vncertaine so that in such vncerteÌ„te a man can not promes him selfe that he shall lyue but one moment of an hour a great dele lesse a day or twain Therefore this is an excellent and a very notable saieng of Seneca For as much as thou knowest not when or where thou shalt die therfore loke thou for death in euery place and at al times In this wise I wyl conclud then that the shorter and vncertener mans lyfe is so much the more shuld we repent and refourme our lyuing whyles we haue yet tyme. ¶ The seconde remedy NOwe to say some thynge in the seconde cause we shulde nat in any wyse differre the reformation of our lyfe for that hope truste whiche we haue in the mercy and goodnes of god Christ came to call synners But to repeÌ„t theÌ„ of their former life and not to syn more frely more at lybertie As god is mercyfull so doth he mercifully forgyue But the repeÌ„taunt not the obstinate in sin Christ bare our synnes on his owne body to the crosse as Peter sayth I do not deny but what foloweth that we mortifyenge our fleshe shulde lyue to ryghtuousnes Christe gaue him selfe for vs as Paul remeÌ„breth vnto TituÌ„ I denye not but what dothe immediatly folowe That he myght redeme vs from our synne pourge a chosen people for him selfe to do good workes Christe pourged vs by his bloude shed frome synne As Iohn declareth in his Reuelations I graunt that to but nat that we shuld pollute our selfe agayne with the fylthynes of syn We haue Christ our aduocate with the father But if we repent vs of our former lyfe and so resorte vnto hym for succoure Thou wylt peraduenture saye that I maye well ynoughe here after bewayle my synnefull lyfe To this I answer Howe knowest thou that thou shalt lyue but a moment much lesse canst thou haue â—ope to lyue vntyll thou mayst repeÌ„t and refourme thy lyuyng Consyder with thy selfe what the lorde sayde to the rych man in the gospell that in prosperitie promised hym selfe manye yeres to lyue O foole they shal requyre this nyght thy sowle of the. Thou haste nede to take heade leste the same chaunce also to the. Thou sayest but I hope better But what if this hope begyle you for here I may cry out Oh deceyptfull hope Now if it hap so which thynge god prohibite thou shalt peryshe and wylfully cast thy selfe into euerlastynge destruction This thou wylt not agayne say but that in such vncertenty of lyfe it may well come to passe What follye then is it by dilayenge to putte that thynge on syx and seuen whiche at the first thou myghteste prouyde for without al daunger why doest thou not repent betymes rather then hope thus with such ieoperdy Thou wilt say to me God is mercyfull Truth it is but he is also iuste Then syth that thou trustest so much in his mercye why fearest thou not lykewyse his iustyce The lorde speaketh by his prophet semblably I wil not the death of a synner well but what foloweth that he be conuerted lyue Therfore be conuerted vnto the lord as Ioell exorteth the with all thine herte in fasting sighing and teares be conuerted vnto the lorde thy god For he is bountifull gentyll longe sufferynge and of much mercy As the same Ioell sayth This thynge dyd also Ezechiell declare Where he sayth If the synner shall repent him of his sinnes kepe my commaundementes and execute iustyce and iudgemente he shall lyue and not dye Is it my wyll sayth the lorde god that the synner rather dye then be conuerted and lyue Also Esaye Let the sinner forsake his waies and the iust chaunge his wycked thoughtes and turne vnto the lord and the lorde wyll haue mercy vpon hym let him be conuerted vnto the lorde god of hostes bicause he is great in mercye The Prophet declareth that God is good and mercyfull but to the repentaunt those that acknowledge confesse theyr synnes Therfore fyrste repente retourne agayne vnto helth requyre forgyuenes of thy synnes with bytter teares and weapynge be offended and displeased with thy sinnes euen with al thin harte Forsake thy former pathes be conuerted vnto the lorde god and then thou mayst vndoubtedlye conceyue a sure hope and trust to be saued Then thou hast no cause to despeire of the goodnes of god and of the forgyuenes of thy synnes And in the meane tyme call this to remembraunce which is spoken by our sauiour that there is greater gratulacion and gladnes for one repeÌ„taunt sinner than is for .xcix. iust menne in theyr owne syght Let this also stere the bycause the Aungels be so glad and wyshe so hartely thy saluacyon I haue bene