OF the foolishness of men in putting-off the amendment of their lives from day to day, A godly and profitable treatise for the present time; Written in the Latin tongue by that reverend and worthy member of Christ his Church in this age, john Rivius.  
Newly translated by Thomas Rogers.  Ecclesiast. 5, 7. Make no tarrying to turn unto the Lord, and put not off from day to day: for suddenly shall the wrath of the Lord break forth, and in thy security shalt thou be destroyed; and thou shalt perish in the time of vengeance. 
Imprinted at London for Andrew Maunsel, and are to be sold at his shop at the west end of Paul's Church.   

¶ To the most noble Prince, and Lord, Maurice, Duke of Saxony, Elector of the sacred Empire, Landgrave of Thuring, Marquis of Misna, etc. his most gracious Prince: john Rivius, wisheth S.  
AMong all evils, well-nigh infinite, which, to the astonishment of every man, have taken strength this day in the world, the security of men, in delaying the amendment of their sinful life, is not the least; which when I remember, and call into mind, which often I do, I am not a little amazed. And surely forsomuch as the life of man (as holy job doth witness, and experience doth confirm) is but very short; and a Christian should evermore consider that presently he either must or may die, (for our Saviour willeth us to watch continually, to be ready against death,) the foolishness of men in prolonging repentance from day to day, may well make all men to wonder; unless they be of the sect of Epicures, supposing the soul to die with the body, and after death no part of man to remain. For otherwise, he which hath any care of his own salvation, and believeth there be after death both rewards for the godly, and punishments for sinners, cannot choose but, not only for his own part continually think of repenting, while sins may be forgiven: but also in respect of others, marvelously muse at their folly, which neglect a thing so profitable, and so necessary; and the more a great deal, for that no man living is sure he shall live, I say not until night, but an hour more, no not a minute or moment of time.  
But to say nothing of the younger and lustier sort, who think they may have whatsoever they hope for, though fondly, and foolishly they do so: what do doting and bald men in their old age, when they should spend the time which they have to live in none other cogitations, and works, but such as pertain unto the attainment of salvation? Surely they think as little of death as young men do: and so defer the amendment of their life, and never think while time is to repent, as though they could promise many years more to themselves; which thing notwithstanding they should rather wish, than hope for. Yea, which is more wonderful, and showeth more plainly the dotage of old men, they blush not at four score years of age, to marry wenches under sixteen years. What more? I am ashamed, it grieveth me to say it, so I may live, and so I may have Christ merciful unto me. Then what? wantonly, delicately, riotously they spend the time, they love, they make good cheer, they play the whoremasters, they are sweet in ointments, they take their pleasure; and as an old man in the Poet saith: 
Because my days be short,  
which I have hear to live;  
To women, wine, and pleasant sport,  
myself I mind to give.   
The same do our old men in words commonly, in deeds openly say, and confirm by their life. Neither do they, which commit these heinous offences, even with hoar heads (for why should I be afraid to speak it) make any great account with themselves, or care of reforming their manners; but are Christians in name only, but in deed and life nothing so.  
To come to the crooked old women, which have had many husbands, what do they? Surely even they too, when they are most old, and full of wrinkles, make death a banquet (as the Poet saith,) that is, they be not afraid to marry yet again: whereas in deed, if they were touched with any care of their salvation, they should do better, if with Anna the prophetess, of whom Luke. 2, 36, 37. maketh mention, they never went out of the temple, but served God with fasting and prayers night and day. I speak not of the younger women, for whom, according to the sentence of Paul, 1. Tim. 5, 14. 1. Cor. 7, 8, 9 it is better that they marry then to burn: but of old, and aged women, who in respect of their years can bear no children. For they, after the manner of doting old men (of whom I have spoken) bid honesty farewell, and care little what becometh them. Such a mischief is in example. They allege for themselves solitariness and poverty▪ and other (as they think) just causes at those years and likely: but pretend they what they will, yet shall they never prove their intemperancy good either before God, or men, howsoever they cloak and cover the same.  
We dally too much with ourselves, we do yield too too much to our weakness, or lust rather; we suffer ourselves over easily to be snarled by the allurements of the flesh; we cast not away the tenderness of our mind, we resist not the snares, and engines of Satan by continual prayer; we tame not our body with abstinence, and fasting. Hence come the tears, as it is said; and this maketh such old marriages, in those years which call for a new life, and a new conversation. For it were time then, not to think of the short time, which is to be spent, but of the life to come which alway shall endure. When think you they will begin to amend, and have regard of their salvation? When will they repent? When will they prepare themselves unto death, which marry even when they are going to the grave? Either I am deceived, or this is not the way unto heaven, as the Tragical Poet doth say.  
Alack, alack, whether is the godliness of Christians gone? How few are they, if there be any at all, which call into mind the shortness, and uncertainty of this life; death always at hand; the judgement seat of Christ; the last judgement; everlasting felicity in the heavens; the torments and cursed state of hell? Neither the regard of the kingdom of God, and of an happy life doth stir up unto godliness; nor the fear of hell, and everlasting destruction either reclaim from offending, or terrify from sin. Neither do moste men give credit to the word of God, and religion; or if they believe it, through a vain hope of God's pardon toward the obstinate, and such as persevere in sin; they moste foolishly do flatter themselves: neither do they endeavour by little and little to cast off wicked custom, which in manner is turned into another nature. Slothfulness and security hath invaded them, being drunk as it were with prosperity; they are lead away and fed with a false and foolish hope of longer life.  
Many also through confidence which they put in the Pope's pardons; in the superstitious worship of S. Barbara; and in a friars cowl, think nothing at all of amending their life. Furthermore, some are spilled either through wicked company, and too much familiarity with ungodly persons; or by the Sermons of undiscreet men, by such I mean, as preach much of the forgiveness of sin for Christ his sake, and of Christ's righteousness; but either nothing at all, or very little at all of doing and following the will of God; and of the sanctification of the spirit, whereby we be renewed unto good works.  
To be short: No man contemning earthly, breatheth and sigheth after heavenly things; no man is touched with the anger of God against wickedness; no man blusheth at the violating of God's commandments; no man is reclaimed either from filthiness through shame; or from sin, through the fear of God. So that every man's life is polluted with great sins, and wickedness.  
And although I grant, what Seneca in a certain place writeth, that Hereof our elders have complained, hereof do we complain, hereof they which live after us will complain, namely that good manners be overthrown, wickedness doth reign, the world waxeth worse and worse, and falleth into all ungodliness: though I grant this, I say, yet I dare affirm that in this corrupt, and wretched age of ours, all manner vices have so increased, that hardly greater wickedness cannot be. For what sin or wickedness at this day is wanting, which if it reigned, this age might be said to be the more ungodly for that respect? When as in deed we can neither patiently abide to hear our sins laid afore us; nor quietly suffer to be reprehended: or if any can, it is as much as if a tale were told to a deaf man (as the saying is). For no man amendeth his life or manners; no man reformeth his wickedness by contrary virtues; no man healeth his sins past, no not with the least good works.  
I am greatly afraid lest in that day of the great judgement, our outrageous wickedness; our lust, covetousness, dishonesty, pride, riotousness willbe condemned by the egregious and most excellent virtues of Heathen men; as by the abstinence of Aristides, the innocency of Photion, the holiness of Socrates, the alms deeds of Cimon, the moderation of Camillus, the honesty, justice, and faithfulness of both Cato's; and who can recite all of them? Yea, I am afraid, the sobriety of the Turks, will condemn our gluttony, and drunkenness. Yea, and Sodom, Tyrus and Sidon, will there lay before our face our extreme wickedness even in this new light of the Gospel; so that in the day of judgement it shallbe easier for these, then for us: as our Saviour upon like occasion threatened certain towns, as Luke recordeth.  
So that it plainly appeareth, how far we be in deed from right Christians, though we desire to be counted so. For in vain taketh he the name of a Christian to him, that doth not lead a life answerable and agreeable to Christian profession; and (as Paul saith) worthy of God. Had we any wit, the very name of a Christian would make us blush, and be ashamed to violate the commandments of God.  
