A Guide unto godliness, most worthy to be followed of all true Christians: A TREATISE WHEREIN is set forth the folly of man in prolonging the amendment of his sinful life, together with the chief causes thereof, and sovereign remedies against the same.  
Written in Latin by john Rivius: Englished by W. G.  
¶ Imprinted at London by Gregory Seton, and are to be sold at the sign of the hedgehog at the West end of Paul's.   

To the right reverend father in God, Gylbert by God's merciful providence Bishop of Bath and Welles, W. Gace wisheth peace and salvation in Christ.  
YOU are not ignorant, as I think (right reverend Father) that the corruption of our age is become even lamentable, and the enormities which now do reign, very great and grievous. For piety now prevaileth with few, but sin seduceth many, & the most part sleep in senseless security. Virtue and godliness are almost quite exiled, vice and wickedness almost wholly embraced: men for the most part are become not godly but godless, not virtuous but vicious, professing one thing in words performing another in works: as swift as the swallow to run unto vanity, as slow as the worm to follow virtue and piety. If any proof be sought hereof, we need go no further then to daily experience and usual examples: For to confess that there be some in deed which serve the Lord with unfeigned fear & dutiful obedience, yet without all doubt the greatest part do live very lewdly, and are too too slack and remiss in matters of their salvation. In steed of humility many now a days use haughtiness, in steed of prayer prating in steed of fasting feasting, in steed of alms avarice, in steed of setting forth God's glory with their tongue which was made & given them especially to that end, herrible dishonouring of his holy name by most wicked and unlawful oaths, in steed of chastity adultery, which is now counted almost no sin, in steed of plain dealing deep dissembling, in steed of hearty good will hatred & malice, so that there is almost no faithful friendship or loyal love left amongst us. But I cannot stand to rehearse all, so great is the corruption and so many fold are the vices which at this day do reign: yea many are so far from leading a life which beseemeth Christians, that in virtuous behaviour and living they are far inferior to many of the heathen, as in sanctity to Socrates, in abstinence to Aristides, in integrity to Photion etc: That I may omit many other which were with sundry virtues very plentifully endued, who notwithstanding had only the light of nature and rule of reason to direct them.  
If then this age of ours be such, that all kind of vice so mightily prevaileth, virtue and godliness being little or nothing regarded, which as I said by daily experience & usual examples before our eyes is plainly proved, so that the virtuous actions of many of the Heathen may be to a great number in these our days as it were lanterns of light, & patterns and examples to imitate and follow: If I say the case be thus (as undoubtedly it is) how requisite are such remedies as may reduce men from such lewd living to the doing of their duty?  
By consideration of the premises (right reverend father) I was moved to employ some time to english this treatise, thinking that it will be very profitable in these our days, wherein sin so aboundeth, forasmuch as in the same is set forth the folly of men in prolonging the amendment of their sinful life, as also the chief causes which move them so to do, with singular and sovereign remedies against the same: whereupon I have entitled it (and that not amiss as I think) A GUIDE UNTO GODLINESS, for that it reclaimeth men from sin, withdraweth them from vice, and showeth unto them the right and plain path to piety & virtue. Now what is better for men than to follow such a guide? what more profitable then to walk in such a path? which shall plainly appear, if we consider from whence they lead and whither they direct, namely from vice to virtue, from sin to godliness, from the servitude of Satan to the liberty of Christ, from the snares of the devil to the fatherly favour of our most gracious God.  
As concerning vice or sin from whence this Guide leadeth us, it is undoubtedly a thing foul and filthy, as by testimonies of the Scripture may be plainly proved. David saith: Wash me thoroughly from mine iniquity, cleanse me from my sin, purge me from my wickedness etc. Now what do we use to wash? what to cleanse & purge but that which is unclean & defiled with filthiness? Moreover to omit how almost every sin is punished some way or other even in this life, how great a discommodity is it that this vice or sin bringeth unto us, in that it moveth the Lord to withhold his benefits and blessings from us? Most fervent is the love of the Lord God, yet the waters of wickedness are able to quench it: exceeding great is his liberality and bounty, infinite is his clemency and mercy, yet sin is able to close his hand, and to 'cause him to detain his benefits from us, sin is able to make him of a gracious giver a wrathful revenger, of a favourable father a sharp and severe judge: the like may be said of the rest of God's benefits. Finally the end of sin is eternal torments and perpetual pains. Many things might be spoken pertinent to this purpose, some I only briefly touch, many more I willingly omit, thinking these sufficient.  
Whereas this Guide directeth us to virtue & godliness, it is a thing assuredly of a very great importance. For that whereunto it guideth us, far exceedeth all worldly wealth, all terrene treasures. Nobleness of birth is a thing much esteemed, yet is it received of our forefathers by succession: Richeses are much regarded & had in great price, yet are they subject unto many casualties: Beauty is a thing much loved and liked, yet is it also very frail and fading: Health of the body is much to be wished, yet is it divers and sundry ways mutable: strength of the body is of many much made of, yet is it by sickness abated, by age adminished & wasted. Howbeit virtue or godliness cometh not by succession, but from the special grace of God, the fountain of all goodness: Virtue is not subject to worldly changes & chances, it is not by adversity altered, by torments abated, by enemies taken away, neither by any other worldly means faileth, unless man through his own default, be the cause thereof. It remains as well with the sick as the whole, with the old as the young. Finally as they that follow vice and persever in sin, are the servants of sin & slaves of Satan: so they that embrace and exercise true virtue and godliness, are not bond but free, not servants but sons, even the sons of God, and heirs annexed with Christ. For true godliness doth undoubtedly proceed from a sincere faith, as the fruit from the tree, the effect from the cause. Now in whom soever such a faith is, they are free from the curse of the law, from the tyranny of Satan, from the danger of death, from the horror of hell: they have God to their father, Christ to their brother, they shall inherit the kingdom of heaven as the word of God witnesseth.  
Forasmuch then as the Guide which we have spoken of, doth lead from that which is foul & filthy, which kind of things we are want commonly to detest and loath, from that which excludeth us from the fruition of God's benefits, from that which hath so bitter and grievous an end, even eternal death and destruction, and not only this, but also directeth us to that which is so precious and profitable, which proceedeth from the grace of God the fountain of all goodness, which is not subject to worldly mutations, which is an undoubted fruit of a true faith, and therefore they that be endued therewith are the sons of God and heirs of eternal blessedness: Forasmuch I say as this Guide doth thus lead & direct, who ought not to be most willing to follow the same to their no small commodity and profit?  
Thus have I (right reverend father) been brief & short in a matter wherein I might have been large & long. Howbeit I think those things which I have entreated of sufficient to 'cause the Christian reader the better to love & like, the more willingly to read and peruse this present treatise, and also to embolden me to presume to publish the same under the protection of your reverend name, forasmuch as by the premises is proved that it containeth matter very good and godly, and therefore is agreeing to your Christian conversation, not for any instruction where right grave and great learning aboundeth, but only for well liking where good will is not wanting, which I earnestly desire and heartily wish, being little or nothing doubtful thereof. And now to conclude, the Lord God grant for his Christ's sake, that after ye have run the race of this mortal life, you may reap the fruit of an unfeigned faith even the salvation both of body and soul.  
Amen.  
Your Lordships to command and use in the Lord. W. Gace.   

A Guide unto godliness, most worthy to be followed of all true Christians.  
IF they that will be counted Christians, did so much dread and mislike the thing itself, as they do at this day detest the name and profession of Epicureans or Sadducees: they would no less surely refrain themselves from all evil doing, and embrace virtue and godliness, than they do now with an obstinate mind follow vice and naughtiness, and live lewdly and ungodly: neither would they any less keep the commandments of Almighty God, than they are now void of all fear of his divine majesty. But truly all of us almost do bear a mind not so much alienate and estranged from the thing itself, which our life, deeds and conditions do witness, as we do dread the disdain of the word, and utterly mislike the bore name of the thing. For what? Either can they believe the immortality of the soul, who live almost like beasts: or can they be persuaded that there are rewards prepared in heaven for the godly, and punishments appointed in hell for the wicked, who almost in nothing stick to break the commandments of God, and run headlong unto all vice, either as though they verily thought that God is a thing vain and feigned, or did believe that the soul is extinct and doth perish with the body? Now to confess that there are some, which both fear God, and do nothing doubt that he will in time to come either punish or reward every one as he hath deserved, of which sort surely there are very few: what one is there among a great number, whom the fear of God's justice doth either revoke from sin, & evil doing, or induce to amend and reform his life? Wherein thou mayst worthily lament and bewail the case of us all, & marvel at our folly, blindness and madness, who in such shortness and uncertainty of this life do so behave ourselves, that being now become even very old, when as our dying day is not far of, we do not so much as think of amending our manners, much less go we about to do the same, being yet young and in our flourishing years. I oftentimes entering in to consideration of this folly, & (as it were) dotage of men in deferring the amendment of their sinful life, do think it good to search out the causes why in so weighty a matter (whereon depends salvation) we behave ourselves so slackly and slothfully. For these being once found out, and made manifest, it will not be afterward hard (as I think) to found some remedy to cure this evil.  

Of the first cause why men differre the amendment of their life.  
FIrst therefore the chief & principal cause hereof I think to be our incredulity. For if we did believe those things which are contained in the holy scriptures, of the judgement to come, of the voice of the Archangel, and the trump of God, of the judgement seat of the Lord before which we must all appear, also those things that are mentioned of the punishments in time to come of the wicked, of the life and immortal felicity of the godly, of the resurrection of the bodies together with the souls either unto assured glory or certain pain: If I say we did believe these things not to be a vain or fond fable, we would surely endeavour to live far otherwise, neither would we so daily differ and prolong the amendment of our life. For who living wickedly is not either stricken with horror in his whole body, or doth not altogether tremble in his mind and heart as often as he remembreth the last judgement? In which men must give an account before the tribunal seat of God of all their thoughts, purposes, sayings and deeds, and every one must for himself plead the cause of his life. O judgement worthily dreadful to the wicked, the memory whereof ought never to slip out of our mind. For if the righteous shall scarcely be saved (as sayeth the Apostle) where shall the ungodly & sinner appear? The son of God himself shall sit the judge of all men which have been from the creation of the world, being then severe, sharp and inexorable, who is now an advocate with the father for them that be guilty. All shall be called to the examination of the life which they have led, the secrets of all hearts shall be opened: every man's conscience shall accuse reprove and convince him. In fine God will with just severity and rigour punish the wicked, and graciously and mercifully save the godly, that is, he will reward every man according to his works, as the Apostle Paul saith.  
Neither shall evil deeds only be judged here, as adultery, fornication, incest, sorcery, murder, slandering, theft, extortion, sacrilege, surfeiting, riot, drunkenness, usury, and such like sins: neither only all idle, railing vain, foul, filthy, light, fond, foolish, rash, unmodest, presumptuous words, and all other whereby godly ears are justly offended: but also the secret wills of men, ungodly wishes & thoughts, wicked affections and such as disagree with the law of God, as wrath, hatred, contention, enmity, spite, envy, evil will, pride, covetousness, desire of that which is an other man's and not our own, and other of like sort. Who is there then that verily believeth that the last judgement shall come, whom the remembrance thereof doth not reclaim from sinning and retain in his duty, being otherwise ready, and prove to offend. Well said one of the ancients: Whether I eat (saith he) or drink, or do any thing else, me thinks I hear that voice always sound in mine ears: Arise ye dead and come unto judgement. As often as I think upon the day of judgement, I tremble for fear in my whole heart and body etc.  
If therefore the flesh stirreth up any man to lust and filthy pleasures, if to gluttony and surfeiting, if to other vices and naughtiness, let him remember the day of the last judgement. If prosperity (as it often cometh to pass) doth puff up any, if riches do make any proud and insolent, if honour, dignity, rule do cause any to be over stout and presumptuous, let such strait call to mind the judgement seat of God. If wrath stir up any to take revenge, if envy and malice possess any man's mind, if avarice move thee to fraud or extortion, if the world allure any to ambition, pride, riot, if the devil provoke any to blaspheme God, and to other sins and wicked deeds, let him think upon the voice of the Archangel, let him believe that he shall pled his cause before the judgement seat of God, let him earnestly dread the sentence of the judge that condemneth the wicked to eternal fire.  
I would to God, I would to God I say this day of judgement did never slip out of the minds of men, than would we all endeavour to do our duty. Prince's would procure the prosperity and see to the safety of the people, which God hath committed unto ihem, they would defend and preserve their liberty, they would establish and maintain good and wholesome laws in their common wealth. Again the people would show themselves obedient and loyal to their princes, they would not grudge at their rule and authority, they would not refuse to pay tribute & custom, they would give unto them due fear and honour. Every man would love his wife as himself. wives would reverence their husbands, and be subject unto them as unto their head. Parents would bring up their children in the discipline and nurture of the Lord, as the Apostle Paul teacheth.  
Children on the otherside would obey their parents in the Lord, and give unto them due reverence and honour. Servants would obey them that are their masters according to the flesh, with fear and trembling and singleness of their hearts as unto Christ, as the Apostle Paul admonisheth. Master's would deal more gently & courteously with their servants, knowing that they themselves also have a master in heaven. Pastor's would have that care of the lords flock which they ought. Rich men would relieve the penury of the poor with their substance. widows would give themselves day and night unto prayer. Poor men would suffer their poverty patiently, seeing it pleaseth the Lord they shall live in that state. He that hath a wife would be as though he had none. He that is single would have care of those things that pertain to the Lord. What should I make many words? Every one would do his duty from his heart, if that day of the last judgement did never depart out of our minds, when as God will require of us an account of our whole life and all our actions, and will reward and punish every one according to his desert.  
We see in the time of a great plague or sickness when death is daily before our eyes, how careful all are to reform and amend their life, at the lest such as do not falsely usurp the name of Christians. What then? Ought we not at all times, at all hours, yea and almost every moment to think of the amendment of our life, to be touched with unfeigned and bitter grief of mind for our sins, and to pacify gods wrath with earnest and hearty repentance, seeing that by reason of the uncertain chances which be incident unto us in this life death is daily imminent, & we aught to be verily persuaded that almost every hour it is present and doth hung over our heads? Let him that is wise therefore endeavour (as I have said) so to lead his life, as men for the most part are wont in the time of some great plague or sickness, at which time they being as it were wakened out of sleep, begin to have some mind and care to amend their life, to avoid and detest sin, to love and embrace virtue and godliness, briefly are wont by true repentance to pacify God being iustli offended at their sins. Let every one then continued such a one being now delivered from fear of the plague, as he purposed with himself to be when the plague most reigned and raged.  
There is none but he doth confess, that the hour of death is uncertain, albeit it be most certain that we shall at one time or other dye: Now, how foolish a thing is it to fear death hanging over our heads every moment, and in the mean season to think nothing of amending of our life? But thus it is. In adversity, as in the time of a great plague, in the time of famine, war, earthquakes, in the time of some greeeveous and dangerous disease of the body, we acknowledge Gods most just wrath & indignation against sin: sin: But when we have the world at will, & things are on every side prosperous: we stick not to abuse his bounty and goodness, neither do we then remember death that hangs over our heads every hour, neither the last judgement, neither the voice of the Archangel, whereof Paul speaketh, writing to the Thessalonians, neither the sound of the trump of God, neither of hell or eternal punishment, neither the fire that shall never go out, neither that darkness where shall be weeping and gnashing of teeth. The memory of which things aught never to departed out of our mind, neither when we rise in the morning nor when we go to bed at night, whether we dine or sup, whether we are occupied about any earnest matter, or recreate our mind with some honest pastime. But all these things seem fables to the wicked, namely the last judgement, the tribunal seat of the lord, that voice of that Archangel, the trump of God, the eternal pains of hell fire. And as the heathen did in time past think those things false, which the Poets were wont to speak of, concerning hell, the river in hell that always burneth, the judges Minos and Rhadamanthus, the place, abode & punishment of the wicked, whereupon came that saying of Seneca: The poets deluded us (says he) and put us in vain fear: so many count for trifles and fables, & utterly contemn as vain threats those things which at this day are read in the holy Scriptures, of hell, of eternal death, of the fiery lake, where shallbe weeping & gnashing of teeth, also of the resurrection of the soul & body either to everlasting pains or eternal glory. When as all these things without doubt strike horror into them that be godly in deed, & do fear god aright, & as one says, they are almost afraid to hear them once named or spoken of. Thus hast thou the chief & principal cause, as I think why all of us almost do so prolong the amendment of our life.   

