ornamental border containing device of William Middleton (McKerrow 106)  
¶ A TREATISE AGAINST the foolishness of men in differringe the reformation of their living, and amendment of their manners, Compiled by the godly learned man john Rivius, and translated into English by john Banks.   

¶ TO THE MOST Honourable, and his singular good lord, the lord Marques Dorsette his lordship, his humble orator Wisheth grace and health.  
WHEN I weigh with myself, & diligently examine the similitude in S. Paul where he compareth the Church of Christ to a natural body (most honourable Lord) I find that he can not justly be taken for a member of the same, which doth not employ his studies to this end, that he may likewise confer some thing thereunto in his vocation and calling, as in the natural body every member helpeth the whole: For we see, that there is in a natural body such an affection, and desire of every member to help and maintain tother, that not only the senses be ready to do their part and office, as the eye to see, the ear to here, and so likewise in the teste of the senses, but also all the other parts of the body do so much care for the whole, that they shun no danger, though it be never so great, to help and secure the same. If any man than, which beareth the name of a christian, shall spy for the any thing, that may conduce and profit the mystical body, and doth not his endeavour to the uttermost to bring the same thereunto: verily he is to be thought an unprofitable member, not worthy in my judgement to be accounted of that member, of whom Christ is the head. Surely it might be a great shame for us Christians, if we should not (having such light of the gospel, as we have) endeavour in some wise to profit the common wealth of Christ, when we shall call to mind the excellent saying of the most divine philosopher, which is, that we be not borne for ourselves only▪ but part of our birth our native country doth challenge unto it, part our parents, and an other part also our familyars, and friends. Plato did know only by the light of natural reason, that all excellent and good gifts came of god, and were given to th'intent that a man should therewith help, and profit others. Of the which opinion were also all the philosophers, which had tasted of honest discipline and learning.  
Who so ever therefore doth think himself to be a member of the common wealth of Christ, which is his mystical body, he must needs much more be enforced of Christian knowledge and charity to employ his labours in bestowing those gifts, which god hath given him, to the profit of others. Now than saying that among the members of this same mystical body many of them be oppressed with grievous diseases, as desperation, to much affiance in themselves, and trust in their own works, and other gross errors, as superstition, idolatry. etc. whereby the most just wrath, and indignation of god is provoked against them, truly he were very unnatural, and should testify that he had not tasted of the spirit of god, which neither moved with th'example of the heathen nor with love towards the brethren considering the great dangers, that might ensue here upon, would take some pains, and endeavour to procure medicines, so far forth as in him lieth to ease, and help the same. We have examples hereof, wherewith we might be much moved continued by the most gracious working of god, even from the apostles time. For the holy fathers, & martyrs beside their great travail in confuting of heresies (which was, and might be a sufficient testimony of their zeal, and diligence) have left also sundry monuments, and works aswell pertaining to the ordering of men's manners and behaviour, as also to the confirming of their consciences. And not only they but also men of this our age: for what godly wits hath god stirred up? And how diligently have they applied their studies, and bestowed their talentes in garnishing good learning, and setting forth the sincere and pure word of god? and to pass over them, that have taken exceeding great pains in foreign, and strange countries, even here in England, god hath moved many with sundry gifts, some to be able to set forth works of their own, and to hunt the romish fox, and some always with open mouth to cry out against him, & other some to translate of other men's. etc. And hereunto hath god also raised up the hearts of noble men, that they do not only assist, and defend them, that bestow their labour herein, but also help forward with the same themselves: among whom I may most worthily recount your lordship, which hath been ever inclined to the setting forth of true godliness, and religion, and to the roting out of false and feigned superstition. whereunto god hath also provided for you always ministers for the same. I therefore (though my talon be but small) moved with these, and such like examples, thought that I could not be justly reckoned or taken for a member of the mystical body of Christ, if that, when all true Christians be so busily occupied, and labour so dilgently in the lords harvest, I should be found idle, and unoccupied, like to the servant in the gospel, which hid his talent, and brought it not forth to profit others. This last winter therefore, when I red over two little books, which D. john Rivius an excellent learned, and godly man, compiled in the latin tongue, th'one of the reformation of man's manners, and living, the other of encouraging them to die, that be vexed with sickness: and marvelling much, that such two books could be kept hid so long, and not translated into english, containing such a profitable and necessary matter, so apt and convenient for our time: I thought that I should not be evil occupied if I translated the same in to English that they might be made common, and profit the more, which when I had finished, musing with myself unto what patron I mought best direct the same. I found none like to your lordship, whether your manifold virtues or your zeal to advance the glory of god be considered. And verily it seemed to me, that it could not honestly be dew to any besides your lordship, for so much as it was done in your lordships house. The one part of my labour which is now finished, I bring, and humbly present to your lordship at this time, not because you have any need her of for yourself, but because if it should be commended by your lordship, it might be the better received, and profit the more. For besides th'opinion that men have conceived of other virtues, where with your lordship is endued, they have also conceived a singular opinion o● the zeal your lordship hath to set forth the pure word of god, and to rote out false and feigned superstition: which thing may apere very plain, (as they also gather) both by other things, and also by thorder taken in your lordships house, concerning the true worshyping, and due serving of god. wherefore saying that the thing of itself is so profitable and necessary, undoubtedly it can not be but very well received of all men, if your lordship's commendation be there unto added, which thing if it come to pass, I doubt not, but as it hath profited much in the latin tongue, so shall it somewhat also do good in english. For although it is not so finely translated yet I trust that the mind of the authore is so expressed that mine industry and labour herein, can not justly be reprehended, and fault found withal of the tentyll and favourable reder, whom I shall in this place most heartily require for to accept this my doing, and interpret every thing herein, as he ought to do, for so much as this is even the first fruits of my wit: and in so doing (if I shall perceive that this my labour shall profit the same) I shall be much encouraged to go forward in such like studies, as may most conduce, and hereafter to enterprise greater things. But fearing lest I have been to tedious to your lordship, and detained you longer, than becometh me to do, from the sweet and comfortable reading of Rivius. I commit the book into your lordships hands, beseeching the everlasting and immortal God father of our Lord, and redeemer jesus Christ, that he will grant you daily, more and more increase of knowledge in his truth, and keep your heart awake continually to glorify him, that by th'example of your lordship others may be stirred up unto godly living: and that he will assist you, and further you in all your godly affairs, which with the son, and holy ghost reigneth for ever: to whom be given all praise, honour, and glory. So be it,  
Your lordship his humble orator john Banks.   

¶ A TREATISE AGAINST the foolishness of men, in differing the reformation of their living, and amendment of their manners.  

IF SUCH men, as will be taken for Christians would flee and abhorred so much the deeds of the Epicures, & Saduceis, as they pretend▪ to detest the name, and profession of them, verily they would refrain, and temper themselves from wickedness and mischief, and would use and exercise virtuous and godly living, no less than they now live obstinately in vice, and behave themselves in all their doings both wickedly, & ungodly. And again the● would none otherwise observe, an● keep the commandments of al● mighty god, than they now neither fear him, nor dread him at al. Bu● undoubtedly, there is not one almost, which doth so much abhor the thing itself in his heart (which thing may plainly appear by our daily conversation, our manners, and all that ever we do) as we eschew and flee the name. For how can those men be assured, in their conscience, that souls are immortal, which for the most part live, as brute beasts do. Or that there be rewards reposed for the godly in heaven, or punishment ordained for wicked men in hell, which do in no manner thing fear to transgress, and break the commandment of god? and do● fall headlong into all kind of vice, and enormities, as though they did imagine, that either god ●s but a ●estyng stock, and a feigned thing, or the souls and bodies do die both at once? And to grant, that 〈◊〉 be some men, which do both fear 〈◊〉 and doubt not, but that he will both reward, and also punish every one acordyngly, as he hath deserved (of the which sort there be but very few) Now I beseech you, what man is there, whom either the fear of god's justice doth withdraw from vice, or yet doth induce, and bring in mind to reform, and amend his life? wherein thou mayest justly lament, and bewail the folly and state of us all, and much wonder at our blindness, or rather madness, which in such shortness, and uncertenty of life do so behave ourselves, that we have no mind of any reformation, or amendment of our life, when we be crooked for old age, and have than scarcely one day to live: so far of is it, that we go about, or entender that thing, when we be younkers, and in our flourishing age. When I remember with myself, that such● is the folly of men, or madness rather as I may well call it, in deferring the reformation of their life:  
I think it meet, and necessary to search the causes out, why we are so slow in that weighty thing, whereupon our salvation doth wholly depend: for when we shall have sought forth the causes, and declared what they be, I doubt not, but that it shall be easy for us to find also some remedy for the disease.   


¶ The first and principal cause.  
I Think therefore that our unbelief is the chiefest and principal cause hereof. For if we supposed not, that those things were fables, which are mentioned in scripture every where of the last dowme, and of the voice of the Archangel, and of the trump of god, and of the judgement seeate of the Lord, whereat all men must stand of the punishment of the wicked, of the everlasting and blessed life, which the godly after this miserable life shall enjoy, of the resurrection of the bodies, and souls, either to be partakers together of certain joy, or else of certain pain, without all question we would not live thus as we do, and ●…fferre the reformation of our life, but would live far other wise, and after an other sort, than we do: for what myslyver would not quake both body & soul, when so ever he should remember the last dowme, sith that he shall in the same make a reckoning of all things, which he hath either intended, thought, said, or done, and there shall speak his own matter without any assistaunte, or man of law. Oh terrible judgement to the wicked, which should never fall out of their remembrance: for sith that the just, and godly shall uneath be able to stand in this judgement, where shall than the wicked and ungodly appear? In this judgement the son of god shall sit upon all sorts of men, being than an upright, severe, straight, and an untractable judge, which is now our mediator, and advocate with his father. All kind of men shallbe called unto a reckoning, how they have passed over their days here in earth. The secrets of hearts shallbe disclosed, and showed abroad. The testimony of every man's conscience shall give against himself: shall accuse & condemn him. And to be short, god will punish the ungodly by his ●ust severity, and most fatherly, and mercifully preserve, and save the innocent; that is: as Paul doth interpret it: god will render, and give to every man accordingly, as he hath deserved. But in this judgement, not only the outward act shall be condemned: As adultery, fornication, whoredom, witchcraft, murder, slander, theft, robbery, sacrilegie, banqueting, rioting, drunkenness, usury, and other such like, as bawdy, and unhonest talking, fond, foolish, and rash ●anglyng without measure, lying, idle words, vicious communication, and infinite other of the same sort, wherewith somever godly ears are offended, bu● also the unseen, and hid intents o● the heart: such things, as we hau● wickedly either wished or thought● moreover the naughty affections o● the mind, which be contrary to th● word of god, as anger, grudge, hatred, ennimitie, malice, envy, pride covetousness, & desire of other men● goods. etc. Who would not than th● remembrance of this judgement withdraw from vice, and stay, lest he should fall all together, which is persuaded assuredly, that it shallbe. One of the old writers hath a very good and notable saying. whether I eat or drink (sayeth he) or what thing so ever I do, the terrible voice of the archangel soundeth in mine ears. Arise you dead men, come unto your dowme: which when I remember, I quake both body and soul. If the flesh than stirreth up any man unto beastly lusts, and bodily pleasures, or unto gluttony, or surfeiting, or unto any such vice, ●et him by and by call to his remembrance the dreadful day of dowme. If prosperity (as it doth very often) cause a man to be haughty and proud, if riches make a man fierce, and his minded: if honour, promotion, or high dignity cause a man to thinks much of himself, and to despise others, let him straight way remember the judgement seat of the lord. If anger pricketh any man to revenge his quarrel: if grudge, and malice trouble the hearts of any: if covetousness enforceth a man to rob and deceive others: if the world doth provoke any man unto ambition, pride, or riot: if the devil by his suttyll, and false means, and craft drive any man to speak blasphemy against god, or unto any other such mischief, let him think none other, but that he shall appear before the judgement seat of the lord and shall there plead for himself. Let him fear the sentence, that the judge shall pronounce, which doth condemn the wicked to hell fire. would god: would god I say, that this day of dowme would never fall out of men's minds, Than surely every man would do, as he should do. Kings and rulers would have their only, and special care upon the weal of the commonalty committed to their charge, and would defend their liberty, and uphold, and maintain both their private, and public ordinances, and laws. Of the other part the commons would show themselves loyal & obedient, toward their liege and sovereign head, and king, and would not disdain to have him ruler over them, nor refuse to pai their rents tolls or tributes: but otherwise would render unto him aswell due reverence and fear, as also honour. etc. Every man would love his wife, as his own self: the wives would reverence their husbands, and be in subjection unto them, as unto their lords and heads. Parents would trade, and bring up their children in godly education, and discipline, and as Paul willeth in the fear & knowledge of god: Again children would be obedient towards their parents in the lord, and would earnestly follow their ways, and busily do their commandment. Servants would be ready at the commandment of them, which as appertaineth unto the flesh are their masters and that with all honest reverence, and godly fear, and simplicity of heart: as also Paul exhorteth. Again masters would be meek, and gentle towards their servants, being well assured, that they have also a master in heaven. pastors and ministers would attend the lords flock, as they are bounden. Rich men would relieve the poor with their goods▪ widows would pray night and day, without ceasing. Poor men would take patiently, & well in worth their poverty, sith that it is the will of god, that it shall so be. The married man would live, as though he had no wife. The unmarried man would refer all that ever he doth unto the glory of god: what will ye more? every man would do his office and duty in his calling, as he ought to do: if the remembrance of the last dowme were ever before his eyes, when god will require a reckoning of our whole living, and of all our doings, and will give to every man accordingly, as he hath deserved, either reward or punishment. We see daily with our eyes in a great and fervent plague time, when death is every hour present before men's eyes: how careful they are, and how diligently they go about the reformation of their life: specially if they be not such as do usurp falsely the name of christians, What? Ought not we than much more to go about the reformation of our life, at all times, all hours, and every moment of the hour, and to repent unfeignedly, and bewail our wicked and sinful life, and pacify the wrath and indignation of god against sin, sith that by casuality, and uncertain chances death is imminent and at hand every hour? A wise man therefore will so lead his life always, as men use commonly in the dangerous plague time, when they are, as it were awaked out of their dream, and be careful, and go earnestly about the reformation of their life, and purpose to change it into better, and to eschew vice, exercise justice and equitte, and finally to pacify gods wrath, which is worthily stired, against us for our sin, by true repentance, and remorse of conscience▪ I pray you, ought not every man, when there is no such danger, nor fear of any plague, to be the like that afore in the hot and dangerous plague time he determined to be? Every man will grant that the hour of death is uncertain, and that it is a thing most certain that we shall die, what a great folly is it than to fear death so much, which is every hour at hand: nor to think at any time of the reformation of our life? but thus it is. We feel, and acknowledge the most just wrath of god aaynst sin in adversity, as in plague, famine, yearthquake, dangerous dissases of the body, but in prosperity, when we have the world at will, we fear not to abuse the goodness of god. In this state we remember not death, which is imminent every hour nor the last dowme, nor the terrible 〈◊〉 of the Archangel, of the which S. Paul maketh mention unto the Thessalon.) nor the sown of the lords trump, nor hell, or everlasting pain, nor the unquenchable fire, nor the darkness where there shallbe weeping, and gnashing of teeth. Which things verily we ought to remember at all times, whether it be in the morning at our uprising, or at night when we go to rest, or at dinner, or supper, or when we bathe ourself for our healths sake, or do any serious and weighty business, or finally when we refresh and recreate our minds with some honest pastime. But the ungodly can not be persuaded none other, but that these things are fables, which the scripture setteth forth of the last dowme, of the judgement seat of the lord, of the voice of tharchangel, of the trump of god, of hell, and of everlasting torment and pain. And like as the heathen in times past were persuaded, that these things were feigned, which the poets feigned of Tartarus and Phlegeton, of Minoe & Radamanthis, of hell, and the region of the devilish, and of the punishment of the same: whereupon Seneca took occasion to say, that the poets deluded and feared us with vain menasses and fears: So verily a great part of men think, that these are but tales, and contemn them as vain threatenings, which are set forth to us in holy scripture, of hell, of eternal death, of the fire, wherein shall be wailing and gnashing of tethe, of the resurrection of the soul and body together, to partake either joy or pain, when otherwise all these things do imprynte in the hearts of godly men, and such as live in the fear of the lord, a wonderful fear and horror. And are (as the po●te saith) names, which even sown fearful in our ears. Thou hast the first and chiefest cause, why we for the most part all of us in this wise differ the reformation of our life.   

¶ The second cause.  