O would to God, that at the length, though late, we would repent, and turn unto God with our whole heart, and not destroy ourselves by deferring our amendment; the which many-times God punisheth both with sudden death, unawares, and also with everlasting destruction: that in deed it standeth us upon to have in mind continually both death and hell, and the tribunal seat of Christ; and to think that the ears of our conscience be strooken both with the terrible sound of that trump, summoning unto the last judgement; and with the dreadful voice of the judge, condemning the wicked and ungodly mates unto the fire which never shallbe quenched. Now if these things do nothing move the obstinate, I see not what hope at all is left: and whether there be any he doth know, who knoweth all things, even God alone.  
But omit we vain, and unprofitable complaints. Therefore (to return to our purpose) forsomuch as the security, & wickedness of men in prolonging the correction of their sinful conversation, is so great: I have thought good, to seek, out according to my poor skill, some remedy for that matter, & to communicate the same with the ruder sort, if any whit it may profit others. For at the first I wrote the same for my private use, that alway I might have before me that, which might waken me, as it were out of the sleep of too much security. Happy I say much happy is that man, which standeth in no need of such a remedy against the old man; nor of such a remembrance to castaway sloth. But, as I said, the song which I sang to myself, I have thought good to impart with the simpler sort, forsomuch as I know in some respect it may do good; lest with Aspendius the Musician, as the Proverb is, I sing within to myself. For my desire is by all means to profit others.  
Which my labour I have thought good to dedicate to you, most gracious Prince, and that in none other respect, but to leave a public monument of our obedience toward you. Accept therefore these things in good part, after your wont goodness, and protect us, as you do.  
At Misena, on S. Michael's eve, in the year from the incarnation of our Saviour Christ, 1547.  
Translated the 23. of February. 1581.   

Cap. 1.  
❧ A Preface unto the discourse following.  
WOuld they, which desire to be taken for Christians, so much abhor and shun the manners, as they do at this day, detest the name and profession of Epicures, and Sadduces! doubtless they would as zealously not only fly from all evil, but also follow virtue, as now they obstinately persist in sin, and live in wickedness; yea, they would as carefully observe the laws of the most righteous and almighty God, as they live securely, without all fear of his Majesty. But in very deed, our life, deeds, and conversation, doth show, that we more abhor, and fear the odious name of a wicked Epicure, or Sadduceie, than we do the nature.  
For what? Think ye, they believe the soul is immortal, who live in manner as Beasts? or be they persuaded, there be either rewards for the godly in heaven, or punishment in hell appointed for sinners, who in every thing dread not to violate the commandments of God; and run altogether headlong into sin, even as though they did either think that God were but a vain and feigned thing; or believe that when the body dieth, the soul likewise perisheth, and cometh unto nothing?  
Notwithstanding, be it, that some, who God knows are very few, do both fear God, and doubt no whit that in time to come he will either punish, or reward every man according to his desert: yet what is he whom the fear of God's justice doth reclaim from sin, or bring to amendment of life?  
Wherein we have just occasion offered, to lament and bewail the condition of us all, and to marvel at our foolishness, blindness, and madness, who, in such a shortness and uncertainty of this present life, so behave ourselves, that, no not in crooked old age, when the uttermost day of our life cannot be far off, much less in our youth, while we are lusty, do we take any care of reforming our manners.  
I therefore calling this folly, or madness rather of men, in deferring the amendment of life, into mind, have thought it good to search out the causes, why in a matter of such importance, as the salvation of the soul is, we are so reckless, and secure. For these being found and brought forth, it will be an easy thing, as I think, to find a remedy for this evil.   

Cap. 2.  
The first cause why man doth not repent.  
IN my judgement, the principal and chiefest cause hereof, is our incredulity. For did we believe those things which are written in the sacred Scripture, of the judgement to come; of the voice of the Archangel, and Trump of God; of the tribunal seat of Christ, before which all the sort of us are to appear; of the pains of the reprobate; of the endless condition and felicity of the righteous; of the resurrection to come both of body and soul, to an assured part either of glory, or of shame; did we believe these things, I say, not to be a vain, or old wives tale, sure I am, we would study to lead an other kind of life, and not diferre the amendment of our life, so as we do from day to day.  
For who is there so wicked, but will either quake in body, or shake in mind and heart, when he considereth the judgement to come? At which judgement all men must give an account before the tribunal seat of jesus Christ, not only of their words and deeds, but also of every thought and cogitation; where every man as I may say, shall plead for his own life.  
O horrible judgement to the ungodly. 
A description of the judgement to come.  The remembrance whereof at no time should slip out of our mind. For, as he saith, If the righteous scarcely be saved, where shall the ungodly, and the sinner appear? The son of God himself shall sit a judge upon all mankind that have been from the beginning of the world: then will he be severe, sharp, not entreated, which now is an advocate for sinners with God his Father. All men shallbe summoned to give an account of their life spent, vea, the hearts of all shallbe opened; every man's conscience shall accuse, reprove, and condemn himself. last of all, God severely, yet righteously, shall punish the wicked, and of his mercy preserve the godly, that is, will reward every man according to his works, as Paul doth say.  
Neither at this judgement shall wicked deeds only be judged, as adultery, whoredom, incest, witchcraft, murder, backbiting, theft, robbery, sacrilege, quaffing, riotousness, drunkenness, usury, and such other sins; nor every idle, scurrilous, vain, filthy, beastly, light, fond, foolish, rash, unmodest, and babbling word only (and such like) wherewithal the godly ears are justly offended; but also the secret will, ungodly wishings, and cogitations, with the wicked affections of the mind, striving against the law of God, as anger, hatred, dissimulation, enmity, spite, envy, evil-wil, disdain, covetousness, desire of that which is an other man's, and such like.  
Therefore who believeth, that one day there shallbe a judgement, and will not by the remembrance thereof either be reclaimed, if he have been wicked; or detained back, if he be inclined to fall into sin? Well said one of the ancient Doctors, Whether I eat, or drink, or whatsoever else I do, me thinks I always hear this sound in mine ears; Arise ye dead, and come unto judgement. As often as I call into mind the day of judgement, I shake again even at the very heart, and all my body over; and so forth.  
If the flesh then provoke any man, whether it be unto lechery, and vile pleasure, or unto gluttony, and surfeiting; or to any other vices and wickedness: let him remember the day of the last judgement. If either prosperity puff up the mind (as commonly it doth;) or wealth make haughty, and cruel; or honour, worship, or authority engender pride in any man; let him forthwith remember the judgement of Christ: If either anger unto revengement, or envy unto disdain, or covetousness unto coven and theft, or the world unto ambition, pride, or belly, cheer, or the Devil tempt thee unto blaspheming the name of God, and to other sins and wicked facts; think strait way of the voice of the Archangel: believe how thou must plead thine own cause before the bench of God's judgement, and from thy very heart, do thou fear the heavy sentence of that judge, who doubtless will condemn the wicked unto everlasting fire.  
Would to God, oh would to God, this day of judgement were at no time forgotten! then would every man do his duty. Both Magistrates than would seek the wealth and welfare, defend the liberty, and maintain the laws and rights of the people committed to their charge: and Subjects than would give lawful obedience to their Magistrates, and at no time either repine at their Governors, or withhold tribute, or custom; but willingly would render all fear and due honour unto them. Both Husbands than would love their wives, 
Eph. 5, 33.  even as themselves: And also wives would fear their husbands, 
Eph. 5, 22.  and be subject to them, as unto the Lord. Then would Parents bring up their children in instruction, 
Eph. 6, 4.  and information of the Lord, as the Apostle teacheth: and children in the Lord would obey their Parents, 
Eph. 6, 1, 2  and honour them with all humility. Servants than would be obedient unto them which are their Masters, 
Eph. 6, 5.  according to the flesh, with fear and trembling, in singleness of their hearts, as unto Christ: as the same Paul doth admonish: and Masters would be more mild and gentle toward them, 
Ephe. 6, 9  knowing that even their Master also is in heaven. Pastor's then would have that care of the Lords flock, which they ought to have. Rich men would supply the lack of the poor. widows would continue in supplications and prayers night and day. The poor would patiently endure poverty, sith it hath pleased the Lord to allot the same unto them. He which hath a wife would so deal, as if he had none: and he that is unmarried, care only for those things which may please the Lord. To be short; There is no man but would do his duty, did he always remember the day of the last judgement, at which time God will ask an account of us of our whole life, and of every deed, which we have done, and so appoint either punishment, or reward, according to every man's desert.  
