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 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 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 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 Saie not saith he I haue sinned and what euil hath come vnto me 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 And saie not the mercie of God is great he wil forgiue my manifold sinnes For mercie and wrath come from him and his indignation commeth downe vpon sinners 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 Cap. 12. ¶ A remedie against the custome of sinning which is the third cause of deferring repentance as aboue in the fourth Chapter hath bene showed BVt custome of sinning doth hinder thee that thou canst not amend returne from sinne vnto godlines For commonlie 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 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 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 Their good successe doth make them bold and stoute They able are Because they seeme to be Nothing their courages can dare 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 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
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 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 what dooth he then To morowe it shalbe doone saith he and still to morowe it shalbe doone so willinglie he deceaueth 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 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 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 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 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 would haue mercie on them spare and forgiue them they praie doo they not I heare you 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 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 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 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 that VVhoremongers and Adulterers God will iudge 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 As Heathen men and Publicans How then doo Bishops tollerate such 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
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 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 for the sonne of man will come in an houre when yee thinke not Cap. 9. ⧠An other cause of deferring repentaunce 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 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 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 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 maie be found for this mischiefe all be in part we haue it alreadie Cap. 10. ¶ A remedie against incredulitie which is the first cause why man doth not repent Of which afore Chapter second 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 and set as it were before the eies of our minde those sayings which are contained in the holie scripture cōcerning 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 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 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
OF the foolishnes of men in putting-off the amendement of their liues from daie to daie A godlie and profitable treatise for the present time Written in the Latine tongue by that reuerend and worthie member of Christ his Church in this age Iohn Riuius Newlie translated by Thomas Rogers Ecclesiast 5 7. Make no tarrying to turne vnto the Lorde and put not off from daie to daie for suddenlie shall the wrath of the Lord breake foorth and in thy securitie shalt thou be destroyed and thou shalt perish in the time of vengeance Imprinted at London for Andrew Maunsel and are to be solde at his shop at the west end of Paules Church ¶ To the most noble Prince and Lord Maurice Duke of Saxonie Elector of the sacred Empire Landgraue of Thuring Marques of Misna c. his most gratious Prince Iohn Riuius wisheth S. AMong all euils well-nigh infinite which to the astonishment of euerie man haue taken strength this daie in the world the securitie of men in delaying the amendment of their sinfull life is not the least which when I remember and call into minde which often I doo I am not a little amazed And surelie forsomuch as the life of man as holie Iob dooth witnes and experience dooth confirme is but verie short and a Christian should euermore consider that presentlie he either must or maie die for our Sauiour willeth vs to watch continuallie to be readie against death the foolishnes of men in prolonging repentaunce from daie to daie maie well make all men to wonder vnlesse they be of the sect of Epicures supposing the soule to die with the bodie and after death no parte of man to remaine For otherwise he which hath anie care of his owne saluation and beleeueth there be after death both rewardes for the godlie and punishments for sinners cannot chuse but not onlie for his owne part continuallie thinke of repenting while sinnes maie be forgiuen but also in respect of others maruelouslie muze at their follie which neglect a thing so profitable and so necessarie and the more a great deale for that no man liuing is sure he shall liue I saie not vntil night but an houre more no not a minute or moment of time But to saie nothing of the yonger and lustier sort who thinke they maie haue whatsoeuer they hope for though fondlie and foolishlie they doo so what doo doting and bald men in their old age when they should spend the time which they haue to liue in none other cogitations and workes but such as pertaine vnto the attainement of saluation Surelie they thinke as little of death as yong men doo and so deferre the amendment of their life and neuer thinke while time is to repent as though they could promise manie yeeres moe to themselues which thing notwithstanding they should rather wish than hope for Yea which is more wonderfull and showeth more plainelie the dotage of old men they blush not at foure score yeeres of age to marrie wenches vnder