Of the second cause why man differreth to amend his life.  
LEt us now come to the second, which is hope of God's pardon and favour: a hope great in deed, but surely false and altogether uncertain. With this hope the continual enemy of mankind the Devil holdeth man in sin and by daily setting before him God's lenity and gentleness, keepeth him from fearing his justice. But as God doth easily pardon the penitent, and fatherly forgeiveth such as return unto goodness: so he leaveth not unpunished, neither suffereth unrevenged, such as with an obstinate mind persever in wickedness. In vain therefore do they hope for pardon, who do not heartily repent for their sins committed. The devil notwithstanding by setting this hope before man, bringeth to pass that he sinneth securely, and never hath any earnest cogitation of amending his life, but despiseth the riches of God's bountifulness, patience, and long sufferance, not knowing that the bountifulness of God leadeth him to repentance, that I may use the words of the Apostle Paul writing to the Romans. Let man here call to mind that which our saviour saith in the gospel of Matthew. Repent, (says he) your former life, for the kingdom of heaven is at hand. And that which the Lord says in Esay: Which of them shall I then regard? Even him that is poor & of a lowly troubled spirit, and standeth in awe of my words. Christ says moreover in the gospel of Luke: Unless you repent, you shall all likewise perish. And Peter in the Acts saith: Repent you therefore and convert, that your sins may be put away. I omit six hundred other places in the Scriptures which tend to the same end, that is, which teach that none can hope and trust for pardon of his sins, but he that repenteth. For in vain (as I have said) doth he hope to have remission and forgiveness whose heart is not touched with true repentance.  
Now albeit no repentance be to late before God, which the example of the these mentioned in the gospel doth declare, for God desireth not the destruction of sinners, but rather that they repent and live: Who notwithstanding seethe not how dangerous a thing it is to differre the amendment of our life? Well was it said of one, that none hath ever had God so favourable unto him, that he could promise' himself to live till the morrow. Death oftentimes cometh upon men unawares, so that they have no time so much as to think of repenting and amending their life. I will not here rehearse those things which Pliny declareth in his natural history of sudden deaths, farasmuch as nothing almost is more common & usual even at this time also. It is not many years since there were two old men in this country both inhabitants of one and the same city, who the same night they did lie with the strumpets to whom they used to resort, that one lost his life by an Apoplexy, the other was stabbed in with a dagger, so both of them died suddenly, with how great peril of their souls let every one think with himself.  
I confess it in deed to be true, that it is common to the godly as well as to the wicked, to die suddenly, & that that is true also with the wiseman says, that the righteous man with what death so ever he be prevented shallbe in rest: How dreadful a thing is it notwithstanding that the impenitent person should suddenly be overtaken with death after such a sort? Of how many have we herded oftentimes who even when they were tippling and making god cheer, falling unto strife & brawling among themselves, have been thrust through one of an other? Of how many, who being taken in adultery, have by the sword lost their lives: Of how many, who playing at the dice, have been slain of them that played with them? That I may say nothing of them who falling from their horse have broken their necks, who have perished suddenly in the sea by shipwreck, finally, who either byfalling of houses, or by some other chance have died a sudden death. Although then that God doth desire rather the repentance than death of a sinner, as in deed he doth, it is notwithstanding a very perilous thing by reason of the uncertain chances which be incident unto us, to differre the amendment of our life upon hope of God's mercy.  
Thou must repent in time, while thou dost yet live, and art in good health. But thus standeth the case: A young man taketh his pastime and pleasure, giveth himself to banqueting and riotous living, promises himself to live many years, and therefore thinketh nothing of reforming his life, but differreth this thing until old age, whereunto notwithstanding it is uncertain whether he shall ever come. For what one among many thousands liveth until old age? Now what doth he that is become very old, and is as it were even at deaths door? To morrow says he it shall be done, and again, it shall be done to morrow: so he willingly deceiveth & vainly flattereth himself, seeing, as I have said, no man can promise' himself to live till the morrow, no not man knoweth whether he shall live until the evening.  
In the mean season men so daily differing & prolonging the amendment of their life, death oftentimes cometh upon them unawares, as we may see almost every day: and yet can not other men's harms make us to beware, so doth the devil always draw us on and allure us with a vain hope of God's pardon, and of a long life. Now although it neither aught, nor by any means may be denied, that the penitent obtain gods grace and favour at all times, neither may it be said that he who is now about to yield up the ghost, & in that very agony of death, should despeire of pardon: who notwithstanding is so unwise, that he doth not rather desire that which is safe and voyde of all danger, then that which is joined with exceeding great peril? Wherefore rather then there should be any scruple or doubt, let us think in time of amending our life, let us not differre it from day to day, especially seeing it is uncertain whether we shall live until to morrow. As concerning the clemency & gentleness of God, let that always remain in our mind, which Cyprian saith in a certain place: As favourable, (says he) & gracious as God always is by the love of a father, so much is he to be feared by the majesty of a judge. So shall it come to pass that the fear of God's punishment will reclaim us from sinning, & hope of God's pardon will not lull us a sleep in over much security.  
It is too much to say how Priests in the papacy do flatter themselves with this hope of God's clemency, who all their life time keep concubines, and under a pretence of single life company with harlots freely & without punishment, never thinking of reforming their life, or putting their concubines away. And in the mean season knowing themselves guilty of this dishonesty, & unclean and wicked life, they do notwithstanding almost every day celebrated divine service, and come to the mystical and holy table, feeding unworthily of the bread of the Lord, & unworthily drinking of his holy cup. Now how horrible a thing is it, and how full of peril and danger, always to live in that state, in which if death come upon thee, there is no hope at all of thy salvation? In vain therefore do they flatter themselves with hope of god's mercy who so keep concubines, & do with an obstinate mind persever in wickedness, neither ever go about to put away their strumpets, or to amend their life, neither do repent truly & from their heart, neither with weeping & sighs crave pardon of God for their wickedness committed. But (will some man say) they ask pardon of God oftentimes, they often beseech his clemency to forgive them. For in the end of their evening prayer they say almost daily: Convert us O God, and turn thy anger away from us. Also in the end of morning prayer: Thou O Lord, say they, have mercy upon us. So at other times also they often pray, that God will have mercy on them, that he will be favourable unto them & forgive them. I hear it: neither do I here stand to decide with how earnest attention of mind, with what zeal & fervency of spirit they do that. But be it that they pray with a mind ardent & lifted up unto God, and with a most serious and earnest affection: what then? What doth this avail if they put not away their concubines with intent never to receive them again, and do persist in a settled purpose and determination to live chastened afterward, do also persever in endeavouring to amend their life, and in continual repentance for their wickedness committed? Now because they do not this, as the thing itself plainly showeth, who can doubt, but they either believe those things to be a fable, with the holy scriptures tech of the last judgement, or else do too much flatter themselves with a vain and false hope of God's pardon? O horrible face of the popish church. They which ought to oversee, guide, govern and teach others, and that as well by example as word they behave themselves so, that others are marvelously offended by them. When the laity come to the lords table, with what reverence, with what fear & trembling, with how devout love and godliness do they the same?  
How do they prepare themselves to confess their sins, and to ask pardon of God? How do they endeavour to their uttermost, that no scruple or doubt remain in their mind & conscience? how certainly and firmly do they determine with themselves to amend their manners and reform their life? Now what do the Popish Priests? These forsooth (as one of their own profession saith) make haste from the wicked company of their concubines to go to the altar, and this they do very often unpunished without all shame. They have no care to amend their life, they think not of putting away their harlots, finally they are touched with no grief in their minds by considering their sin: and not to use many words, they seem christians in name only and word, but in very deed are plain heathen.  
How many occasions have they to repent and turn unto goodness: they visit such as are afflicted with grievous diseases, they hear them confess their sins, they comfort them & give them wholesome exhortations, and are oftentimes present with them when they yield up the ghost. Moreover they celebrated their funerals & exequys, and with great ceremony bury them & commit their bodies to the earth: they walking in the temple oftentimes read Epitaphs and verses graven upon tombs & sepulchres: they oftentimes hear and read of the coming of the lord, of the resurrection at the last day, of the voice of the Archangel, of the trump of God etc. So that by these means they may remember not only the dead, but even death itself hanging over their heads every hour, they may remember also the last judgement, the tribunal seat of the Lord, and many other things which might move them to amend. But seeing by all these they are not brought to repent, one of these two must needs be true, either that they count a fable those things which they read in the holy scriptures of the judgement to come, and are with the Epicureans persuaded that the soul is extinct and doth perish with the body: or else (as I have said that they flatter themselves with a vai● and false hope and trust of God's mercy.   

Of the third cause why men drive of to reform their life.  
THe third cause why we prolong the amendment of our life, is the custom of sinning, which hath now almost the force of nature.  
Now as it is very hard for every one to overcome his own nature, so the force of custom also is almost invincible, which men truly say to be as it were another nature. Neither is it said amiss of one that those vices are hardly cut of which do as it were grow up with us. How tenderly & gently parents bring up their children from their infancy, we all do know. From their tender age they are accustomed to delights & pleasures. They abstain not from foul & filthy words, and such as are wicked & blasphemous against God: they wear sumptuous & gorgeous apparel: they do all things stoutly, boldly, & impudently, nothing modestly or reverently. They honour not their parents, they reverence not old folks, they disdain their equales: briefly what soever they list, they think is lawful for them to do. They are reclaimed from naughtiness neither with shame of men, nor with fear of God. They have no care of religion & piety toward God, much less of virtue & honesty among men. What should I use many words? Parents do at this day by their own example mar & corrupt their children, that they can with no authority correct their manners. Whereas in deed it becometh parents neither to say any thing before their children with is unseemly to be spoken, neither to do any thing which may seem unhonest to be done: but rather so honestly & virtuously to lead their life, that children may set their example before them to follow, & looking into all their manners and life, into all their sayings & deeds as it were into a glass, may learn even from their tender age, what things are to be done, & what to be avoided. For he that by his manners teacheth those things which he detesteth in his children, while he blameth & rebuketh them, reproveth his own faults. With what face can he found fault with his children when they offend who marreth them by his own example? With what gravity can he disallow that in them which another may reprehend in him with like severity?  
Let parents therefore remember that it is necessary for them to live virtuously & honestly: that they must necessarily provide, that no blemish or dishonesty appear in their life, whereby they may with greater authority correct the manners of their children, jest that those faults which they blame in them, be found in themselves, and their rebuking of them be to no purpose, and so by their own fault they make their authority to be despised and light lie set by of them. Hereunto pertaineth that saying of the Poet: 
How of a father wilt thou bear  
the countenance, and use  
The liberty, when thou in age  
thyself dost worse abuse?   
Also that saying in an other Poet of Nausistrata reproving her husband, who was angry with his son because of his lover, he knowing himself guilty of a more grievous offence: With what countenance (says she) will thou blame him? And that which Artemona saith in Plautus, Is it meet that a father should thus nurture his children? art thou not ashamed hereof? But let us here what the young man allegeth for himself, who accuseth his father of extreme folly. My riot, (saith he) I will impute to my father, I was under no severe discipline and correction, I was under no law of a well ordered house, which might frame a right a young man's manners, & withdraw him from vices which be incident to his age. I was after a sort procured of my father to riot and naughty living. etc. So did not that Tobias a man virtuous and beloved of God, who (as his history declareth) both taught his son even from his childhood to fear God, and abstain from all sin, and also set himself before him as an example of godliness to imitate & follow. After this sort aught parents to bring up their children, teaching them from their tender years the fear of the Lord, and by their own good example moving them forward to all virtue and godliness. For if contrariwise they give them overmuch liberty, and suffer them to accustom themselves to sinning while they be yet young, they shall hardly or never afterward be reclaimed to goodness. It is not like that he will live honestly being now old, who lived dishonestly & wickedly when he was young, neither that he who was ill brought up being a child, will take good instructions when he is grown in years. So great a thing is it to be accustomed to any thing from tender age, as it is said of one, and as another saith: It is long ere the mind forgetteth that which it was long in learning.  
From whence a●e at this day so many adulterers, so many ruffians, so many reckless and prodigal people, so many disers and other wicked & ungodly livers, but even as it were out of this fountain of evil education and instruction of children? Seeing then it doth much concern the common wealth, that children be godlily instructed & virtuously brought up, there is great diligence to be given of parents and masters in this behalf. For if this were done, vice would not so prevail as it hath done, which can by no laws otherwise be sufficiently avoided. And whereas laws punish offences and naughtiness already committed, but good bringing up provideth that nothing be committed worthy of punishment, and whereas laws do reform vices, but good bringing up doth quite remove them, it manifestly appeareth of how much more importance this is to the commodity of the common wealth them that other. That I may not add hereunto that they which are ill brought up, do afterward cast of all fear & reverence of laws, whereby punishment is appointed to vice & naughtiness. Wherefore the chief care of wise governors of cities hath always been, not how they should punish wicked and naughty people, but by what means they might best bring to pass, that the Citizens would commit nothing worthy of punishment. Now because they trusted they could at the last bring this to pass, if youth were virtuously trained up from their childhood, and parents did godlily bring up & instruct their children, they thought it was their duty to have an especial care hereof. But let us now proceed and go forward to the rest.   