woÌ„derfully moued and delyghted with the sayenge of the Psalmist The lorde is good and mercyfull longe sufferynge and of much mercy Note also what as he sayeth in an other place Those thou hatest Lorde which worke iniquitie and thy countenaunce is fixed on the which do euyll A man wyll peraduenture say to me that Iohn affyrmeth that who so beleueth in the son hath euerlastynge lyfe But the very selfe same IohnÌ„ dothe in an other place playnely pronounce that who so synneth is of the deuyll And againe who so sayth that he knoweth god and kepeth not his coÌ„maundementes is a lyer But thou wylt say that Iohan the baptist testifyed this thyng of Christ that he is the lambe of god which taketh awaye the synnes of the worlde But what is ioyned immediatly there vnto repente you of your former lyfe eftsoones brynge forth such fruytes as the repentaunt shulde But thou wylt yet go further with me and say that Peter As we reade in the actes sayeth We beleue that by the grace and fre goodnes of our Lorde Iesus Chryst we shal be saued That is plaine also but what addeth he therunto repente therefore and be conuerted to the intent that your sin may be taken away and forgyuen you Thou wylte saye agayne to me that God so loued the worlde as we may reede in S. Iohn that he gaue his onely son that whoso euer shulde beleue in hym shulde not perysshe but enioye euerlastinge lyfe But nowe by your pacience here me what Math. saieth Euery man that saieth to me Lorde Lorde shal not enter into the kyngdome of heauen but onely they which do the wyl of my father which is in heuen If thou beleuest S. Paul where he saith that Iesus Christ came into the world to saue sinners beleue hi also where he saieth that sorcerers adulterers whorekepers murderers robbers theaues proude and couetous men druÌ„kerdes sklaunderers sowers of sedicyon enuious folkes and such other shall not inherite the kingdome of god yf thou beleuest hym where he saieth thou no not Paul but the holye ghost rather speaking in Paul beleue him also in the tother And than vndoutedly thou shalte conceiue none hope of the mercy of God in such fylthy and abomynable liuyng nor yet loke for
though they can not cleane extirpate and abolyshe suche enormities as haue crepte in and are roted in mens hertes yet at least let theÌ„ go about to restreine the same And though it consisteth not in them to make other men godly and Christians for that is the worke and offyce of the holy ghost let them yet in deuour to brynge this to passe and effecte that we be not founde eyther Pagans or wors then they be And lette magystrates charge parentes streightly with this thinge that they do se theyr children traded brought vp in good learnyng and also in the knoweledge and feare of god euen from theyr chyldhod For surely the magistrate ought most of all to tranayle in this thynge syth that it is a thynge so profytable for the common welth the preseruation of townes and cytyes resteth in this one thynge chefly Yf they loâ—ed but to this one thynge dylygentlye and executed theyr offyce herein we shulde not be troubled with suche vyces as haue heretofore reygned and yet raygne in many places which thynge vndoubtedly can not be prouided for by any statutes or lawes but onelye by this meane whiche I haue shewed that is to wytte by the godly education and bryngynge vp of youthe For syth that lawes punyshe offences alredy commytted godly education letteth a man to commytte any thynge worthye of punyshemente Lawes do but correcte vyces godly education kepeth them farre of and suffereth no such thynge to be it is very euidente that godly education doth more profyt the common welth then lawes and Statutes do It is commonlye sene in oure tyme that suche as haue bene broughte vp in vyce are not refreined and brought in feare by the punyshement whiche the lawe ordeyneth and appoynteth for vyce and enormities This was the cause therfore that prudent and wyse rulers were wonte to laboure and trauayle herein chiefly haue theyr specyal care on this one thinge not alonely how to punyshe vice but howe to preuente and take away the causes thereof Whiche thynge bycause they dyd se myght the best be broughte to passe if youth shulde be brought vp in good learnynge and in the feare of god and yf fathers imployed theyr diligence and indeuour to the same ende they thought it best to labour and trauayle chefly therein But from this dygressyon lette vs returne agayne vnto oure purpose ¶ The fourth cause I Fynde that welth and prosperitie is the fourth cause whiche dothe inebriate the myndes of men in such wyse that they neyther remeÌ„bre god nor constantly purpose to refourme and amende theyr lyuynge Therefore one auncient wryter sayth very wel that lyke as of prosperitie riotte procedeth euen so of riotte commeth both other common vyces and also vngodlynes and the neglectynge of gods worde and coÌ„mandementes And Seneca affyrmeth that into greate welthe and prosperitie as it were continuall dronkennes men fall into a certayne soote and plesaunte steape Also Paule vnto Timothe commaundethe that this admonition and warnyng be geuen to the rych that they wax not proud nor put theyr affyaunce in vncertayne ryches but in the lyuynge god to do good be ryche in good workes This verse of Publius may also be verified of the inordinate rych men Fortune maketh hym a foole whome she kockereth to muche For howe suche passe for no manner of thynge whiche haue this worlde at wyl it is euydent ynough and nedeles it is to speake therof This securytie is verely the mother of al vyce for by the same a man is made vnseÌ„sible so that in his conscience he feleth not the anger and wrath of god agaynst synne by securitie mennes myndes are brought on a dead slepe that they be not a whyt perced with the feare of the punyshment of god or withdrawen from vyce nor yet awaked with the feare of deathe or of the last dowme Our sauiour dothe in Luke artificially paynt this securitie where as mencion is made of the rych man which when his lande had enryched and made hym welthy with a frutfull and plentyfull crop dyd not go about to refourme his lyuynge and to repente nor to bestow almes vpon the poore but studyed howe for to enlarge his barnes and to make more roume for his corne and thus delayted the matter with hym selfe I wyll brynge in and gather vpon heapes all my corne and lay vp al my substaunce and ryches and speake to my sowle in this wise Nowe thou hast my soule a greate deale layde vp for the whiche wyll laste the â–ª the space of manye yeares Nowe therfore take thy reste eate drynke and be of good chere But in this securitie and this imagination what herde he of god Thou foole this nyght requyre they thy sowle of the markest thou not howe deathe commeth sodaynly vpon hym thinkynge to haue had all the commodities and pleasures of the worlde as ease rest delicious fare pastymes delectacions and sauegarde of all his goods For this cause then as Paule sayth commaundethe vs to awake be in a redines at al tymes agaynst the commynge of the lorde which myght be a fayre sufficiente warnynge for vs yf we take heade of it for lyke as it befell and chaunced in the time of Noe wheÌ„ the floud ouer went and drowned the worlde some eatynge and drynkynge other some weddynge and doynge suche busines as they had to do As it also chaunced that the Sodomites were al destroyed with fyre and brymstone froÌ„ aboue after that Loth departed out of theyr cytie so verely the laste daye shal come sodaynely and at the twincklynge of an eye euen when men loke leaste for it Therefore S. Iames to vanquishe and dryue ouâ— such securitie oute of mennes hertes speaketh to ryche men in this wyse Ye ryche men mourne and owle for the miseries that remayne for you and hange ouer your heades Your ryches putrifie wormes and mothes corrupte your gorgious apparel your syluer and golde gathereth rust and cancte deliciously and wantonly ye haue lyued on yearth Ye haue spente your dayes in ryottynge c. In this place call to remembrauÌ„ce the rych man in the gospell whiche in the dayes of his lyfe weÌ„t gorgiously arayed with his veluets purples silkes but after his death he was greuously tormented in hell wherof prosperitie welth was the cause whiche dyd not permytte and suffer hym to repente and refourme his lyuynge Our sauioure also declareth the same thyng in S. Mathewe where he saythe that it is hard for one that is rych to eÌ„ter into the kyngdome of heauen eftsoones it is more ease for a cammell to passe throughe the eye of a nedle then for a ryche man to entre into the kyngedome of god which Marke in a maner expowneth Chyldren sayenge howe harde a thynge is it for suche one as putteth his trust in ryches to entre into the kyngdome of god Christ also hym selfe calleth ryches and worldely pleasures brambles bryers wherwith the seede of gods worde is choked that it