Now let us proceed unto an other cause, which is the hope of the mercy of god: this hope is great in very dead, but yet it is such as they may well enough deceive themselves with al. For of their hope they have no sure trial at all. With this hope I say, the continual enemy of manking keepeth man in sin wonderfully, and by setting forth to him the mercy of god, bringeth him unto this pass that he feareth not the justice of god at all. But verily I say unto you, that like as god granteth forgiveness at the first to the repentant, and most fatherly showeth his mercy unto such as be converted unto him: so doth he also sharply punish those men which do continue obstinately in vice. Such men then as repent not unfeignedly, conceive a false hope of the mercy of god. But the devil notwithstanding by setting forth to men this hope, bringeth this thing to pass, that they live on forth quietly, and securly in vice and wickedness, nor think earnestly with themselves at any time of any reformation or amendment. Yea, they despise th'abundance and riches of the bountifulness and long suffering of god, being ignorant, that the goodness of god doth induce, and lead unto repentance: as Paul testifye●…▪ In this place also let us call that thy●… unto remembrance, which our saviour speaketh of in S. Mat. Repent, because the kingdom of god is at hand: And also that which the lord spoke by the mouth of his prophet isaiah. Unto whom should I have respect, but unto such as repent, and are low in spirit, and fear my commandments? In S. Luke also he declareth the same thing: Except ye repent ye are all of you utterly cast away: And in the acts. Peter saith in this wise: repent therefore, and be converted, that your sins may be taken away Here I might allege infinite places of scripture, which make very plainly for this purpose, that no man, which doth not unfeignedly repent, can conceive certain hope to have remission of his sins, which I will omi● at this time. For as I have said already, he looketh in vain for to hau● forgiveness at gods hand, which truly repenteth not with his heart▪ And although there is no time o● repentance late in god's sight: As appeareth by th'example of the thief which is spoken of in scripture: Also god will not the death of a sinner but that he repent, and live: yet who may not see, how dangerous a thing it is to differ the reformation of our life, sith that there is no man (as the poet saith) in such favour with god, that he can assure himself of the next morrow following. For many times death creepeth, & stealeth upon us: when we look least for it: so that than there is no time of repentance left, nor space to reform and amend our lyviug. Here I think it needs to speak of those things which Plinius maketh mention of in his natural history, touching sudden death, sense that there is nothing almost in our time more common than the same. For not long ago two old men of our country: which dwelt both in one city, died suddenly upon a certain night, when they did resort unto a certain woman: that they were wont to company with all: the one died of a sudden passion: the other was thrust through with a dagger: And near neither of them ever spoke word after that time: Now▪ let every man judge for himself, in what danger these twain died. And though it be a thing common as well to the godly, as ungodly, to die suddenly. And the just can not be, but in good state, what death so ever they die: yet verily a man can not devise, how horrible a thing it is for one to die thus, which is with out repentance, of how many have we heard which were slain out of hand by multiplying words among other ruffians in taverns which have been taken in bed with other men's wives, or have been other wise suddenly cast away by one means, or other, in gamning or otherwise? to pass by those, which have broken their necks of horseback: have perished suddenly by shypwreake: and have been oppressed with the ruin and falling of houses upon them, or with some other such chances? Let us then admit this, that god would have the sinner to repent rather than to die: as he undoubtedly would: yet by reason of uncertain chances we can not without great danger diferre the reformation of our life: yea though we put our hope firmly in the mercy and goodness of god. we must repent therefore while we live upon earth, and be lusty and have our health: but the world is clean contrary. For we see daily that the youngman giveth himself to belly cheer, drinking and riot: he flaterethe himself, and saith to himself that he may live many years, and therefore mindeth not any thing the reformation and amendment of his life: but differreth and putteth that thing of, until his old age: whereunto whether he shall ever attain, or never: it is hard for any man to say: For tell me one of many thousands, which hath lived until that age, but for his pleasure let us admit that he may live so long as he would wish. What doth he than? I pray you, goeth he about any reformation or amendment of his life? No no. This is ever more his saying: I will amend to morrow, to morrow. And thus with such delaying he flattereth, and deceiveth himself at length: for he is uncertain, even as all other be, whether god will permit him to live until the same night, or not: much less is he certain of the next morrow. Thus whiles a man differreth the reformation of his life, often times death suddenly stealeth upon him: As we may daily see by experience: And yet we can not be admonished and warned by other men's perils and harms to take heed. The devil leadeth us on forth, and feedeth us in such wise with vain hope, of the mercy of god, and of longe● life.  
But here though it can not be denied, nor aught to be denied, but that the repentant receiveth of god's mercy at all times: nor that he needeth to fear or fall into desperation, which is at the very point of death: yet I reckon, that there is none so foolish that he will choose that thing which is ieoperdsome, and leave the other, wherein there is no daungere at all. Wherefore that no such fear or grudge of conscience remain, let us go about the reformation hereof betimes: nor differre it in any manner wise: sith that we are uncertain of the next morrow following. And as touching the mercy of god, let us remember continually the saying of Cyprian. So much as god is (saith he) ever bounteous, and merciful for his fatherly love, and tenderness towards us: so much ought we to fear and dread him, for the majesty of a judge: that he beareth.  
Thus shall it come to pass, that through the fear of god's wrath we shallbe withdrawn, and brought from vice, and shall not yet through the hope of his mercy be deceived, and corrupted in security. A world it is to consider, how the popish priests, flatter themselves with this self same hope of god's mercy, which keep concubines all the days of their life: and lyve-under the pretence of single life in most shameful whoredom, and abomination: nor think earnestly with themselves of any reformation at any time: or of discharging themselves of their whores. And though they be guilty in their own conscience of this their vicious and abominable living, yet they go to their mass sacrifice every day and do also resort and presume unto the lords table, as they do take it to be. They eat the lords bread unworthily: and drink unworthily of the lords cup. Oh lord: how dangerfull and horrible is it to live in that state, wherein if death should prevent a man: he were utterly condemned, and cast away both body and soul. Those than, that after this manner keep whores all the days of their life, and do in the same thing obstinately continue, nor purpose at any time to dismis their strumpets: nor truly do repent and cry god mercy with sighing and tears, for their wicked and sinful life, do flatter themself falsely with this hope.  
But here peradventure some man will object this, and say. What? good sir, do they not cry god mercy oftentimes? and beseech him to have mercy upon them: do they not daily say in their evensong? Convert us (Lord) and turn thine anger from us? Also in the later end of their matines, lord have mercy upon us. I see farther they pray in many other places, that it will please god to have mercy, spare and forgive them? I here your reasons very well: Nor I intend not to axe you the question or reason with you in this place, how they pray? or with what intent of mind: or what zeal, or what ferventness of spirit? But admit, that they pray with an ardent devotion, and a mind erect, and lift up to god: with most earnest affection, what can ye conclude hereupon? For what profiteth it them, unless they discharge them of their harlots in that mind, purpose never to receive them again, and in that purpose to live chastened, and continue even to th'end? But for so much, as they do not repent (as we see plainly) surely we need not to doubt, but that they either hold it to be a fable, which is taught in scripture, of the last judgement, or else fond flatter them seve with this hope of the mercy of god.  
Oh ill favoured, and horrible face of that the popish church. Such as should rule, teach, and instruct others, not so much by their learning, as example in living, become so dissolute, that in them others take great cause of offence. Mark diligently the lay men, when they repair unto the mystical table of the lord: how reverently, with what preparation in confessing their sins. etc. with what godly behaviour and devotion they come? how diligently la●…ure they, and endeavour that no grudge remain behind in their conscience? how certainly purpose they thense●orth to amend that, which is amiss, & to reform their living? but consider now, what our whorish massmongers commonly use to do. Verily (as one of their order witnesseth) they come from thimbrascinge of a whore unto the altar, and that not once or twice, but often and daily, without any punishment or shame. They pass not for any reformation, they mind not to discharge them of their whores. No sign of repentance followeth of the reknowledging of their faults: and to say the very truth, they seem to be in name only christians: in dead very heathen, and publicans. Than some man will are of me, whether there be any hope that such shallbe saved, or not. Verily to speak my conlcyence: I think that they can conceive no hope of the mercy of god, because S. Paul affirmeth unto the Hebrews, that god will judge whorkepers & adulterers: And doth plainly deny that those shall be the inhericers of the kingdom of god. Now if the priests of Balaan persuade themself, that Paul did speak the truth, as it can not be denied but he did: can they in such abomination, and filthy living, conceive any hope of salvation: considering that they neither do repent unfeignedly, nor purpose to discharge them of their minions? but if they do not believe S. Paul, we take them to be christians amiss, for they are no more to be taken for Christians than the heathen and publicans are, like as our saviour saith. By what law or authoritte do the bishops then suffer such abominable livers to continue within their jurisdictions & dioceses? why licence they such men by their authority to preach in churches: wherefore do they wink at such abomination, and permit them for bribes to use yearly such whoredom? This thing is so manifest, that it can not be denied, so filthy, and cried out on, that it is not lawful to bear with it. And it can not be covered, or cloaked any longer. Though than they will say, that they are not plainly ungodly: because they attrybut● honour to the name of god, yet it is manifest, that they can not be, taken for godly: because they give them se●ues to such things, as are most contrary to godliness, like as Hilarius affirmeth, where he writeth of such. And surely such are they also, which are not grieved and offended with the abominable living of those, and openly do detest the undefiled & pure bed, as S. Paul calleth it: that is, the honest and lawful matrimony of the ministers of the congregation. Oh terrible thing to be hard: oh miserable and lamentable state of the congregation. O lord jesus, come and secure thy church, which so long as the popish kingdom endured, had such pastors and ministers, as were almost faithless. But some man will peradventure contrary me, and say, that they believe to be saved by Christ'S benefit: well, that I stand not in this point with you: admit that it be so as ye say. Now believe they S. Paul, where he affirmeth that whorekeepers and adulterers shall not be inheritors of the kingdom o● god? I think not the contrary, but they believe it, for we ought not to think the contrary. Sithen then these men be of that numbered whom Paul denieth shall be inheritors of the kingdom of god, or the holy ghost rather. (The thing must be granted of necessity, which can be denied in no wise) how can they promise themselves salvation, in Christ By this reason than they believe that they themselves shall be saved: and whorkepers, such as they are in very deed, shallbe condemned: Lord for thy mercy what ignorant blinds is here, what lack of judgement is this? do they not see plainly, that the● speak contraries? If they may hau● any sure hope to be saved, than tha● that Paul writeth unto the Ephe●ans: is false: but if that be a great● oversight, and an absurd thyng● to affirm, these men can conceive no certain, and assured hope, or trust, that the father is pleased with them for Christ's sake. Than what trust is this? how think they, to be saved, They that have but small sight in Logic, may easily see, how strong, and pithy our reason is. The first part in logic termed Mayor, is taken out of S. Paul: for he saith, that whoorekepers, and adulterers shall not be inheritors of the kingdom of god: The second part called Minor, is confirmed, and verified by the whole world: for they pronounce with one assent, that our romanists are such: Of these twain then the Catholic may frame such a conclusion: that all the pack of papists living in abominable whoredom are banished men out of the kingdom of heaven: All men though they be but slender logicians see very well, that this is a necessary conclusion, which is brought in and gathered of the former prepositions, which are manifest true, and granted of our adversaries. This argument is fashioned in the first figure, and fourth mode. Therefore the popish priests living in such abominable whoredom can conceive none assured hope, and trust of salvation, nor have true faith, as they feign, though they brag and spread abroad certain uncredible tales of their faith: but some man will peradventure object, and say: that it may come to pass, that such as live wickedly and ungodly this day, may to morrow, or after, whe● it shall please the goodness of God repent, and acknowledge their sins and after the reknowledging thereon live innocentely, and in the fear o● god: therefore we ought not so lyght●… to despair of the salvation of any man. I have weighed your reason diligently: and no doubt of it, we may see, how such men study the reformation of their life, and how truly and unfeignedly they repent. For where have you seen heretofore of many thousands but one, which having such remorse of conscience, hath forsaken his whore, and fully purposed never after that time to company with her? I wot well enough what I say: for it is evident and known. There is scarcely one of every thousand that casteth thus with himself, for to amend his living, and to forsake his whore in good earnest, and with his heart. But now to leave these things: how stinking and abominable is the outward face of that popish church: wherein the superintendaunt●s, 〈◊〉 ministers do live in such open abomination, so that others are not a little offended therewith? What a thing is it, when whorkepers must exhort men to chastity: the impenitent to repentance, the wicked to godly living? yet this thing is done daily, as we may see: not only in villages, but in great cities: and peradventure also in some regions, but without all question it is done in all lands, all places, where so ever the pope is supreme head: the bishops themselves looking on, permitting, and almost approving it: which thing because they sharply punish not, as by their office they are bounden to do, but for bribes suffer men to live in most abominable whoredom, they encourage them to take pleasure, and delight in the thing, and do set them forward, whom they ought to bridle, and keep back: yea they be the cause, that though the priests live in such abomination, yet they think it no sin at all, and themselves do minister to the same occasion by suffering them to continue obstinately in such whoredom. Of the which one thing, as of their other cure and office, they shall render a straight account, and reckoning, but here some man will axe me, what were the bishops duty in this behalf: I will tell you, it were none other but this: not to wink, and dissemble in such abomination (as S. Paul exhorteth) neither yet to permit it, or bear with it. first they should admonish them and reprove the vice of whoredom. Than if they profited nothing by so doing, the next remedy were to put them out, and let them have nothing to do in the congregation, and to excominicate them out of their temples and sacred places, And to cast out of the assembles of faithful men, such as are adjudged to hell fire: and to give them (as Paul willeth) into Satan's hands to mortify their flesh, that in the day of our Lord jesus Christ they might be saved. I say that this were their office: if they should execute the same, and approve their doings in the lords sight, which is the self same judge, that will require, and have an account of all their doings.  
They should show themselves authors and example givers of good works, and an example of the faith full aswell in their communication and conversation, as also in love, spirit, faith, and pureness of life. But sith that now a days, the bishops commonly show themselves such to the inferior sort of the clergy, yea and rather worse than the same is, by their example they do● not only cause, but also encourage the ignorant fools to offend more boldly a great deal then other wise they would, for they think that they may boldly by the bishops example do so. Yet I wonder much at it, that they can not be awaked, and stirred to repentance, sense that they have so many, and sundry occasions thereunto: For their office is to viset, comfort, confess and assoil the sick: To minister the sacrament of the body, and blood of the lord, and the last unction, to be present with the sick at their death and departure: To sing dyryges, in the which there is mention made so many times of the day of anger, of the day of calamity, of the sorrowful day: of the fearful judgement of god, of eternal condemnation: of the these, which repented late, in the which also they seek, and pray, that they feel not the pains of death, nor be bound with the chain of sin. And besides all this they give attendance to the beer, and ●inge the funeral mass, and bury the dead, omitting no ceremonies: yea, even when they walk in their temples, and churches, they may behold, and read Epitaphies graven upon graves and tombs, whereby they might be admonished, not only of me that be dead, but also of death itself: which daily and hourly hangeth over their heads: also of the last dowme, of the judgement seat of the lord, and such other.  
Moreover in their Requiem mass they are warned of the coming of Christ: of the resurrection at the last day, of the voice of the archangel, of the trump of god. etc. Therefore sith that these things can not be a warning sufficient for them, & cause them to repent, of two things, the one must be the cause without question: either that they think those things to be but fables, which be taught us in scripture, of the last dowme, and are in the Epicures opinion, that souls be not immortal: or else that they flatter themselves, as I have showed with false hope of the mercy of god.   

¶ The third cause.  