In the time of a great plague, 
Cogitations of men when they are sick.  when death is before men's eyes, we see how all men (be they not dissembling Christians) are careful to reform and amend their manners. What then? 
Be such when thou art whole, as thou wert being sick.  Ought we not at all times, every hour, yea and every moment, to think of the amendment of our life; to be touched with a true, and bitter sorrow for our sins, and to pacify the wrath of God by repentance; especially seeing, in respect of uncertain chances, death continually is imminent, and hangeth every hour over the heads of all and every of us, as we are certainly to think. Therefore who so is wise, will have such a care, as I have showed, as men commonly have in a great pestilence: at which time, as it were wakened out of the sleep (of security,) they are wont to take care, and to think how to change their wicked lives; how to fly and avoid sin; how to follow righteousness and godliness; finally, how to please God by repentance, who is displeased through our sins. Let every man then persevere so, when he hath escaped the plague, as he purposed to be when the sickness was hot.  
All men acknowledge, that the hour of death is uncertain, yet is it most certain that one day we shall die.  
Now what foolishness is it, to fear death, which every moment hangeth over our heads; and in the mean time not to think of amendment of life! But thus it is. In adversity, as in the time of the plague, of famine, of war, of Earthquake, of any grievous and dangerous sickness of the body, we can acknowledge the just anger, & displeasure of God against wickedness: but when things flow forth according to our heart's desire, we blush no whit to abuse his goodness, and liberality, neither do we call into mind, neither death ready to take us every hour; 
1. The. 4, 16.  Nor the last judgement, nor the voice of the Archangel, whereof Paul maketh mention writing unto the Thessalonians: Nor the Trumpet of God: nor of Hell, either the everlasting punishment, or the unquenchable fire, nor finally that utter darkness where shallbe weeping and gnashing of teeth. The memory whereof, should be fresh in our mind, both when we rise from our beds in the morning, and when we go unto bed in the evening; both when we dine, and when we sup, when we are washed for health sake, when we deal in matters that are serious: yea and when we do recreate our mind with honest sport.  
But these things, to wit the last judgement; the Lords tribunal seat, the voice of the Archangel, the Trumpet of God, the everlasting torments of hell, these, (I say,) are but a mere fable to the ungodly. And as the Ethnics in old time esteemed all feigned whatsoever the Poets mentioned of Tartarus, of Phlegeton; of the judges Minoes and Rhadamanthus, of the place and region of the wicked, and of the pains of the ungodly (whereof sprang that of Seneca, saying; The Poets have battered and terrified our minds with vain fears: So very many count all toys and fables, yea and think all but idle threats which at this day we read in the sacred Scripture concerning Hell; everlasting death; Hell fire, where shallbe weeping and gnashing of teeth; and touching the couniting hereafter of the soul and body, either unto pain or glory. Whereas contrariwise, these things strike a marvelous terror without doubt into the godly, and such as fear God, yea being but named, as the Poet saith.  
Thus you have the first, and principal cause, as I think, why we so defer the amendment of our life, as we do. 
The remedy against this cause you shall find afterward, in the tenth Chapter.    

Cap. 3.  
The second cause why we do not repent us of our wickedness.  
NOw let us go unto another cause, which is to wit, a great, yet a false, and uncertain hope of pardon at God's hand.  
Through this hope Satan the continual enemy of mankind, detaineth man in wickedness; and by laying daily before his eyes the mercy and lenity of God, forbiddeth him to dread his justice.  
But as God mercifully doth pardon the penitent; and like a father forgiveth such as return from vice unto well-doing: so doth he leave them neither unpunished, nor unrevenged, who obstinately persist in wickedness. So that in vain do they hope for pardon, which repent not from the heart.  
Notwithstanding by proposing this vain hope, the devil doth so bring it about, that man becometh secure in naughtiness, and never taketh any care at all of amending his life, but utterly despiseth the riches of God's bountifulness, 
Rom. 2, 4.  and patience, and long sufferance, not knowing that the bountifulness of Godle● death him unto repentance, to use S. Paul his words unto 〈◊〉 Romans.  
Hear that would be remembered, which john the Baptist, as it is recorded by Matthew, 
Mat. ●, 1, 2  doth say; Repent (your former evil conversation) for the kingdom of heaven is at hand: so would that also which the Lord in Esaiah speaketh, 
Esa. 66, 2  Unto whom shall I look? Even to him that is poor and of a contrite spirit, and trembleth at my words. Christ saith moreover by Luke, 
Lu. 13, 3, 5  Except you amend your lives, ye shall all likewise perish. And Peter in the Acts, 
Act. 3, 19  Amend your lives therefore, and turn, that your sins may be put away.  
I omit six hundred places of Scripture, tending to prove, that no man should have hope, or trust to have their sins pardoned, but he which repenteth. For, as I said, in vain doth he look for pardon, who doth not repent from his heart. And although there is no time too late to ask forgiveness at God's hand, as plainly appeareth by the example of that Thief, of whom the Evangelists make mention, (For, God desireth not the death of the wicked, but that the wicked turn from his way, and live): yet who knoweth not, how dangerous a thing it is to prolong amendment of life from day unto day? For as the Poet saith, 
No man so in God's favour is,  
That to live an other day he can promise.   
Death taketh men oftentimes when they little think thereof, insomuch that they have no space to repent, and amend their lives.  
Here I will not recite what Pliny, in his natural History, speaketh of sudden death, because in these days nothing is more common. Many years are not passed, since two old men, dwellers in one town together, having on a certain night had unlawful copulation with two harlots, whom they haunted, died both of them sudenlie, the one of an Apoplexy, the other thrust through with a Dagger. Now in what danger their souls were, let every man consider with himself for his profit.  
I am not ignorant, that good men as well as wicked, may suddenly be taken; and that, though the righteous (as he saith) be prevented with death, 
Wisd. 4, 7.  yet shall he be at rest: notwithstanding, how horrible is it for an impenitent person suddenly to be overtaken after such a sort▪ How many have we heard of, murdered through contention, even when they have been at good cheer! How many slain forthwith, taken in adultery! How many at the Dice and Cards suddenly dispatched, even of such as they have played withal! That I speak nothing of them, which falling from their Horse, have brake their necks; which through Shipwreck have perished suddenly; which finally either by the fall of houses, or other chances have been bruised into pieces!  
Therefore, albe God would the repentance rather than the death of a sinner, as undoubtedly he would: yet is it a dangerous thing, in respect of uncertain chances, to defer the amendment of our life, in hope of God's mercy. For thou art in time to repent, while thou art yet alive, while thou art strong, while thou art in health.  
But thus it is. The young man giveth himself to pleasure, 
Young men love not to repent.  to belly cheer, to wine, to riot; and promiseth himself many years, and a long life; and therefore never thinketh of reforming his manners, but defers that matter until he comes unto age: yet is he not sure whether he shall live to be an old man. For who among many thousands, attaineth to old age?  
Now being an old man, 
Old men unwilling to amend.  what doth he then? To morrow it shallbe done, saith he, and still to morrow it shallbe done: & so willingly he deceiveth, & vainly doth flatter himself, because no man, as I have said, can promise that he shall live till to morrow; nay, there is no man sure that he shall live till night.  
In the mean season, Death suddenly oppresseth him that deferreth, and prolongeth the reformation of his life, as every day almost we have examples given, yet do not other men's harms make us to beware: so mightily doth Satan draw on, and feed us with a vain hope of God's mercy, and of a long life.  
And although it neither aught, nor in deed any way can be denied, that the true penitent sinners at all times do find favour at God's hand; and that a man never, no not at the point of death should despair: yet who is so foolish, that may have that which is void of all danger, and will choose that which is joined with great hazard even of the soul! Therefore to be out of all doubt, let us, while time is, think of amending our lives, and not defer the same from day to day, especially because we are not sure to live till to morrow.  
Now concerning the mercy of God, let us remember continually what Cyprian, in a certain place doth say on this wise; As much as God is good, and merciful, in that he is a Father: so much is he to be feared, in that he is a judge: so will it come to pass that the fear of God's vengeance will reclaim us from sin; and the vain hope of his mercy in too much security shall not deceive and corrupt us.  
