor [Page 163] houre, nor yet anie moment, but con­tinuallie laieth at vs, and raungeth a­bout like a roaring Lion, seeking whome he maie deuoure, as Peter saith. Let vs therefore hauing on this armour of Paule, resist him valiantlie, and, he wil flie from vs, so saith Iames. Let vs call vpon God continually for helpe; praie we God, that he wil not leade vs into tentation; beg we at his hand, to be deliuered, through Christ from that euil, which is euermore an enimie to mankinde. Aboue all, let vs take diligent heede, least wittinglie we rush vpon sinne, and destruction, wherevn­to Sathan driueth vs, and fauour our owne weaknes: but with a cou­rage, let vs resist the Diuel, and de­sire of God the eternall Father of our Lord Iesu Christ, that he would strengthen our weaknes. And for so much as the Diuel doth not alwaie set vpon vs openlie, but some-time secretlie, and by vndermining, and often-times (as one saith,) Doth flat­ter, to deceane; doth laugh, to hurt; and [Page 164] doth entice vs, to kil vs: Let vs vse diligence, that we maie circumspect­lie auoide the snares which he hath set, and prepared; and giue him no occasi­on to assaile, and kil vs on the sudden.

VVhere manifest feare is, saith Cypri­an, the weake is the more easelie taken. Let vs therefore cast from vs all slug­gishnes, and our too much securitie; let vs feare, that vnder euerie stone, as the common saying is, there is a Scor­pion; and as though all were safe, and at a good staie, let vs not be secure. No man commeth sooner to destruction (as that Heathen saith) then he which feareth nothing: and the most vsuall be­ginning of miserie, is securitie. Thinke not foorth-with thou shalt haue peace, or that thou art quit from all daunger, if thou hast once obtained victorie ouer thine enimies. Thou must euermore keepe the battel, and be readie to fight: as well said Cyprian, In the world we are continuallie to wage battel with Sa­tan, continuallie we must fight against his dartes, and assaults. VVe are to encoun­ter, [Page 165] saith he, with auarice, with lecherie, with anger, with ambition; we haue an eger and continuall fight with carnall vi­ces, with the enticementes of the world. Hardlie can the minde of man go against euerie one, with much a doo it resisteth, being besieged, and round about inuiro­ned with the armie of Sathan. If aua­rice be laide flatte on the ground, lust ri­seth vp; if lust be quenched, anger moo­ueth; pride, puffeth vp; dronkennes, allureth; ielosie, parteth friendship, and so foorth.

And, as we ought not to insult, if we get a conquest: so must we not despaire, or fling awaie our weapons by and by, if we be ouercome. VVhat must we then doo? Surelie to reco­uer our honour againe, we must set vpon our enimie with more courage; and with a newe power make amendes for our former faintnes, and foile: af­ter the example of that noble war­rier, whome Virgil maketh menti­on of, which being beaten to the ground with great force, nothing ter­refied [Page 166] with the fall,

Albeit we must not encounter with the enimie, trusting to our owne pro­wesse, but to the power of God.

Thus you haue the causes, why we doo not persist in our purpose of liuing godlie, after the wil of God. For, as I saide, one cause is, the wickednes in­graffed in our flesh, and our proanesse vnto sinne: another is the world, offe­ring infinite occasions and causes dailie to offend; the last is, the Diuel who continuallie is thinking of our destruc­tion, and ouerslippeth no minute of time, either by open force, or by secrete fraude, to ouercome vs.

O God, father of our Lord and sa­uiour Christ, proceede we beseech thee in helping vs, in this hard, and conti­nuall warre which we haue with so ma­nie [Page 167] enimies; and for so much as of our selues we are vnable to resist, confirme, and strengthen vs with thy holie spi­rit, that we maie both represse the mo­tions of the flesh, and neuer be corrup­ted with the allurementes of the same; and also valiantlie, resist as wel the world offering so manie occasions con­tinuallie to sinne, as the Diuel casting all sorts of dartes to hurt vs, and vsing all meanes to bring vs to destruction. And, that we maie not onlie abhorre sinne and wickednesse, through a ser­uile feare of Gods wrath and euerla­sting death, which the lawe doth bring, terrefying vs with the anger and iudg­ment of God, and striking men with the terror of hell: but also, and the more a great deale, maie be crowned through childrens feare, which ariseth from faith, with a certaine honest shamefastnes, and through a religious reuerence toward God, to commit no­thing at anie time, which maie offend our most louing, and best father: Also which maie make vs so of our owne [Page 168] accord to doo wel, and to flie from sinne, and so keepe vs through loue and charitie in our calling, that when vn­wittinglie we shall cōmit any offence, as great is our weaknes, it maie bring such a sorowe and griefe to our minde, that both we maie willinglie enioine a punishment to our selues, and be loath to liue; for that we haue offended so merciful, and gratious a Father.