Of the fourth cause why man differreth the amendment of his life.  
THe fourth cause of differing the amendment of our life, is wealth and prosperity, which oftentimes maketh men, being as it were drunken with prosperous fortune, so secure, that they very seldom remember God, neigh, her think of amending their sinful life. Whereupon one of the ancients said well: Of prosperity (saith he) cometh riot, & of riot, as all vices, so impiety toward God.  
And Seneca affirmeth that men's minds are lulled a sleep with overmuch felicity as it were with a continual drunkenness. Hereunto pertaineth that saying of Paul unto Timothee, where he biddeth him charge them that are rich in this world that they be not high minded, and that they trust not in uncertain riches but in the living God, that they do good, and be rich in good works etc. If that saying of Publius be true, that fortune maketh him foolish whom she over much favoureth, it appeareth surely how great the security of men is in prosperity, and when things fall out according to their desire, which security afterward bringeth forth all kind of wickedness, For hereby it cometh to pass that we feel not the wrath of God against sins, which in deed we aught to fear even every hour, also that a certain senselessness and drowsiness possesseth men's minds, so that neither the fear of God's punishment doth reclaim them from sinning, neither do they scarce remember either death or the last judgement.  
Our Saviour in the gospel according to Luke hath in a goodly similitude set forth this security of men in prosperity, where that rich man whose ground had brought forth fruits plenteously, thinking not of amending his life, or repenting for his sin, neither of relieving and succouring the poor, but being careful of building his barns greater, and laying up his fruits, thought thus with himself: I will gather all my fruits and goods together, and will say to my soul: Soul thou hast much goods laid up for many years, live at ease, eat, drink, and take thy pastime. But in this security and as it were dreaming of long prosperity, what doth God say unto him? O fool, this night will they fetch away thy soul from thee. Dost thou not see, that while the rich man dreameth that he shall enjoy a secure and quiet life, dainty dinners, and sumptuous suppers, costly and delicate banquets, the joys and pleasures of this world, and thinketh now all things safe and sure, dost thou not see I say that while he vainly looketh to enjoy all these things, sudden destruction is ready to fall upon him, according as the Apostle Paul says? The holy Scripture therefore biddeth us watch always, biddeth us be prepared at all times for the coming of the Lord: an excellent admonition assuredly, if we did not contemn it. But as in the time of No, when they were eating, drinking, marrying, the flood suddenly destroyed them all, & as when Lot was departed out of Sodom, they all perished suddenly by fire from heaven: so doth the last day of every man's life come suddenly & unawares upon him.  
S. james going about to shake of this security that of rich & wealthy of the world, what doth he say? even as followeth: Go to now, ye rich men, says he, weep and howl for your miseries that shall come upon you. Your riches are corrupt, your garments are moth eaten: your gold and silver is tankred. You have lived in pleasure on the earth & in wantonness, and have merely kept continual feasts & banquets. Let here that rich man mentioned in the Gospel come into thy mind, who was clothed with purple and fine silk, and fared deliciously every day, but at the last leaving this life, he is continually tormented in hell. Surely overmuch wealth and prosperity suffered him not to think of amending his life. Hereunto pertaineth that saying of our Saviour in the Gospel of Matthew: It is a hard thing for a rich man to enter into the kingdom of heaven. And again: It is easier for a Camel to go through the eye of a needle, then for a rich man to enter into the kingdom of God. This our Saviour as it were interpreting in the Gospel of Mark. How hard is it, (saith he) for them that put their trust in riches, to enter into the kingdom of God? Hereunto tendeth that whereas Christ calleth riches & delights of this life, thorns which choke that lead of the word of God, that it can not springe up, and bring forth fruit. This therefore is the cause why God sometime sendeth adversity, & chasteneth them whom he loveth as the apostle says, even unto this end, that he may shake of our security, & stir us up to fear him & call upon him, whom for the most part in prosperity we do too much forget, also that he may prick us forward to acknowledge our sins, and heartily to repent for the same, moreover that he may move us to desire after heavenly things, and to despise those that be humane and earthly.  
For in them who have the world at will, marvelously reigneth that carnal security, which is counted among the most heinous sins, and sloth & sluggishness, yea & as it were a certain senselessness & drowsiness with a contempt of divine things possesseth their minds: briefly in godly & virtuous actions they are faint, remiss, slothful, and without all courage and spirit. By all these words and many more I can scarce sufficiently express that which I think, such is the greatness of this sin. Now the Scripture declareth that in prosperity and abundance of wealth men are made not only secure, but also almost blind, and oftentimes ungodly & wicked. Whereupon is that saying of Moses: He was well fed, grown thick, and laden with fatness: so he forsook God his maker, and regarded not the rock of his salnation. They provoke him to anger with strange Gods etc. So David when his enemies were on every side subdued, being secure & thinking all things to be safe, falls into adultery, and defileth himself with the slaughter of an innocent man. He that before when Saul persecuted him, had behaved himself very well, in prosperity become utterly unlike himself: so much doth it concern him that standeth, again and again to take heed lest he fall. Now after he had committed these sins, in how great security did he live a long time? For as though there had been no danger, because God is merciful, he went to the tabernacle, he celebrated Sabbats and festival days, he was present at sacrifices and offered them, like as others did: and not to use many words he lived with a secure mind. But when God by the Prophet Nathan denounceth unto him punishment and vengeance, and putteth him in fear and terror, then at the last he returning to himself, perceiveth what he had committed, weigheth with himself the grievousness of his offence, and conceiveth great grief by reknowledging his sin, openly confesseth the same, humbly craveth the mercy of God, desireth to be washed from his iniquity, to be cleansed from his sin, and to have the filthiness of his offence wiped away: neither doth he in the mean season refuse the punishment which god had threatened against him, neither seeketh to avoid that scourge which he had deserved.  
I would to God there were not like security in us, who for the most part live with such a secure mind, as though all things were well, neither do we acknowledge our offences, neither fear the severe judgement, and grievous and heavy wrath of God against sin. So are is it of that how great sins we commit, so greatly we do also lament the same, as the most holy martyr of Christ S. Cyprian says. But that I may return to our former matter, and knit up all in few words: Not man can be saved, but he whose sins are forgiven, and none hath his sins forgiven but he that asketh pardon of God: now none asketh pardon of God, but he that desireth to return into God's favour: neither doth any desire this from his heart, but he that is thoroughly grieved for his sins: and none is grieved for his sins, but he that acknowledgeth them, and feeleth the wrath of God against sins. This he doth not who is secure, and touched with no care of his salvation: but for the most part he is such a one with whom all things go prosperously forward, and who is, as it is said of one, drunk with sweet and prosperous fortune. It is therefore manifest hereby, that prosperity and fortunate affairs do cause that men seldom think of amending their life.   

Of the fift cause why man prolonggeth the reforming of his life.  
THe fift cause of differing the amendment of our manners from day to day, is hope of long life. For although there be none, albeit he be but young, who knoweth assuredly, as he says in Cicero, that he shall live till the evening: notwithstanding there is almost none so old, but he thinketh he may live yet one year more. An old man crieth out in a certain comical Poet, saying, shall I being threescore and five years of age become a new married man, and mary an old cripple to my wife, do yet persuade me unto this? But at this day old men being almost four score years of age marry wenches that be scarce yet fifteen years old: So do they hope no less than striplings or young men, that they shall yet live a long while but how wisely the thing itself is able to show. And perhaps to some it may seem a thing foolish and fond, to be wooers being so old, as for us we determine thereof neither way: only this I know well, that they which marry Virgins at that age, albeit they be now old and even very cripples, are notwithstanding carried with hope of living yet longer. This hope therefore is the cause, why almost no man doth earnestly think of reforming his manners, or of rendering an account to that high judge of the life which he hath led. All differre and put of from day to day, as much as they can, so profitable and necessary a thing. How greatly do I fear lest the very heathen shall in the last judgement upbraid us with this slothfulness, who do so late or almost never at all think of reforming our manners & amending our life. Whereas not a few of the Heathen in time paste were wont daily to use this custom, before they gave themselves to sleep, to consider with themselves, according to Pythagoras precept, what they had done that day either well or ill. Which the Poet Virgil, speaking of a good & wise man, hath declared in manner as followeth: 
HE doth not close his eyes to take  
the sweet and pleasant sleep,  
Till all things done the day he ways  
with cogitation deep.  
Thinking, what did I pretermit?  
what have I done in season?  
What not? why was this naughtly done?  
and why that without reason?  
Why did that mind prevail with me,  
which altered had been best?  
Why when I had the poor releud,  
did grief possess my breast?  
Wherefore did I that thing desire,  
which good is to deny?  
Why did I gain prefer before  
virtue and honesty?  
Hath any man by me been hurt  
by word or deed this day?  
Why doth nature then discipline  
with me bear greater sway?  
Thus weighing things both said and done  
from morning until night,  
That which is evil doth work him grief,  
but good doth him delight.   
Of this custom Seneca also saith somewhat, which I can not but add and annex hereunto. He therefore speaking in a certain place of calling the mind daily to give an account: Sextius did this, (says he) the day being ended when he went to his nightly rest, he demanded of his mind in this sort: what evil of thy haste thou reform this day? What vice hast thou resisted? in what respect art thou better? And a little after he addeth: What, says he, is more goodly than this custom to examine the whole day? What sleep followeth after such examination of a man's self, how quiet is it, how sound & free, when the mind is either praised or admonished, & the viewer and grave censor thereof doth know of the conditions of it? I use this custom & do daily examine myself. When the night is now come I consider what I have done the whole day, I call to mind & weigh my deeds and words. I hide nothing from myself. I pass nothing over. For why should I fear any of mine errors, when I can say: see thou do this no more, I do now pardon thee. In such a disputation thou didst speak too carnestly: do not, hereafter deal with the unskilful. Thou didst admonish such a one more freely than thou oughtest, and therefore didst thou not amend him but offend him. Hereafter take heed, not only whether that be true which thou sayest, but also whether he to whom thou speakest will suffer the truth to be spoken unto him. These things says Seneca and many other concerning the same matter, which I would to God we did thoroughly print in our minds, & set them before ourselves to imitate & follow, yea & did 'cause our children also to use this custom. Surely if we did this, either I am very much deceived, or else we would endeavour to lead a life more agreeable to a christian profession. But now what do we? we merrily banquet & feast together, we have tables furnished with dainty delicates, we give ourselves to immoderate eating & drinking: we do scarce once in a year require an account of ourselves of our life past, either ask pardon for our sins, or determine to return into God's favour. So far is it of that daily before we give ourselves to sleep, every one examineth his own conscience, & considereth with himself what life he doth lead: or being wholly displeased with himself doth with weeping and mourning and knocking his breast prostrate on the ground ask God forgiveness, promises to live better hereafter by God's help and assistance, and endeavoureth to persever in his purposed determination to lead a godly life. And albeit we do not these things, yet in that state that we are, we dare be bold to take sleep, yea and to sleep very sound: in which state if sudden death should come upon us (as there is none who certainly knoweth, whether he shall in the morning rise safe out of his bed or not) there were no hope left of our salvation. But none of these things come into our mind, so much do we flatter ourselves with hope to live long: which hope notwithstanding, when we see it oftentimes deceive others, how childish are we, or rather how unwise who think ourselves exempt out of the number of such, as it were by a certain special privilege?   