I find that the third cause hereof, is the custom of sin, which is in a manner, made natural in long continuance. For like as it is hard for a man to alter nature, so custom, if it be once rooted, can not easily be plucked up and expelled: And therefore it is that learned men do call custom an other nature. It is not very much disagreeing fro this purpose, that a certain man saith. Such vices as we have accustomed ourselves to, from our tender age, can not be without great difficulty wedded out afterward, which thing though it be very certain and true, yet who seeth not how fondly fathers bring up their children in cokering, and pampering them? for from their infancy they be given to no●e other thing, but to delicious fare, and to the beallye pleasures of the body: They refrain not from unseemly and bawdy talking: they swear and blaspheme god: they go ruffeling in their gorgeous gear and trype in their purples: They wear coats of diverse colours, hose cut and pounced out with sarcenets. Yet I omit the guarding of their coats, which is very foolish: for there cometh no profit at all thereof, furthermore what thing so ever they do, they do it fearslye, hardly, and boldly: There is in them no mildness, nor soberness: They exhibet not dew honour to their parents: they do not reverence aged men, nor suffer their egals, and companions: what will ye more: they think, that what so ever they do, they may do it without blame. There is in them no shame, no fear of god at all, that can withdraw them fro vice: They pass for no honesty, and virtuous living, and less a great deal for religion and doing their duty to godward. Yea parents them selves now a days with evil example corrupt their children, so that they can not by their corrections bring them into fear of them, nor by they● commandment withdraw them fro that, that they set their minds on: when surely they should do nothing, when their children are present that were not lawful to be done, nor say any thing, that might not honestly be spoken. Their living should be so godly and virtuous, that therewith their children might be moved to such like: their manners, and conversation should be such, that thereby their children might learn, when so ever they had respect, unto the same, both what they should follow and embrace: or i'll and eschew. But when the father doth expressly declare that thing in his own manners, which he reproveth in his children, doth he not, whiles he blameth them, accuse himself? What face can he have to find fault with his children. which with his ill example corrupteth them? How can he severely reprove any vice in his children which may find in himself vices more worthy to be reproved? Wherefore let parents remember, that it is their duty, and very requiset in them, to live without blame, and virtuously: and that for divers causes, both lest they be example to their children of naughtiness: and that they may justly reprove vices in them last of all that through their slack negligence the authority of fathers be not diminished. Thus much is declared by that, which the poet saith: How canst thou take the authority of a father in correcting thy children, when being an old man thou thyself committest offences both more heinous, and worthy of reproach. Such a like thing Nausistrata saith in Terence, where she reproveth her husband, because he was grieved with his son, which haunted the Stews: and yet he was a great deal more to be blamed himself: what just cause hast thou (saith she) to chide him? To these is Artemones saying in Plaut. agreeable. Is it meat for a father to give ill example to his children, art thou not ashamed. Let us note also, what was brought in the declamation of the young man against his father, whom he accused of madness: father saith he, the I blame, and none but the for all my riot, and because thou brought me not up under the law of a well ordered house, nor kepeste me in fear and awe, wherewith I mought have been withdrawn from such vices, as reign most commonly in young men. Yea thou was a setter on, and leader unto such unthriftiness. But this Tobye an holy man and dearly beloved of god did not, which taught his son (as his history declareth) even of a child both the fear of god, and also to refreine from vice: he was himself an example of godly living, to his son: he busied himself to declare him such one to his son in every condition as he wished to have him. But now a days when youth should be traded and brought up in good learning and gods word, how be they occupied: verily I am ashamed to speak it: yet I will not dissemble with them, for very conscience sake I am enforced, and driven to it sore against my will, I take god to record. Most part of teachers (I do not speak generally of all) do give their scholars so much of the bridle, and such liberty, and all to procure and win the love, and friendship of their parents, or at lest not to displease, and offend them, that they put it in their choice whether they will learn, or not, neither refrain they them fro vice by sharp correction, nor cause them to profit by grave admonitions: They trade them not in the knowledge, and fear of god, nor instruct them in modesty & other virtues, besides that such innocency & streyghtnes appear the not in their own manners, as is requisite, nor such humanity, and gentleness, as should be in such, as bear the person and resemble fathers, but to much slackness, and negligence, as they were companions, and play fellows rather than teachers, and instructors. And by such liberty with out punishment, their scholars become not only dispisets of their masters and teachers, but also fierce, selfwylled, negligent, sowleyne, and stubborn. It is neadles to speak aught of their prodigious apparel, of their undecent and unsembly behaviour: of their boasting, their bragging, and jetting up, and down with their rapers, and hispanyshe cloaks: of their prodigal, and large spending, even when their teachers look on, and see it well enough but dissemble and wink at it, more over of their continual riotting, feasting, banqueting, playing, dancing, quaffing all the night long and watching that I speak not of other good fellowship, that is among them? Of this, which I say I am certain: for their dissolute living is such, that it can not be covered, nor hid, nor yet excused in any manner wise. Wherefore sith that masters, permit and give such liberty to the youth, whereof they have the charge and oversight, as to frequent, and use such naughtiness, and to fall headlong into all kind of enormities, which should most busily, diligently, and straightly bridle and snaffle their impudent boldness and suppress and bring down their fierce and great hearts, and restrein and break the wild riotous youth with good lessons, grave warnings and corrections: what hope may there be conceived of such, when they shall come to more years, and be more at their own swing, and liberty? Of all likelihood it should be thus, that he which from his childhood hath been trained in vice, shall not without great difficult become virtuous, and godly afterward, nor that he, which of a child hath been an unthrift, shallbe easily reform, when he cometh to full years, and man's state: it taketh such place in us, whereunto we have been accustomed from our tender age, like as the poet sayeth. Again such things the mind● forgetteth not lightly, as it hath learned of long time: I would wish with all mine heart, and I pray god▪ that all towns, and cities would w●… ponder, and weigh this matter, an● would not be led by affections in choosing a teacher, and men for their youth, nor have in this behalf respect to kindred, and friendship, or to the commendations, and requests of friends. Surely this is a great and weighty matter, so that men ought not to admit, and take a master for every jack gentilmans request: considering that here upon resteth the whole wealth of a realm. He should be an honest & learned man, which were able to teach, and trade them in the knowledge and fear of god, and also in good learning, and moral virtues. But nevertheless it can not be expressed, how far men be in this▪ point deceived, which do not place & prefer well learned men, such as are for their honesty, and virtuous conversation and living, well tryed● and for their conditions and man●…s praise worthy, and known to be very diligent, and painful in teaching and for these admit a sort of unlearned curyfavours, such as seek for none other thing, but to be in favour with noble men, and to be reputed worthy of preferment, and me●… men to teach, and bring up their children in good letters, and tongues when in very dead they be no more apt for that purpose then a camel to dance: as we say commonly in our english proverb. Such foolish dreams they teach, as no learned, or politic man being unlearned could hear, but he must be constrained to laugh: what rude fellow of the country may not judge it, weyenge it diligently, to be very fond● and foolish. Such is their ignorance in all kind of good learning: And though they be thus, yet they have wonderful means, to cover, and cloak it. But for as much, as they can be of none authority, and reputation for lack of learning (for these things be attained by none other mean, but by learning only) they give their scholars in their studies to much liberty, and by reason thereof corrupt, and mar their young, and tender wits. And this they do for none other ●hyng, but to flatter them, and curifavoure. But let us return unto our purpose. Sith therefore that both parents, and also masters, and teachers do not only maintain, but cherish, and cocker young tabes, and children in such folly, and be●e with th●… in such vice: and give them leave to do, what so ever they list, nor at any time endeavour to tame, & snaffle their wild appetites, what marvel is it, if they be, found thus naughty and vicious, when they come to their full years, and man's state, which have of children been trained, and enbred, with such vice? Specially if this be also considered, that custom is altered in continuance of time in to nature: as we have declared here tofore. If these men therefore at any time do fully purpose to repent them & reform their living: as when their conscience moveth them, or the burden of their sin pricketh them? yet custom hath so prevailed in them that whether it be against their will, or not their knowledge, they daily fall into worse, and worse enormities, and like mad men differ the reformatyon of their life. Consider now I pray you, what jolly iunkers and lusty brutes these will be, when they shall come to be citizens, and intermedlers in matters of the common wealth: which by their fathers have been thus cokered, and by their teachers so nisely, and softly used: nor have been kept straightly to their learning, as they should have been? what other thing but this, is the cause of it, that there be now of days so many adulterers, deflourers of maidens, bawdy and pernicious ruffians? that we have such plenty of dissers, charders? & that such wicked & abominable livers are spread about in every quarter, but only naughty education, and bringing up: well than, such as impute this thing to the new learning, had need of a purgation to purge their brain, and the powers of their wit: for be like the humours fall down in such abundance, that their sight is stopped: so that they are not able to judge of things. No no, the new learning hereof is not the cause, but naughty bringing up, as I have declared: the slackness and unredynes of the magistrate to do, and execute his office: for in this place I speak not of kings, and princes: If magistrates I say, would sharply, and straightly punish offenders without any bearing with them, nor favour other part in any wise: then we should see better order every where and among all states of men. If the law which was made by julius, and is named commonly julia lex, were called again, which doth punish adultri with death, nor permitteth fornication to lack just pain, & deserved punishment: if also such as abuse the name of god, as they that speak blasphemy against god, and swear by Christ his cross, his wounds, and blood: If they that use ravernes, playing, and walk up and down in time of a sermon: if dissobediente children, that exhibit not dew honour to their parents: If thieves, morderers, dissers, raveners robbers, usurers, jugglers, drunkards, gluttons, & such as have spent, and made a way their living in belly cheer, and unthriftiness. If sklaunderers, scolders, such as be perjured and reporters of vain tales: And finally if all offenders were straightly punished, surely there should be both less occasion given to offend, and also good men should not have so great cause to complain of the manners of men of this age. Let the magistrate therefore remember his office, and think that he must surely give an account at the day of dowme. Let him learn of Paul that he beareth not his temporal sword for right nought, for he is gods minister, appointed of god to punish offenders: As it appeareth plainly unto the Romans. Forasmuch then, as Paul declareth that a law was ordained not for just men, but the unrighteous: for the disobedient, liars, such as entice other men's servants from them, and are perjured: forasmuch also as the magistrate in this behalf is as it were a minister of the law, certes he can not be slack in executing his office, without great reproof. Let potestates therefore, those I mean, that are in office, and have authority, restrain this liberty to offend, without punishment, by one mean or an other, which thing if they do not execute: they do very nought: & it will be undoubtedly laid to their charge, at the last day. Who so prohibiteth not men to offend, when he may, in a manner commandeth them so to do: I fear me greatly, lest the heathen men's severity, & streyghtnes, in punishing vice shallbe a reproach to us, and accuse at the last dowme our negligence, and slackness herein. There was among them punishment ordained, and appointed by the law for all offenders, and trespassers: They had their sonmers their examiners, and judges, which did most rigorously see vice, and wickedness punished. Thus were fierce and wild fellows for fear of punishment kept back from the outward act: for fear of punishment, they bridled, & brought their wild affections into subjection: for fear of punishment, they conquered, and overcame their lusts: and so ran not headlong into vice? But now a days by a reason of liberty without punishment, and slackness of men in office, which forgive offenders at the first, nor do punish vice so severely, as they should do, a blind man may see, how much the 〈◊〉 order, and polycy● is fallen away, and decayed: No man causeth lych●ry to be punished: no not adultery, and faults, which are very heinous. No man correctethe the disobedience of children towards their parents, the stiff rebellion of inferyoures against heads and superiors, the detractation, & refusing of lawful empery, and authority. No man maketh a restraint for superfluous apparel: No man represseth the light and mad conceit of men, & pride not only for their gorgeous, and kyngelyke arrayment, but also for the diversity of colours, for cutting, and guarding their garments. No man restraineth their large expenses, and costs in their breakefastes, their dinners, and sumptuous suppers: And though they drink both night and day, there is nothing said to it. No man punisheth carders, diessers, usurers, engrosers, skolders, cursers, the perjured, and such as speak blasphemy against god: And yet I have not touched the common stews in every city, the liberty permitted within the bishop of Rome's dioceses to keep whores: and impunity of all vices, and enormities. Men in authority therefore should without all de lay punish such: not that it is an offence to do so, but that all occasion to do ill might be removed: and taken away. In punishing three things, be chyfly to be considered: first that thou study his reformation, whom thou punysshest: Than that by his example thou make afeard others from committing the like offences: Thirdly, and last of all, that by weading out the naughty & ungodly, the innocent may live at rest & in quietness. Hitherto statutis have profited nothing: we must now therefore take an other way. And here let ●s consider that the magistrate beareth not his sword for a show: As Paul witnesseth: when need requireth therefore, let him draw it to punish and cut away vice, and let not men long cry for their readiness & promptness in executing their office, which are in authority, and do intermeddle in such matters that in as much, as pertaineth unto the outward policy▪ we be not found worse, than the Heathen, and give, and ministre by our slackness to the enemies of the gospel, and Christian name occasion to slander, and speak ill by our religion, as it happeth many times: How would ye have the turks to think, that our religion is good, sith that the professors & teachers of it are so vicious, and abominable undoubtedly they may justly, and by good right it in our teach & object to us so many riottours (as one certain man say the) so many drunkards, adulterers, fornicators and whorish ruffians, so that we in very dead may be greatly ashamed of our behalf. They will and may much against our vices: they will also as they justly may, find fault with and reprove our superfluity: They will and may lay to us for a reproach, our beastly & voluptuous living. And thus by reason of our vices, and our ill living, the word shallbe defamed: And as Paul sayeth, the name of god shallbe sklaundered among the Heathen, for our sakes. And though riot is a vice of every time, and age, & hath so been, and belly cheer also, as breakefastes dainty dynners', sumptuous suppers, excess in meat and drink▪ adultery fornication violent wronging, and oppressing of the poor, by powers: the neglecting of good laws, and ordinances, which we find, that every learned man reproved in men of his time (like as Seneca affirmed, that none age was ever void of all blame) yet in our time vices have wonderfully increased, and not only vices, but also the impunity of vice, which is the origine, & cause of vice. Good order is nowset at nought, youth is corrupted by to much liberty, all kind of wickedness is grown up, and increased wonderfully, so that ungodliness self, and Epicurism seemeth to have invaded, and occupied a place among men, and possessed a kingdom, among Chrystyans. Men do little regard good laws, & ordinances: but do all together follow pleasure, and carnal liberty. Wherefore it were the office, & duty of kings, and bishops by their authority to withstand such enormities and to remedy them: sith that for this cause they were exalted, and called unto such an high dignity, and god would that they should excel in might, and power. He commandeth them to have their people in subjection, and to look over them, as though they were set up on an high mountain, to espy out vices and enormities, and most rigorously to restrain, and punish the same, & to defend the godly, & fear the naughty from their vice by severe punishment, and to defend and maintain justice and truth, and set forth and dilate the religion, & glory of god: Wherefore let them remember their office, and though they can not clean extirpate, and abolish such enormities, as have crept in, and are rooted in men's hearts: yet at least let them go about to restrain the same And though it consisteth not in them to make other men godly, and Christians (for that is the work and office of the holy ghost) let them yet in devour to bring this to pass, and effect, that we be not found either Pagans or worse, than they be. And let magistrates charge parents straightly with this thing, that they do see their children traded & brought up in good learning, and also in the knowledge, and fear of god even from their childhood. For surely the magistrate ought most of all to tranayle in this thing, sith that it is a thing so profitable for the common wealth, & the preservation of towns, and cities resteth in this one thing chiefly. If they lo●ed but to this one thing diligently, and executed their office herein, we should not be troubled with such vices, as have heretofore reigned, and yet reign in many places: which thing undoubtedly can not be provided for, by any statutes, or laws: but only by this mean, which I have showed, that is to wit by the godly education, and bringing up of youth. For sith that laws punish offences already committed: godly education, letteth a man to commit any thing worthy of punishment: Laws do but correct vices, godly education keepeth them far of and suffereth no such thing to be: it is very evident, that godly education doth more profit the common wealth, than laws, and Statutes do. It is commonly seen in our time, that such as have been brought up in vice, are not refreined, and brought in fear by the punishment, which the law ordaineth and appointeth for vice, and enormities. This was the cause therefore that prudent, and wise rulers were wont to labour, and travail herein chief, & have their special care on this one thing not alonely how to punish vice, but how to prevent and take away the causes thereof. Which thing because they did see, might the best be brought to pass, if youth should be brought up in good learning, and in the fear of god: and if fathers employed their diligence, and endeavour to the same end: they thought it best to labour, and travail chiefly therein: But from this digression let us return again unto our purpose.   

¶ The fourth cause.  
