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
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 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 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 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 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 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 Cap. 3. The second cause why we doo not repent vs of our wickednes 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 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 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 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 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 Except you amend your liues ye shall all likewise perish And Peter in the Actes 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 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 No man so in Gods fauour is That to liue an other daie he can promis 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 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 sudēlie 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 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 haue perished suddenlie which finallie either
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 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 Cap. 4. ⧠A thirde cause why we deferre the amendment of our life 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 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 euen from their cradels They are 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 Whereas in deede their parte is before their children neither to saie that which were 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 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 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 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 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. 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 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 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 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
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
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 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 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 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 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 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 what saith he Go to now yee rich men saith he weepe and houle for your miseries that shall come vpon you Your riches are corrupt and your garments are moth-eaten Your golde and siluer is cankred 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 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 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 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 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 prouoked him with straunge gods and so foorth 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 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 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 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
heart manifest so that all men shall behold the same 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 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 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 Cap. 11. ¶ A remedie for the second cause whie we repent not◠mentioned afore in the third Chapter 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 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 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 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 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