In this vain hope of God's mercy, 
The obstinacy of Popish Priests.  how miserably do those Popish Priests deceive themselves, who all their life time keep concubines; and under the pretence of a single life, play the whoremasters, are never punished; nor yet think of changing their wicked manners, nor of putting their concubines quite away from them! Yea, notwithstanding they know well their own filthiness, and wicked life: yet blush they not day by day almost, to do the divine service, to come unto the mystical and divine table, unworthily to eat the Lords bread, and to drink the holy cup unworthily. Oh how horrible, yea how dangerous is it to live in such state of life, wherein if death suddenly should strike thee, 
That which the Auctor speaketh unto Priests: he speaketh first unto all which do as they do.  thou wert utterly cast away! In vain therefore do they flatter themselves with hope of God's mercy, which keep concubines in such sort, and with hardened hearts persist in wickedness, never minding either to put away, and forsake their harlots; or to change their wicked lives by hearty repentance; and to ask forgiveness of their lewd behaviour at God's hand with tears and sighing.  
But, some will say, they ask God mercy oftentimes; and oftentimes they beseech his goodness to forgive them. For after their evening prayer, say they not every day well-nigh? Convert us, O Lord, and turn away thy displeasure against us. Yea, and in the end of their Matins too, do they not say? Lord have mercy upon us. And at other times, that God would have mercy on them, spare, and forgive them: they pray, do they not?  
I hear you. 
Prayers of Popish Priests what.  But with what earnestness of mind, with what heat and zeal of spirit they do so, I will not dispute. Be it, they pray unto God zealously, earnestly, and with a most hearty affection; what then? what good do their prayers, unless they put away their concubines, with intent never to take them again; and unless they persevere in a purpose, and mind, to live chastely ever afterward; in a study of amending their life; and finally in continual sorrow for their wickedness committed? Now, because they do not this, as their deeds plainly show, who doubteth, but either they think those things written concerning the day of judgement, to be but a fable; or that they flatter themselves too too much with a vain and false hope of pardon at God's hand?  
O horrible face of the Popish Church! They which aswell by example, as by prayer, should rule; govern, and teach others; even they so behave themselves, that others in them be marvelously offended. 
Comparison between the Lay people, and Popish Priests.  When the Lay people come unto the Lord's table, with what reverence, as it is meet they should, with what fear, & trembling, with what zeal do they approach? what preparation do they make before they confess their sins, & desire absolution! what care do they take that no scruple remain in their conscience & mind! how certainly, & firmly do they purpose to amend their manners, and to reform their life!  
Now what do the Popish Priests? Forsooth (as one of their own crew reporteth) they from the wicked embracement of an whore hasten unto the altar, and that commonly, unpunished, without blushing. They are touched neither with a care of amending their lives; nor of putting away their harlots; neither conceive they any sorrow at the remembrance of sin. To be brief, in name only and word, they be Christians, but in deed and truth they appear plain Ethnics. What then? some may demand, is there no hope of salvation of such? Surely, to speak my conscience, they, who are such, as I have described, can have no hope of mercy before God, forsomuch as the Auctor of the Epistle unto the hebrews doth affirm, 
Hebr. 13, 4.  that Whoremongers and Adulterers God will judge; 
Gal. 5, 21.  and Paul saith, They which do such things, shall not inherit the kingdom of God. Wherefore if the Papists believe it to be true, as it is, which the Apostle hath said, what hope can they have to be saved, abiding in such filthiness of life? especially seeing they neither unfeignedly repent, nor will put away their concubines. But if they do not believe it to be true, then falsely do they usurp the name of Christians, and are not to be numbered among the godly: but should be to us, as our Saviour doth say, 
Matth. 18, 17.  As Heathen men and Publicans.  
How then do Bishops tolerate such ungodly fellows in their Churches? Yea & why allow they such to preach unto the people? yea, why for money do they permit them to have harlots? The matter is manifest; so that it cannot be denied; & so foul and abominable, that it neither aught, nor may be excused. And although they deny that they are altogether ungodly; because they have the name of God in honour: yet manifest is it that they are not godly, because they follow those things which are clean contrary to godliness, as Hilary speaketh of such like. And they are namely those, who, being not grieved at this filthiness, and wicked life of their shavelings, show plainly that they abhor the honest & undefiled bed, as the Apostle saith, that is; the honest and lawful marriage of the ministers of the holy Church. Oh horrible case to hear oh wretched & miserable state of Christian people! Come Lord jesus, come, and help thy Church, which now a long space hath had those pastors under the popish tyranny: which are utterly in a manner destitute of all Christian faith.  
They believe, will some say, to have salvation through Christ. Go to, for we will not strive much about that point, let us think it be so. What? Believe they that, which the Apostle saith, Whoremongers shall not inherit the kingdom of God? 
Eph. 5, 5. Gal. 5, 21.  They believe so, I think; neither may we suspect the contrary. Now forsomuch as they are of that number (for that must needs be granted which no man may deny) which Paul, or the holy spirit rather by Paul saith, shall not inherit the kingdom of heaven; how can they promise themselves salvation through Christ? then believe they, both that they shallbe saved; and that whoremongers, as they are themselves, shallbe condemned. Oh immortal god, what blockishness is this! what blindness of heart! what darkness of mind! See they not what contrarieties they speak? For if they have an assured trust that they shallbe saved (for that is it which we call belief;) then that is false which Paul unto the Ephesians doth write: 
Ephe. 5, 5.  but if it be sin, as it is, to say so, they can have no faith or trust that God the Father is merciful to them, and pleased through Christ. Then what is their belief? what makes them to promise to themselves salvation? what faith have they?  
What force our conclusion hath; even a blind man may see, as the common saying is. For the Apostle doth propose and affirm, 
Eph. 5, 5.  that No whoremonger shall inherit the kingdom of God. The whole world maketh the Minor, and saith with one consent, Popish Priests are such. Hereof do the right Christians conclude, that no Popish Priests with their concubines, shall inherit the Kingdom of God. All men, though they have but mean skill in Logic, see that this conclusion followeth of the former propositions, which are manifestly true, and granted even of our adversaries. For this argument is made in right mood and figure. Popish Priests therefore with their harlots have none hope to be saved; neither do they believe, as they falsely report, albeit they feign certain vain dreams to themselves concerning faith. But some will say, It may be, that they who to day are wicked, to morrow, or when God thinks good, may repent, and acknowledging their faults, live the time which they have to spend in the fear of God: and therefore we should not so quickly despair of any man's salvation.  
I know it well, but it appeareth how these fellows are onte to return unto godliness; and how unfeindlie they repent. For what one of many thousands have you seen heretofore, which coming unto himself, hath either cast off his whore, or determined never to have company with her hereafter? I speak that which is well known, and what we at this day do not only see with our eyes: but also even well nigh feel with our hands, if so I may say. Not one of a thousand scarce, can you find, which from his heart at any time purposeth to amend, or to put away his concubine▪  
But to let these things go, 
The deformity of the Popish Church.  how abominable in the mean while (be it spoken in the fear of God), & deformed is the face of the popish Church; wherein the pastors and rulers of the christian flock, do openly to the great offence of the Church commit wickedness; wherein whoremasters adhort unto chastity; impenitent persons unto repentance; they who are defiled with all impurity unto holiness! And these things are done, not in villages only: but in towns also and cities; nor in a few regions only, but in every land beside; and in all places where the Pope hath dominion; yea the very Bishops themselves looking on, winking thereat; what say I, winking thereat? permitting, and approving the same; who because they do not severely punish this wickedness, as by their office they are bound, but as I said before 
* Page. 26.  for money permit them yearly to have harlots, by these their pardons & dispenations: beside that, it is a special provocation unto sin (as one doth say,) they embolden them the more in wickedness; & prick forward, & give such the head, whom they should bridle; yea they bring it so to pass, that living in open wickedness, they think they sin not; & so for their own commodity they give them occasion obstinately to persist in sin: of which, as of all their office, they shall one day render an account.  