I find that wealth, and prosperity is the fourth cause which doth inebriate the minds of men, in such wise that they neither remember god, nor constantly purpose to reform and amend their living: Therefore one ancient writer saith very well: that like as of prosperity riot proceedeth: even so of riot cometh both other common vices, and also ungodliness, and the neglecting of god's word and commandements. And Seneca affirmeth, that into great wealth and prosperity, as it were continual drunkenness, men fall into a certain soot, and pleasant steape. Also Paul unto Timothe commandeth that this admonition and warning be given to the rich, that they wax not proud nor put their affiance in uncertain riches, but in the living god to do good, & be rich in good works. This verse of Publius may also be verified of the inordinate rich men. Fortune maketh him a fool, whom she kockereth to much. For how, such pass for no manner of thing, which have this world at will: it is evident enough, and needles it is to speak thereof. This security is verily the mother of all vice, for by the same a man is made unsensible, so that in his conscience he feeleth not the anger, and wrath of god against sin: by security men's minds are brought on a dead sleep that they be not a whit pierced with the fear of the punishment of god, or withdrawn from vice, nor yet awaked with the fear of death, or of the last dowme. Our saviour doth in Luke artificially paint this security, where as mention is made of the rich man, which when his land had enriched, and made him wealthy with a fruitful, and plentiful crop, did not go about to reform his living, and to repent, nor to bestow alms upon the poor, but studied how for to enlarge his barns, and to make more room for his corn: and thus delayted the matter with himself. I will bring in, and gather upon heaps all my corn, and lay up all my substance, and riches and speak to my soul in this wise Now thou hast my soul a great deal laid up for thee, which will last thee▪ the space of many years: Now therefore take thy rest, eat: drink and be of good cheer. But in this security, and this imagination what heard he of god? Thou fool, this night require they thy soul of thee: markest thou not, how death cometh suddenly upon him, thinking to have had all the commodities, and pleasures of the world: as ease, rest, delicious fare, pastimes, delectations, and safeguard of all his goods? For this cause then, as Paul saith: commandeth us to awake, & be in a readiness at all times against the coming of the lord: which might be a fair & sufficient warning for us, if we take head of it, for like as it befell and chanced in the time of Noah, when the flood over went, and drowned the world, some eating and drinking, other some wedding, and doing such business as they had to do: As it also chanced, that the Sodomites were all destroyed with fire and brimstone from above, after that Loath departed out of their city, so verily the last day shall come suddenly, and at the twinkling of an eye, even when men look least for it. Therefore S. james to vanquish, and drive ou● such security out of men's hearts speaketh to rich men in this wise. Ye rich men mourn, and owl for the miseries, that remain for you, and hang over your heads. Your riches putrefy, worms, and moths corrupt your gorgeous apparel: your silver and gold gathereth rust, and cancte: deliciously, and wanton ye have lived on earth: Ye have spent your days in ryotting. etc. In this place call to remembrance the rich man in the gospel, which in the days of his life went gorgeously arrayed with his velvets, purples, & silks, but after his death he was grievously tormented in hell, whereof prosperity & wealth was the cause, which did not permit and suffer him to repent, and reform his living. Our saviour also declareth the same thing in S. matthew, where he saith that it is hard for one that is rich, to enter into the kingdom of heaven, eftsoons it is more ease for a camel to pass through the eye of a needle, then for a rich man to enter into the kingdom of god: which Mark in a manner exponeth: Children, saying how hard a thing is it for such one, as putteth his trust in riches, to enter into the kingdom of god? Christ also himself calleth riches, and worldly pleasures, brambles, & briars, wherewith the seed of god's word is choked, that it can not grow, and bring forth fruit. Therefore this is the cause, why god sometimes visiteth with adversity and pun●…eth them, whom he hath dearly beloved: to root out security, & to steer up in men the fear of god, and the calling upon his name: for in prosperity men do clean forget him: Also to cause us to acknowledge and confess our sins, and repent therefore, to lift up and erect our minds to the embracing of heavenly things, and the condemning of worldly things. For commonly these vices reign in rich, and well thy men: and those that live in this world at their own ease: I mean sluggishness, which is reckoned one of the vii deadly sins: idleness, lythernes, sudden privation of sense, and feeling, and neglect, and little regard of things pertaining unto god: in godly and virtuous exercises, unlustiness, slowenes, dullness, feyntnes, and as it were a dead sleep except thou wilt call it rather that disease which engendereth in the body a continual desire of sleeping. This security is such an abominable vice, that I am not able with these names and infinite other to declare how heinous it is, and what I think of it. Scripture declareth that wealth maketh us not only secure, but oftentimes ungodly, where upon Moses said thus. But when he was become fat, and filled, he waxed wanton: when he was made gross corsye, and unwieldy, he did clean forsake the lord his god, and creature: he regarded not the rock of his salvation: They provoked him in strange gods. etc. Like as david after that he had conquered his enemies in every land, falling in to this self same security, and thinking that all things were sure and in safeguard, did not only become an adulterer, but also defiled his hands with shedding the blood of an innocent man: and the very same which in the persecution of Saul showed, and proved himself a godly man, by prosperity was clean altered? Let him therefore, which standeth on his feet, beware lest he fall. Yea, when david had committed this cruel morder, as though there had been no danger therein, because god is merciful, he went unto the tabernacle daily as other did, he kept the Sabbath, & other feasts which were at that time observed among the jews: he offered up sacrifice, and finally was quiet, and took no care. But after that god by his prophet Nathan denounced his punishment, and vengeance: and had made him afeard, and had grievously threatened him, he came to himself, and then called to mind, what an offence he had committed against the lord his god: Then pondered and weighed he the greatness of his sin, and repented unfeignedly. Then he confessed his sin openly, and cried for mercy unto the god of Israel. Then wished he to be washed from his sin, and iniquity, and to be purged fro the filthiness, whereof his sin was the cause And yet in the mean while refused he not the punishment which god by the prophet threatened to him: nor forsook any pain or punishment for his offence and trespass: would god, that such like security might not also be found in many of us, which do live so quietly and in such security, as though all were sa●e, and there were no danger: we confess not our sins: we fear not the judgement of god, nor his exceeding great wrath against sin: so far of is it, that we bewail our sins and have remorse in our conscience for them as we should have, like, as the holy martyr of god Cyprian sayeth. But to return again unto our purpose, & couclude in few words No man can be saved unless his sin be remitted: No man's sins are remitted, but theirs which cry, and pray to god for the remission thereof: No man desireth remission, which would not be gladly reconciled, no man would gladly be reconciled: which repenteth not: No man repenteth which feeleth not the wrath of god against sin, & confesseth the same which thing he that liveth in security, doth not. By this reason therefore it is evident that prosperity is also a cause of delaying the reformation of our life.   

¶ The .v. cause.  
THe .v. cause is the hope of longer life: for albeit there is no man, though he be never so young, that is assured, that he shall live until night tide (as Cicero showeth) yet verily thou shalt scarcely find any man so old, and aged, which persuadeth not himself that he may live a whole year. The old father in the commedye crieth out, and saith: Move, and exhort ye me, which am lxv. years old, to mary again, & join unto me an old doting woman? But now a days ye shall so a more strange thing: for men that be lxxx year old will mary, & take to wives young maidens, and damsels that are not over xu year of age. They have such hope to live longer and longer: as though they were young men, and in there flourishing age, but with what consideration they thus do, experience oftentimes showeth. Some man will marvel par adventure, that old men should be so foolish, as to be come wowers. In this place I will not reason, either to, or fro: but I dare be bold to say, that such old men, as mary young damsels after this manner, have undoubtedly hope to live a great time longer. This hope therefore may be an other of the causes: why we differ the reformation of our life, and remember not, that we have an accounts to make at the last day. It is to be wondered, that men do put of, & differ thus, such a great & weighty matter, and look no more of a thing, which profiteth so much, and is so necessary unto salvation. I fear me greatly lest the Heathen shall in the last judgement be a reproach to us Christians, in that we are so flowth full, and have almost mind at no time to reform, and amend our living, & torecken up our offences and repent: when verily many of them after Pythagoras rule, customably, yea they went to rest, reckoned, and called to remembrance what thing so ever they had said, or done, good or bad, the day before: which Virgil speaking of a godly, and virtuous man, painteth out to us very artificially, and learnedly. He never slept, before that he called to remembrance all things, that he did that day: whether it were good, or bad: he examined, what was done amiss: what was done in time, and what out of time, he demanded certain questions of himself in semblable wise, why hadst thou not respect in this point unto honesty in that point unto reason? what thing hath this day escaped the ● why hast thou purposed constantly that thing, which were much better to be left undone: why hast thou sorrowed in thine heart to have done good to the poor? why willest thou that thing, which it was not commendable, nor honest to will? why preferredst thou profit to honesty why speakest thou ill by any, or gavest an ill sign in thy countenance, why hast thou followed rather thy foolish fantasy, than right reason. Virgil showeth that when he had thus revolved, what he had done all the day long: whether good, or bad; he rebuked that, which was evil, and praised, and commended the good. In this place I can not let pass that which Seneca speaketh, concerning this form, and trade. Sextius (saith he) at the evening, yer he went to rest, accustomed to axe of his mind certain questions semblably: what ill and naughty condition hast thou this day amended. What vice hast thou with stand? what art thou ●etter now, then when thou didst arise? And after he addeth this. What better form can there be, than this: to examine the whole day again in this wise? Must not there follow after such a reckoning a sweat, sound quiet, free, and pleasant sleep, when the mind is either praised: or warned: and is taken to be a judge, and examiner of itself? I myself use this trade, daily, and reason in this wise with myself: as I have showed. When the day is past: I examine the whole again, and ponder, and weigh deeply both what I have said, & done: I keep nothing in secret: I omit nothing, for why should I be afraid, sith that I may freely say take head: do no more so, for at this time I forgive the. In thy communication with such a man thou didst reason contentiously: hereafter I wa●ne▪ thee, dispute not with the ignorant. Thou warnedst such a man more freely a great deal, than thou oughtest: and more offendedest him, than correctedest him. Henceforth consider not only: whether thou speak truth, or not, but whether or no he can bear it, to whom it is told. Seneca spoke these things, and many more in this sentence, and meaning, which I would wish, that christians would not only remember but also purpose, & cast to follow and to bring up, and trade their children in this form of exercise. Certes unless I am very far deceived, we should then endeavour to lead our life more agreeably to our profession But now of the contrary let us consider our exercises, and how we use to reckon our faults, and examine the whole day again at night yer we go to rest: how are we occupied? Verily we keep jolly ●here one with an other, our tables are furnished with dainty dishes: And we are not content to drink, and swyll in, all the day long, ercept we banquet, and drink also at night, where upon what vices proceed, we be none of us ignorant: And at last when we are not thoroughly satisfied in drinking, we arise from the table in such case, that we can not stand on our feet, but stagger, and stumble at every thing, and must be led home, and stayed on other men's shoulders. Oftentimes we fall into such beastliness, that we must be taken fro the table and laid in our beds by others: And there we lie like brute beasts drowned, and buried with wine, and sleep. I can not with more proper words set forth this abomination. And this is a thing that is done daily. But scarcely once we do in a whole year recount, and reckon with ourselves, how we have lived, & axe forgiveness of our sin, and purpose to be reconciled to god. And if peradventure we purpose so, yet truth it is, we continue not therein: so far of is it that we do daily every man try and examine his own conscience, & consider how he liveth, yer he go to bed: And being offended and displeased with himself seeketh god to have mercy upon him, with sighing and weeping, or putting his affiance and trust in god, trusteth and promiseth himself that is better in Christ: or if he purpose to live godly, continueth therein: And yet for all this we dare boldly sleep, and take our rest in that state, in which if any man should die, as no man is sure, that he shall live until the next morrow, following, we were utterly cast away, and condemned both body & soul. But alas these things we remember not: In such wise we flatter ourself with hope of longer life, wherewith sith that so many men be deceived, how childish are we, or rather how do we dote, which do persuade ourselves, that we be exempted, out of the number of those, as it were by some singular, and proper privilege.   

¶ The vi cause.  
THe sixth cause remaineth: and that why wealthy, and rich men within the bishop of Rome's dominions differre the reformation, and amenment of their life, the cause is hope of forgiveness of sins by the Pope's Pardons, and bulls. Also a certain false trust to release the pains of purgatory by masses, dirigies said yearly, priests, and monks prayers, and also by the works & alms deeds done by their friends alive, as fasting, praying, watching, and going of pilgrimage and such like. For like as certain men affirm that pardons have strength to obtain temyssyon of sins: so are they not ashamed to say that in what moment of the hour so ever a penny, or money gynglethe in the box, the soul at that very instant doth departed out of purgatory: and more over they think that the dead are eased by the good works and merits of men alive: which Hilarius upon matthew doth deny And so doth Jerome, as he is alleged in the common law, affirm that in this present life one may help an other, whether it be with his prayer, or good council. But at what time we shall appear before the judgement seat of the lord, every man shall bear his own burden, besides this in what state so ever a man dieth, he shallbe judged in the self same state. Then how detestable is the sluggishness of such men, as live thus quietly, and securely in vice, & wickedness? which would iwis, if they regarded aught their salvation and soul's health, keep some mean and not so exceed in vice as they do, and remember the last dowme: As for an example, to speak particularly: the uncharitable man would study according to god's commandment, to be at atonement, and agreement with his neighbour: whorkepers, and adulteres would remember, that god will judge them: As Paul declareth: Also murderers, such as minister poison to others, all sorts of liars would have before their eyes the lake burning with fire, and brimstone, wherein their part shallbe, as we read in the revelations of john Covetous men, drunkards, sklaunderers of their neighbours would remember, that such as they are, shall not be inheritors of the kingdom of God: As Paul witnesseth both unto the Cor. and Ephe. Rich men would bear in mind the saying of Christ, that he which putteth his trust in uncertain riches, shall not enter into the kingdom of god: finally all men would remember the endless, and unquenchable fire of hell, which Christ threateneth in his word to the wicked, and ungodly: every man would fear the voice of our saviour to the foolish women. I know you not, and to the slow servant: cast the unprofitable servant into the outward darkness, where there shallbe weeping and gnashing of ●eath: Also to the man that came to the marriage without his weddyng● garment, bind him both hand, and foot, and cast him into the outward darkness. Also to the wicked, and ungodly at the last day, depart fro ●…▪ ye accursed into everlasting fire. O good lord what obstinate, and stiff fellows be these, that such saye●ges do nothing steer? we may call them that believe them not, Epicures: than that deride, and have them in mo●●ag●, unhappy, and such as regard them not, mad, and little considering their soul's health. But all those regard them not which think that when they have brought out a rabblement of the pope's pardons, they may freely sin, and offend with out punishment, and by reason thereof dilay, & put of from time to time the refourmation and amendment of their life. There be many also that differre the same, because they worship Barbara: And those be in this fond, and foolish opinion, that they think verily, and believe steadfastly, that they shall not die impenitente, and without howsle, as they term it, if they worship her. This superstitious worshipping of ●. Barbara was placed almost in all the papists hearts: therefore they ordained yearly a fasting day for her. And painters portrayed her in th'one hand bearing a chalice. And in the other holy bread. This is also an other cause, because men provide long yer they die, that they may be received into the family of the Francyscanes, and be buried in one of their robes after their death. For men be of such a foolish persuasion, that they think the devil to have no power over them, when they shall have g●tten that holy hive over their heads because the Monks communycate with the rob both their own merits: and such good works also, as are done throughout the whole order, as requiem masses, sol●mp●… service, singing▪ praying, preaching, suffrages, fastings, watchings, pilgrimages, and such like. For th● Monks did set ever apart that thing, which was thought sufficient for their own salvation, and the rest if that any remained, they did not communicate for right nought, but sold it for money. This is therefore another cause, why that such men as have bought out with money the merits of Monks, differ in this wise the reformation of their life. But now it is needles to confute in this place this gross error, concerning the pope's pardons, and worshipping of saints, and communicating of merits: sith that other men before us, and we also ourself have done it in other places. Now thou hast heard gentle reader, as I think the principal causes of dilayenge the amendment of our life. But besides these there are yet certain other, as it were secondary causes: As to accompany with the wicked, and ungodly, and such as stand in no fear of God, and esteem not, nor regard virtuous innocency, and those things, which are agreeable to our profession for such men's company, all those must diligently eschew, which have any care of their soul's health: For as a certain man saith full truly: ill company rorrupteth good manners. And if thou accompanyest with the evil, incontynuaunce of time thou shalt thyself be come evil. Let parents therefore remember, that it is their duty to look to it, that the evil, and naughty accompany not their children: and to try exactly the manners of such, as are their playfelowes. For such they prove most commonly, as their play fellows be. So that here this may be a good lesson for us: if a man will not be filed, let him touch no tar, which signifieth naughty company in this place. Let us mark also, what an heathen man saith: we take and receive our conditions of such as we accompany withal. And as certain vices of the body be courageous and do infect them, whom we touch, so transferreth the mind vices unto such, as we daily accompany with all, and are our familiars. The drunkard provoketh his fellows to wine drinking. The unchaste goeth about to overcome the chaste. The covetous man allureth his companions unto avarice. etc. Who so will live godly therefore: let him eschew evil company. For if there be any, that accompany such, and be daily conversant with them at the tavern, and at other places, where they resort. They do never lightly purpose to reform there living: No. They can not without much difficulty be brought from their company at any time. And this is the cause, that though they here God's word preached never so much: though they be admonished and warned by men in authority never so often, & thought they themselves even fully determine, and purpose to reform, and amend their living, because they fear and dread the punishment of god: yet I can not tell how the devil it chanceth, they differ continually the amendment of there life: they repent not: nor return into the way again. And thus peradventure death may come upon them in such security, and oppress them. For even as death is most certain: so the day, and hour of death is uncertain: And for this cause we be commanded in Scripture to awake and watch, and be in readiness for the last day every hour which thing is plainly set forth in Luke: where it is said semblably be in a readiness: because the son of man will come, when ye shall least ween. There is also another cause: why the lay sort commonly differ the reformation of their life: further there be certain men good souls, and favourers of gods word withal their heart (we may not judge the contrary) but not so witty in this one poyntt, as were needful: which set forth wonderfully, and beat into men's heads the grace, and goodness of God: the forgiveness of sin: and many such other things, which pertain unto salvation: And for this purpose allege scriptures very diligently: But of a new life in jesus christ, that we be made holy, and revived by the holy ghost, they never speak word or very little. But he that will be taken, as a christian man must, as Paul willeth him, be dead to sin, and a live to righteousness, he must lay of the old man, and put on him the new man. He must be as pertaining unto his conversation even as one, that professeth the Gospel of christ. He must not be an adulterer, a whor● hunter, an envious fellow to his neighbour ward. He must not be covetous, given to filthy gain, and lucre, malicious, or proud. The father giveth the holy ghost to those, that believe and call upon him: which will awake the heart of man, and steer up in it new motions, and as it were regenerate his will: and move him to do good works: to live virtuously and agreeably to our profession, as we have declared in other places more at large. How much thinkest thou, be the lay people moved with such sayings, as these are. What? if thou be an adulterer, an whore keaper, a covetous man, or such: believe only, and thou shalt be saved: why shouldest thou fear the law sith that Christ hath fulfilled it, and satisfied for the sins of the whole world? veresy such sayings do wonderfu●…e offend the ears of Godly men, and give occasion of much ungodly living: and besides that, cause men, that they think but little of any reformation. Ye marry it is the cause that they continue obstynatelye in vice, nor that all one, but also be encouraged there unto. surely it taketh away all the occasion of reformation. Well Paul did not thus: which did not only preach the faith in Christ to Felix, and Drufille his wife (as Luke declareth in Thactes) but also reasoned profoundly of justice, temperance, and the last judgement, so that Felix hearing him dispute so exactly, & to the purpose was much abashed. He also testifieth in th'acts that he did not preach repentance only to the Heathen, but also gave them warning, that they should do works worthy of repentance. Now I have showed you the causes why we difer the reformation of ou●●…fe. It remaineth therefore, that we show in like manner briefly, what be the remedies for the same, which partly we have done already.    