Finallie, O eternall Father, graunt for thy sonne, our Lord and sauiour Christ his sake, that in such shortnes of life, and vncertainty of death, we put not of the amendment of our life, and deferre the same from daie to daie: but maie with speede endeuour to returne vnto wel-doing, confessing our sinnes, and vnfainedlie repent, and through repentance, pacifie our heauenlie Fa­ther; and with the Publicane in the Gospel humblie, striking our breast, craue mercie of God; and finallie wil, and doo those thinges which are grate­ful, and acceptable before God: that we maie amend our wickednes by wel [Page 169] doing; reforme vices with vertues; and through Gods assistaunce spend the time which we haue to liue in this world, godlie, religiouslie, innocentlie, purelie, soberlie, and temperatlie, to the profit of the Church, the benefit of mankinde, and the discharge of our duties; and that in such mindes, and godlie determination we maie conti­nue euen til our liues end, Amen.

THus much I thought good to write of mans foolish­nes in putting of the amend­ment of this life.

[Page 170] The matter which I haue hand­led, hath enforced me to vtter those thinges which wil be as to the godlie, comfortable; so to them which would seeme, but are not vnfained Chri­stians, vnpleasaunt. For we haue spoken much, and aboundantlie of the shortnes, and vncertaintie of life; of death in respect of vncertaine chaunces dailie hanging ouer our heads, and many times dispatching men before they be aware; the which all good men doo wish, and desire of God in their godlie praiers, but the wicked do abhorre. Also we haue spo­ken of the generall resurrection, of the comming of Christ, of the last iudge­ment, when all men shalbe summoned to giue an accoumpt of their life spent; which daie wil be to the wicked hor­rible, but comfortable to the godly. For then, their redemption draweth neere; then is the time, as one said in the Acts, of comfort, and refreshing; and, as it is in Tertullian, the daie of Christian triumphing.

[Page 171] Furthermore, we haue told both what rewards be appointed for the god­lie, and what punishmentes ordained for the wicked. For the godlie shalbe exalted vp vnto glorie, and liue a bles­sed, and euerlasting life in heauen. For who is able to expresse what a felicitie it wil be, alwaies to behold God, and to enioie the most comfortable contem­plation of his heauenlie countenance, to behold him euen as he is, whome now we doo see through a glasse darklie, as Paule saith! to abound with all good thinges? finallie, to enioie so manie pleasures and delightes, as maie be nei­ther conceaued in minde, nor expressed by wordes?

On the other side, the vngodlie shal­be throwen headlong into hel, to be af­flicted with vnmeasurable, and euerla­sting tormentes. No eloquence can describe by wordes, nor wit conceaue the smallest part of the paines which the vngodly are to endure in hel being con­demned through the righteous iudge­ment of God vnto euerlasting fire.

[Page 172] Last of all, we haue vttered diuers o­ther thinges, which, as I said, wil please the godlie right wel; but trouble the wicked: as of the sense of Gods indig­nation against sinne; of casting of se­curitie when we haue the world at wil; of vnfained repenting; of reforming our manners; of amending our liues; of our continual fight with mightie e­nimies, the world, the flesh, and the di­uel; and diuers such like things, which are needles to be repeated in this place.

Sharpe these are, and sowre to blood and flesh: notwithstanding, as I am perswaded, verie profitable. For, as one in Curtius doth saie, Phisitions doo heale sore maladies, with sharpe medi­cines; and as Cicero writeth vnto Octa­uius, No medicines applied vnto wounds, doo so grieue, as they which are most whol­some.

Now the eternall God, father of our Lord and sauiour Christ, giue grace, that this our booke, how so euer it be written, maie in this corrupt and wret­ched world, yet some-what keepe the [Page 173] godlie in their calling, and confirme them in wel-doing; if anie of zeale, and wel-liking thereof shall reade the same: furthermore, that it maie offer some occasion to the wicked, to reform them-selues; and that the salue which is here prescribed to such as are sicke, and almost past recouerie, maie haue strength to helpe and heale them. This he graunt, without whose helpe, all the labour of man is vaine, and to no purpose, euen God almighty, and most righteous, to whome be all praise, honour, and glo­rie, now, and for euer­more, Amen.