What I pray you, 
The office of Bishops in punishing lewd Clergy men.  may some demand, should Bishops do in this case? I will tell you. They must (as the Apostle teacheth) not wink at such wickedues, much less allow, and maintain the liberty of whoredom, but first admonish, improve, rebuke; afterward, if these do no good, remove them from their charge and government of the congregation where they are placed; them banish them from the temples and sacraments; afterward being condemned to the pit of hell, to excommunicate them from the company of the godly, & finally, as Paul saith, deliver them unto Satan for the destruction of the flesh, that the spirit may be saved in the day of the Lord jesus. These things they should do, if their mind were to execute their office uprightly, and to be allowed before God the judge, who will ask an account of them for all their doings. Chiefly and above all things they should show themselves an ensample of good works, as Paul admonisheth Titus, 
Tit. 2, 7.  and be to them that believe, an ensample in word, in conversation, in love, in spirit, in faith, and in pureness, 
1. Tim. 4, 12.  as he warneth Timothy. But at this day, the Bishops for the most part, show themselves to be such, as they suffer the Clergy to be: whereby it falleth out, that what by the licence, and what through the example of Bishops: that they sin more wilfully, and boldly. For as one saith; That is thought to be well done, which is done by example.  
But forsomuch as Priests, 
How manifold occasions be offered unto Popish Priests to repent.  having so many occasions to repent, and to forsake their wickedness (for they both visit such as are extremely sick; and hear confessions of sin; and comfort the troubled conscience; and absolve from wickedness, and reach forth the body of the Lord; and minister extreme unction; and are present oftentimes, when men give up the ghost: beside, they sing Dirges, wherein it is often repeated, that that day is a day of wrath, a day of trouble, and heaviness, a great day, and a very bitter; and often mention is made of the dreadful judgement, of everlasting damnation, and of the thief repenting at the last gasp; finally, wherein request is made, that neither torment of death may touch, nor chain of the damned may bind: furthermore, they attend on the Hearse, and follow the Corpse; and with great ceremonies bury the dead, and commit the body to the earth: beside this, walking in the temple they oftentimes read Epitaphs, and verses both written and graven upon Tombs and sepulchres; whereby occasion is given to remember not only the dead: but also death itself imminent every hour, and also the last judgement and tribunal seat of the Lord, to omit other things: and yet more than all this in that sacrifice of theirs, for the dead, they hear of the coming of Christ, of the resurrection at the last day, of the sound of the Archangel and trumpet of God, and many other such things) yet forsomuch as by all these they cannot be brought unto repentance, one of these two things must needs be true, that either they think whatsoever they read in the sacred Scripture touching the judgement to come, is but a fable, and (as Epicures do) persuade themselves that the soul dieth with the body; or that they flatter themselves too too much with a vain and false hope and confidence of pardon at God's hand. 
A remedy for this cause you shall find afterward in the eleventh Chapter of this book.    

Cap. 4.  
❧ A third cause why we defer the amendment of our life.  
A third cause, why we so drive of the amendment of our life, as we do, is our custom of sinning, which now hath almost gotten to be an other nature. For as it is very hard for a man to bridle his nature: so the strength of custom is almost invincible, and therefore not unfightly called an other nature: 
Custom another nature.  Neither was it ill said of one, that those vices be hardly cut away, which grow up as we grow.  
We all know how daintily and wantonly parents bring up their children, 
Ill education of children.  even from their cradles. They are used to delicious fare, and pleasures from their tender years. They abstain neither from foul and filthy speech, not from wicked and blasphemous oaths; to the dishonour of God. They ruffell it out in their gorgeous apparel of divers colours, Soldier like, with their parted breast, and their pained hose. They do all things proudly, boldly, impudently; but nothing modestly, and shamefastly. They neither do honour their parents; nor reverence their elders, nor bear with their equals: briefly, what they mind, they think they may do. Neither shame of the world, neither fear of God can drive them from wickedness. They have no care of religion and godliness toward God, much less of civilnes and honesty toward man.  
What need many words? Parents now a days by their evil behaviour so corrupt their children, that no correction can make them to be good. 
Duty of Parents.  Whereas in deed their part is before their children, neither to say that which were filthy to be spoken; nor to commit that, which might not honestly be done: but rather to lead such an honest and virtuous life, that their children by them may have a pattern how to live well, and by looking upon their sayings and doings as into a glass, learn even from their infancy, both what is to be done as good, and what to be avoided, as wicked and abominable. For whosoever teacheth that by outward behaviour, which he detesteth in his children; while he chides them, he accuseth himself of sin and wickedness. And with what face can he rebuke his children for doing amiss, who hath marred them himself, by his wicked example? with what countenance can he mislike naughtiness in them, the which another as severely may rebuke in himself? Wherefore let parents remember, that necessarily they are to lead an upright, and honest conversation; that of necessity they are to foresee, that no point of dishonesty, nor filthiness appear in their life, & that to these ends that with more authority they may punish their children when they go astray, that they be not blamed for those vices, which they rebuked their children for; & finally that their chiding may be to purpose, and not lightly set by of their children, through their own default. Hitherto belongs that of the Poet, How of a father canst thou take the face, when thou by more vices, dost thyself disgrace? & how for looseness canst thou beat thy child, Thou an old man being thyself more wild?  
So doth that in another Poet of Nausistrata, 
Nausistrata.  who blamed her husband because he chid his son for being in love, when he knew himself guilty of greater wickedness With what countenance, saith she, will ye chide him? And which Antemona brought forth in Plautus, 
Antemona.  Is it meet, saith she, that a father should give such example? Art thou not ashamed? But let us hear that young man among declaimers, that accused his father of madness; My riot, saith he, I impute to my father. I was not brought up straightly enough in awe, nor in a well governed house, which might order the manners of a young man aright, and withdraw him from vices, whereunto, in respect of his age, he is inclined. My father in a sort hath enticed me unto riotousness, etc. 
Tobias.  So did not Tobias that godly man loved of God, who as the story of him doth witness, both instructed his son, even from his infancy to fear God, and to abstain from all wickedness; and also by his good life proposed him an example how to serve the Lord: and studied to show himself such in the sight of his son, as he desired his son should be.  
In these days when children be committed to Schoolmasters, 
Schoolmasters.  especially to be accustommed to uprightness and honesty, and to be brought up in godliness, good manners & learning; what is done? I am ashamed, & loath to say it; yet will I speak rather necessarily then willingly. Schoolmasters for the most part (for all be not such) what to get favour, & to avoid the displeasure of parents, bring up their Scholars too nicely, and too wantonly, and as it were lose the rains of discipline, neither driving them by correction from wickedness: nor alluring them by counsel unto well doing. They neither teach them Christianity, nor instruct them in godliness; nor train them up to modesty, and virtue. 
Mischiefs that grow by evil Schoolmasters.  Nay, they show themselves neither pure and holy to their scholars, neither mild and affable, as fathers; but over careless and dissolute, as companions. Hence ariseth contempt in them of their masters; hence come they heady and proud; hence do they loath all goodness, hence intolerable stubbornness. What should I speak of their prodigious attire? of their unseemly apparel? of their jetting up and down with Daggers by their side? What should I mention their prodigal and riotous expenses, winked at by their masters? or their often, and well nigh daily rioting, banqueting, gossipping, quaffing, playing, dancing, reveling all the night together? to add nothing more filthy. I name that which is well known, and those things which are so certain. that they cannot be denied; and so shameful, that they may not be excused any kind of way.  
And forsomuch as Schoolmasters, 
Duty of Schoolmasters.  (whose duty were with all endeavour, diligence, and severity, to bring down the boldness, to tame the wildness, and to bridle the wantonness of youth, both by instruction, admonition, and correction,) do suffer the youth committed to their trust, to be corrupted, and carried headlong into all vice and wickedness: what hope is there (of their amendment) when they come unto riper years, and to man's estate? For it is unlikely, that either he will live honestly, when he is old; which led a wicked and filthy life, when he was young: or that he which was naughtily brought up in his childhood; will in his manhood be brought unto good order. Such a matter it is to be accustomed to a thing from tender years, as the most excellent Poet doth say. And as another Tragical Poet writeth, 
The mind easily forgetteth not,  
What long time since, it learned & got.   
Oh that cities would consider the weightiness of this matter, 
Choosing of Schoolmasters.  and yield in no wise neither to affection; nor to affinity and kindred; nor to the commendation & suit of their familiars, in choosing Schoolmasters! Surely at every man's letter of commendation, a Schoolmaster should not be appointed: especially because it is much to the benefit of a commonweal, to have a godly & learned teacher, that will train up children in religion; 
Liberal. manners Liberal knowledge  teach them civility; and endue them with liberal both manners and discipline.  