❧ The remedies.  

Thauthority therefore of god, and our Lord jesus christ shallbe of much force, and power against our unbelieve, concerning the last judgement, the punishment of the wicked, and the everlasting bless, of the godly: unless we will rather be taken for Christians, than be Christians in very deed: specially if we diligently weigh, and call to remembrance those things, which are mentioned every where in scripture concerning the same things. As this saying in Saint john. The hour shall come, when t●ey, which are in their graves shall 〈◊〉 his voice. And such as have done well, shall arise unto life: but they that have done the contrary, shall arise unto condemnation: Again, the will of my father which sent me, is this, that whosoever seeth me, and doth believe in him, shall have everlasting life: and at the last day I will raise him. Our saviour also in matthew, speaking of the last judgement declareth, what sentence he will pronounce of the godly, and saith thus: O ye, which are the blessed of my father, possess the kingdom prepared for you from the beginning of the world: but the ungodly shall here this. Avaunt y● the accursed: go ye fro me into everlasting fire: which is ordained for the devil, and his Angels. Again: these shall go to everlasting fire. But the just, and Godly to everlasting life. Oh what a terrible voice is this of the judge, that adjudgeth 〈◊〉 wicked to everlasting fire. If the fear of judgement here in earth maketh such afeard, and astonished, as are guilty: much more must the fear, and dread of the heavenly judge make them astonished: and the guilt of their own conscience. If that thou dreadest here in earth the judge, from whom thou mayst appeal unto an other, much more hast thou cause to dread the sentence of that judge, from whom there can be none appealing at all. This is his sentence. Go fro me: O ye the accursed. How heavy, and dreadful a thing is it to be banished out of god's sight, which in goodness far passeth, and surmounteth all things▪ how miserable a thing is it to be excluded out of the kingdom of God▪ which is such, that we can not imagine the pleasure of it, much less, attain unto it in words? How lamentable a thing is it to be prived of the company of saints, and godly men? But we shall not only be secluded out of the kingdom of heaven, that most joyful, & blessed habitation, but shallbe also appointed to infinite pains in hell, and unquenchable fire, which passeth our fiere so many degrees in heat, that in comparison of it this is very ice. There shall we accompany continually devils without all hope of a better state. Thinkest thou if men remembered these things that they would live so wickedly, as they do? undoubtedly▪ they think little. As Peter declareth in th'acts, that god the father, hath ordained christ to judge the quick, and dead: which thing also Paul noteth both unto Timothe: and also unto the Corin. These be his words. Al we must appear before the judgement seat of the Lord: there every man to receive accordingelye as he hath done here in earth: either good: or the contrary, In this judgement (as he also declareth) what thing soever hath been hid, and covered, shallbe revealed, and disclosed to the whole world: which thing how terrible, and shameful it will be to the wicked: no tongue is able to say, or mind to think. For if here in earth a man had rather be swallowed quick into the ground, than have his faults opened, and showed afore a great multitude of all states of men, which might be witnesses of his wretchedness: what hearts shall the devilish have than: think we, when all things, which they have either purposed, conceived, or wrought shallbe disclosed, & told to the whole world, to the Angels in heaven and to all saints, and other. If we judge it a shameful thing to be led into prison here in earth: how much more shameful a thing will it be to be cast into everlasting fire? If it be a terrible thing to be banished here in earth or to suffer death: how much more terrible will it be to be exiled and outlawed fro the kingdom of heaven: and the body, and soul to be punished with endless death? If it shallbe a glad, and joyful hearing, when the son of god commandeth the godly to partake, and possess the kingdom prepared for them from the beginning of the world: of the contrary, how heavy news will these be to the wicked: when they shall hear them selves adjudged to the unquenchable fire ordained for the devil, and his angels? If those things we believe to be true, which the scripture setteth forth concerning the last judgement, and pain of the wicked: Why live we so, as though there were neither heaven nor hell? If we believe them not: why will we be taken for Christians. Let us therefore put away, & expel these domestical vices, i lithernes, and slugyshenes: for our strife is not 'bout the goats wool (as it is said in the common proverb): But all the whole matter is about our salvation, and the atteynement of the heavenly and blessed life. Now therefore let us reform our living: now I say, whiles we have the whole time for forgiveness, and have him our mediator and advocate, which at the last day shall judge us. Let us not defer the amendment of our life, until such time, as our sin shall seem rather to have left us, than we to have forsaken it. Let us daily, and hourly remember the day of dowme, the terrible voice of the judge, which commandeth the wicked to departed, and avaunt from him: Let us remember also the pains of hell, and of the endless fire. Let us remember the shortness and uncertainty of life: certain death and yet that the hour thereof is most uncertain: so that in such uncertente a man can not promise himself that he shall live, but one moment of an hour: a great deal less a day or twain Therefore this is an excellent, and a very notable saying of Seneca. For as much as thou knowest not, when, or where thou shalt die: therefore look thou for death in every place: and at all times. In this wise I will conclude then, that the shorter, and uncertener man's life is, so much the more should we repent, and reform our living, whiles we have yet time.   

¶ The second remedy.  
Now to say some thing in the second cause, we should not in any wise differre the reformation of our life, for that hope & trust, which we have in the mercy, and goodness of god: Christ came to call sinners: But to repent them of their former life, and not to sin more freely, & more at liberty. As god is merciful so doth he mercifully forgive: But the repentant, & not the obstinate in sin. Christ bore our sins on his own body to the cross: as Peter saith: I do not deny: but what followeth? that we mortifying our flesh should live to righteousness. Christ gave himself for us: as Paul remembreth unto Titum. I deny not, but what doth immediately follow? That he might redeem us from our sin, & purge a chosen people for himself to do good works. Christ purged us by his blood shed from sin: As john declareth in his Revelations? I grant that to: but not that we should pollute ourself again with the filthiness of sin. We have Christ our advocate with the father. But if we repent us of our former life, and so resort unto him for succour. Thou wilt peradventure say, that I may well enough here after bewail my sinful life. To this I answer: How knowest thou, that thou shalt live but a moment? much less canst thou have ●ope to live, until thou mayst repent, and reform thy living. Consider with thyself what the lord said to the rich man in the gospel: that in prosperity promised himself many years to live. O fool: they shall require this night thy soul of the. Thou haste need to take head, lest the same chance also to the. Thou sayest: but I hope better. But what if this hope beguile you: for here I may cry out. Oh deceitful hope. Now if it hap so, which thing god prohibit: thou shalt perish, and wilfully cast thyself into everlasting destruction. This thou wilt not again say, but that in such uncertenty of life it may well come to pass. What folly then is it by dilayenge to put that thing on six, and seven, which at the first thou mightest provide for, without all danger? why dost thou not repent betimes, rather than hope thus with such jeopardy. Thou wilt say to me. God is merciful: Truth it is, but he is also just. Then sith that thou trustest so much in his mercy: why fearest thou not likewise his justice. The lord speaketh by his prophet semblably. I will not the death of a sinner, well, but what followeth: that he be converted, & live. Therefore be converted unto the lord (as joel exhorteth thee) with all thine heart, in fasting, sighing, and tears, be converted unto the lord thy god. For he is bountiful, gentle, long suffering, and of much mercy: As the same joel saith. This thing did also ezechiel declare: Where he saith. If the sinner shall repent him of his sins, & keep my commandments, and execute justice, and judgement, he shall live, and not die. Is it my will (saith the lord god) that the sinner rather die, then be converted, and live? Also Isaiah. Let the sinner forsake his ways, and the just change his wicked thoughts: and turn unto the lord, and the lord will have mercy upon him: let him be converted unto the lord god of hosts: because he is great in mercy. The Prophet declareth, that God is good, and merciful, but to the repentant, those that acknowledge & confess their sins. Therefore first repent: return again unto health: require forgiveness of thy sins with bitter tears, and weeping, be offended and displeased with thy sins even with all thin heart. Forsake thy former paths, be converted unto the lord god: and then thou mayst undoubtedly conceive a sure hope, and trust to be saved. Then thou hast no cause to despair of the goodness of god, and of the forgiveness of thy sins. And in the mean time call this to remembrance, which is spoken by our saviour that there is greater gratulation, and gladness for one repentant sinner: than is for xcix just men in their own sight: Let this also steer thee, because the Angels be so glad, and wish so heartily thy salvation. I have been wonderfully moved, and delighted with the saying of the Psalmist. The lord is good, and merciful, long suffering, and of much mercy. Note also what as he sayeth in an other place. Those thou hatest (Lord) which work iniquity, and thy countenance is fixed on the which do evil: A man will peradventure say to me, that john affirmeth, that who so believeth in the son hath everlasting life: But the very self same Iohn, doth in an other place plainly pronounce, that who so sinneth is of the devil: And again, who so saith, that he knoweth god, and keepeth not his commandments, is a liar. But thou wilt say that johan the baptist testified this thing of Christ: that he is the lamb of god, which taketh away the sins of the world. But what is joined immediately there unto: repent you of your former life: eftsoons, bring forth such fruits, as the repentant should. But thou wilt yet go further with me, and say, that Peter: As we read in the acts, sayeth: We believe that by the grace, and free goodness of our Lord jesus christ, we shallbe saved. That is plain also, but what addeth he thereunto: repent therefore, and be converted: to the intent that your sin may be taken away and forgiven you. Thou wilt say again to me, that God so loved the world, as we may reed in S. john, that he gave his only son that whoso ever should believe in him, should not perish, but enjoy everlasting life: But now by your patience, here me: what Math. saith. Every man, that saith to me, Lord, Lord, shall not enter into the kingdom of heaven: but only they, which do the will of my father, which is in heaven. If thou believest S. Paul, where he saith: that jesus Christ came into the world to save sinners: believe high also, where he saith that sorcerers, adulterers, whorekeepers, murderers, robbers, thieves, proud, and covetous men, drunkerdes sklaunderers, sowers of sedition, envious folks, and such other shall not inherit the kingdom of god: if thou believest him, where he saith thou: no not Paul, but the holy ghost, rather speaking in Paul: believe him also in the t'other: And than undoubtedly thou shalt conceive none hope of the mercy of God in such filthy, and abominable living, nor yet look for to be saved by Christ. For faith grounded upon god's word confesseth this thing: that like as God is merciful to the repentant, so he is grievously offended with such: as continue obstinately in sin. By the hope than of the mercy of God thou shouldest not differ, the reformation of thy life: and therewith deceive thyself: but return into the way again: and then mightest thou assuredly promise thyself very largely of the mercy of God. For like as no man doth truly, and unfeignedly repent, except he trusteth to have remission of his sins: So verily (as Ambrose sayeth) no man can assure himself of forgiveness: except he doth repent, before I proceed any further, I will recite one place out of jesus Sirach. Thou shalt not say: saith he: I have offended, and what heavy thing hath chanced to me? for the Lord is easy, and gentle: heap not thou sin upon sin, setting fear apart. Thou shalt not say: his mercy is great: he willbe merciful to me, and forgive me my trespasses: for as he is merciful: so is he also angry: And his anger will cease at no time against the wicked. Dylaye not therefore to be converted unto the Lord: nor put that thing of from day to day. For the vengeance of the lord cometh suddenly, and in time of punishment he will dedestroy thee: hither to Sirach.   

¶ The third remedy.  