Of the sixte cause why many that are blinded with popish superstition drive of to amend and reform their life.  
NOw remaineth the sixt cause why many in the papacy prolong the amendment of their life, but especially such as are of the richer and wealthier sort: and this is not only that trust which is conceived of pardon and remission of sins by popish bulls and indulgences, but also a certain vain and false hope of deliverance from the pains of purgatory, by yearly sacrifices and masses, and by the helps and means of Priests and Monks: also by the alms deeds and good works of their friends that are alive, as fastings, prayers, vigils, pilgrimages, and other such like.  
For some of them both affirm that by indulgences may be obtained remission of sins, and are not ashamed to say that the soul which is tormented in the fire of purgatory, doth fly unto heaven even at the very same instant that the money is thrown into the basin: & also do think that the departed are helped by other men's works and merits, which both the scripture itself & the ancient fathers do utterly deny, affirming that in this present world one may help another either by prayer or good counsel, but that when we come before the judgement seat of Christ every one must bear his own burden: and not to use many words, as death findeth every man, so is he judged of God.  
How execrable then is that sluggishness of men, who live with so secure a mind in sin and wickedness? For if they were touched with any care of their salvation, they would surely keep some measure in sinning, and think of the last day of their life: as for example (that I may speak particularly) he that is at enmity with his neighbour, would endeavour according to the commandment in the Gospel to be reconciled: whoremongers and adulterers would remember that God will judge them, as the author to the Hebrews saith: murderers, sorcerers and all liars would never forget that lake which burneth with fire & brimstone, where john in his revelation writeth, that their portion shall be: covetous people, drunkards railers, would always have in memory, that they shall not inherit the kingdom of GOD, as the Apostle Paul witnesseth writing to the Corinthians and Ephesians: rich men would never suffer to slip our of their mind, that our Saviour saith it is hard for them that trust in riches, to enter into the kingdom of GOD: briefly all of us in general would without doubt be mindful of that unquenchable: and eternal fire which Christ threateneth in the Gospel to the wicked and ungodly, and every one would for himself fear that answer which was made to the foolish Virgins: I know ye not: also that saying concerning the slothful servant: Cast that unprofitable servant into utter darkness, where shall be weeping & gnashing of teeth: Moreover that of the man which had not on a wedding garment, Bind him hand and foot and cast him into utter darkness. etc. finally that saying of our Saviour to the wicked, Depart from me ye cursed, into everlasting fire. O too too stubborn and obstinate one's, whom these things do nothing move: O Epicureans which bebeleeve not these things: O wicked and ungodly people which laugh and scorn at these things: O mad men and unmindful of their salvation who neglect these things. But they neglect them who think they shall obtain pardon and remission of sins, by bulls and indulgences of the Pope, and trusting in this persuasion drive of from day to day the amendment of their life.  
Now there is another cause also which make many thus prolong and differre, namely for that they are persuaded that because of a goodly worship which they give to S. Barbary, they shall not dye but being very contrite, and having first received the Lords supper. For this superstition of worshipping SAINT Barbary hath possessed the minds almost of all in the papacy. Whereupon they have appointed a fast unto her to be observed every year: and painters set her forth holding the holy cup and bread in her hand. Moreover this is an other cause also for that they have provided long before, that when their dying day is come, they may be admitted into the family of S. Frances, and being dead may be buried in S. France's habit. For this opinion also is fixed in the minds almost of all, that the devil hath no power over them who attain to this, forasmuch as the Monks have together with their habit imparted unto them their merits and good works, which are done in their whole order, as masses, divine offices, prayers, preachings, studies, fastings, abstinence, vigils, labours, and other such like. For hereupon the Monks, leaving always that which is sufficient for themselves to obtain salvation, if there be any overplus, as always there is some, are wont not to impart the same freely unto others, but to fallen it unto them for money. This therefore is a cause also, as I have said, why they never think of amending their life, who have so bought with money the participation of monks merits and deeds. But it shall be needless here to ref●… and confute this manifest error of popish indulgences, and this very fond and vain superstition of worshipping of Saints, seeing that both others before us, and we also have often done the same in sundry places.  
Thus hast thou (gentle Reader) the chief causes, as I think, why we do either neglect or differre the amendment of our life. There be also other as it were second causes hereof▪ ●…s daily company, society, and conversation with the ungodly and wicked, who are touched with no fear of God, much less follow virtue and goodness, or live holy and uprightly. Now the familiarity and company of such men is with all diligence to be avoided of them, who have care of their soul's health. Evil words, as it is most truly said of one, corrupt good manners: and another says, by keeping company and living together with the wicked, thou thyself also dost become wicked. Here let parents remember that they must have an especial care that they suffer no naughty and lewd person to have any familiarity with their children, and that they see and mark, what youth it is and with what manners they be endued, which are much or daily in their company, do live familiarly with them, or seek to insinuate into their friendship and favour. For every man doth almost become such a one as they are whose company he useth. And truly in deed is it said of one, that he which toucheth pitch is defiled therewith. But let us hear what another sayeth who cannot away with our religion: Manners saith he, are taken of them with whom we be conversant, and as certain diseases pass from the body to them that touch it, so doth the mind also insert them that be next it with the evils thereof: The drunkard bringeth his companions to ●oue well wine: the unchaste person maketh the stout and valiant, if it may be, effeminate and wanton: covetousness poureth her poison into them that be next it: The same may be said on the other side of virtues, etc. He therefore that desireth to live virtuously and godly, and to keep himself pure & clean from wickedness, which all Christians ought to desire, let him shun and avoid the company of the wicked. For they that give themselves wholly to their company, and are daily conversant, feast, eat and drink, be merry and make good cheer with them, they I say do hardly ever think of amending their life, neither can they easily sever themselves from the pleasant company of their companions. Wherefore notwithstanding they frequent godly sermons, are admonished of good men and such as have authority, and they themselves being moved with fear of God's punishment, do desire & that unfeignedly to reform their manners, yet for all this I can not tell how they always differre and drive of from day to day, neither can they for the most part ever either truly repent or turn to the right way. In the mean season death oftentimes suddenly & unawares cometh upon them being thus secure & careless. For as every man's death is certain, so is the hour thereof most uncertain. And therefore are we commanded in the Scripture to watch and be always prepared unto the last day of our life, according to the saying of our Saviour Christ in the gospel of Luke: Be you prepared (says he) for the Son of man will come at an hour when you think not.  
There is also another cause at this day why many of the common sort prolong and drive of the amendment of their life. For there be certain and those very devour fellows, for we must suspect no other of them, howbeit not very wise and wary, who in sundry places preach much of the grace of God, of forgiveness of sins, and of other things that pertain to salvation, and do very diligently and with great earnestness handle the same: but they say either nothing at all or else very little of a new life in Christ, of the sanctifying & quickening of the holy ghost. But he that will be counted a true Christian in deed, must, according to the doctrine of Paul, die to sin, and live unto righteousness, must put of the old man, with his works, put on the new man and live as it becometh the Gospel of Christ: must not commit adultery or whoredom, must not be at enmity with his neighbour, must not be covetous, an usurer, envious, must not be proud and high minded. And the holy ghost is given of God to them that believe and call upon him, that he may stir up new motions in the heart, and as it were regenerate the will of man, & move him forward to all duties of godliness, to all virtues worthy of a christian man, and unto a life agreeable to the profession of the Gospel, where of we have elsewhere spoken more at large. Now how much dost thou think are the minds of the ignorant offended by these or such like sayings of some? If thou be an adulterer (say they) if a whoremonger, if a covetous person, or defiled with any other sin and wickedness, believe only, and thou shalt be safe. There is no cause why thou shouldest fear the Law: for this Christ hath fulfilled and made satisfaction for the sins of mankind. These sayings do without doubt grievously offend godly ears, and minister occasion to lead a wicked life, and are 'cause that men think nothing of reforming their manners, but obstinately persever in sin and ungodliness, yea they do encourage them unto all wickedness, & as it were cut of such means as might move them to repent & amend. How much better did Paul, who as Luke mentioneth in the Acts, not only preached of that faith which is in Christ, unto Felix and Drusilla his wife, but entreated also diligently of righteousness, and temperance, & of the judgement to come: so that Felix was stricken with terror while Paul disputed. The same Paul also witnesseth moreover in the Acts, that he did not only preach to the Gentiles that they should repent and turn unto God, but admonish them also that they should do works worthy of them that had repent. Thus hast thou gentle Reader the causes which commonly move us to prolong and differre the amendment of our life: it remaineth now that we briefly show what remedy may be found for this evil, although we have done the same partly already.   

Remedies against the causes aforesaid, and first against man's incredulity which was said to be the first cause why he differreth the amendment of his life.  
AGainst our incredulity then concerning the judgement to come, the punishment of the wicked, the immortal felicity of the godly, very much undoubtedly (unless we had rather seem then be Christians in deed) will prevail the authority of our God and Lord jesus Christ, if we have in remembrance, and always as it were before the eyes of our mind his sayings which are in sundry places of the Scripture concerning these things, as is that in the Gospel of john (that of many I may rehearse only a few) The hour shall come (sayeth he) in the which all that are in the graves shall hear his voice: and they shall come forth, that have done good, unto the resurrection of life: but they that have done evil unto the resurrection of condemnation. etc. This is the will says he in another place, of him that sent me, that every man which seethe the Son and believeth in him, should have everlasting life: and I will raise him up at the last day. Moreover in the Gospel of Matthew speaking of the last judgement, among other things he showeth what sentence he shall pronounce of the godly: Come, says he, you blessed of my father: inherit you the kingdom prepared for you from the foundations of the world. And contrariwise of the wicked: Departed from me, says he, ye cursed into everlasting fire, which is prepared for the devil and his angels. And a little after: and these shall go into everlasting pain, but the righteous into life eternal. O dreadful voice of the judge that condemneth the wicked to everlasting fire. If fear of judges on the earth doth astonish the guilty, how aught that heavenly judge to make them afraid? or what terror aught he to strike into the wicked through remorse of conscience for sin? If thou dost so fear a judge on the earth, from whom not withstanding thou mayst appeal unto others, how much more oughtest thou to fear the sentence of that judge, from whom there is no appealing? Departed, says he, from me, you cursed. How dreadful a thing will it be to be separate from God himself, who is the chief and sovereign good: to be driven from the company of the godly and holy spirits: to be excluded from the eternal blessedness of the heavenly kingdom, which is so great, that it can neither in words be expressed, neither in mind comprehended, nor by any cogitation of man conceived: & not only this, but also to be committed to extreme & everlasting pains in hell, & to be condemned to fire that shall never go out, in respect whereof our fire is mere ice, finally to be with the devils an infinite time & for evermore, without any expectation or hope of better state?  
What? thinkest thou, if these things came into men's minds, they would live so leudlye? Howbeit they think not of that which Peter witnesseth in the Acts of the Apostles, that Christ is ordained of God a judge of quick & dead: whereof Paul maketh mention writing to Timothee. And the same Paul in his second Epistle to the Corinthians says: for we must all appear before the judgement seat of Christ, that every man may receive the things which are done in his body, according to that he hath done, whether it be good or evil. In this judgement (as the same Paul testifieth) shallbe revealed and made open before all whatsoever is now hid in the depth of man's heart, and as it were obscured with darkness. Which thing how dreadful it will be to the wicked, it neither can be sufficiently expressed, neither well conceived. If in this life he, whose deeds, being in every respect filthy, and very sinful and wicked, should be made manifest in the company & assembly of all sorts of men, had rather the earth should swallow him up, then to have so many witnesses of his sins and wickedness: how do we think shall we be affected, when the hearts of the wicked being opened, all our thoughts purposes and deeds shallbe brought to light before the whole world, before the angels of god, before all the saints?  
If we count it here a miserable & wretched thing, to be carried to prison, what a thing will it be to be cast into eternal torments? If it be a dreadful thing here to be punished with exile or death, what a thing will it be to be exiled and banished from that heavenly country for evermore, and for the body with the soul to be tormented with continual death? If it shall be most pleasant to the godly to hear when the Son of God shall bid them inherit the kingdom prepared for them from the foundations of the world: how dreadful and terrible to the wicked think we shall that voice of the judge be, condemning them to everlasting fire prepared for the devil & his angls? If we believe these things concerning the judgement to come, the reward of the godly, and deserved punishment of the wicked: Why do we, so live as though there were neither heaven nor hell? If we do not believe them, why will we be counted and called Christians?  
Let us therefore shake of this security which possesseth our minds, & the sluggishness & slothfulness, that dullness & drowsiness which is come upon us. For we have not to do with trifling matters but with such as concern the salvation of our souls the inheriting of the kingdom of Heaven, the life blessed and immortal. Now, now therefore I say, while we live and are in health, while there is yet time for pardon, while we have him an advocate in heaven, whom hereafter we shall have a judge, let us endeavour to amend our life, and not differre so long, till sins rather forsake us than we them. Neither let us ever be unmindful of the day of judgement, and the dreadful voice of the judge bidding the wicked depart from him, neither of the pains of hell and that everlasting fire. Let us have always in mind the shortness of our life, the certainty of Death & the uncertainty of the hour thereof, which is such, that no man can promise' to himself that he shall live till to morrow, not not so much as one moment longer. Whereupon well surely saith Seneca: it is uncertain, says he, in what place death looketh for thee, & therefore look thou for it in every place. Wherefore the less certain and continuing that the life of men is, so much more, while they may, ought they to think of repentance.   