communicacion and infinite other of the same sorte wherwith soâ—euer godlye eares are offended buâ— also the vnsene and hyd ententes oâ— the herte such thinges as we hauâ— wyckedly eyther wyshed or thoughtâ— moreouer the naughty affections oâ— the mynde which be contrary to thâ— worde of god as anger grudge hâ—tred ennimitie malyce enuy prydâ— couetousnes desyre of other menâ— goodes c. Who wold not than thâ— remembraunce of this iudgemente withdrawe from vice and stay leste he shulde fall all together whiche is perswaded assuredly that it shal be One of the olde wryters hath a very good and notable sayeng whether I eate or drynke sayeth he or what thyng so euer I do the terible voyce of the archangell sowneth in myne eares Arise you dead men come vnto your dowme whiche whan I remembre I quake bothe bodye and soule Yf the fleshe then stirreth vp any man vnto beastly lustes and bodely pleasures or vnto gluttony or â—urfettynge or vnto any such vyce â—et hym by and by call to his remembraunce the dreadful day of dowme Yf prosperitie as it doth very often cause a man to be hauty and proude if ryches make a man fearse and his mynded yf honoure promocion or high dignitie cause a man to thinkâ— much of hym selfe and to despise others let hym streyght way remembre the iudgement seate of the lorde Yf anger prycketh any manne to reuenge his quarell yf grudge and malyce trouble the hertes of any yf couetousnes enforceth a man to rob and deceyue others yf the worlde doth prouoke any man vnto ambycion pryde or ryote yf the deuyl by his suttyll and false meanes and crafte dryue any man to speake blasphemie agaynst god or vnto any other suche myschefe let hym thynke none other but that he shal appeare before the iugement seate of the lord and shall there pleade for hym selfe Let hym feare the sentence that the iudge shall pronounce which dothe condempne the wycked to hell fyre wolde god wolde god I saye that this day of dowme wolde neuer fall out of mens myndes Than surelyâ— euery man wold do as he shulde do Kinges and rulers wold haue their onely and specyall care vppon the weal of the communaltie committed to theyr charge and wolde defende theyr Lybertye and vpholde and maynteyne bothe theyr priuate and publique ordynaunces and lawes Of the other part the comons wold shew them selues loyall obedient towarde their liege and soueraygne head and kyng and wolde not disdayne to haue him rular ouer them nor refuse to pai their rentes towles or trybutes but otherwyse wolde render vnto hym aswell due reuerence and feare as also honour c. Euery man wolde loue his wyfe as his owne selfe the wyues wolde reuerence theyr husbandes and be in subiection vnto them as vnto their lordes and heades Parentes wold trade and brynge vp theyr chyldren in godly education and discipline and as Paule wylleth in the feare knowledge of god Agayne chyldren wolde be obediente towardes theyr parentes in the lord and wold ernestly folowe theyr wayes and busely do theyr commandement Seruantes wold be redy at the coÌ„maundement of them which as apperteyneth vnto the flesh are their masters and that with all honest reuerence and godly feare and symplicitie of hert as also Paule exorteth Againe maysters wolde be meke and gentil towardes theyr seruauntes beynge well assured that they haue also a mayster in heauen Pastoures and mynisters wolde attende the lordes flocke as they are bounden Ryche menne wolde relieue the poore with theyr goodes â–ª wydowes wolde pray nyght and day without ceassynge Poore men wolde take paciently well in worthe theyr pouertie sythe that it is the wyl of god that it shal so be The maryed man wolde lyue as though he had no wyfe The vnmaried man wolde referre al that euer he doth vnto the glory of god what wyl ye more euery man wold do his offyce and duetie in his callynge as he oughte to do if the remembrance of the laste dowme were euer before his eyes when god wyll requyre a reckenyng of our whole lyuynge and of all our doynges and wyl gyue to euery man accordingly as he hath deserued eyther rewarde or punyshment We see dayly with our eyes in a gret and feruent plage tyme when death is euery houre present before mens eyes howe careful they are and howe diligentely they go aboute the reformation of their life specially if they be not suche as do vsurpe falsly the name of Christistians What Ought not we than muche more to go about the reformacion of our lyfe at all tymes all houres and euerye moment of the houre and to repent vnfeinedly and