But an ill custom, that thou hast had in sin, letteth the to reform thy living, and to repent, for it is commonly seen, that men be given for the most part to such vices, as they have been enured with all from their tender years, and men do not easily forget those things, wherein they have of long time been trained, As Cyprian saith, when doth he learn to be moderate in his living, which is: and hath been long time accustomed to his deinte dishes, and his sumptuos suppers? or when humbleth he himself to base and simple apparel, which hath gone in his damasks, and velvets all the days of his life? It must needs be that wine drinking with the sweet taste therein, as it commonly cometh to pass, shall entice a man to it: pride shall puff him up: anger sett● him on fire: raveinye unquiet him, cruelty prick him: ambition delight him, pleasure overthrow him headlong: and such like: so that it seemeth to be a thing of much difficulty, to overcome this custom, that is in such wise altered into nature. Yet we must attempt it, if we have any regard of our soul's health. Thou dost demand of me: how should I attempt it. Surely if that thing, which by an ill custom hath prevailed in a man, the same thing be expelled, and driven away by some honest, and virtuous exercise: and if that thing, which thou graffed, tother root out: what thing is so difficile, and hard which by man's wit, and reason may not be atcheaved? Seneca saith: that the mind never attempted the thing, which it brought not to pass: A certain readiness of the mind therefore is required: if a man will vanquish and master such a custom that is in a manner unvincible: rather than contention, and labour: And yet these twain must not be lacking: if thou wilt pluck up by the root such a thing, as sticketh fast. Therefore set upon the thing with a good heart, and having thy special trust in god, that he will aid thee, begin it: and undoubtedly thou shalt have good success. It will seem a thing very hard: yer thou beginnest: and in a manner unpossible to be atcheaved: but when thou shalt once have attempted the thing, thou shalt perceive, that that thing, which thou thoughtest could not be brought to pass without much difficulty, shallbe easily won. And so by experience we try that thing light and easy: which at first seemed wonderful hard. If thou shalt do thus: that which the poet spoke by the servants of Mnesteus, shallbe truly verified of the. Success nourisheth them. They may do enough, because they have opinion of themselves, that they are able. Set but boldly upon the thing, as I have told thee, trusting by God's assistance to bring it to pass: and then undoubtedly this meditation, and purpose to live in the fear of god will please the every day more, & more. Virtue, which in beauty far passeth all other things, will ravish thee. For there is nothing more goodly, or amiable. To be short: thou shalt rejoice very much, that thou hast begun to pluck up, and drive a way such a naughty custom, which had taken such place in the. Then thou wilt confess that our saviours saying in matthew is true, my yoke is pleasant, and my burden light. It is much agreeing with this same, that Hierom saith in one place: The path of virtue is sharp, rugged, and unpleasant, by reason we are so much trained in vice. If this custom were not, than the path of virtue should seem to us smooth, very plain and pleasant. He also spoke in an other pl●ce, bot● truly, and also elygantly. If Stilpo the Philosopher, though he was naturally disposed to be a drunkard, and thereunto was very much inclined: and was given naturally to be 〈◊〉 yet so over came, and may●tered by good discipline, that natural incly●ation: so that he was espied to be drunken: or desirous to accomplish his pleasure at no time: wh● mayst not thou in semblable wise vanquish by little, & little a naughetye custom. A pagain did overcome nature: shall not a christian then break the force of custom: specially if he earnestly mind it, & take heed: and if he apply himself to the thing rather, than follow his appetites, and if in consideration of man's weakness he axe, and require gods assistance, and help with ardent prayer, and by alms deeds, as it were beg gods grace, desire the holy ghost to be given him, which will steer up in him new motions, and further his endeavour in virtuous living, but let us go forth with our purpose. Let them remember, which because of wealth, and riches pass for no repentance, the threatenings of our saviour in Luke: where it is said. O ye rich men woe be to you: because ye possess your comfort: woe be to you: that be filled because ye shall hunger: woe be to you which laugh: because ye shall mourn. Let them remember that thing, which christ spoke to the rich man in the Gospel. Thou fool. This night require they thy soul of the. Let them remember also that thing, which we recpted in other places concerning those, which were suddenly drowned with the flood, and destroyed in Soddome with fire, and brimstone from above: concerning also the rich men: whom saint james commanded to owl, and mourn for such miseries as hang over their heads: And concerning the ryotoure, decked with veluertes: as Saint Luke declareth: which after his death was grievously tormented in hell. Let us therefore drive out, and put to flight this quietness, and securyte. Let us not forget God in prosperity. Let us fear, and dread the wrath of the celestial judge, before whose judgement seat we shallbe compelled to stand both little, and great, and shall there every man speak in his own quarrel without a man of law: & his own conscience which is a sure and certain witness of all his saienges and doings, shall accuse, & condemn him, prosperity most commonly causeth a man to advance, and set forth himself. riches do make a man solemn, fierce, and proud. Therefore let us always suspect fortune, & take head, lest this transitory wealth be the cause of everlasting misery, and of losing of the heavenly wealth: what will ye have us to do than? What ye shall do: Paul declareth to you in the epistle to the Corinthians: where he sayeth. This remaineth now: that those, which have wives, so live as though they had none: and which mourn, as though they mourned not: and which rejoice, as though they rejoiced not: and which buy, as though they possessed nought: and which use this world, as though they used it not: for the shape of it is not permanent: by which words the Apostle declareth thus much, that we should not pass much for worldly things, as wives, wealth, prosperity, adversity, or such like: & that our care should be all together about heavenly things: Paul doth not without a good consideration command Timothe to warn rich m● that they be not proud, nor put their hope in uncertain riches, but in the living god. And the Psalmist. If thou hast riches at will: set not thine heart upon them. In this place we do not plainly condemn riches (for many times godly men are rich: but the trust, and affiance, that men have therein, and the hawtines, and pride: which proceed there upon: for riches as we said, make men haughty, and proud: And therefore it was very well said in the comedy: because he was set up, and enriched, he became fierce and high minded: let him than, which possesseth riches, & hath good luck in the world, give thanks to god, which is the giver, and beware, lest he be any thing proud thereof. Let him suspect prosperity, and the flickering of fortune. And also let him take head lest by a certain security possessing his heart, he do forget the lord god: it is a shame for him, if he appear to have no sense, nor feeling of the wrath, & indignation of god against sin: And if sluggishenes accompanied ever more with slothfulness, and lyddernes, take place in him. Surely it is to be feared, except a man take good head, lest if he acquit, and settle him self in this worldly fely city and ha●…ynes, he shall conceive false joy, 〈◊〉 himself with hope of a continual prosperity, set the fear of god a part, & by that means be suddenly cast away: sith that then the last day cometh upon a man ever, when he looketh least for it. Therefore let us have evermore before our eyes that thing, which is taught us in the gospel, when they shall say peace: all things are in safeguard, then sudden death cometh upon them. Let us not therefore fall on stepe: As Paul warneth us, but awake, and be sober. Let us not say: we shall have peace, nor any evil shall happen to us: or like as they did in Esay: We have taken truce with death: and are at a covenant with hell: when the whip or plague of god shall come: it shall not light upon us. There are very many testimonies of the wrath, and indignation of god against sin, and examples of the punishment of the wicked, both in the prophets, and Apostles: wherewith a man may be much moved, when it chanceth him to read them to put away this security, that we be in, whiles we abound in riches: which I purpose not to speak of in this place, lest I should be to tedious to the gentle hearted readers. For all the rest therefore let us call to remembrance that thing, which Moses in the creation of the world speaketh of mankind which was destroyed with water: & of Soddom, and ●omorra, which were turned into ashes. Let us remember these things also, which we read both in the profane histories of great destructions of people, and also in the old testament of the destruction of the people of Israel: how they were often in subjection to the Barbarians: because they neglected, and broke gods commandment: Also of the fall, & destruction of the city of jerusalem. For all these things are written (as Paul declareth unto the Corinthyans' for our learning, which are fallen into the later end of the world. It were to long at this present time to show how grievously god hath punished at times men for sin: and we nead not to speak particularly of every one. Therefore one example shall suffice for this purpose. Therefore sith that the noble david, king of jerusalem, and one especially beloved of god became not only in security, an adulterer, but also added thereunto the death of an innocent man, and was therefore grievously punished of god: even after that he had repent and was restored into god's favour (for he was plagued with the death of his son newly borne, with the insurrection of his people against him, his heavy, and sorrowful chasing out of jerusalem: with the destruction of his concubines, the falling of the people from him, and last of all with the destruction of his citizens. Such is the wrath and indignation of god against sin. Sith (I say) that this holy man escaped not God's vengeance, and punishment for his sin: and that after that he was reconciled to god (as it appeareth plainly in the book of kings) what shall become of them (thinkest thou) which do not repent a whit, but do securely continue in wickedness, and heap sin to sin. Let us now therefore moved with th'example of this godly man, shake of us sluggysshenes, and drive out this drowsy security, which causeth us to acquit ourselves in our riches. Let us live continually in the fear of the lord God, and seek our salvation with trembling and fear, let us not suffer ourselves to be snared with any fleshly lusts, or pleasures, but let us resist at all times with our continual prayer the tempter the devil. And thus much shall suffice for this part.  
If any through hope of longer life differ the reformation of their life, the● doubtless deceive themselves, and do vainly look, and hope for that thing, which they do most earnestly desire: And they do imagine vain, and fantastical dreams: and what will ye more, they willingly, and wittingly do perish, which I take to be the lewdest, & most fondest thing, that can be thought. If these things, which heathen Philosophers wrote of the shortness, and uncerteyntye of man's life, move the nothing: As man's life is even as it were a bubble of the water. And this life is, as a shadow: let that thing move thee, which the holy father job spoke. The days of man's life are but short. And. S james the faithful servant of god. The life of man is as it were, a vapour appearing for a short time, and after evanishing away: let this also move thee, which was spoken by him, that never made lie: by our lord, and saviour jesus christ: for he giveth the warning, and us all to watch, forsomuch as we know neither the day, nor hour. Ye and if these will not serve, let experience move thee: for thou sittest many times by thy friends lying sick, without all hope to recover there health. Thou art present with them at their death: Thou hearest their grievous groans, and painful pangs. Thou seest them brought forth on beers, laid in their graves, and thou thyself dost often times bury them. Again thou hearest men in every place lamenting, and bewailing their friends death. Thou redest Epitaphies, verses written upon dead men's graves: oftentimes thou meetest men in morning weed. etc. which things might put the in mind as well of the shortness of life, as also of death, which at no time is far of: If death of strangers doth not move us, we should be moved with the death of our familiar friends, with our own proper dangers, that befall to us all most daily, with our own syckens, wherewith we be not once or twice visited. And for so much as we weigh not our weakness in considering the affliction, and plaguing of others we should remember it, and acknowledge it by reason of our own adversity, and sickness, wherewith God plagueth us often times. Which things if we consider, we shall perceive that we have very little cause, or none at all to flatter ourselves with hope of longer life. But in this place some man will peradventure say to us: what? may we not amend and reform our living soon enough in our old age? Than I pray you, what should we do in the mean time, but live merely, and iocundlye? good sir I here you well: but tell me, I shall desire of you by your patience: what man is sure to live until that age. Thinkest thou to have occasion, when thou wilt, to repent: which when thou mightest commodiously, wouldest not take it? Nay: thou art far deceived: believe me, thou art deceived For surely god, which of his inexplycable goodness would that the sinner should live rather, then die, when he thinketh time, doth call the unto repentance: and standeth at the door as S. john showeth in the Revelations, and knocketh. Open the door therefore, and let him in. Here him which calleth upon thee, and follow him, whither he calleth the. despise not the riches of the free grace, and goodness of God lest thou lay up for thyself against the day of anger, the wrath, and indignation of God: As Paul saith: unto the Romans. Forget not Paul his lesson unto the Cor. we beseech you: brethren, receive not the grace of god in vain. I herd the in an acceptable time, and am thy fort in the day of salvation, and health, by which words thus much is declared to us, that when the time of repentance is offered, we should not let it escape us in any manner wise: And that there be not like times, and like occasions given, and offered every day. Paul hath also unto the Galathians a saying, that we may very fitly apply to this purpose. Whiles we have time, let us do good works This was also very truly said of the old doctor: he that hath promised his mercy to the repentant: hath not ascertained him of the next morrow following, which dissembleth. Thou hast need therefore to take heed least by dayeng, and putting of the reformation of thy life, for hope of longer life, thou willingly tempt the Lord, thy God, which of his goodness moveth the unto repentance, for this thing we are forbidden to do by scripture: and the express commandment of God, which is written in Deutero. It chanceth oftentimes, that through brawling by some occasions given, in playing, and drinking a man is soddeinelye slain, so that there is no time then left to repentance: when otherwise we have time, and space granted us by the special grace, and goodness of God, wherein we may repent, and be converted unto health. Let us not therefore abuse this exceeding great benefit of our most bounteous, and merciful father, which looketh for an occasion as it were to have mercy, and compassion upon us: Let us repent, and reform our living by times, lest we be suddenly prevented with the day of death, and seek for space of repentance, and find it not As the church singeth. For verily he that hath promised mercy to the repentant (As we said once, and must eftsoons say) assured not the sinner of the next morrow following. But thou wilt say, that the sinner may repent them soon enough, and cry god mercy, when he beginneth to sycken. I grant it you: but consider now I beseech thee: how many impediments and lets are in that time, which a man can scarcely withstand, for to omit the business about making of his last will, & testament: the care for his wife, and children: the pain, & grief of the sickness, and such other, which may appear peradventure, but light matters: how much thinkest thou that in that time Satan laboureth: and what wiles, and deceits doth he invent, and imagine to drive a man unto desperation through the multitude of his sins. For at no time so much as then the devil laboureth to set before our eyes, and to call to our remembrance what evil thing soever we have either thought, purposed, said, or wrought: and such offences: as are otherwise grievous of themself he maketh to seem a great deal more heinous: And to be short he goeth about by all means, that ever he can, to leave us none hope of forgiveness, and to drive us to despair of the mercy of God by reason of the multitude, and greatness of our sins. There is more over the vexation, and grief of conscience: There is present before our eyes death itself: we bethink us of the last judgement, of the judgement seat of the lord, and of hell fire, who: or what man is able to reckon up every let, which causeth a man, that he neither thinketh, nor yet can think of repentance in such anguish. Therefore dyferre not in any wise the reformation of thy life, until the last day: if thou be wise: For it is very perilous, and danger full so to do: that I add not how, that such repentance, as is constrained by necessity, and the fear of hell, and doth not proceed of our own free will, doth but little further, and help unto salvation. But this will be objected: that before God there is no time of repentance late. I grant that in very dead it is so: for God will no longer remember the faults: and offences of a sinner, than he shall repent, and be sorry in his heart for his iniquyty: And the Prophet saith in an other place, that god will, that the sinner rather repent, then die. But what if sudden death so oppress a man unwares, that he can not have space to sorrow, & bewail his sin, every man must look for that thing, which hangeth over the heads of all men, and may hap indifferently to every one. Cal to remembrance the sudden death of them, which were in the tower Siloa: which thing we read in Luke: Again, what if a man shall fall into such a disease, and sickness, as shall take his wit and reason clean from him? as we see daily by experience. Well if it so happen, as it may well enough: all hope of repentance is gone, and brought to nought, whereunto the sinner, when he prolonged, and put of fro day, to day: the reformation of his life, had most respect. Think not contrary, but that thing which fortuneth to others: may also fortune to the. For as Publyus saith very well: That thing, which chanceth to any one, may chance to every man, wherefore put away this vain, and dyceyvable hope of longer life: think not to have occasion when thou wilt: prescribe not to thyself a time to repent in, lest by so doing thou increase thy folly, or madness, as I may call it in differing the reformation of thy life. If thou be wise: repent, while thou mayest sin. For if thou purpose to repent, when thou canst sin no longer: thou shalt not seam to have left sin: but it the. And it is to be feared, lest when thou mightest, thou wouldst not, that when thou wouldest thou shalt not. The judgements of god are unsearchable in punishing the vice, and wickedness of man. For like as of his infinite mercy, and of his exceeding great goodness he giveth space of repentance to such, as are willing, and ready to receive it: and beareth with sinners: until they come unto themselves again, and be reformed: so verily when he doth see any man, that he is utterly lost, and a child of perdityon, and illudeth his long sufferance: and justly deserveth punishment: he doth no longer uphold him, because he runneth headlong into wilful destruction but blindeth him, being desperate, and without hope, & as the scripture saith, hardeneth his stony heart, nor afterward looketh for any amendment, or giveth him an occasion, as it were to repent, and amend his living. God doth appoint for every man his day, and end, beyond the which a man can not in vice proceed, nor surely god will prolong the punishment of sin any longer: which thing might much move a man to repent and to reform his living, and to set aside all dilayenge, and to yield himself to the mercy of god offered unto him. But now let us go forward: because I have declared sufficiently of this part. Such as do by a certain trust, and confidence, that they have in the pope's pardons differ the refourmation, and amendment of their life, lean upon a rea●…n, and weak staff, and stay themselves by an unsure hold: none other wise than they also do, which worship Barbara of Nicomedeus, and give a straight charge to their executors for to see them brought forth, and buried in a Franciscane friars rob: For what mention is there made any where in scripture of such, either in the old testament, and the Prophets, or in the new testament and the Apostles? Or where read we it, that there was any such thing observed in the primitive church: or received, and approved by a general counsel, as a thing either necessary, or yet profitable unto salvations Therefore he that bewaileth not his sins before death, shall not be saved, though he be bolstered with thousand thousands of bulls, and pardons. If thou wilt not then come in to despair of thy soul's health, repent the of thy former life, setting such trumpery ware a part, and when thou shalt reknowledge thy sins, be sorry with all thine heart, and unfeignedly require the mercy of god with praying, and weeping, let thy refuge, and resorting for succour be unto the merit of Christ in a sure and undoubted hope, & trust that god the father will be merciful to the for Christ'S sake, whom for our sake he delivered to die a most sharp, and shameful death. Thus it shall come to pass, that god will have mercy upon the●, and forgive the thy sins, and receive the into his favour for Christ's sake. For we have him an advocate with the father he prayeth continually for us, and reconcileth us to the father, which is grievously offended with our vice, & naughtiness: he appeaseth the wrath and indignation of the father: as joi declareth in the first Catholic Epistle, Let us therefore lay away from us these popish pardons, and this superstitious worshipping of Barbara, and a Fransciscane rob to be buried in. For in these things no man can conceive any certain hope of salvation: Let us resort for succour unto christ himself: for he is our mediator, and advocate as I said before: he is the very throne of grace: he appeased the wrath of god the father for the sins of the world he is the lamb of God, which was ordained a sacrifice for sin, from the beginning: as we read in the Revelations of S. john: what will ye more. He is our righteousness, santification, and redemption: As Paul declareth unto the Cor. Do not therefore defer the reformation of thy life for the hope, and trust which thou puttest in Pardons, and other such triftles, considering that our life is so short, and uncertain: And sith that death by reason of uncertain chances hangeth daily, and hourly, over our heads, it may well enough come to pass that in this present moment, when thou least lookest for it: it may creep, and steal upon thee: without all doubt if thou considerest, how short the time of a man's life is: at no time it can be very far of: how daungegerous a thing is it then to live in that state, in the which if thou shouldest be prevented suddeinely by death, thou wert utterly cast away, and condemned both body, and soul. Therefore for the avoiding of such danger, and jeopardy, live ever in the fere of God, confess, and acknowledge thy sins: resort for succour unto the mercy of god: axe humbli forgiveness of thy sins: and trust assuredly, that by Christ thou art saved. Repair of ten-times unto the minister of the congregation: desire, that thou mayst be comforted, and assoiled by him, and that thou mayst be stired to remember the promise of the forgiveness of sin: and mayst be more assured and certain of the mercy, and will of god towards thee, come oftentimes unto the lords table: eat of the body, which was once offered for the sins of mankind: eat of it accordingly as he did institute it: and drink also of the lords blood, which was shed for the remission of sin: and declaring, and shewing after this manner the lords death, and calling to remembrance the benefit, which thou hast received thereby: tender most hearty thanks to him for the same: sing sweet songs, and laudes before him, with a joyful, and thankful heart, as well at home in thine own house, as also in the assembles of the faithful. As much, as ever thou mayst: withdraw thyself from evil company: and accompany the virtuous, and godly: for by them thou mayst be the better. But receive such to be thy familiars, as thou mayst reform, and make better. For it is a great matter and very expedynt to consider, what manner of fellows those are: which are our familiars, and daily companions: for like as in accompanienge the naughty, we be as it were infected by a contagion: so verily by the company of such, as be godly, and live in the fear of the lord, our manners are corrected, and amended. With these therefore be conversant: but with the other neither make, nor meddle Solomon in the proverbs commandeth the same thing. And unto the Cor, S. Paul earnestly counseleth, and exhorteth men to eschew the fellowship, and company of the wicked: insomuch that he would not have men to eat, and drink with them. These are his words. If any man among you called brother shallbe an whorekeper, covetous, a worshipper of idols, a railer, a drunkard, or a ravener, neither eat, nor drink with him And I grant that there are diverse other causes, why S. Paul willeth us, that we should eschew their company: either that we seem not to allow their vices, or else, that when they perceive that all men for their vice sake do flee, and abhor there company, they might be ashamed, & repent: But verily the chiefest cause this is, because he would not, that their familiars, and companions should therewith be infected. For like as a little leaven doth cause a great heap of dough to sour: so verily th'example