sixteene yeeres What more I am ashamed it greeueth me to saie it so I maie liue and so I maie haue Christ mercifull vnto me Then what wantonlie delicatelie riotouslie they spend the time they loue they make good cheere they plaie the whore-masters they are sweete in ointments they take their pleasure and as an old man in the Poet saith Because my daies be short which I haue heare to liue To women wine and pleasant sport my selfe I minde to giue The same doo our old men in words commonlie in deedes openlie saie and confirme by their life Neither doo they which commit these hainous offences euen with hoare heads for whie should I be afraide to speake it make anie great accoumpt with themselues or care of reforming their manners but are Christians in name onlie but in deede and life nothing so To come to the crooked old women which haue had manie husbands what doo they Surelie euen they too when they are most old and full of wrinckles make death a banquet as the Poet saith that is they be not afraide to marrie yet againe whereas in deede if they were touched with anie care of their saluation they should do better if with Anna the Prophetisse of whom Luke 2 36 37. maketh mentiō they neuer went out of the temple but serued God with fasting and praiers night and daie I speake not of the yonger women for whom according to the sentence of Paule 1. Tim. 5 14. 1. Cor. 7 8 9. it is better that they marrie then to burne but of old and aged women who in respect of their yeeres can beare no children For they after the manner of doting old men of whom I haue spoken bid honestie fare-well and care little what becommeth them Such a mischeef is in example They alledge for them-selues solitarines and pouertie and other as they thinke iust causes at those yeeres and likelie but pretend they what they will yet shall they neuer prooue their intemperancie good either before God or men howsoeuer they cloake and couer the same We dallie too much with our selues we doo yeelde too too much to our weakenes or lust rather we suffer our selues ouer easelie to be snarled by the allurements of the flesh we cast not awaie the tendernes of our minde we resist not the snares and ingines of Satan by continuall praier we tame not our bodie with abstinence and fasting Hence come the teares as it is saide and this maketh such old marriages in those yeeres which call for a new life and a new conuersation For it were time then not to thinke of the short time which is to be spent but of the life to come which alwaie shall indure When thinke you they will begin to amend and haue regard of their saluation When will they repent When will they prepare themselues vnto death which marrie euen when they are going to the graue Either I am deceaued or this is not the waie vnto heauen as the Tragicall Poet dooth saie Alack alack whether is the godlines of Christians gone Howe fewe are they if there be anie at all which call into minde the shortnes and vncertaintie of this life death alwaies at hand the iudgement seate of Christ the last iudgement euerlasting felicitie in the heauens the torments and cursed state of hell Neither the regarde of the kingdome of God and of an happie life dooth stir vp vnto godlines nor the feare of hell and euerlasting destruction either reclame from offending or terrefie from sinne Neither doo moste men giue credit to the woord of God and religion or if they beleeue it through a vaine hope of Gods pardon toward the obstinate and such as perseuere in sinne they moste foolishlie doo flatter themselues neither doo they endeuor by little and little to caste off wicked custome which in manner is turned into another nature Slothfulnes and securitie hath inuaded them being drunke as it were with prosperitie they are lead awaie and fed with
a false and foolish hope of longer life Manie also through confidence which they put in the Popes pardons in the superstitious woorship of S. Barbara and in a Friers cowle thinke nothing at all of amending their life Furthermore some are spilled either through wicked companie and too much familiaritie with vngodlie persons or by the Sermons of vndiscreete men by such I meane as preach much of the forgiuenes of sinne for Christ his sake and of Christes righteousnes but either nothing at all or verie little at all of dooing and following the will of God and of the sanctification of the spirit wherebie we be renued vnto good woorkes To be shorte No man contemning earthlie breatheth and sigheth after heauenlie things no man is touched with the anger of God against wickednes no man blusheth at the violating of Gods commaundements no man is reclamed either from filthines through shame or from sinne through the feare of God So that euerie mans life is polluted with great sinnes and wickednes And although I graunt what Seneca in a certaine place writeth that Hereof our elders haue complained hereof doo we complaine hereof they which liue after vs will complaine namelie that good manners be ouerthrowen wickednes dooth raigne the world waxeth worse and worse and falleth into all vngodlines though I graunt this I saie yet I dare affirme that in this corrupt and wretched age of ours all manner vices haue so encreased that hardlie greater wickednes cannot be For what sinne or wickednes at this daie is wanting which if it raigned this age might be saide to be the more vngodlie for that respect When as in deede we can neither patientlie abide to heare our sinnes laide afore vs nor quietlie suffer to be reprehended or if anie can it is as much as if a tale were told to a deafe man as the saying is For no man amendeth his life or manners no man reformeth his wickednes by contrarie vertues no man healeth his sinnes past no not with the least good woorkes I am greatlie afraide least in that daie of the great iudgement our outragious wickednes our lust couetousnes dishonestie pride riotousnes wilbe condemned by the egregious and most excellent vertues of Heathen men as by the abstinence of Aristides the innocencie of Phocion the holines