Notwithstanding, how in this point now a days men offend, no tongue can express. For now there is no place for godly and learned Schoolmasters, whose honest life, commendable behaviour, and faithfulness is well known. Unlearned Sciolies do every where so creep into the friendship & familiarity of mighty men, and so persuade them that they alone are thought to be meetest (when they are as meet for that office, as the Ass is for the harp, according to the common saying) to govern Schools, and to bring up children. And for their doctrine it is such as no wise man will give a straw, or a burnt thread therefore: their ignorance is very gross, notwithstanding they can hide the same marvelous cunningly. And for that in respect of their ignorance & rudeness they carry none authority, the which a learned man doth easily attain, they lose the rains of discipline to much, & marrying minds with their cokring, that youth may the more willingly choose than for their teachers. But, that I may return to my purpose, seeing that parents themselves, with teachers, & masters do nuzzle young children in wickedness, give them the head to do what they list; and have no care at all of governing, & restraining their desires: what marvel, if hardly, or not at all they can leave those vices in their old age, whereunto they were accustomed in their youth! custom so cometh to a nature. And although, when the day of judgement comes into their mind, they think of repentance! yet custom hath so marred them, that, whether it be unwillingly or against their knowledge: they fall evermore unto worse wickedness, and like fools never cease to prolong their amendment more and more. Now what good members of a Commonweal shall we think they will prove in their old age, which in their youth are so corrupted, through their parent's means; and so ill brought up, through their masters negligence?  
For whence come so many adulterers now a days? 
Fruit of ill education.  so many corrupters of maidens; so many ruffians; so many bawds; so many unthrifts and prodigal cousins; whence are there so many dicers; & such a number of most wicked citizens? but even from this fountain, as it were of ungodly and evil education of children? For they had need of a purgation which lay the vices of this age upon the Gospel. It is not the Gospel which causeth such wickedness; it is wanton and ill bringing up, it is negligent & careless magistrates: that I say nothing of higher Princes, which must bear the blame. 
Magistrate's office.  They who are in authority should most severely punish and correct sin, not wink thereat. If the julian law of adulterers, 
Punishment of adultery.  which with death pwisheth adultery, and violaters of marriage; neither suffereth the wickedness of whoredom to go unpunished: 
Punishment of open offenders.  if I say, this law were again established; and if they which abuse the name of God, and spew out blasphemy against his holiness, and swear by the cross, by the wounds, and blood of Christ; which when godly Sermons are making, be quaffing; playing; gadding idly up and down; which obey not their parents, nor give them due honour; which are man-killers, and murderers, and thieves, dicers, ravishers, church-robbers, and Usurers; if jugglers, cozeners, drunkards, gluttons, and prodigal unthrifts, if ill speakers, backbiters, brawlers, forsworn persons, idle talkers, and liars; finally, if they which are apparently wicked, were not winked at, but severely punished, neither would there be such large scope for vice and wickedness; nor all men should cry out as they do now, of the looseness of this world.  
Let every magistrate therefore think upon his office, and persuade himself, that when Christ shall return to judge the world, he must yield an account; and learn of Paul, that he beareth not the sword for nought. For he is the minister of God, to take vengeance on them that do evil, as the same Paul writeth unto the Romans. And for so much as Paul doth witness, that the Law is not given to a righteous man, but to the lawless and disobedient, to the ungodly, and to sinners, to the unholy, and to the profane, to murderers of father and mothers, to manslayers, to whoremongers, to buggers, to manstealers, to liars, and to the perjured; and because in his office the magistrate is a minister of the law, doubtless he cannot be negligent, or slack and dissolute in punishing, without great sin.  
Wherefore such as bear authority, and rule in the Commonweal must remember, that looseness of behaviour, and wildness must be tamed, and bridled by every good means, and that men must be terrified from vice and wickedness, from naughtiness, and from all deceit, and deadly and heinous crimes through the fear of punishment. Unless they do so, they make themselves guilty of horrible sins, and shall answer for the faults of others. For, as the Poet saith: 
He that may restrain wickedness & will not,  
Doth will men to sin, and spare not.   
I am afraid the severenes of Ethnics in punishing sin, 
Pagans more severe in punishing sin, than Christians.  and cutting off malefactors, willbe a witness against our negligence and slothfulness in that point, at the day of judgement. They had their punishments appointed by laws for offenders; there lacked no commissioners to cite them unto judgement; they had examiners and judges; finally, they had executioners, which with all severity punished wickedness. And so by that means wild heads were enforced to abstain from ill doing; to bridle desires; to tame their concupiscence; and not to rush headlong into all wickedness, even through the fear of punishment. But now a very blind man (as the saying is) may see, how outward and civil ordering of manners is decayed, by reason of impunity, and liberty which is granted, in that such as are in authority, do either negligently forgive all, or not severely enough punish malefactors. None correct whoremongers, and deflowrers of maidens, no nor adulterers, and other more heinous offenders, so grievously as they should; none punish either disobeyers of parents; or despisers of their superiors; or backbiters of their lawful Magistrates; None repress of apparel, either the prodigality for cost; or the pride for colour, & fineness; or the lightness for variety; or the impudency for the monstruous new fashions: None do forbid that infinite expenses upon banquets; pompous & princelike feasting; outrageous quaffing; contentious drinking; nor continual sitting at belly cheer; none do appoint punishment for dicers; usurers; engrossers; forestallers; backbiters; nor for such as forswear themselves; nor for cursers; not yet for blasphemers. I say nothing neither of those common Stews in many towns; nor of the liberty which popish Priests have to keep whores; nor of the impunishment of all sins for money, where the Pope hath to do.  
It is the part therefore of all in authority to meet with these mischiefs; and without delay to punish offenders, that others may take heed. 
What correction or discipline is used.  For in correcting they must have regard unto these three things, either to amend him whom they punish; or to make others to beware of committing the like wickedness, by his punishment; or finally, that such as are well given may live the more safely, the wicked being cut off.  
Little good hitherto hath been done by laws; therefore the matter must be gone about another way, to have the better success. For, as the Apostle saith, the Magistrate beareth not the sword for nought. Let him then, when occasion serves, draw out the same, let him strike therewith to the cutting away of sin, and let him have a care that he be not blamed for negligence in that behalf, that in respect of discipline we be not worse than the very Ethnics, nor give occasion to the enemies of Christianity to think ill (as they do) of the Gospel, and of our profession, because of our life and ill behaviour. For what? Can the Turks believe that religion to be good whose professors they see with their eyes to be of all men the most wicked, and profane? They will object, and cast in our teeth so many whoremasters; so many ruffians and spendthrifts; so many drunkards; so many adulterers; so many Epicures; that we may be ashamed to hear so much. They will inveigh against our wickedness, they will lay in our dish luxuriousness; they will tell us of our lechery. And thus for our behaviour sake, both religion itself, and God's word is ill spoken of; & as Paul saith, The name of God is blasphemed among the Gentiles through us.  
And although, to judge rightly hereof, in every age there hath been riotousness; sumptuous feasting; costly dinners and suppers; surfeiting; drunkenness, who redome, adultery, oppression, injury, neglecting of well doing, and other such wickedness, which every man in his time hath found fault withal, as Seneca doth say, and no age that hath been void of sin: 
Wickedness never at such ripeness.  yet looseness of life, neglect of order and discipline, outrageous wickedness, hath in this our age so increased, and got strength: that it appeareth even Atheism and Epicurism hath invaded the life of man, and as it were beareth dominion among Christians; laws take no force, lust ruleth altogether.  
For these evils therefore it were the part of magistrates both spiritual, and temporal, to find some remedy, as they whom God hath exalted, and preferred by strength and honour, 
Both for to rule the public weal,  
And subjects keep in awe:  
And for to watch both night and day,  
That each live under law.   
That with all study and severity, they cut off wickedness; and both cherish and defend the good, and through the fear of punishment terrify the bad, and make them not only to favour religion, but also to advance the same by their well doing.  