of one naughty man corrupteth, and doth mar a great multitude. And though it is a very herd thing to leave the company, and familiaryty of such: as thou hast afore time lived withal long, merely, and pleasant lie: yet verily thou must diligently apply thyself thereunto, and labour by all means, that ever thou canst, to withdraw thyself from their company: Attempt but the thing earnestly: and with a bold courage: and I dare promise the such success in the thing, as thou wouldest not think. And because the beginning, as it is commonly said, is the better part of the whole: and whosoever beginneth well, hath (as Horace saith) the half of the whole dead, set upon the thing therefore, nor despair in an● wise, when thou considerest with thyself, how hard and full of difficulty the thing itself is. If it shall fortune the to call to remembrance those feasts, which thou hast kept with them, the reresuppers, the banquets, and quaffing, which thou hast had with them oft, and many times? If it fortune the I say, to fall into any such fond, and foolish imagination: Again if thou shalt call to remembrance at any time sore against thy will all such good fellows, as thou wert wont to jest, and prate withal merely: all such, as kept the company in play, and at taverues: even then in that same very moment call also to remembrance the shortness of life, death, which is nigh at all times the last dowme, the judgement seat of the lord, hell and damnation? And by this mean thou shalt put away, one difficulty with an other. If thou shalt reason with thyself in this wise: my fellows which I have afore now, been merry withal, call, and cry upon me: dainty suppers, banquets, and reresuppers, allure me: what shall I now do? verily if thou think but so with thyself: what shall I do? straight way reason weighing, and debating the thing shall overcome thee, and thy will, and appetite shall without question be made obedient to reason, which moveth, and exhorteth men ever unto those things, which be best and most profitable for our behoof. Take space therefore, when the devil putteth any such things in thy mind, to powder and weigh the thing: and lay away all foolish niceness of the mind: and let not the appetites bear the suffragnitie in any wise fall not headlong, whither the devil would have the. What? do thy fellows provoke the unto wine drinkig? moderate thou thyself, & keep measure: because in a certain place our saviour speaketh these words. Take heed, lest your hearts be burdened, or overladen with meat: Also saint Paul saith: overcharge not your selves with winedrinkinge: for therein is riot: and again drunkards, and rioters shall not inherit the kingdom of god. Also S. Peter, be sober and awake: also Esay: woe be to such, as do arise in the morning to frequent and haunt taverns. And in this place thou must remember, that we be more bounden to be obedient, and submit ourself to the authority of the word of god, and of his Apostles, then to do a pleasure, and to gratyfye the desires of the wicked, and ungodly, and that we must rather obey the good angel, which exhorteth us, and doth guide us unto all good things, than the devil: which enticeth us to all kind of naughtiness: And that we must rather withstand the evil spirit, then repine against the good. Wherefore for the pleasant company of thy playfelowes, be not cause of thine own destruction, but rather withdraw thyself, so much, as lieth in thee, from them: neither make, nor meddle with them. Regard, and esteem if thou be wise, more thy salvation, than the short delectation, that here thou mayst have by thy naughty, & wicked company of thin old companions. See also, that thou remember, and diligently weigh this thing, that who so doth obstinately continue in vice, doth neither unfeignedly repent, nor either is, or can be taken for a Christian: for in him surely, whom sin pleaseth, true faith can not be, which he lacketh also, that sinneth against his own conscience, or committeth any deadly sin. Wherefore let us not be named Christians, when we are far of, & much differ from the thing itself: nor yet let us boast, and set forth our faith in words, but let us in dead, and unfeignedly repent, and with all our heart be converted unto the lord god. Let us labour to a mend that thing, which is amiss, and by doing well, and as we should and are bounden to do, recompense, such offences, as we have already committed: and by thus doing remove out of god's sight the remembrance of our former mysdoynge. Let us refer, and employ our studies unto these ends, that we may alway live in the fear of god, and according to righteousness: let us in our living be innocent, upright, holy, chaste, sober, and temperate in all manner of things. Let us profit the congregation, and help the poor membres thereof: and to be short, let us, as Paul exhorteth us, live worthily, and as it becometh such, as do profess the gospel of christ, having yet for all this our cheafest, & special trust in the goodness and mercy of god, & none at all in ourselves, Let us pray also with out ceasing unto the father by our lord, and saviour jesus christ, that he will vouchsafe to send his holy spirit among us, for to lead, guide, govern instruct, sanctify, raise up, comforth and strengthen us: like as in the gospel christ hath promised, that the father will give the holy ghost to such, as require it of him. And in the mean time by giving place to prau and wicked affections let us not against our own conscience withstand the holy ghost, nor banish, and grieve him: but rather (as Paul exhorteth us) let us walk in n●…enes of life, and be no slaves, nor servants to sin. Let us offer our bodies a lively, pure, and acceptable sacrifice before god: Let us crucify, and kill the flesh with all the ragious lusts and pleasures thereof, and keep ourselves pure from the world. Let us be renewed in spirit, and put upon us the new man, which in righteousness, and true holiness is made like unto the image of god. Let us be followers of god, as loving children, and walk like as it becometh the servants, and saints of the lord, one bearing with an other by love, and studying to preserve, and maintain by the bond of peace the unity of spirit, gentle, and loving one towards an other. Let us love our enemies, pray for such, as curse us, do good to such as hate us, pray for them that vex, and trouble us, give food to the hungry, drink to the thirsty, money to the poor, and neady: Let us harbour the harbourless, cloth the naked, viset the sick: show the way to him, that wandereth, instruct the ignorant, help him, that is in perplexity, with our good counsel: comfort the comfortelesse: make agreement amongs them, that are at variance: let us also condemn honours, forsake vain glory, pass for no riches. Finally let us endeavour to oppress, and vanquish this natural inclination to vice, which is graffed in us: And let us not only beware of this, that our hearts be not burdened at any time with excessive eating, or drinking, but also prepare ourselves some times by abstinence, and fasting for to pray, and in so many, and sundry assaults of the devil, the world and the flesh, most ardently to require the help of god. Neither let us be to proud in prosperity, nor cast down in adversity: and what thing so ever we do, let us refer it unto the glory of god: not respecting so much our own private profit, and commodity, as the common profit, & commodity of others. Let us moreover behave ourselves so, that we be no cause of offence to others, but that they may rather by our example be moved and stired up unto virtuous and godly behaviour: And to conclude: let us pray continually with out ceasing, give thanks in all things: press evermore unto heavenly things: and set the vain things of the world at nought. But thou wilt peradventure say: These things are hard, and of much difficulty. I will not deny that thing: But surely they are things as well fit, and agreeable to our profession, as also necessary unto salvation. Wherefore in driving out, and expulsing this foolish nysenes of the mind, let us be very diligent: let us not pamper ourselves to much, nor flatter our own weakness, nor fail ourselves willingly, sith that we are not yet destitute of the grace of god: Let us not wetyngely fall into sin, but rather strongly resist the devil which steereth us, and provoketh us thereunto. Let us not give cowardly over at the first brunt. What thing is not to be thought light, and easy, to attain that life, which aboundeth withal good thing, and everlasting joy? Paul sayeth by good right. I reckon, that the miseries of this present life shall not be so great, as the glory, which we shall have revealed to us: which thing is declared, and proved by this place in scripture. For it is written, that the eye hath not seen, nor the ear heard: nor the things have not entered into the heart of man, which god hath prepared for them, that love him. What a great thing is this? How scarcely can it be not only by any man's tongue utterered, but imagined in the mind, what a state that is, to be citizen of heaven, heir of god, partner with Christ in his father's heritage: to possess that kingdom, which was before the creation of the world prepared for the godly: to behold evermore the highest felicity, and greatest good thing that can be: to see, and have the most sweat contemplation of god's countenance, to accompnye angels: to be in the numbered of the blessed souls, in the fellowship of the just: to praise god continually with himpnes which is the everlasting spring, & fountain of all true glory: among angels, patriarchs, Prophets Apostles, and all the godly, which are partakers of the blessed, and ever lasting life? what? be not all the pains, griefs, and calamities of this life to be thought light, and easy, if thou compare them with the glory, which shallbe? Nor able to deserve such a reward, as is ordained for them which bear those patiently, and take them well in worth? so that we may justly be ashamed of our nice delicateness? what man would, I beseech the wish to tarry here in earth, and not to be dissolved rather with Paul, calling to remembrance the kingdom of heaven, the immortal life, and joy, thendless bless, the company of angels, the fellowship of all them, which lived here in earth in the service, and fear of god, and be now partakers of the blessed, and everlasting kingdom of god. Let us not think therefore that these things are difficile, or hard, which Christ setteth forth to his disciples for that e●ment hereof: sith that of the contrary wise, whoso doth not keep gods commandment, which is a thing necessary, and needful unto salvation, shall not only be deprived of that blessed life, which we spoke of, but shall also be cast into that region, and place, where the wicked abide, ●nd shallbe grievously tormented in hell with such punishment, as is ordained ●or the devilish, and ungodly, and shallbe addict to hell fire, & endless death, and cast into that deep darkness, where there is wailing, and gnashing of ●eth, and where as they shallbe most sharply, rigorously, and everlastingly punished, & tormented: and shallbe also in the fellowship, and company of devils, and the wicked souls without all hope of better: that is to wit, in extreme desperation, which pricketh, & vexeth a man a thousand parts more, than the pain, and punishment, which he abideth. what man would not refrain himself fro sin, which hath those things before his eyes, the fear of hell, endless punishment, everlasting de●h, the unquenchable fire, torments, which no man is able to tell, the company of devils, the fellowship of the ungodly, horror, anguish, continual trembling, and quaking, which is such that it can not be conceived, much less described, & set forth in words. whom would not the day of anger make afraid? as both the Prophet, and Paul also unto the Ro. calleth●…t: the day of punishment and affliction, the day of misery, the day of mist, and darkness, the day of clouds, and tempestuous day, when god will give to every man according to his deserts? would god the remembrance of those things would never fall out of men's minds, but that we had them always set before the eyes of our heart. Then men would be, except I am far deceived, more diligent in keeping the commandments of God. Then men would refreyne from the outward act, and exercise justice. Then would they live in the fear of God, and according to the rule, and prescript of virtue. For sometimes virtue hath her just reward here in this present life, like as also vice, & wickedness have their deserved punishment. And that I speak not at this present time of the testimomye, which ones mind beareth against himself, and of the grease of conscience, which we have entreated of in other places, let us now consider those things which are put in daily practice, and experience, so that they may not only be seen, but groped, and felt with hands. For to speak of the most common, and most frequented vice amongs men, what mischevousnes I beseech you, proceedeth not now a days of drunkenness? for of this: as it is noted in the chronicle of the world: paleness of the face: drowsy and sore eyes, trembling hands, furious sleeps, and nightly unquiet proceed. Of this also the stench of the breath: the headache: feebleness of the memory: and dullness of wit come: many times also there ensuethe of drunkenness, grievous and very dangerous diseses: as the gout both of hands and feet: the falling evil, as both Physicians do affirm, and also daily experience proveth. How oftentimes see we also whoredom punished in this world, with french pocks? as also we see the immoderate pleasure of the body punished with paulsy, dimness of the sight, and the dissolution of the sinews. What? doth not riot also bring many unto poverty, and beggars state? Is not adultery punished very often by the law: and always is defamed, and slandered? Whom hath not anger also oftentimes hurt here in earth? Whom hath not pride borough into hatred? Now to what end should I speak any thing of envy? for is not it punishment enough itself? doth it not cause a man to treat, and chafe himself? For as Horace saith very well, the tyrants of Sicilia did never invent a more grievous and sorer punishment, than envy. Estesones: the envious man is not a little grieved in his heart, when other men cheave and prosper well. Doth not the covetous man take great care about the entre sing of his substance, & is he not troubled again, and taketh great though lest he shall lose the same? For neither that thing, which he hath, doth suffice him, nor yet he is at any time without fear of ●esyng that, which he possesseth: o● else he thinketh that it shall not last: like as one man affirmeth. Dost thou not now manifestly see, how that vice, and wickedness are punished here in earth? wherewith if we be nothing moved, we should be moved with the punishment, which the Scripture threateneth to the ungodly in hell, and to be provoked there with to reform, and amend our life, all procrastmation, and dila●eng set apart: if we take not these things to be fables, which are mentioned in scripture of thimmortality of the godly: and of the endless pain of the wicked. I will tell the in few word● what thing did very much move, and steer me to reform, and amend my life: because it may also peradventure geave occasion to others to reform their living. Thus verily I thought with myself: O Rivi. What if it should happen, that there were none other way even in this moment, but present death? what I pray thee, thinkest thou, should become of thee? for dost thou persuade thyself, that thou art meet, and ready for death? admit, that thou dost put thine whole trust, as thou art bounden in the goodness, and mercy of God: yet thinkest thou, that therefore thou hast no need to fear his justice? How many thousands of christians are adjudged to hell fire: both young, and old men: women, married folks, and unmarried: of all sorts of men, of every time, and kindred, whose sins have been both less in number, and not so great, as thine be? Oh fearful judgement, but just. How many jews? how many worshippers of Idols are tormented in hell: which if they had been converted unto the faith of Christ, as we are through the infinite, and exceeding great mercy, & goodness of god, would ●oth have lived more godly hear in earth, than we do, and had also escaped everlasting death? Oh execrable unkindness: Oh blindness of our heart what if thou shouldest hear such word, as the prophet Esay brought unto good king Ezechias: Set thine house in order, and make thyself ready: for thou must die, and live no longer: saith the lord: what wouldest thou do in this case. I beseech thee? Then no doubt of it, thou wouldst wish to have space to repent, and bewail thy sins: Then thou wouldest cry god mercy with weeping & sighing. But wherefore dost thou not rather intend it every day, and all thy life time long, sith that thou wouldest do it in that present time. When I considered, and thought thus with myself, I was much awaked & stired up unto godly living, and feared from sin, & in a manner enforced to cry god mercy. This trade may such men follow: as think it good: where is there any man in the world, which doth not purpose to forgive his enemy before his d●th? why doth he not forgive him even now aswell? where is there any man, which would not be reconciled to god with all his heart? why is he not aswell reconciled even now? Again where is there any man, which is not in mind to amend, and reform his living? Why then doth he not the same even now as well? To be short therefore: what thing so ever thou wouldest do at the present hour of death: do the same thing by the furtherance and help of god, whiles thou livest here in earth, and art lustre, and in good health: that is, to speak particularly, repent, fear god unfeignedly, love him with all thine heart, with all thy might, and power: put thine whole affiance, a●d trust in him: call unto him in adversity, give thanks in prosperity: praise, & glorify him at all times: sing hymns, & sweat songs of melody before him, remember him in thy prayers, supplycations, and requests: commit, and be take thyself wholly to his will, and mercy: Let high be thine example in doing good to all men: & endeavour to be sum what like him also in loving thine enemies: Take thine adversity well in worth: be genryl, and lowly in prosperity, diligent in thine office, moderate aswell in thine apparel, as also temperate in eating, & drinking: be also just in thy dealing, good to the poor, well advyled in company: Suffer also wrongs, make love days, and peace among them, that are at debate, and variance: be chaste, bashful, sober, and honest, and upright in all thy doings. And because this thing doth not consist in the to do, thou must therefore resort unto God for help: thou must acknowledge the weakness, and unableness of man: Thou must heartily, and loulye seek the father to strengthen the with his holy spirit, which Christ in the Gospel promised that the father would give to such as should require it of him with ardent prayers. If thou shalt require than, that thou mayst have the holy ghost plentifully, abundantly, & richly: as Paul saith: Powered upon the by jesus christ: by his might, and his help, those things, which we could not by natural strength bring to pass, shall be right easily achieved. Let this thing be only thine endeavour 〈◊〉 to bridle thine affections, and beware lest at any time thou embrace idleness or fail thyself. For the holy ghost doth not judge them to be worthy of his help, which be l●dder, and given to idleness: and such as cantind themselves none honest thing to be occupied withal, but sit all the day long with their hands clasped together, like vagabonds: But he aideth workers, & such as put to their own diligence, and do labour for to van quishe, and overcome the readiness, & inclination unto vice, which is graffed naturally in us. such I say doth the holy ghost help, as wrestle and fight continually with the wicked, and evil affections of the mind. Let us not therefore follow the example of the carter, which when his cart stack in the tough clay, called unto god for help, but he himself stood looking about him, and did no manner of thing. This thing may also fear us from committing of evil, and may also steer us up unto godly living, because god is present every where, whom thou canst escape in no manner wise: and he hath set his angel over the to keep, and govern thee, and to ma●ke, and bear witness of that thing, that thou dost. If thou wouldest not for any good, that a man should take the in doing that thing, which were not lawful, nor meet to be done: how much more should the fear and reverence of god cause the to refre●e from such. Thou fearest a man wonderfully, because he knoweth, and is a witness of thy naughtiness: dost thou then think that he which overseeth all things, and nothing doth escape, to be fit, that in his ●yght thou shouldest permit thyself to do that thing, which thou wouldest be ashamed to commit in the sight of a man, sith that he shall ●…es judge thee, which is a witness, and marker of all things, that thou dost? A certain Heathen man giveth good counsel, that thou must so live, as though thou wert in the sight of all men, and that thy thinking must be such, as though there were one, that might see thine inward thought. For it is a great stay for a man, when he bethinketh him that there is one present, which knoweth his inward thinking. A great occasion of sinning is taken away, when there is a present witness by: This precept, and this rule did an Heathen writer give: which verily every christian man should think, that it toucheth him, and is a lesson for him. If at any time therefore thou purposest any unhonest or unlawful thing, consider thus with thyself, before thou enterprisest such a thing: what shall I do? shall I purpose that thing in gods sight, which I would be ashamed to do before men. Shall I make the holy angel mine enemy by this offence, which is set to look over, and rule men: which would be loath to cause my friend to forsake me. Shall I make the good spirit sorry, and the evil glad? Did Christ redeem me therefore with the shedding of his blood, that I should become the servant, & slave of sin, and of the devil? did he make me an inheritor of the kingdom of heaven therefore, that I should lease by my negligence the same godly, and heavenly inheritance? did he deliver me from sin, that I should willingly, and weatyngly fall into it again? Now where is that burning love towards god? Now where is the fear of god? where is the shame, that should be in men? where is the faith, and mercy? shall I thus recompense the benefits of god? shall I render this thank to christ for the benefit of my redemption? doth the holy ghost steer me no more, than thus? Do I come thus unto the lords table? do I look thus for the coming of Christ? shall death take me in this state? shall I be seen before the judgement seat of the Lord in this state? do I suffer after this sort the wild affections to bear the suffragnite in me? the flesh to have the victory, and upper hand, and to triumph over me, and sin to rain in my body? Am I a beast? have I not a man's heart? that I thus cowerdly like a dasterde give place to such motions, and resist them not? do I chose ever them worse when I daily see the better? surely if thou wouldest consider those things, and such like, which no man can number: thou wouldest not easily commit any unhonest, or unlawful thing. What thing soever thou dost therefore, what thing soever thou attemptest remember, that there is God present, as undoubtedly he is, and that he beholdeth, and looketh upon what thing soever thou dost, or attemptest: fere, and dread him: And for as much as he is always present, let that thing sum what stay thee, & keep the back from sin. For as they say he is a witness: He is a judge: he beholdeth, what thing so ever man's mind compriseth. This is a judge, whom no man's crafty conveyance can blind. This thing shall also much further, and help unto godly living: if a man call to remembrance, that by baptism he is made the son and heir of god: and that he is also made brother of christ, and with him partner of his Father's kingdom, which one thing far passeth, and surmounteth all other. For who would not be much moved with this thing unto godly living, and would not abhor by a certain natural fear from vice, which remembreth that God is his father? wherefore forget not the benefit of him, which hath made the by adoption his son: Love him: worship him, fear him, reverence him: and in no manner thing offend or displease him: Be obedient to his will, and pleasure at all times, do his commandment, and follow it in thy living expressly: do not think, that only the partaking of his heritage doth belong unto thee, but also th'imitation, and following of his goodness, and virtue: So that though thou be not able for to attain unto the excellency of that goodness, which is in god by imitation, and following yet thou mayst in heart, and will approach nigh thereunto, and think, that it is a great shame for the to degenerate from the same. If thou commyttest that thing by chance, at any time, which is against the will, and pleasure of the father (like as naturally we are all ready to fall) be so grieved therewith, that thou couldst find in thine heart willingly to punish thyself: and think with thyself that thou hast deserved, and art worthy of grievous pains, and torments, because thou haste offended, and grieved thy father which is so bountiful: And see, that thou be never at rest, until thou shalt have made a recompense with greater benefits, and by true repentance shalt have pacified the wrath of thy moste ientyl, and loving father: so far of is it that thou must willingly trespase again, or permit thyself to do or offend in any thing, that thine own conscience reclaimeth, and giveth against. And verily whosoever remembreth, that he is the son, and heir of God, the brother of christ, and partaker with him of his father's heritage, is not so much terryfyed, with the fear of the last judgement, and of thendless punishment in hell, and of the unquenchable fire, as he is stired with the fear of his father's offence, and displeasure, and therewith withdraw from vice, and wickedness, nor he is so much induced, through hope of the reward of heaven, and of the everlasting joy therein, as by a certain wonderful, and unspeakable love, that he beareth towards his father, to live innocently to hurt or harm no man, and to do good by th'example of his father to all men. He that believeth saint Paul, where he sayeth that our body is the temple of the holy Ghost, dwellynge in us, shall easily temper himself from doing nought, nor shall at any time pollute himself with the beastly lusts of the flesh. And finally who so doubteth not, but that he is one of the number of th'elect and chosen, ceaseth not after th'example of the saints, to render honour dew to God, and love, and charity, to his neighbours.  