of Socrates the almes deedes of Cimon the moderation of Camillus the honestie iustice and faithfulnes of both Catoes and who can recite all of them Yea I am afraide the sobrietie of the Turkes will condemne our gluttonie and dronkennes Yea and Sodom Tyrus and Sidon will there laie before our face our extreame wickednes euen in this new light of the Gospell so that in the daie of iudgement it shalbe easier for these then for vs as our Sauior vpon like occasion threatened certaine townes as Luke recordeth So that it plainelie appereth how farre we be in deede from right Christians though we desire to be compted so For in vaine taketh he the name of a Christian to him that dooth not leade a life aunswerable and agreeable to Christian profession and as Paule saith worthie of God Had we anie wit the verie name of a Christian would make vs blush and be ashamed to violate the commaundements of God O would to God that at the length though late we would repent and turne vnto God with our whole hart and not destroie our selues by deferring our amendment the which manie-times God punisheth both with sudden death vnawares and also with euerlasting destruction that in deede it standeth vs vpon to haue in minde continuallie both death and hell and the tribunall seate of Christ and to thinke that the eares of our conscience be stroken both with the terrible sounde of that trumpe summoning vnto the last iudgement and with the dredfull voice of the iudge condemning the wicked and vngodlie mates vnto the fire which neuer shalbe quenched Now if these things doo nothing mooue the obstinate I see not what hope at all is left and whether there be anie he dooth know who knoweth all things euen God alone But omit we vaine and vnprofitable complaints Therefore to returne to our purpose forsomuch as the securitie wickednes of men in prolonging the correctiō of their sinfull conuersation is so great I haue thought good to seeke out according to my poore skill some remedie for that matter to communicate the same with the ruder sorte if anie whit it may profit others For at the first I wrote the same for my priuate vse that alwaie I might haue before me that which might waken me as it were out of the sleepe of too much securitie Happie I saie much happie is that man which standeth in no neede of such a remedie against the old man nor of such a remembrance to cast-awaie sloth But as I saide the song which I sang to my selfe I haue thought good to impart with the simpler sorte forsomuch as I knowe in some respect it maie doo good least with Aspendius the Musicion as the Prouerbe is I sing within to my selfe For my desire is by all meanes to profit others Which my labor I haue thought good to dedicate to you most gratious Prince and that in none other respect but to leaue a publique monument of our obedience toward you Accept therefore these things in good part after your wonted goodnes and protect vs as you doo At Misena on S. Michaels eue in the yeere from the incarnation of our Sauiour Christ 1547. Translated the 23. of Februarie 1581. Cap. 1. ⧠A Preface vnto the discourse following 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 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 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 Cap. 2. The first cause why man dooth not repent 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 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 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 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 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 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 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 euen as themselues And also wiues would feare their husbands and be subiect to them as vnto the Lord. Then would Parents bring vp their children in instruction and information of the Lord as the Apostle teacheth and children in the Lord would obey their Parents and honor them with all humilitie Seruaunts then would be obedient vnto them which are their Maisters 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 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 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 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 Ought
quaffing plaieng dauncing reuelling all the night together to adde nothing more filthie I name that 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 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 The minde easelie forgetteth not VVhat long time since it learnd got Oh that cities would cōsider the waightines of this matter 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 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 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 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 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 carelesse magistrates that I saie nothing of higher Princes which must beare the blame They who are in auctoritie should most seuerelie punish and correct sinne not winke thereat If the Iulian lawe of adulterers which with death puuisheth adulterie and violaters of marriage neither suffereth the wickednes of whoredome to goe vnpunished 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 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 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 He that may restraine vvickednes vvil not Dooth vvill men to sinne and spare not I am afraide the seuerenes of Ethnickes in punishing sinne 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 cōmissioners to cite them vnto iudgement they had examiners and iudges finallie they had executioners which with all seueritie punished wickednes And so by that meanes wilde