bewayle our wicked and synful life and pacifie the wrath and indignation of god agaynst synne sythe that by casualitie and vncertayne chances death is imminent and at hande euerye houre A wyse man therfore wyll so leade his lyfe alway as men vse commonlye in the daungerous plage time when they are as it wer awaked out of theyr dreame and be carefull and go ernestely about the reformacion of theyr lyfe and purpose to chaunge it into better and to eschewe vyce exercyse iustyce and equitte and finally to pacifie gods wrath whiche is worthely stered agaynste vs for our synne by true repentance and remorse of conscience â–ª I praye you ought not euery man when there is no such daunger nor feare of any plage to be the like that afore in the hotte and daungerous plage tyme he determined to be Euery man wil graunt that the houre of deathe is vncertayne and that it is a thyng most certayn that we shal dye what a great folly is it than to feare death so much which is euery houre at hande nor to thinke at any tyme of the reformacion of our lyfe but thus it is We fele and acknowledge the most iuste wrath of god aaynst syn in aduersitie as in plage famine yearthquake daungerous dissases of the body but in prosperitie when we haue the world at wyl we feare nat to abuse the goodnes of god In this state we remembre nat death which is iminent euery houre nor the laste dowme nor the terrible 〈◊〉 of the Arâ—hangel of the which S. Paul maketh mention vnto the Thessalon nor the sowne of the lordes trumpe nor hell or euerlastinge peyne nor the vnquenchable fyre nor the darkenes where there shal be wepynge and gnasshynge of teeth Whiche thynges verely we oughte to remembre at all tymes whether it be in the mornyng at our vprisynge or at night when we go to rest or at dynner or supper or when we bathe our selfe for our healthes sake or do any serious and weighty busines or fynally when we refreshe and recreate our myndes with some honest pastyme But the vngodly can not be perswaded none other but that these thynges are fables whiche the scripture setteth forthe of the last dowme of the iudgement seate of the lorde of the voyce of tharchaungel of the trumpe of
lead guyde gouerne instructe sanctifie raise vp comforth and strengthen vs like as in the gospell Chryste hath promised that the father wyll gyue the holye ghoste to such as requyre it of him And in the meane tyme by geuing place to prau and wicked affections let vs not agaynste our owne conscyence withstand the holy ghost nor banishe and greue hym but rather as Paule exorteth vs let vs walke in nâ—…enes of lyfe and be no slaues nor seruauntes to sinne Let vs offer oure bodyes a lyuely pure and acceptable sacrifice before god Let vs crucifie and kyll the flesshe with all the ragious lustes and pleasures thereof and kepe our selues pure from the worlde Let vs be renewed in spirite and put vpon vs the newe man whiche in ryghtuousnes and true holynes is made lyke vnto the image of god Let vs be folowers of god as louynge chyldren and walke lyke as it becometh the seruauntes and saynctes of the lorde one berynge with an other by loue and studyenge to preserue and maynteyne by the bonde of peace the vnytye of spiryte gentyll and louyng one towardes an other Let vs loue our enemies praye for suche as curse vs do good to such as hate vs pray for them that vexe and trouble vs gyue fode to the hungry drynke to the thristie money to the pore and neady Let vs harbour the harbourles cloth the naked viset the sycke shewe the way to him that waÌ„dereth instructe the ignoraunt helpe hym that is in perplexitie with our good counsell comforte the comfortelesse make agrement amonges them that are at varyaunce let vs also condempne honoures forsake vayne glorye passe for no ryches Finally let vs endeuour to oppresse and vanquyshe this naturall enclination to vyce which is graffed in vs And let vs not onely beware of this that our hertes be not burdened at anye tyme with excessyue eatynge or drynking but also prepare oure selues some tymes by abstinence and fastynge for to pray and in so many and sundrye assaultes of the deuyl the world and the fleshe most ardeÌ„tly to require the helpe of god Neyther let vs be to proude in prosperitie nor caste downe in aduersitie and what thing so euer we do let vs referre it vnto the glorye of god not respectinge so much our owne pryuate profitte and coÌ„moditie as the common profit commodity of others Let vs moreouer behaue