Remedies against the second cause for which men drive of to amend their life, which was said to be hope of God's mercy & pardon.  
WHereas upon hope and trust of God's goodness and clemency thou prolongest the amendment of thy life (that we may now speak some thing against the second cause) thou oughtest in no wise to be moved thereby so to do. Christ when he came called sinners in deed, but to repentance of their former life, not unto liberty and licence to sin. As God is merciful, so doth he graciously forgive, howbeit them that repent, not such as obstinately persever in wickedness. Christ bore our sins in his body on the t●ee, says S. Peter. I grant it, but what addeth he? that we being delivered from sin, should live unto righteousness. Christ gave himself for us, saith Paul writing to Titus: There is none that denieth that, but what followeth in the same place? that he might redeem us from all iniquity, and purge us to be a peculiar people unto himself, zealous of good works. Christ hath washed us from our sins in his blood, as john saith in his Revelation. I confess it, but not to this end, that we should again defile ourselves with the filthiness of sin and wickedness. We have Christ an advocate with the Father, howbeit, if we repent our former life, and so fly unto him.  
I will, thou will't say, hereafter lament mine evil life. But how knowest thou whether thou shalt live one moment longer, much less so long while thou bewail thy sins and amend thy life? Call to mind what God says to that rich man mentioned in the Gospel who in great prosperity promised himself to live yet many years: Thou fool, sayeth God, this night will thy fetch away thy soul from thee. Thou haste cause to fear least the same happen unto thee. I hope (thou will't say) it will be better with me then so. But what if this hope deceive thee? for here one may worthily cry, O vain and deceitful hope. Now if this come to pass (which I would in no wise should) thou shalt perish for ever, and willingly cast thyself into everlasting destruction. And thou canst not deny but it may come to pass in so great uncertainty of thy life. What folly is it then to bring thy salvation in doubt, by differing and prolonging that thing, whereby thou mayst presently provide for the same. Why dost thou not therefore forthwith amend thy life rather than with so great peril of thy salvation nourish such vain and deceitful hope.  
God is merciful, thou will't say. True it is, but he is also just. Whereas then thou trusteth in his mercy, why dost thou not also fear his justice? I have no pleasure in the death of a sinner, saith the Lord by the Prophet. It is true, but what doth he add by & by after? But that he turn from his way and live. Turn then unto the Lord, as joel exhorteth, with all thy heart, with fasting, weeping, and mourning. Turn thee to the Lord thy God, for he is gracious and merciful, flow to anger and of great goodness, as the same Prophet sayeth. Hereunto maketh that saying of ezechiel: If the ungodly will turn away from all his sins that he hath done and keep all my statutes, and do the thing that is judgement and right, doubtless he shall live and not dye. And a little after: Have I any pleasure in the death of a sinner, says the Lord God, shall he not live if he return from his ways? To the same effect tendeth that saying of isaiah: Let the ungodly man forsake his own ways, and the unrighteous his own imaginations, and turn again unto the lord, so shall he be merciful unto him, and to our God, for he is very ready to forgive. The Prophet declareth that God is gentle and merciful, but to such as repent & acknowledge their sins.  
Do thou therefore first repent, return unto goodness, ask pardon of thy sins with weeping and mourning, be sorry even from thy heart for thy offences committed, forsake thy own way, and turn unto the Lord thy God: and then conceive sure trust of thy salvation, neither despair of pardon, neither doubt of God's goodness and clemency. In the mean season remember that which our saviour says in the Gospel: that there is joy in heaven for one sinner that repenteth and turneth unto God, more than for ninety and nine just men, which need none amendment of life. Yea let this thing greatly stir thee up to repent, considering with thyself how desirous the Angels are of thy salvation, and how they rejoice and be glad at thy repentance. But that doth singularly well please thee which is in the book of Psalms: The Lord is good & gracious and of great mercy. But hear again what is also in the same book: Thou hatest all that work iniquity: and again: The countenance of the Lord is against them that do evil. john (will some man allege) saith in this wise: He that believeth in the Son hath eternal life. But what doth the same john say moreover? He that committeth sin is of the devil, and he that says he knoweth God, and keepeth not his commandments, is a liar. john Baptist beareth witness of Christ: Behold says he, the Lamb of God, which taketh away the sin of the world. But what says he in another place? Repent and bring forth fruits worthy amendment of life. Peter as Luke mentioneth in the Acts says in this sort: We believe through the grace of the Lord jesus Christ to be saved. But what doth the same Peter say also in another place of the same book? Amend your lives therefore & turn, that your sins may be put away. Christ himself says in the Gospel of john: God so loved the world that he hath given his only begotten son, that whosoever believeth in him, should not perish but have everlasting life. But what doth he also say in the Gospel of Matthew: Not every one that says unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my father which is in heaven. Thou believest that which Paul saith, that Christ jesus came into the world to save sinners. Believe then the same Paul also, when he affirmeth that sorcerers, adulterers, whoremongers, murderers, thieves, extorsioners, covetous men, proud people, drunkards, slanderers, such as be envious and malicious shall not inherit the kingdom of God. For if thou be verily persuaded that Paul doth speak truly here, or rather the holy Ghost by the mouth of Paul, thou then plainly seest, that thou canst conceive no trust of God's mercy, neither hope for salvation from him, as long as thou livest wickedly and ungodly. For faith as it learneth out of the Gospel that God is gracious & merciful to them that repent, so doth it also learn that he is angry & oftended with them that obstinately persever in sin. There is no cause them, that thou shouldst upon hope & trust of God's favour & pardon, prolong the amendment of thy life, & so deceive thyself. Repent first, & return into the right way, & then be bold to promise' to thyself largely of God's clemency & mercy. Now as none can well repent, but he that hopeth for pardon, as Ambrose hath truly said: so he can not hope for any pardon, who doth not unfeignedly repent. I will moreover add hereunto somewhat out of the book of jesus the son of Sirach before I proceed any further: Say not, says he, I have sinned, & what evil hath come unto me? For the Almighty is a patient rewarder, but he will not leave thee unpunished. Because thy sin is forgiven, be not without fear to heap sin upon sin: neither say, the mercy of God is great, he will forgive my manifold sins. For like as he is merciful, so goeth wrath from him also, and his indignation cometh down upon sinners. Make no tarrying to turn unto the Lord and put not of from day to day. For suddenly shall the wrath of the Lord break forth, and in time of vengeance he will destroy thee. Thus much says jesus the son of sirach.   

Remedies against the third cause for which we prolong the reforming of our life, which was said to be the custom of sinning.  
But the custom of sinning doth hinder thee that thou canst not return unto goodness and amend. For most commonly it cometh to pass that thou shalt even against thy will do those things whereunto thou hast accustomed thyself from thy tender years. For as Cyprian says, it is not suddenly and quickly left, which having been long used hath in continuance of time much increased. When doth he learn to spare and spend moderately, who hath been long accustomed to sumptuous suppers and dainty delicates? And when doth he frame himself to wear common and simple apparel, who hath of a long time been clothed with gorgeous garments, glittering with gold and other precious ornaments? It must needs be, that according to the custom, drunkenness do with forcible provokements allure, pride puff up, wrath inflame, extorsion disquiet, cruelty prick forward, ambition delight, lust carry headlong. etc. So that it seemeth very hard by any means to overcome the custom of sinning, which is now almost turned into nature.  
Howbeit thou must notwithstanding endedevour to do it, if thou haste any care of thy salvation. But by what means thou will't demand? If by little and little good custom shaketh of that which evil custom hath brought in: If that which evil custom hath as it were engraffed, by good custom thou do endeavour to pluck up. Now nothing is so difficult and hard as Seneca says, which the mind of man can not overcome. That therefore thou mayst over come the force of custom which is almost invincible, there is more need of a certain willingness of mind then of striving and labour: although thou must add these also, if thou will't weaken, pluck up, and as it were quite root out that which hath taken deep root and is firmly fixed. Go to therefore with a good courage, begin and do thy endeavour with a good hope, trusting especially to the assistance of God, & thou shalt have prosperous success. At the first perhaps when thou dost begin, that long continued custom of sinning will seem unto thee even invincible: but when thou comest to the trial, thou shalt soon perceive, that that which was supposed could not be done without great difficulty, is not a matter so troublesome or hard as thou hadst thought. So doth it fall out oftentimes, that in doing we find that light and easy, which in the beginning seemed heavy and hard. briefly whereas that excellent Poet said of the companions of M●…estheus. 
They prospero well: they able are because they so do seem   
Trust without all doubting that it shallbe so with thee also. Only (as I have said) go to with a good courage, and an assured hope of prosperous success, and the endeavour and care to live godlily will daily more and more like and delight thee, and virtue will marvelously allure thee to love it, than which (as one truly says) there is nothing more fair, nothing more beautiful, nothing more amiable. finally thou will't never cease to rejoice on thy own behalte, for that thou haste begun to reform and amend thy manners: so great pleasure will't thou take hereof, and daily more fruit and more. And thou will't without doubt now confess that to be true which our Lord and Saviour jesus Christ saith in the Gospel of Matthew: My yoke is easy, and my burden is light. Hereunto maketh that which Jerome saith in a certain place: Overmuch custom of sinning, saith he, maketh the way to virtue hard and grievous, but if this custom be contrariwise altered, the way to godliness is found plain and pleasant. Thus saith he no less truly then elegantly.  
If so be that Stilpho the philosopher, as Cicero witnesseth, when he was inclined both to drunkenness & lechery, did so not withstanding by learning, bridle and repress his vicious nature, that no man ever see him drunken, no man ever saw any appearance of unlawful lust in him: why mayst not thou through God's help and assistance by little and little subdue, and at the last quite shake of (that I may so speak) an evil custom, although it hath continued even a long time? An heathen man over came nature, shall not a Christian overcome custom? especially if he earnestly endeavour to do the same, if he have great regard to himself, if he do after a sort force himself, and nothing at all favour or further his proneness to evil: if in respect of his imbecility and weakness, he doth with ardent prayer crave God's help and assistance: if he desire that the holy Ghost may be given unto him, which may stir up new motions in his heart, and assist and further his study and care which he hath to live well. But let us now proceed to the rest.   

Remedies against the fourth cause for which men differre to amend and repent, which was said to be wealth and prosperity.  
LEt them whom wealth and prosperity maketh secure (for this was the fourth cause of differing repentance) call often to mind that dreadful saying which is in the Gospel of Luke: Woe be to you that are rich: for ye have received your consolation. Woe be to you that are full; for you shall hunger. Woe be to you that now laugh: for you shall wail and weep. Neither let that depart out of their mind which is said to the rich man in the Gospel: Thou fool, this night will they fetch away thy soul from thee. Let them remember also those things which we have spoken of before, concerning them whom the flood suddenly destroyed when they looked for nothing less: of them which perished in Sodom by fire from heaven: of the rich men whom the servant of God S. james biddeth weep and howl for the miseries that shall come upon them: also of the rich man mentioned in Luke, which was clothed in purple and fared deliciously every day, who being dead is tormented in hell fire. Let us then shake of all carnal security: Let us not forget God in our prosperity: Let us fear the wrath of the eternal judge, before whose tribunal seat we must all stand, and every one for himself plead his own cause, his conscience accusing him, being witness of all things that he hath done either well or ill.  
It most commonly cometh to pass, that prosperity puffeth up men's minds, that such as flow in wealth wax insolent and proud, that riches make men stout and stately. Let us therefore always suspect and mistrust our good fortune and prosperity: let us again & again take heed that temporal telicitie be not cause unto us of eternal misery and destruction. What must we then do? Paul in few words declareth in his first epistle to the Corinthians: It remains says he, brethren, that they which have wives be, as though they had none, and they that weep, as though they wept not: and they that rejoice, as though they rejoiced not: and they that buy, as though they possessed not: & they that use this world as though they used it not: for the fashion of this world goeth away. The Apostle showeth here, that there aught to be none or very little care of wives, of prosperity or adversity, of wealth & riches, finally of all terrene and earthly things: but our chief and almost only care ought to be of eternal & heavenly things. Not without cause doth Paul bid Timothee charge them that be rich, that they be not high minded, and that they trust not in uncertain riches but in the living God. And David in the book of psalms says. If riches increase, set not your heart thereon. Richeses are not condemned, which even the godly have often possessed, but trust which is reposed in riches, & stoutness & insolency which cometh by them. For riches and prosperity are wont for the most part to make men stout & lofty whereupon is that saying in a certain comedy, because they have got a little money they are become high minded. Let him therefore that is wealthy & rich, and who in all his affairs hath prosperous success, both give thanks unto god, & take good heed that he become not insolent and proud: let him put no trust or affiance in his fortunate estate: let him have an especial care, jest that a certain security creeping upon him (as it commonly cometh to pass) he forget God: let him beware that he become not void of all sense of God's wrath against sin, so that a carnal carelesues possess his mind, & he wax altogether slothful and sluggish. Unless he take diligent heed of these things, it is to be feared assuredly, lest that, resting in his present prosperity, he be carried away with a false and vain joy: and lest flattering himself with hope that his good fortune shall long continued, and having cast of the fear of God, death come upon him in the mean season in this his security: for the last day of man's life is then most commonly wont to come when it is lest looked for.  
Let always therefore this saying of the Apostle be before the eyes of our mind: When they shall say, peace and safety, then shall sudden destruction come upon them. Wherefore let us not sleep, as Paul admonisheth, but let us be vigilant and sober. Let us not say, We shall have peace, and no evil shall come unto us: neither let us say as they whom the Prophet Esay speaketh of: We have made a covenant with death, and with hell are we at agreement: and though there go forth a sore plague, it shall not come unto us. Many testimonies of God's wrath against sin may be found here and there in the writings of the Prophets and Apostles, many examples of the punishment of the wicked, which every one reading to his own commodity, may be moaned thereby to shake of that overmuch security which is commonly incident to men in the time of prosperity. I mind not here to rehearse them all, lest I should be too long and tedious. Let us always have before our eyes those things which Moses mentioneth came to pass in the former ages of the world, concerning the destruction of mankind by the flood, concerning the cities of Sodom & Gomorthe how they were consumed to ashes by fire from heaven: also those things which histories both sacred and profane declare of the most grievous and often calamities of the people of Israel, how they were often carried captive of Barbarous nations, for the neglect of piety and godliness: Finally those things which we read of the utter destruction and ruin of the city of jerusalem. For all these things are written (as Paul saith to the Corinthians) to admonish us upon whom the ends of the world are come. Now how God hath often punished all sorts of men for sin, it would be long as I have said and needless to rehearse: I will speak only of one for examples sake.  
When that noble king David, whom God dearly loved, at such time as being secure & idle he lived in great prosperity, had fallen into adultery, and had increased the same offence by the murder of an innocent man, with what miseries, and calamities was he not afflicted of God, even after that having acknowledged his sin and repent, he was restored to God's accustomed grace and favour? For God punished him with the death of his son newly born, with the conspiracy of the son against the father, with his sorrowful flight out of the city of jerusalem, with the forcing of his concubines by his own Son, with the revolting of the people from him, finally with great mortality and death of his citizens. So great and horrible is the wrath of God against sin. If a man so holy did not scape unpunished for his sin committed, not not when he had obtained pardon, and was reconciled into God's favour, as in the history of the Kings is declared: How thinkest thou will it fall out with others, who are nothing at all grieved and troubled in mind for their sins, but do securely offend and heap one sin upon another, finally who with an obstinate mind persever, in wickedness? Let us therefore shake of slothfulness, & that carnal & careless security which commonly cometh upon us in the time of prosperity: Let us live in the fear of the Lord, and with fear and trembling procure our salvation: let us not suffer ourselves to be entangled with the allurements of the flesh: let us by continual prayer resist satins temptations. And thus much shall suffice concerning this point.   