with our hand much more see with our eies For that I may begin with 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 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 The Sicilian Tyrans did neuer finde A greater plage then enuy to the mind So did another Th'enuious man doth pine away in paine To see another florish wel and gaine 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 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 Cap. 18. ¶ What meanes a godlie man maie vse by the example of the Author to stirre vp him selfe vnto a godlie life 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 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 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 Cap. 19. ⧠How men should addresse them-selues to liue well 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 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 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 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
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 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 coÌ„mit 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 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 Cap. 21. A briefe repetition of that which hath bene saide with a short conclusion THus much I thought good to write of mans foolishnes in putting of the amendment of this life 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 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 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 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 FINIS A Table wherein ye maie finde all the Chapters which are contained in this booke A Preface vnto the discourse following Cap. 1. Page 1. The first cause whie man doth not repent Cap. 2. Page 4. The second cause whie we doo not repent vs of our wickednes Cap. 3. Pa. 15 A third cause whie we deferre the amendment of our life Cap. 4. Pa. 35. The fourth cause whie men are loath to repent Cap. 5. Pa. 55. A fift cause whie man will not repent Cap. 6. Pa. 64. A sixt cause which alienateth mens minds from repentance Cap. 7. Pa. 71. Of other like principall causes whie we repent not Cap. 8. Pa. 79. An other cause of deferring repentance Cap. 9. Pa. 83. A remedie against incredulitie which is the first cause whie man doth not repent Of which afore Chapter second Cap. 10. Pa. 86. A remedie for the second cause whie we repent not mentioned afore in the third Chapter Cap. 11. Pa. 93. A remedie against the custome of sinning which is the third cause of deferring repentance as aboue in the fourth Chapter hath bene showed Cap. 12. Page 101. A remedie against the fourth cause of prolonging repentance spoken of before in the fift Chapter Cap. 13. Pa. 107. A remedie against the fift cause of deferring amendment of life contained in the sixt Chapter of this booke Cap. 14. Pa. 115. A remedie for the sixt cause of deferring repentance declared afore in the seuenth Chapter Cap. 15. Pa. 125. A remedie for the seuenth cause specified afore in the eight Chapter Cap. 16 Page 129. A remedie against the last cause which holdeth men from repentance entreated of before in the ninth Chapter Cap. 17. Pa. 135. VVhat meanes a godlie man maie vse by the example of the Author to stirre vp him-selfe vnto a godlie life Cap. 18. Pa. 146. How men should addresse them-selues to liue well Cap. 19. Pa. 149. The causes whie we proceede not in wel doing hauing purposed to liue in the feare of God with the remedies for that infirmitie of man Cap. 20. Page 159. A briefe repetition of that which hath bene saide with a short conclusion Cap. 21. Page 169. FINIS Faultes escaped In the. 39. Page and in the fift line for My father in a sock reade My father in a sort In the. 122. Page and in the second line for Defer the amendment of their life reade Defer the amendment of thy life ⧠Imprinted at London by Iohn Charlewood for Andrewe Maunsel dwelling in Paules Church-yard at the signe of the Paret A description of the iudgement to come Eph. 5 33. Eph. 5 22. Eph. 6 4. Eph. 6 1 2 Eph. 6 5. Ephe. 6 9. Cogitations of men when they are sicke Be such vvhen thou art vvhole as thou vvert being sicke 1. The. 4 16. The remedie against this cause you shall finde afterward in the tenth Chapter Rom. 2 4. Mat. â— 1 2 Esa. 66 2 Lu. 13 3 5 Act. 3 19 Wisd. 4 7. Yong men loue not to repent Old men vnwilling to amend The obstinacie of Popish Priestes That which the Auctor speaketh vnto Priests he speaketh first vnto all vvhich doo as they doo Praiers of Popish Priestes vvhat Comparison betweene the Laie people and Popish Priestes Hebr. 13 4. Gal. 5 21. Matth. 18 17. Eph. 5 5. Gal. 5 21. Ephe. 5 5. Eph. 5 5. The deformitie of the Popish Church * Page 26. The office of Bishops in punishing levvde Clergie men Tit. 2 7. 1. Tim. 4 12. Hovv manifold occasions be offered vnto Popish Priestes to repent A remedie for this cause you shall finde afterward in the eleuenth Chapter of this booke Custome another nature Ill education of children Dutie of Parents Nausistrata Antemona Tobias Schoolemaisters Mischiefes that growe by euill Schoolemaisters Dutie of Schoolemaisters Chusing of Schoolemaisters Liberall manners Liberall knowledge Frute of ill education Magistrates office Punishment of adulterie Punishment of open offenders Pagans more seuere in punishing sin then Christians VVhat correction or discipline is vsed VVickednes neuer at such ripenes Comparison betvveene lavves and good education The cheefest care of Magistrates VVith this Chapter compare the twelfe Chapter of this booke Prosperitie Prosperitie mother of Securitie 1 Tim. 6 â—7 18. Example of extreme securitie Luk. 12 18 19. 20. Iam. 5 1. 2. 3. 5. Luk. 16 19 VVhy God sendeth affliction Heb. 12 6 State of Dauid a secure sinner State of Dauid a penitent person A remedie for this cause reade afterward in the thirteenth Chapter of this booke Sextius Seneca Reade the foureteenth Chapter of this booke for the remedie against this cause Popes Bâ— Pardons S. Barbara S. Francis A remedie for this cause reade afterward in the fifteenth Chapter VVicked companie Luke 14. 40. Reade the sixteenth Chapter of this booke Preaching of Paule The seuenteenth Chapter of this booke is to be read for remedie of this cause Eccle. 5 4. 5. 6. 7. Deu. 6 16.