our selues so that we be no cause of offeÌ„ce to others but that they may rather by oure example be moued and stered vp vnto vertuous and godly behauyour And to conclude let vs pray contynually with out ceasynge gyue thankes in all thynges preace euermore vnto heauenlye thynges and sette the vayne thinges of the world at naught But thou wylt peraduenture say These thynges are harde and of much difficultie I wyl not denye that thyng But surely they are thynges as well fytte and agreable to our profession as also necessarye vnto saluacion Wherfore in dryuynge out and expulsynge this folyshe nysenes of the mynd let vs be very diligent let vs not pamper our selues to much nor flatter our owne weakenes nor faile our selues wyllingly sith that we are not yet destitute of the grace of god Let vs not wetyngely fal into synne but rather strongly resyst the deuyll which stereth vs and prouoketh vs thereunto Let vs not gyue cowardlye ouer at the fyrste brunte What thing is not to be thought light and easye to atteyne that lyfe whiche aboundeth withall good thynge and euerlastynge ioye Paule sayeth by good ryght I recken that the miseries of this present lyfe shal not be so greate as the glory which we shall haue reueled to vs which thynge is declared and proued by this place in scripture For it is written that the eye hathe not sene nor the eare herde nor the thinges haue not entred into the herte of man which god hathe prepared for them that loue hym What a greate thynge is this Howe scarsly can it be not onelye by any mans tongue vtterered but imagined in the mynde what a state that is to be citizen of heauen heyre of god partener with Christe in his fathers herytage to possesse that kingdome which was before the creacion of the worlde prepared for the godly to beholde euermore the highest felicitie and greatest good thing that can be to see and haue the most sweate contemplacion of gods countenaunce to accompnye aungelles to be in the numbre of the blessed soules in the felowshyp of the iuste to praise god coÌ„tinually with himpnes which is the euerlastynge sprynge fountayne of al trewe glorye among aungelles Patriarches Prophetes Apostles and all the godly whiche are partakers of the blessed and euer lastynge lyfe what be not all the paines grefes and calamites of this lyfe to be thought light and easye yf thou compare them with the glorye whiche shal be Nor hable to deserue such a rewarde as is ordeined for theÌ„ which bere those paciently and take them well in worthe so that we may iustly be ashamed of our nise delicatenes what man wolde I beseche the wisshe to tary here in earth and not to be dissolued rather with Paul calling to remembraunce the kingdome of heuen the immortal lyfe and ioye thendles blesse the company of aungels the felowship of al them which liued here in earth in the seruice and feare of god and be nowe pertakers of the blessed and euerlastyng kyngdome of god Let vs not thinke therfore that these thinges ar difficile or hard which Christ setteth forth to hê disciples for that eâ—ment hereof sith that of the contrary wise whoso doth not kepe gods commaundemeÌ„t whiche is a thing necessary and nedefull vnto saluacion shal not onely be depriued of that blessed lyfe whiche we spake of but shal also be cast iÌ„to that regyon and place where the wycked abide â—nd shal be greuously tormented in hel with such punishement as is ordeined â—or the deuelishe and vngodly and shal be addict to hel fyer endles death and cast into that depe darknes where there is wailing and gnashing of â—eth and where as they shal be most sharpely rigorously and euerlastingly punished tormented and shal be also in the felowship and company of deuyls and the wycked soules without al hope of better that is to wit in extreme desperacioÌ„ whiche pricketh vexeth a man a thousande partes more then the pein and punishment which he abideth what man wolde not refraine him selfe fro sin whiche hath those thinges before his eyes the feare of hell endles punishmeÌ„t euerlasting deâ—h the vnqueÌ„cheable fire tormenâ—es which no maÌ„ is able to tel the company of deuils the felowship of the vngodly horror anguishe continual tremblinge and quaking which is such that it caÌ„ not be conceaued muche lesse described set forth in wordes whom wolde not the day of anger make a ferd as both the Prophet and Paul also vnto the Ro. callethâ—…t the day of punishement and afflictioâ— the day of miserye the day of mist