Remedies against the fift cause for which man prolongeth the amendment of his life.  
NOw to speak of such as being led with hope of long life, do differre the amendment of their manners, these do willingly deceive themselves: and of that which they exceedingly desire they have a vain hope, and do fond dream, and so they wittingly and willingly perish, being alive and beholding their state they be in, than which no folly can be said to be greater. If these be nothing moved with those things, which wise men, yet no professors of Christian religion, have committed to writing concerning the shortness and uncertainty of this life, as is that of one who said that man a is bubble, and of another who calleth him a dream of a shadow: at the lest let the man beloved of God, holy job I mean, move them, who saith that man hath here but a short time to live: Let the servant of God S. james move them, who saith that man's life is as a vapour, that appeareth for a little time and then vanisheth away: Let him that cannot lie, the Son of God, our Lord and Saviour jesus Christ, move them, who biddeth us watch, because we know neither the day nor the hour: Finally let experience itself move them, if thou think that to be more certain. Thou sittest often with thy friends, being sick or diseased, and lying without hope of recovery, thou art sometimes present with them that give up the ghost, thou hearest the groanings of them that die, thou seest the dead carried forth, thou also dost accompany them to burying, thou seest the bodies committed to the earth, thou hearest men lament the death of their friends, thou readest Epitaphs and inscriptions of tombs, thou meetest them that wear mourning apparel: all which things aught worthily to stir up in thee a remembrance of the shortness of this life, and of death that is daily imminent.  
If the death of strangers do nothing move us, yet let the death of our familiars & neighbours move us: let our own perils in which we often are, & the grievous diseases that we fall into move us: and where as we consider not our infirmity by the example of others, let us at the jest by our own weakness acknowledge the imbecility and frailty of mankind, and of our common nature, Which if we shall do, we shall then perceive that there is no cause why we should flatter ourselves with a vain and false hope of long life. But, will some man say, I may in old age amend my life and repent: in the mean season I will take my pleasure. I hear this: but who certainly knoweth that he shall live until old age? dost thou think that it willbe in thy power to repent when thou will't, who now neglectest and pretermittest the time and occasion of the same being offered? Thou art deceived truly, thou art deceived I say, if thou so dost think. God of his goodness whereby he desireth rather the amendment than destruction of a sinner, when it seemeth good unto him, calleth thee to repentance, and (as he saith in the revelation) he standeth at the door & knocketh: open thou to him knocking, hear him calling thee, and whither he calleth follow thou: despise not the riches of his bountifulness and lenity, lest after thy hardness and heart that can not repent, thou heap unto thyself wrath against the day of wrath, as Paul says writing to the Romans. Remember what the same Paul saith to the Corinthians: We beseech you (says he) that you receive not the grace of God in vain. For he saith: I have herded thee in a time accepted, and in the day of salvation have I succoured thee: behold now the accepted time, behold now the day of salvation. The Apostle showeth here, that the time of repenting being offered of God, is not to be neglected, & that the like occasion is not always given. Hereunto pertaineth that saying to the Galathians: While we have time, let us work that which is good. And one of the ancients said not amiss: He that hath promised pardon to the penitent, hath not granted so much as the morrow to him that dissembleth. Take heed therefore, least by prolonging the amendment of thy manners, and that upon hope of long life, thou do wittingly & willingly tempt the Lord whose goodness inviteth thee unto repentance: which we are forbidden to do by the commandement of God, as is declared in Deuteronomie.  
It doth not seldom happen, that in the time of contending & brawling, of playing, of drinking and tippling some is suddenly slain, so that he can not repent for his sin, when as we in the mean season by the singular benefit of God have time and space granted to return unto goodness. Let us not then abuse this so great goodness of our most gracious God, who doth as it were look for occasion to take pity upon us. Let us amend our life, jest that being suddenly prevented with the day of death, we seek space to repent, & can not find the same. And truly he that hath promised pardon to the penitent (as I said even now, but it must be eftsoons repeated) hath not granted so much as the morrow to him that continueth in sin.  
But that sinner, will some man say, may repent & fly unto God for mercy, when he lieth now visited with sickness. In deed it is not to be denied that this may be: but mark how many impediments be hear, which can scarce be overcome. For to omit the regard which he aught to have to make his last will and testament, the care of his wife and children, the grief of his sickness, and such like, which seem perhaps of small importance: How will Satan at that time bestir himself, what means will he not attempt, that he may drive miserable man to despair of his salvation because of his innumerable sins committed? For then especially, if ever, he putteth in thy mind what soever evil thou hast through thy whole life from thy childhood either thought, willed, said, or done, and those offences that be otherwise grievous of themselves, he increaseth and amplifieth: finally he goeth about by all means to take from man all hope of pardon, and to drive him to despair of his salvation because of the multitude and greatness of his sin. Hereunto may be added the remorse of a guilty conscience, the great fear of death being now before man's eyes, the sorrowful and bitter cogitation of the tribunal seat of the Lord, that terror of God's judgement which do sore amaze and astonish, the horror of hell fire: but who can rehearse all the impediments, and all the causes which will hinder thee that thou canst not think of repenting?  
Do not therefore, do not I say, if thou be wise, differre the amendment of thy life until the last day thereof. For this is a thing full of peril and danger. That I may not add here unto, that such repentance, forasmuch as it is urged by necessity, & forced with fear of hell, rather than proceeding from a ready willingness of mind, shall little prevail unto salvation. But there is no repentance to late before God. I confess it is true in deed: for in what hour so ever a sinner repenteth, God will no more remember any of his iniquities: and (as the Prophet says in another place) The Lord desireth the repentance of a sinner, rather than his death and destruction. But what if sudden death come upon thee unawares, that thou shalt have no time to lament thy sin, or to think of repenting? For that which may chance to all, is to be looked for of all. Call to mind the sudden destruction of them who perished by the fall of the tower in Siloam, as it is in Luke. What it thou be suddenly taken with such a disease or sickness, that thou shalt loose thy right understanding and fall into raving and madness, which we have seen oftentimes to have come to pass? Now if this chance (as undoubtedly it may) that hope to repent which the sinner had in prolonging the amendment of his life, is then utterly frustrate and vain. That which may come to others, may also come to thee: think not thyself exempt from that which is common to all. For true is that saying of Publius: It may chance to every one that may chance to any.  
Cast of therefore hope of long life, than which nothing assuredly is more vain and deceitful: do not dream that thou shalt have opportunity, neither appoint the time when thou will't repent: Finally do not with this so vain hope further thy folly or rather madness in differing the amendment of thy life. If thou be wise, repent at that time when thou canst yet sin. For if thou purpose then to repent, when thou canst now sin no more, surely thou hast not forsaken sin, but sin hath forsaken thee. Moreover it is to be feared, jest that thou which will't not repent when thou mayst, shalt not be able, when thou wouldst. For the judgements of the omnipotent God are unsearchable in punishing the sins of men. As God of his goodness and clemency, is wont to give space to repent, to them that be willing thereunto, and ready and fit to receive mercy, and in the mean season to suffer sinners with much patience and levity, till they return unto goodness: so when he seethe one desperately dissolute and nought, deluding Gods long sufferance, and now worthy of destruction, he ceaseth any more to keep him from falling into voluntary perdition and (as the Scripture speaketh) he blindeth the desperate, and bardneth the obstinate: neither looketh he any more for his conversion, neither giveth to the condemned time to repent or occasion to amend. For God hath appointed every one his day & measure, beyond which neither can man proceed in sinning, neither will God any longer differ the punishment of sin. Which thing surly aught worthily to stir up all without delay to repent, and to endeavour to receive that grace offered unto them. But seeing we have spoken sufficiently hereof, we will now proceed to speak of other matters.   

Remedies against the sixt cause for which many in the Papacy differre and neglect the reforming of their life.  
Such as differre the amendment of their life upon confidence in popish pardons and indulgences, do, as the proverb is, trust to a broken staff, and lean to a ruinous brickwall: as also they that worship S. Barbary, and they that provide that they may be buried in S. France's habit. For what is there any where in the whole Scripture concerning these trifles? What in the volumes of the old Testament? What in the books of the Prophets? What in the doctrine of the Gospel? What in the writings of the Apostles? Finally which of these things was either in the primative Church observed, or by the true general judgement and consent of the Church at all times received and allowed as profitable to salvation, much less as necessary? He therefore that lamenteth not his sin before his death, can not obtain salvation albeit he be furnished even with a thousand popish pardons and bulls. Wherefore unless thou will't bring thy salvation in doubt, omitting these trifles, repent thy evil life: reknowledge thy sin, and be heartily sorry and greatly grieved for the same, with earnest prayer and tears crave mercy of God, and fly for succour and refuge to the only merits of Christ, with a firm faith and assured hope to obtain God's grace and favour for Christ his sake, whom the father hath given to death for us: So will it come to pass that God will take pity upon thee, forgive thy sins, and receive thee into favour for his sons sake. For he is our advocate with god, who maketh intercession for us, and reconcileth and pacifieth our heavenly father being offended at our sin and wickedness, as john in his first Epistle general teacheth.  
East of therefore all regard of popish indulgences, of that superstitious worship of S. Barbary, and of the habit and clothing of S. Frances, by which things no man can have any hope to obtain salvation. Fly unto Christ himself, who is our mediator and advocate, as I have said, the throne, of grace, the reconciliation for the sins of the world, the Lamb which was slain from the beginning of the world: briefly our righteousness, sanctification, and redemption, as the Apostle saith to the Corinthians.  
Do not then (that I may return to my purpose) do not I say, prolong the amendment and reformation of thy manners trusting to indulgences and other such trifles, especially, in such shortness of this life, the hour of most certain death being so uncertain. Which death forasmuch as it is daily imminent, by reason of the uncertain chances, which be incident unto us, may even at this very instant come upon thee unlooked for: surely by reason of the shortness of our life as it is said of one it can never be far of. How dangerous a thing is it then to live in that state, in which if sudden death overtake thee, there is no more hope of thy salvation? That thou mayst avoid this danger, see thou always live godlily, acknowledge thy sins, fly humbly to God for mercy, ask pardon and forgiveness, and through Christ hope and look for salvation from God. Resort also often to the ministers of God's word, and ask of them godly instructions and spiritual comfort. And that thou mayst be stirred up to remember the promises concerning remission of sin, and be more & more confirmed concerning the good will of God toward us, come often to the lords table, and as Christ hath instituted, feed of that body which was once offered for the sins of mankind, and drink that blood which was shed for the remission of our sins: and so being mindful of the Lords death, give hearty thanks to God for so great benefits, and sing hymns and praises unto him both privately with thyself at home, and publicly in the assembly of the faithful abroad.   

A most fruitful admonition to avoid evil company.  
NOw (that I may go forward to other matters) endeavour as much as thou may always to sever thyself from the company of the wicked, and to associate thyself as near as can be with the virtuous and godly. And (as one admonisheth) be conversant with such as may make thee better, admit such into thy company as thou mayst amend. It is a matter of no small importance whose familiarity thou usest, and with whom thou daily livest. For as we are infected with the company of the wicked, as with a certain contagion: so by daily living together with the virtuous and such as fear God, we are almost reform and amended. Be therefore familiar and a friend with these latter: as for the other think thou oughtest to have nothing to do with them. The same doth Solomon command in his Proverbs. Paul also writing to the Corinthians, doth so earnestly dehort from the company and society of the wicked in all things, that he will not have us so much as to resort to the table with them: If any that is called a brother be a fornicator, or covetous, or a worshipper of Idols, or a railer, or a drunkard, or an extorsioner: with him that is such see that ye eat not. There be in deed other causes, I grant, why he will have such to be avoided, either jest we should seem to allow their lewdness and wickedness, or that such, when they see all men shun their company, may be ashamed and amend: but surely this is not one of the smallest causes, lest the contagion of their vices should infect others, if any have familiarity with them. For as a little leaven leaveneth a great lump of dough, so oftentimes the example of one doth mar and infect a great number.  
Now although it be in deed difficult and hard to forsake the acquaintance and familiarity of them, with whom thou hast long lived delightfully and pleasantly, thou must notwithstanding with might and main attempt the same, and very diligently endeavour to sequester and sever thyself from the company of such. Only be willing and earnest in the matter, and without doubt it will go better forward than thou lookest for. And because according to the greek proverb, the beginning is half of the whole, and again, as Horace says, he that hath well begun, hath half done: see in any case thou do begin, and doubt not of the success by considering the difficulty. If (as it commonly falls out) thou do eftsoons think upon the feasts, merry meetings, and such other vain and fond delights which thou hast had with them: if thou often even against thy will remember thy merry mates and companions, see thou do then forthwith call to mind the shortness of this life, death that hangs over our heads every hour, the last judgement, the tribunal seat of the Lord, hell fire and eternal condemnation: and so (as the saying is) drive out one nail with another. If thou call to mind these things, and do thus speak with thyself: Thy fellows & pleasant companions invite thee unto them, suppers, dinners and merry meetings allure thee, what do I? If thou do earnestly say this with thyself, what do I? then reason after a sort gathering her strength, will subdue thy desire, and thy will will yield to reason exhorting to that which is best. Take therefore time (as I have said) to think upon these things, and deal advisedly in them when any such thing come into thy mind by the suggestion of Satan, cast of all remissness of mind, neither do straight give place to thy desire, nor run whither the devil would drive thee. Do the companions invite thee to drink and make merry with them: See thou then call to mind that which our Saviour says in a certain place: Take heed (says he) that your hearts be not overcome with surfeiting & drunkenness. Also that which Paul saith: Be not drunk with wine wherein is excess: and again drunkards and gluttons shall not inherit the kingdom of heaven. Also that which Peter saith: Be sober and vigilant: moreover that saying of Esayas: Woe be unto them that rise up early to follow drunkenness. Remember that thou must obey the authority of God and his Apostles, rather than follow the will of wicked men: and that thou must yield unto reason exhorting unto that which is best, rather than consent to the devil moving thee to that which is worst: finally that thou must rather resist that evil spirit, then grieve the holy spirit of God. Do not therefore, do not (I say) run to thy ruin and destruction for the pleasant company of thy companions, but to the uttermost of thy power, sequester thyself from them, and let eternal salvation be more dear and precious unto thee, than a short delight of worldly joy and pleasure.   