I say therefore once again, let magistrates remember their duties: and what wickedness they cannot utterly supplant, let them punish; and though they are not able to make men good (which belongeth unto God alone:) yet endeavour they withal industry that we come not again unto Paganism, and prove worse than Ethnics. Above all they should enact and look that parents bring up their children in the fear of God, and from their youth teach them godliness, and good manners.  
And forsomuch as the well bringing up of children is much to the behoof of a Commonweal, for thereupon consisteth the safety of Cities, magistrates must have a special care hereof, and see that parents do their duty in bringing up their children aright under correction. If this were done, wickedness would not take such root, as hitherto it hath: which otherwise by no laws can be avoided. 
Comparison between laws and good education.  And whereas the laws do punish wickedness, and ill facts already committed, and good education keepeth a man from doing any thing worthy punishment; again, forsomuch as laws reform what is done amiss, but education quite removeth the same; it plainly appeareth, that this doth more good to the Commonweal, than laws do. That I add not, how they which have naughtily been brought up, do afterward cast off all fear, and reverence to laws, whereby punishments are appointed to transgressors.  
And therefore it hath been the chiefest study of wise governors, 
The chiefest care of Magistrates  not with what punishment they might afflict the wicked and transgressors; but how to bring it to pass, that their Subjects may commit nothing worthy correction. And because they trusted it would be accomplished through the good education of children from their youth, either by their Parents, Masters, or Tutors, they took no small care about this point.  
But from this digression now return we unto our purpose. 
With this Chapter compare the twelve Chapter of this book.    

Cap. 5.  
¶ The fourth cause why men are loath to repent.  
A Fourth cause of procrastinating the reformation of our wicked life, 
Prosperity.  is wealth & prosperity. For it maketh men drunk oftentimes with sweet fortune as it were, and so secure, that seldom they think of God, much less of amending their lives. Therefore was it well said of an ancient writer: 
Prosperity mother of Security.  Of prosperity springeth prodigality; and of prodigality, as all other vices, so especially impiety against God. And Seneca affirmeth that men's minds are lulled a sleep with too much felicity, as it were with a continual drunkenness. Hitherto pertaineth that of Paul unto Timothy, 
1 Tim. 6, ●7  where he willeth him to Charge them that are rich in this world, that they be not high minded, and that they trust not in uncertain riches, but in the living God, 
18.  that they do good, and be rich in good works, etc. And if true it be which Publius said: Fortune makes him extremely foolish, whom she favoureth: than it appeareth evidently, how prosperity doth not only make men secure, but is the mother of all wickedness. For hence it is, that we perceive not the wrath of God against sin, which we ought continually to fear; hence doth drowsiness so occupy our minds, that we neither dread the vengeance of God, nor think that we shall either die, or appear before the judgement seat of Christ.  
Our Saviour in the Gospel after Luke, 
Example of extreme security.  doth by an elegant similitude paint forth as it were this security of wealthy men; where that rich man, whose ground had brought forth fruits plenteously, never thought of amending his life, nor of repentance, nor yet of helping the poor; but fixing his cogitations upon building greater barns, and of gathering his fruits into them, thought thus with himself: 
Luk. 12, 18 19  I will gather all my fruits, and heap my goods together, and I will say to my soul; Soul thou hast much goods laid up for many years, live at ease, eat, drink, and take thy pastime. But, in this security, and opinion of continual felicity, which the churl conceived in his mind, what saith God at the length? Even thus he saith, 
20.  O fool, this night will they fetch away thy soul from thee.  
Thus you plainly see, how the rich man, while he dreameth of a secure and quiet life, of dining, and supping, and faring deliciously, & living delicately; while he thinketh all was well, Sudden destruction came upon him, as Paul doth say. Therefore the holy Scripture biddeth us to Watch continually, and evermore to be ready against the coming of the Lord. A goodly admonition, did we set thereby. But as it fell out in the time of Noah, When as they did eat & drink, marry and were married, so upon the sudden were taken all away by the flood. And as they all suddenly were destroyed with fire from heaven, when Lot was departed from among the Sodomites: so every man's last day of life cometh upon him unawares, when he looketh not therefore.  
When S. james would drive away this security from rich and fortunate men, 
jam. 5, 1.  what saith he? Go to now ye rich men, saith he, weep and howl, for your miseries that shall come upon you. 
2.  Your riches are corrupt; and your garments are motheaten. 
3.  Your gold and silver is cankered. 
5.  Ye have lived in pleasure on the earth, and in wantonness. Ye have nourished your hearts, as in a day of slaughter.  
Here call into thy mind that rich man in the Gospel, 
Luk. 16, 19  who after his delight in wearing purple, and fine linen, and in faring well and delicately every day, being dead, is now in hell tormented. For wealth, pleasure, and overmuch prosperity would not suffer him to think of amending his life.  
Hitherto maketh that of our Saviour in Matthew: A rich man shall hardly enter into the kingdom of heaven: and, It is easier for a camel to go through the eye of a needle, then for a rich man to enter into the kingdom of God. Our Saviour, as Mark recordeth, expounding the same, doth say, Children, how hard is it for them that trust in riches, to enter into the kingdom of God It maketh also to this purpose, that Christ calleth riches and pleasure of this life, thorns, which cheake the seed of the word, and make it unfruitful.  
This then is the cause, 
Why God sendeth affliction. Heb. 12, 6  why God sometime sendeth adversity; and, as he saith, chasteneth whom he loveth, namely that they may shake off security, and both be stirred up to fear and call upon God, whom oftentimes in prosperity they forget; & be also compelled to confess their sin, to repent, and to thirst after heavenly things, despising earthly. For in them which have the world at will, there doth reign a marvelous security, which is numbered among the deadly offences; and their minds be invaded with sloth and carelessness, and with a certain numbedness and senselessness, whereby they neglect heavenly things; finally idleness, faintness, recklessness, unwildenes sleepiness, and if you will have it so, (for by all these names I see I cannot sufficiently express what I think) drowsiness taketh them in such sort, that they have no mind to do well, nor to live honestly. Such is the greatness of this vice.  
The Scripture also showeth, that prosperity maketh men not only secure, but blind also, and ungodly many-times: which made Moses to say: When he waxed fat, he spurned with his heel thou art fat, thou art gross, thou art laden with fatness: therefore he forsook God that made him, and regarded not the strong God of his salvation. They provoked him with strange gods, and so forth. 
State of David a secure sinner.  This made David, having overcome his enemies on all sides, when he was quiet, and thought all things well, not only to fall into adultery: but also to defile himself with the murder of an innocent man. And he, who in the persecution of Saul behaved himself well, in prosperity proved wicked. So greatly hath he to look that he fall not, which thinketh he doth stand. Yea after he had committed those sins, how secure was he for a long space? For, though there hung no danger over his head, forsomuch as God is merciful, he went as well as the best unto the tabernacle, he kept the Sabaoth and other holy days; he was at sacrifices making, and offered gifts; to be brief, his mind was without care. But, when God by the Prophet Nathan denounced vengeance, 
State of David a penitent person.  and punishment, and struck him with fear and terror, then at the length coming again unto himself, he considereth what he had committed, and weigheth the grievousness of the sin, and therefore conceiveth much sorrow through the remembrance thereof, and plainly confesseth his offence, and humbly craveth pardon of God, and desireth to be washed from his sin, to be cleansed from his wickedness, to have the filth of his uncleanness wiped away: yea, he neither refuseth revengement, which God had threatened; nor prayeth to escape the punishment, which he had deserved.  
Would to God the like security were not in us, who for the most part live so without care, as if all were well; we neither confess our sins, nor yet fear the sharp judgement, and heavy hand of God against wickedness. So far be we, from weeping so abundantly, as we have grievously transgressed, as that holy Martyr of Christ Cyprian doth say.  
But to return unto our matter, and to conclude in few words: No man can be saved, but they whose sins be forgiven. And no man's sins be forgiven, except he ask forgiveness. No man doth ask forgiveness, but he who desireth to come into God's favour again. And no man desireth that from his heart, unless he be touched with a sense and feeling of his wickedness. And no man is sorry for his wickedness, but he that confesseth them, and perceiveth the wrath of God against sin. But this doth not a secure man, for he is touched with no care of his salvation. He to whom all things fall out prosperously, & is (as he saith) drunken with sweet fortune, is such a person. Therefore it is evident, that wealth and prosperity is a cause, that men have no care of amending their manners. 