But some man will peradventure are, what the cause is, that, if we purpose to repent, and live in the fear of God at any time, and after his will, and commandment: or if we intend to live soberly, and chastely: yet we never proceed, and go on forth constantly with that thing, which we did well, and Godly purpose, unto the which to make a brief, and short answer: I find, that the natural inclination unto vice, which is graffed in us, and is grown in the inward parts, and marrow, is the chief cause hereof: I mean the flesh that we bear about with us, wherewith the spirit is at continual debate, and strife: as Paul witnesseth, We ought therefore to resist, and withstand at all times this enemy of ours, which allureth us unto lust and filthy pleasures: unto belly cheer and gluttony, unto wanton nysenes and riot, and unto other vices, which are both filthy, and unhonest and we ought with Godly exercises travails, watchings, hunger, and fasting, to refrain the violent rage of it: to subdue, and tame it with continual soberness, and temperance. For this is the cause, that our saviour commandeth us to beware, and take heed, lest our hearts be burdened with excessive eating. And Paul forbiddeth us to overcharge ourselves with wynedrynking: He feareth us also from surfeyting, and drunkenness, and commandeth us to be sober, and watch. Again continual prayer is requisyt, wherein we must a●e the aid, and help of God, without which all our endeavour in refraining the flesh, and repressing the violent rage of it, is in vain. But now, when we have thus refrained the motions of the flesh: there remain yet two sore enemies the world, and the devil, with which we must fight continually without ceasing: because they suffer us not to persist, and continue in a Godly purpose, to live virtuously. For the world moveth us unto ambition, pride, anger, hatred, envy, malice, impatience, backbiting, and unto other kinds of wickedness, which no man is able to number. It offereth many occasions, and causes, & with examples it corrupteth us. The 〈◊〉 vyll steereth us to neglect the word of God, to mistrust, and dyspeire of the mercy of God, to conceive a false persuasion of ourselves, to persist obstinately in vice, to speak blasphemy against God, to impugn his known truth, he provoketh us unto hypocrisy, superstition, idolatry, and unto infinite, and unnumerable kinds of wickedness? thou askest, what were to be done in this point? Valiantly we must resist, and withstand our enemies, and lay away from us all folyshenisenes: we must with our most earnest prayer axe, and crave the aid, and help of god, & thus if we put our affiance, and steadfast trust therein, we need in no wise to despair of the victory. Let us therefore hear that thing, which S. Paul saith unto the Corinthians. This remaineth saith he my brethren, that ye be strong, and steadfast in the lord, and in the might of his power: put upon you the whole armour of god, that ye may be able to stand against the assaults of the devil. For our strife is not against flesh, and blood, but against rulers, and potestates, against lords of the world, the princes of hell: and against their guiles, and deceits. And speaking afterward by name of that same armour he commandeth them to stand strongly under pight with truth, having for their breastplate, justice, for their butler, faith: where with ye may be able saith he, to extinguish, and quench all the fiery darts of the devil. Moreover he commandeth them to take upon them the helmet of salvation, the sword of the holy Ghost, which is the word of God: and he willeth them never to cease of from praying at any time. I have now showed the an armour, or as Paul termeth it, a protection, to defend us against our fierce enemy the devil, which surely letteth no day escape, yea none hour, or moment of the hour, wherein he doth not set upon us, to overthrow us▪ For as saint Peter sayeth: He walkethe about continually like a roaring Lion, seeking whom to devour: Wherefore being decked, and armed with the armour of Paul: Let us manfully resist the proud spirit: And S. james assureth us, that so we shall vanquish him, and put him to flight: Let us resort unto god for succour continually, and pray, and seek of him, that he will not suffer us to be led into temptation, but for Christ's sake deliver us from that tyrant, which is an everlasting enemy of man kind. And let us take good heed before all other things, that we wittingly do not fall into that sin, whereunto he moveth us, nor into wilful destruction. Let us not cherish, and uphold our own foolish delicate niceness, but rather stoutly withstand Satan, & in our supplications require of the immortal god, the father of our lord jesus Christ: that in such infirmity, and weakness he will help, and support us. And for so much as the devil never setteth on us openly, nor denounceth war before, but stealeth upon us, and like a wily fox oftentimes speaketh fair to us for to compass, and deceive us, and laugheth upon us to endamage, and hurt us, and allureth us unto the utter destruction of our souls, we must warily eschew his snares, which he hath laid for us. Let us not give occasion, nor offer a fit, and convenient time to him for to assault, and oppress us unwares. Cyprian saith that a man may the better beware, when he feareth. Therefore let us shake of us slothfullness, and set a part all security: and as it is commonly said, let us fear the Scorpion underneath every stone, let us not be without care in security, as though all were well, and in safeguard. No man is sooner undone, than he, which is without fear, as an Heathen man writeth, & this security is the beginning of all myscheafe, and calamity. If thou haste therefore once triumphed over thine enemy, & vanquished him, do not straight way think, as though all danger were passed, that thou shalt live continually in peace: thou must stand still in the front of the battle ready to fight, as Cyprian exortethe: Thou must in this world do none other thing, but fight continually with the devil, and keep of thee his darts, and weapons with the buclarre of faith, and the sword of god's word. We must fight, saith he with avarice, with unchastity, with anger, & ambition: we must wrestle continually with carnal vices, and the temptations of the world: for our soul, considering that it is seged with the whole army of the devil, is scarcely able to stand against such a violent assault. For if avarice be supplanted, lust putteth out the head. If lust be vanquished, ambition succeedeth: if ambition be set at nought, anger is placed for it: & thus pride puffeth up the heart of man, wine drinking allureth, envy breaketh concord, ●elowsye dissolveth petition, and amity. And like as we must not be proud, being conquerors, so when we are conqueted we must not straight way despair, and lay away from us our weapon. What must we then do? verily we must then fight more fiercely than ever we did before, for to remove and take away the former ignominy, and shame: and with valiant courage to quit ourselves of the foil received at the hands of our enemy: like as a certain noble man did, which is artificially painted, & set forth in his colours by an excellent poet: whose words these be of the same. When he was beaten down unto the ground with great stones which his enemies cast down upon him, he was not therefore vanquished and put to flight, but was then more fierce, then ever was he before. For anger pricked him forward: and shame, and his known prowess did steer, and incense him: albeit we must fight with our enemy, having more affiance in god, then in our own strength. Now thou perceivest, what the cause is, why if we purpose to live godly at any time, we continue not therein. A certain inclination unto sin, which is naturally graffed in us, is chiefly the cause: next of all, the world, which ministereth sundry occasions unto all kind of vice: Last of all the devil which casteth with himself continually how to destroy us, nor ceaseth at any time to overthrow us either openly, or privily. God, and the father of our Lord, and saviour jesus Christ encourage and strengethens us in this dangerous, and continual conflict, with so many enemies, and support us with his help, which are unable of ourselves to resist them, and with his holy spirit confirm & establish our hearts, that we may both overcome, and bring low these fleshly motions, nor be yet overcomen, & brought down by the temptations of the same and that we may suppress our natural concupissence, & resist the world, which giveth divers, and sundry occasious unto sin: and that we may also withstand the devil which temteth us by all means possible, and ●…uenteth all manner of giles, and ways how to destroy us: and that not only the servile, and bond fear, which the law bringeth, may revoke, and withdr●… us from vice by a certain servile dread, and fear of the punishment of god, and of everlasting torment, and pain, being feared with the wrath, and judgement of God, and the terror of hell, but rather a great deal the liberal, & honest fear, which natural children have to break, and transgress the commandment of their dearest father: which fear true faith verily doth engender, may move us withal honest, godly, and reverent behaviour at no time to do, or attempt that thing, wherewith such a benign and bountiful father may be grieved and offended: and that this thing may move us for to do well: of our own free will, and to flee, and abhor vice, and to do our bounden duty even of a love, so that if we have at unwares suffered ourselves to trespass, or offend any thing by frailty, that thing may so grieve, and vex our conscience, that we w●lde very gladly, and willingly punish ourselves, and think, that we would be rather dead, than alive: because we have offended our father, which is so merciful, and bounteous. This thing also the everlasting god grant for his son's sake our lord, and saviour jesus christ, that considering the shortness of our life, & the uncertain hour of death, we difer in no wise the amendment of our life, but return rather unto salvation, acknowledge our sins, and repent, unfeignedly, and pacify with a soroful, & contrite heart the wrath of the heavenly father, & knocking our breasts with the Publican in the gospel, require humbli the mercy of god, & that we will, and labour for to attain such things only, as are acceptable in gods sight, & make a greater mends for our offence committed, than th'offence itself is, and by good works, and alms deeds recompense our faults, and putting thus our affiance, and trust in the goodness, and help of God, that we may live in the service, & fear of god innocently, as Christian men should do, chastened, soberly, and temperately: For the profit of the congregation of Christ, and of man's life, agreeably to the profession of christian men, and herein may thus still continue, and persist unto the last day.  
These were the things, which I purposed to show of the folly of men because they difer, and put of from day to day the reformation of their life, our purpose did constrain us to allege, & bring forth certain things, which like as they will be pleasant and well accepted of the godly, that love, and fear god, so will they be to tother bitter, and unpleasant, which would be taken for Christians, when they are none in very deed. We spoke many things every where of the shortness of life, & of the uncertainty of death, which is every hour at hand, by reason of uncertain chances, and oppresseth us oftentimes, when we least ween. But notwithstanding godly men do wish for it, and when it pleaseth God, willingly, and desyrouslye embraceth it. The ungodly do not so: they fear it wonderfully. We spoke also of the resurrection of the dead, of the coming of the lord, of the last dowme, when all men shall be called to give an accounts and reckoning of their former life, which day will be to the wicked very terrible but much looked for, & wished of the godly. For than doth their redemption approach: then the time of refreshing, as we read in th'acts, is at hand, and as Tertullian saith, the day of Christian exultation draweth nigh. We declared also, what pain and punishment was ordained for the wicked after this bodily death, and what reward and pleasure was reposed in Christ for the godly. For then the godly shall come unto heaven & shall there live in the greatest joy, that can be. How great joy, and felicity must it needs be, for to behold gods countenance ever more, to be gladdened with the continual, and most comfortable contemplation of god's visage, whom now we see but coveredly, as Paul saith? How great felicity must it needs be, to see him, as he is of himself, to abound with all good things, to enjoy such great joys, and so many in numbered, as no man is able to conceive, much less to utter, and express in words. But the devilish shall be cast headlong into hell pit, and there shallbe tormented with endless pain. Neither such is the utterance, or eloquence of any man, that he can be able to describe, & set forth in words, nor such is the sharpness of any man's wit, that he can conceive but even the least part of those pains, which the wicked shall abide, & suffer in hell: which are condemned by the just judgement of god, unto everlasting fire. Finally we spoke of many other things more, which willbe to the Godly very pleasant, and comfortable, but otherwise to the wicked, and devilish. As of god's wrath against sin, of driving out of our minds security in wealth, and prosperity, of repentance, amendment, and reformation of our living, of the continual wrestling, and battle; that we have with our extreme enemies the world, the flesh, and the devil, and other such like, which it is needles now to rehearse: These things are bitter, and unplesaunte, but as I trust, healthfu. For physicians cure commonly grievous, & sore diseases with sharp medicines, as Cureius showeth. Also Cicero in an Epistle unto Octavian saith, that no salves which are laid unto sores, do so much green the patient, as do those, which are healthful. The everlasting god grant this, the father of our lord, & redeemer jesus Christ, that in this ●o wicked, and corrupt world, this our labour may keep the godly in their office, and therein confirm, and establish them, if at lest wise any will read this little treatise, having a zeal: to the wicked also, that it may ministre some occasion to return, and repent. And that the salve, which is taken, & laid to the sick, and well near desperate for healths sake, may have power to ease them, and work their salvation. This thing grant he without whose help all our endeavour, and study is void and in vain, the almighty, and everlasting God, to whom be all praise, honour, and glory, now and ever. So be it.    Luke xii Chap. ¶ Be in a readiness therefore, because at what hour ye least ween, the son of man will come.  

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