A right pithy and profitable exhortation to forsake vice and embrace virtue.  
Again and again think thus with thyself, (that I may now come to the last point) that he doth not truly repent, neither is, or may be counted a Christian, who continueth in sin and wickedness, neither that there is any true faith in him, who sinneth against his conscience, and committeth an heinous offence. Let us not therefore be Christians in name only, being far of from the thing itself: neither let us boast of faith in words alone, but let us truly and unfeignedly repent, let us turn to God with all our heart: let us, not trusting to our own strength, but to the help and assistance of God, endeavour to reform vice by virtue, always to live godlily, justly, innocently, uprightly, holily, chastened, soberly, temperately, profitably to the Church of God, friendly to the life of man, and (as Paul says) as it becometh the Gospel of Christ.  
Let us moreover daily desire of our heavenvly father by our Lord and saviour jesus Christ, that he will give unto us his holy spirit, who may govern, guide, teach, sanctify, raise up, comfort and quicken us: for Christ in the gospel hath promised that his heavenly father will give the same spirit unto us if we by hearty prayer ask it of him. And let us not resist the holy Ghost, by yielding to our wicked desires against our conscience, neither let us expel or grieve him, that I may use the word of the Apostle Paul Let us walk in newness of life, let us not serve sin, let us give up our bodies a living sacrifice, holy, acceptable unto God: let us mortify the flesh with the affections and lusts thereof, let us keep ourselves unspotted of the world: let us be renewed in the spirit of our mind, and put on the new man, which after God is created in righteousness and true holiness: let us be followers of God as dear children: let us walk worthy of the Lord, and as it becometh saints, forbearing one another through love, endeavouring to keep the unity of the spirit in the bond of peace: let us be gentle & loving one towards another, let us love our enemies, let us bless them that curse us, let us do well to them that hate us, let us pray for them that hurt and trouble us, let us give meat to the hungry, drink to the thirsty, relief to the needy, let us harbour strangers, clot the naked, visit the sick, admonish him that is out of the way, instruct the ignorant, help the perplexed with our counsel, comfort the afflicted, reconcile such as be at discord and variance, despise worldly honours, contemn vain glory, briefly let us not seek after wealth and riches, let us endeavour always to subdue and repress our natural corruption and wicked affections: and let us not only take heed lest our hearts be at any time overcome with surfeiting and drunkenness, but let us also by fasting and due abstinence prepare ourselves to prayer: and among so many deceits and invasions of Satan, the world, and the flesh, let us with ardent prayer ask help of God: Let us not be proud in prosperity, or discouraged in adversity: whatsoever we do, let us do all things to the glory of God: let us not regard only our own matters but rather, those which are other men's. Moreover let us so behave our selves that none be offended by us, but that we may by our good example bring other to virtue and godliness: finally let us pray daily and without intermission, in all things let us give thanks, let v●●lwaies aspire to heavenvly things let us contemn human and earthly.  
These things are hard, thou will't say. I confess it: yet are they agreeable to a christian profession, & needful to salvation. Let us then do our diligence, that we may cast of all remissness of mind, let us not overmuch favour ourselves nor yield to our own infirmity, or ever willingly be cause that the grace of God be in vain in us. Let us not only not fall into sin wittingly, but let us also valiantly resist the assaults of Satan, never yielding unto him through cowardice or sluggishness. Now what is not to be judged light, whereby thou mayst come to that life which aboundeth with all good things, & to those eternal joys? Not without cause says the Apostle Paul: I count that the afflictions of this present time are not worthy of the glory which shall be showed unto us. Hereunto maketh that which is said in another place: The eye hath not seen, the ear hath not herded, neither have entered into the heart of man the things which God hath prepared for them that love him. For how great a thing is it (which can neither by force of words be expressed, nor by thought of man conceived of what sort it is) to be a citizen and inhabior of heaven, to be an heir of God, an heir annexed with Christ, to possess the kingdom prepared for the godly before the beginning of the world, without end to behold that sovereign good, to enjoy the most comfortable contemplation of the countenance of God, to be conversant in the company of Angels, to have society with the blessed spirits, to be in the assembly of the righteous: together with the angels, the Patriarches, the Prophets, the Apostles, the Martyrs, finally with all the godly enjoying blessed immortality and life everlasting, together I say, with all these to celebrated with hymns and praises the eternal God the fountain of all glory?  
What? are not all the miseries and molestations of this life to be counted light, if thou look unto the glory to come, so that we ought worthily to be ashamed of our sluggishness and remissness? who when he remembreth these things, namely the kingdom of heaven, the life immortal, everlasting blessedness, joys exceeding great and infinite, the company of Angels, finally the society of all who after their life led godlily upon the earth, shall enjoy a life most blessed and eternal: who I say, when he remembreth these things, is willing to carry on the earth, and doth not rather with Paul desire to be dissolved, and delivered out of the prison of this body: Let us not therefore count these things herded, after which so great commodities do ensue, especially seeing on the other side, they that keep not the commandments of God that are needful to salvation, shall not only be excluded from that felicity whereof we have spoken, but also be cast headlong into hell fire and eternal death: thrown into utter darkness, where shallbe weeping & gnashing of teeth: afflicted with most grievous pains and continual torments, in the company and society of the devils and the wicked, without any hope of better state, that is, being always in extreme and utter desperation, than which there can be no torment more grievous or great.  
Whom would not all these things greatly fear from sinning, namely the horror of hell, the pains that never shall have end or measure, eternal death, the fire that shall never go out, unspeakable torments, the company of the devils, the society of the reprobate, and wicked, fear, anguish, trembling everlasting and infinite, and such as the mind of man can not comprehend, nor any words express. Whom, I say, will not that day of wrath terrify, as both the Prophet and Paul to the Romans calleth it, a day of affliction and anguish, a day of calamity, and misery, a dark & gloomy day, a cloudy and black day, when God will reward every man according to his works. I would to God the cogitation and remembrance of these things were always before the eyes of our mind. Truly if they were, either I am much deceived, or men would more diligently observe the commandments of Almighty God, they would more refrain themselves from sin and evil doing, they would embrace virtue and godliness, and endeavour to live holily and uprightly. What? aught that also nothing to move us, that virtue is sometimes rewarded here on the earth, as vice & wickedness is plagued and punished? And that I may omit to say any thing of the conscience whereof we have spoken in other books, we will entreat of those things which thou mayst almost handle with thy hands much more be hold with thy eyes. For that I may speak of a most common vice, what inconveniences & evils ensue of surfeiting & drunkenness? hereof (as one says in his history of the world) cometh paleness of colour, hanging cheeks, sore eyes, trembling hands, troublesome sleep, & unquiet rest in the night: hereof cometh stinking breath, ache of the head, a weak memory, a dull wit: hereof come oftentimes grievous diseases, as great ache of the joints, the gout, apoplexies, as both the physicians affirm, and almost daily examples do teach. As for lechery, how often do we see it in our age punished with the french pocks, as also immoderate carnal pleasure with the palsy, blerednesse of the eyes, trembling of the sinews? What shall I say of prodigality and riot, hath it not brought many to poverty and penury? What of Adultery, is it not sometimes a present punishment, and is cause of infamy always after? Moreover whom hath not his wrath often hurt? unto whom hath not pride procured hatred? What should I speak of envy? is it not a punishment unto itself? and doth gnaw and consume itself? so that it was said rightly of one: The tyrants of Sicily found no greater torment than envy, and of an other also: An envious man doth pine at the prosperity of another. Now concerning covetousness, is not he whose heart it possesseth disquieted with a desire always to increase his substance, and afflicted with fear to loose that he hath? For a covetous man is not content with that which he hath, and he fears also lest he shall not still retain the same. Dost thou not plainly by the premises see that even here upon earth vice & wickedness oftentimes escapeth not unpunished? Now if this little move us, yet those eternal torments in hell which the Scripture threateneth to the wicked aught worthily to move all, and greatly to stir us up and prick us forward without all delay to amend our life, if we count not those things a fable which the holy Scriptures teach of the life immortal of the godly, and of the pains eternal of the wicked.  
I will rehearse what is wont, mightily to move me, and as it were inflame me to live godlily, if perhaps the same may minister occasion to other to amend their life. Thus do I often think with myself: What, I say, Rivius, if at this very instant thou shouldst departed out of this life, what thinkest thou would become of thee? Thinkest thou thyself sufficiently prepared to dye? For although thou reposest thy trust, as thou oughtest in deed, in the infinite clemency and goodness of GOD, thinkest thou notwithstanding that thou hast no cause to fear his justice? How many thousand christians are committed to everlasting pains, how many young men, old men, men of middle age, women, folks married, unmarried, finally how many of every state, age and sex, whose sins were both far fewer and much lighter than thy? O dreadful judgement of God, yet righteous and just. How many jews are there in hell, how many idolaters are tormented with continual pains? Who if they had been converted to the faith of Christ, as by God's goodness and grace we are, they would perhaps have lived far better on the earth than we at this day do, and also would have avoided those eternal torments: O execrable ingratitude of ours, O senselessness of man's heart. What, I say, if thou shouldst hear that which was spoken of the Prophet unto Ezechias: Prepare thyself, for thou must dye and shalt not escape: what wouldst thou do in this case? Thou wouldst wish I think, a time to live, wherein thou mightest bewail thy sins, unfeignedly repent, and ask mercy of God. Why then dost thou not that daily, and through thy whole life which thou wouldst then do in a moment of time?  
By thinking of these things I am wont (as I have said) to be much stirred up and inflamed to live godlily, also hereby am I terrified from sinning, & moved to crave mercy of god. Let therefore such as think good, set the same before their eyes. There is scarce any man who purposeth not to forgive his enemies before he go hence, let him then forgive him now. There is scarce any who desireth not to return into God's favour, let him return therefore now: There is scarce any who thinketh not to amend his life, let him amend it therefore now. briefly whatsoever thou wouldst do at the point of death, do the same through God's help and assistance, while thou livest and art in health: that is, that I may speak particularly, repent continuasly, fear God unfeignedly, love him with thy whole heart and most entirely, repose all thy trust and confidence in him alone, call upon him in adversity, give him thanks in prosperity, praise, extol, & confess him at all times, sing willingly hymns unto him, remember him always in thy prayers, wishes and desires: commit thyself to his goodness, and submit thyself to his will: set his example before thee, and imitate the same in deserving well of men: finally endeavour to be like unto him in loving thy enemies.  
Moreover be patiented in adversity, humble in prosperity, diligent in thy duty, temperate in thy living, comely in thy apparel, just toward thy neighbour, liberal toward the poor, gentle & courteous in the company of men, patiented to suffer injuries, a furtherer of peace & concord, chaste, shamefast, sober, to conclude in all things upright & entire. And forasmuch as thou art not able to perform these things by the only strength of nature, fly unto God for help & assistance, acknowledge thy infirmity and weakness: pray daily unto God humbly and heartily, that he will give thee his holy spirit, which Christ hath promised in the gospel that he will give unto us if we ask it of him. If therefore thou desire that the same spirit may be shed on thee abundantly through jesus Christ, than those things that could not be done by the strength and power of nature, shall by his aid & help be accomplished. Only let there be no fault in thyself, neither yield thou willingly to thy evil desires, but have an especial care to shake of all remissness of mind. For the holy ghost doth not help such as be slothful and sluggish, and sit idle with their hands folded together, but such as are doing, and put to all their strength and endeavour: and counteth them worthy of his help, which labour to repress and subdue their natural corruption, and have a continual combat and fight with the evil affections of their mind. Let us not do then as that contriman did which is mentioned in a certain fable, who when the cart that he drove stuck fast in the mire, called to God for help he himself in the mean season standing idle and doing nothing.  
Moreover let the presence of God in every place, which thou canst by no means avoid, greatly fear thee from sinning, and stir thee up to live holy and virtuously, seeing thou must needs have God a witness & be holder of all thy actions. If so be thou wouldst not have a man to come in unto thee, when thou committest any unseemly or dishonest thing: how much more ought that reverence and shame which should be in thee for that God beholdeth thee, revoke thee from sin and wickedness? Thou fearest to have man know of thy sin: darest thou then attempt any thing the Lord God beholding thee, which thou durst not commit in the sight of man? especially seeing that whom thou hast now a witness and beholder of all thy doings, him thou shalt have in time to come thy censor and judge. One of the heathen admonisheth, that we must so live as though we lived in the sight of men: that we must so think, as though men might always see into the depth of our heart. And again the same heathen man says: So, says he, do all things, as though some man beheld thee. It is profitable undoubtedly for thee to set a keeper over thyself, and to have one whom thou mayst behold, and whom thou mayst think to be privy to all thy cogitations. A great part of sin is taken away, if there be a witness present with him that is about to sin. These things saith that heathen man, which let every one think spoken to himself. If thou therefore purpose to do any dishonest or ungodly thing, before thou attempt the same think thus with thyself: What do I? Shall I enterprise to do that GOD being witness thereof, and beholding me, which I durst not do in the sight of a mortal man? Shall I by this deed procure the displeasure of the Lord GOD, when I would not willingly loose the favour of a man that is my friend? Shall I grieve the holy Spirit of GOD, that that wicked spirit may rejoice over me? Hath Christ therefore redeemed me with his blood, that I should voluntarily yield myself to the servitude of Satan? hath he therefore delivered me from sin that I should wittingly and willingly fall into the same again? Hath he therefore made me an heir of the kingdom of heaven, that I should through mine own default deprive myself of such an inheritance? Where is now that ardent love towards GOD? Where is reverend fear and honest shamefastness? Where is piety and faith? Do I thus thank God for his innumerable benefits? Do I thus thank Christ for my salvation purchased?  
Do I thus give myself to be guided of the holy Ghost? Do I come with these deeds to the table of the Lord. Do I thus look for the coming of Christ? Shall death find me in this wise occupied? Shall I thus come to the judgement seat of God? Do I so much favour myself that evil desires prevail against me, the infirmity of the flesh overcometh me, and sin reigneth in my body? Am I so void of all vigour and valour, that like an effeminate person I resist not these motions of the mind? Do I so see that that is better and follow that which is worse? of these & other like things (for who can rehearse all) if thou daily think with thyself, thou shalt not easily commit any thing which is unseemly or dishonest. To conclude then, what soever thou art about to do, be verily persuaded that God is present (as he is in deed) and doth behold all things that thou dost, him see thou fear, let the reverence which thou oughtest to give unto him who is in every place, keep thee from doing any evil. For as one sayeth. 
He witness is and arbyter,  
he all thinks doth behold and see,  
Which in man's mind conceived are:  
before him all shall judged be.   
This also may move thee much to live well, if thou continually consider that in thy spiritual regeneration thou wast made the son and heir of God, and which is the greatest dignity, the brother of Christ, and an heir annexed with him. For who is not greatly inflamed unto godliness, who doth not with a certain reverend fear and shame fastness detest sin and wickedness, when he calleth to mind that he hath God to his father? Do not therefore, do not I say, ever forget this benefit: he that hath adopted thee to be his son, see thou love, reverence and honour, and not offend in any thing whatsoever: Submit thyself to his will, follow his commandments, obey his precepts: Think that not only the participation of his inheritance, but also the imitation of his goodness and virtue doth pertain unto thee: so that albeit thou canst not by imitating attain to the excellency of the goodness which is in this thy heavenly father, yet must thou in will come as near as may be, and count it a most unseemly thing to degenerate therefrom. If thou do any thing unawares that may displease this thy father (as the frailty & weakness of mankind is great) let the same strike such grief into thy mind, that thou will't think thyself worthy of any punishment, who haste offended so gracious a father: and be not quiet in mind, before thou hast by true and hearty repentance pacified him. So far is it of that thou shouldst ever wittingly sin, or commit any offence against thy conscience. And surely he that remembreth that he is the son and heir of God, the brother of Christ, and heir annexed with him, is terrified from sin & wickedness, not so much with dread of the last judgement, of eternal torments, of the fire that shall never go out, as with fear of offending his heavenly father: and endeavoureth to live godlily, to hurt no man, to deserve well of all after the example of his father, being moved thereunto not so much with hope of an heavenly reward and everlasting joy, as with a certain exceeding and unspeakable love toward God his father. He that believeth Paul, that his body is the temple of the holy ghost that dwelleth in us, doth easily abstain from sin, and defileth not himself with unlawful lust. Finally he that doubteth not that he is admitted into the number of the Saints, omitteth not to follow also the virtues of the Saints, as piety toward God, and love towards our neighbour.   

Of the cause why purposing many times to live godlily, we persist not in our good purpose, and what means may be found to remedy the same.  
But what is the cause (will some man say) that whereas we sometime think and purpose to live virtuously, godlily, chastened, and soberly, yet we do not constantly continued in the faithful fulfilling of that which we have so well determined? That I may answer in few words, the chief and principal cause hereof is the natural naughtiness and corruption which is in us, and that proneness to sin which sticketh as it were in our very bowels and marrow: that is, the very flesh which we bear about, wherewith the inward man hath a sore and grievous fight, and almost a continual combat, as Paul doth witness. This therefore we must always resist when it provoketh us to unlawful lust and filthy pleasures, to gluttony and surfeiting, to lasciviousness and lechery, finally to any other filthy facts or dishonest behaviour, and with godly studies, exercises, abstinence and fastings bridle and bring under the force thereof, and with continual fobrietie and temperance of life repress and subdue the same. For this cause our Saviour commandeth that our hearts be not oppressed with surfeiting and drunkenness: & Paul forbiddeth us to be drunken with wine, prohibiteth gluttony and excessive drinking, and willeth us to be vigilant and sober. Hereunto must be added daily prayer and calling for Gods help and assistance, without which all the endeavour that we bestow in bridling the flesh and repressing the force thereof, is frustrate and in vain.  
But the motions of the flesh being after a sort subdued, there is moreover the world & the devil our deadly enemies, wherewith we have a continual fightifor neither will these suffer us to presist in our purpose & determination to live godlily & well. For the world provoketh to ambition, pride, riot, to wrath, hatred, envy, impatiency, slandering: and ministereth occasions to other sins which no man can rehearse, moreover it marreth men with evil examples, and corrupteth them with sundry offences. The devil ceaseth not to induce and move man to the neglect of God's word, to incredulity and diffidence, to a false persuasion of himself, to an obstinate persisting in evil, to blaspheme the Lord God, to impugn the known truth, to hypocrisy, superstection, idolatry, and other infinite and innumerable sins, and offences.  
What is then to be done, thou will't say in this case? Surely we must valiantly resist our enemies, we must cast of all remissines of mind and faintness of courage, and with ardent and earnest prayer crave God's aid and help, and trusting there unto not despair of the victory. But let us here what Paul says concerning this matter writing to the Ephesians: Finally, my Brethrens (says he) be strong in the Lord and in the power of his might. Put on the whole armour of God, that you may be able to stand against the assaults of the devil. For we wrestle not against flesh and blood, but against principalities, against powers, against worldly governors, the princes of the darkness of this world, against spiritual wickednesses, which are in the high places. A little after rehearsing by name the armour of Christians, he willeth them to stand with their loins gird about with verity, having on the breast plate of righteousness, taking the shield of faith, whereby they may quench all the fiery darts of the wicked: he willeth them moreover to take the helmet of salvation & the sword of the spirit, which is the word of God, and exhorteth them to pray always. Thus hast thou the armour wherewith thou must fight against our adversary the devil, who never omitteth day, not not an hour, nay scarce one moment but he always assaileth us, & like a roaring lion goeth about, seeking whom he may devour, as the Apostle Peter says.  
Let us therefore being fenced and furnished with this armour which Paul prescribeth, valiantly resist him, and he will fly from us, as saith the Apostle james. Let us daily desire God's aid and help: Let us pray unto God that he will not lead us into tentation: Let us beseech him that for Christ's sake he will deliver us from that wicked fiend, which is the continual enemy of mankind. Howbeit let us take special heed, that we fall not wittingly into sin, whether the devil would drive us, and into voluntary destruction, neither that we yield to our own imbecility, but with a stout courage resist Satan, and desire of the eternal God, the father of our Lord jesus Christ, that he will help our infirmity and weakness. And because the devil doth not always set upon us with open force, but assaileth us also privily and by secret means, and (as one says) flattereth that he may deceive, smileth that he may hurt, allureth that he may slay and kill: let us do our endeavour, that we may wisely and warily avoid the snares that he layeth for us, and that we may give him no occasion to assail and oppress us of a sudden and unawares.  
Heed may be more easily taken, says Cyprian, where fear is manifest. Let us therefore shake of sluggishness and overmuch security in our life, and fear that under every stone as the saying is, there is a scorpion, and let us not be quiet & secure as though all things were safe & sure. None is sooner overtaken (as a certain heathen mau says) than he that fears nothing: and security is very often the beginning of calamity. Do not then, if thou haste once overcome thy enemy, look by and by for peace, as though thou were already pa●…e all peril. Thou must always stand in the battle, and as it were prepared and ready to fight, so that Cyprian said well, that in the world there is nothing but continual conflicts with the devil, and daily fight against his assaults and invasions. We encounter says he, with covetousness, with uncleanness, with wrath, with ambition: we have a daily and grievous fight with carnal vices and worldly allurements: the mind of man being as it were besieged and on every side compassed with the invasions of the devil, doth scarce withstand every one, doth scarce resist them. If covetousness be conquered, lust rises up: if lust be repressed, ambition succeedeth: if ambition be contemned, wrath doth exasperate, pride puffeth up, drunkenness inviteth, envy breaketh concord, zeal dissolveth friendship. etc. Now as we ought not to be proud or presumptuous being once victors, so neither aught we straight to be discouraged or cast away our weapons when we are overcome. What must we do then? To take away the former ignomy, let us more fiercely assail the enemy & put away the shame before received by new valour and valiantness: no otherwise then that champion mentioned in a certain Poet, when he had fallen heavily to the earth, being nothing terrified with the fall. 
He cometh fiercer to the fight,  
ire doth his courage move again:  
Shame stirs his strength and valour which  
he in himself known to remain.   
HOwbeit we must encounter with the enemy, trusting not somuch to our own power & prowess, as to God's help & assistance. Thus hast thou the cause why for the most part we persist not in our purposed determination to live virtuously & according to Gods wil For the cause as I have said, is our natural corruption and proneness to sin: also the world offering daily innumerable occasions & means to all kind of wickedness: finally the devil, always thinking of our destruction, and omitting not scarce one moment of time, either with open force, or by privy and secret means to assail us.  
God the father of our Lord and saviour jesus Christ, vouchsafe with his aid and assistance to help us, and with his holy spirit to confirm and strengthen us, having such a sore and continual conflict with so many enemies, whom we are very weak to resist, that by his help we may repress the motions of the flesh, and not be carried away with the allurements thereof, that we may subdue our vicious nature, and be able valiantly to resist the world always ministering occasions & means to infinite sins, and the devil on every side assailing us, and attempting all means to destroy us: and that not only a servile fear, which the law bringeth, namely of God's vengeance and eternal punishment, may revoke us from sin, and wickedness, being terrified with God's wrath and judgement, and stricken with dread and horror of hell: but much rather yea specially a free fear with a certain honest shamefastness and virtuous reverence toward GOD may move us not easily to commit any thing, which may displease our most gracious and favourable father: and may also make us of our own accord to avoid vice and embrace virtue, and by love and charity keep us in doing our duty, so that if we commit any offence unawares, as the imbecility of man is great, the same may bring so great grief and disquietness of mind unto us, that we shall take no joy of our life, for that we have offended so loving and merciful a father, until we have by hearty repentance pacified him again. finally the eternal God for his son our Lord and Saviour jesus Christ's sake grant, that in such shortness of this life, in such uncertainty of the hour of death, we may not prolong and drive of from day to day the amendment of our manners: but that acknowledging our sins, we may without all delay endeavour to return unto goodness, truly and heartily repent, and by unfeigned repentance of our sins, pacify our heavenly Father: Moreover with the Publican mentioned in the Gospel, humbly and with knocking our breast implore God's favour and mercy: finally that we may be willing & careful to do those things only which are acceptable to God, that we may reform vice with virtue and that through God's assistance we may by all means endeavour to lead the rest of our life hereafter godlily, holily, innocently, chastened, soberly, temperately, profitably to the church of God, friendly to the life of men, agreeable to a christian profession, and also persever in this our good purpose and determination.   

The Conclusion.  
THus much I thought good to writ concerning the folly of men in prolonging the amendment of their life. The very matter itself which I took in hand to entreat of, hath enforced me to speak of such things as to the virtuous and them that love God, are very pleasant and delectable, but to such as will seem Christians, when they are nothing less, very unpleasant and grievous. We have spoken many things, yea and have so earnestly repeated the same, that we may seem almost tedious to the reader, concerning the shortness and uncertainty of this life, concerning death which by reason of the uncertain chances that be incident unto us, is daily imminent, and doth oftentimes come upon men suddenly and unawares, which the godly do heartily desire, and willingly suffer when it so pleaseth God, but the wicked do wonderfully dread and fear. We have spoken of the general resurrection, of the coming of the Lord, of the last judgement, when all shall be called to the examination of the life which they have led, the day whereof being dreadful to the wicked, the godly think shallbe to them joyful and happy. For than approacheth their redemption, then cometh the time of comfort and refreshing, as the Apostle in the Acts sayeth, and as Tertulian sayeth, then is the day of Christian rejoicing.  
We have spoken moreover, what rewards are appointed after death for the godly, and what punishments for the wicked. For the godly shall ascend unto God, and in heaven enjoy a life most blessed and everlasting. For what great felicity is it, always to behold God, to be exhilarated with a perpetual and most pleasant contemplation of his cositenance to see him as he is, whom we now see through a glass darkly, as the Apostle Paul saith: finally to abound with all good things, to be partakers of so great delights and joys as no man is able sufficiently either in cogitation to comprehend, or in words to express? Contrariwise the wicked shallbe thrown headlong into hell, there to be tormented with most grievous & everlasting pains. For there is no eloquence of any man so great, which is able in words to utter, neither the wit of any so sharp, that it is able in cogitation to conceive the jest part of those torments which the wicked shall suffer in hell, being condemned by the just judgement of God to eternal fire. Finally, we have spoken of sundry other things, which, as I have said, shallbe very pleasant to the godly, but to the wicked very unpleasant & grievous: as of the sense of God's wrath against sin, of shaking of security in the time of prosperity, of repenting unfeignedly, of the amendment of our manners, of the reforming of our life, of a daily fight with our adversaries, the world, the flesh, and the devil, and of other such like things, which it is not here needful to repeat. These things are in deed hard & unpleasant, but, as I hope wholesome & profitable. For physicians, as one well witnesseth, do cure grievous diseases with sharp remedies, and as Cicero says unto Octavius, No remedies which are laid unto wounds do so procure grief, as they that are wholesome.  
The eternal God, the father of our Lord and redeemer jesus Christ, grant that in this so corrupt and wretched age, this our treatise (howbeit if any will earnestly peruse the same) may somewhat contain the godly in their duty, and confirm them in the best part: and may give some occasion to the wicked, I mean such as be not past hope, to return unto goodness: finally that this sharp medicine which is given that health may be recovered thereby, may have force and power to help and heal them that be as it were sick and almost desperate. Which he, without whose help all the endeavour of men is frustrate & in vain, even the Lord God almighty grant: To whom be praise, honour, and glory for ever.   
Finis.   

¶ IMPRINTED at London by Gregory Seton, and are to be sold at the sign of the Hedgehog at the West end of Paul's.  
Anno. 1579.