A remedy for this cause read afterward in the thirteenth Chapter of this book.    

Cap. 6.  
❧ A fift cause why man will not repent.  
A Fift cause of deferring the amending of our manner● from day unto day, is hope to live long. For, although none, no not the young man is assured, as he in Cicero saith, that he shall live until night: yet there is none so old, but he thinketh he may live one year more. The Poet bringeth out an old man, exclaiming on this wise: Can ye wish me, being an old man 65. years of age, in mine old days to become a married man, and to take an old doting woman to wife?  
But now in these days men well nigh eighty years of age do marry young girls scarce fifteen years old. So that they are of opinion that they may live as long as lusty young men, as it plainly appeareth.  
Some perhaps will think it folly and madness for old men to become wooers: neither will we reason for, or against them: this only I note, that such as at that age take virgins to wives, notwithstanding they are old & dote, yet are they lead with a vain hope of undoubted long life. So that this hope is the cause, why no man well nigh will earnestly think either of amendment, or of an account to be given unto the highest judge of his life spent.  
Every man deferreth, and, as much as in him lieth, puts off so profitable and necessary a matter. I am afraid the very Heathen hereafter in the last judgement will lay in our dish this extreme negligence, in that either at no time, or not earnestly enough, we think of reforming our manners, and amending our life. Whereas many Heathen used continually, before they gave themselves to sleep at night, to weigh with themselves, according to Pythagoras' precept, what thing they had done, either well or ill. Which thing, Virgil, speaking of a good and wise man, expressed on this wise: 
He doth not turn his eyes to take,  
the sweet and wished sleep:  
Till what he did the day before,  
he ways with motions deep  
Of mind: what did I pretermit?  
what did I in due time  
Thinks he? what not? unseemly this  
unwisely that same crime  
Why have I done? what over slipped?  
in fond opinion  
Have I stood? or helped the poor,  
and wished my deed undone?  
Or would I ought, which I should not?  
why, wretch, did I delight  
In gain, more than in godliness?  
by word, or eke by sight,  
Have I offended any man?  
why to my nature vain  
Do I obey? and reason's lore  
why do I so disdain?  
Thus pondering all things in his mind,  
from morning until night,  
Which he hath said or done, forthwith  
he taketh much delight  
Of doing well; and praiseth all  
which unto virtue tend:  
But what he vainly said or did,  
doth much his mind offend.   
Seneca likewise speaketh somewhat concerning this custom, which I can not choose but mention. He therefore in a certain place, speaking of calling the mind every day unto an account, saith as followeth: 
Sextius.  It was Sextius wont every night when he went unto bed, to ask his mind, What vice of thine haste thou reform? what tentation hast thou resisted? wherein art thou the better? And straightway; What goodlier thing then after this form to examine the whole day? Oh how quiet, how sound, and how free is the sleep which followeth after the examination of man's time spent! when the mind is either commended for doing well; or warned to beware of wickedness, and man willbe his own watchman, and like a severe Censor, 
Seneca.  bring his own life into question? This power do I use, and debate the matter with myself from day to day. When the candle is out, I fast the whole day, and measure all my deeds and sayings. I neither do hide any thing fro myself, nor overpass any thing in silence. Why should I fear any of my faults, sith I may say, look you do so no more, for this time I forgive thee. At such a disputation you were too fierce, do not henceforth encounter with the unskilful. You look of such a man too boldly, and thereby you did not amend him, but offend him. Look hereafter, not only that what you speak be true, but also that whom you do rebuke, will patiently hear the truth when it is told him. This and much more things to this purpose speaketh Seneca, which would to God we would fix in our minds, and follow: yea, and acquaint our children with this godly custom. For did we so doubtless, either I am much deceived, or we should study to live more answerable to our Christian profession, than we do.  
But what do we know? we feast merrily together, we furnish our boards with most dainty dishes: yea, we spend not the day only in quaffing, but the whole night also in riotousness; (and what horrible vices of all sorts tend upon that kind of life, we all know) and before willingly we give over, drink overcometh us, and so we go drunk to bed (what say I we go?) nay, many times, because we can neither stand steadily, nor go but totteringly, we are lead: and many times plucked from the board, and laid in bed, where we lie buried as in a grave, (for I can not otherwise better express the same) overwhelmed with wine, and sleep, and this is a daily custom. Scarce once in a year, do we enter into an account with ourselves of our life misspent, and ask mercy for our offences; seldom it is that we purpose to come again into God's favour. And when we do so, little too we mind to continue in those things which we have set down: so far be we from examining our consciences before we go to rest, and from considering how we ought to live, or with sobs & tears, and striking our breasts, prostrate upon the ground, from ask forgiveness of the Lord; from vowing a new life; and from endeavouring to abide and persist in that mind and purpose to live well.  
Yet for all this we are not afraid, in such a cursed state of life to sleep, and to snort too in security; wherein if sudden death should strike us (as no man is sure that he shall rise in the morning, when he goeth unto bed) we are utterly damned, and cast away. But little do we think of these things, so greatly do we flatter ourselves, through a vain hope of longer life. Now for so much as commonly we see, many are deceived through such hope; how childish be we, nay, how mad rather, which think ourselves, by a special privilege, exempted from the number of such? 
Read the fourteenth Chapter of this book, for the remedy against this cause.    

Cap. 7.  
¶ A sixth cause which alienateth men's minds from repentance.  
THere is an other cause, why many, under the dominion of the Pope, especially, such as are wealthy & rich, do put off their amendment from day to day. And that is not only the trust of remission of their sins, which they receive by the Pope's Bulls, 
Popes B●. Pardons.  and Pardons; but also a vain and false hope of deliverance from the pains of Purgatory, by annuary sacrifices, & masses, and by the prayers of Monks and Friars; as also by the alms and good deeds of their friends alive, as by fasting, praying, watching, wandering in Pilgrimage, and such like. For some not only affirm, that the Pope's pardons are of power to obtain forgiveness of sin; and are not ashamed to stand in it, that money is no sooner thrown into their offering basin, but forthwith a soul flieth out of purgatory into heaven: but also are persuaded, that by other folks merits and works, the dead are helped, which thing Hilary writing upon Matthew, doth deny. And Jerome agreeing with him, as even in the Canon law he is cited, saith: In this present world we may help each other, either by prayers or council: but when we shall appear before the judgement seat of Christ, he affirmeth that every man must bear his own burden. To be short, as death itself findeth a man, so God judgeth him.  
What an horrible security is it therefore, to live in sin and wickedness, and never to think thereof! were they touched with any care of their salvation, they doubtless would observe some mean in sinning, and evermore think of the last day of their life. As, to open my mind by particulars, he which beareth hatred against his neighbour, would be reconciled, according to the commandment in the Gospel; Whoremongers, and adulterers, would remember that God will judge them, as the Author of the Epistle to the hebrews doth say; Murderers, and sorcerers, and all liars, would never forget, how their part is in the lake, which burneth with fire and brimstone, as john in the Revelation writeth; Covetous persons, drunkards, and railers, would bear continually in remembrance, that they shall not inherit the kingdom of God, as Paul writing not only unto the Corinthians, but also unto the Ephesians, doth testify; Rich men would be sure to have in mind, that our saviour saith, How hard a thing is it for them that trust in riches, to enter into the kingdom of God? Finally, each of us would be mindful of that everlasting and unquenchable fire, which Christ in the Gospel threateneth to the wicked, and their fellow-sinners; and every man for his part would fear those words unto the foolish virgins, I know ye not; those also unto that idle servant, Cast that unprofitable servant into utter darkness: there shallbe weeping and gnashing of teeth; and those too, of him which lacked the wedding garment, Bind him hand & foot; take him away, and cast him into utter darkness; and to be brief, that unto the wicked, Depart from me ye cursed into everlasting fire.  
Oh too too obstinate are they whom these things do not move; plainly Epicures, which believe them not; extremely wicked, which contemn them; very mad men, and unmindful of salvation, which regard them not. Such are they, which by purchased pardons, do think they have got liberty, and freedom to commit wickedness, and through this vain persuasion drive off to amend from day to day.  
another cause of deferring and prolonging repentance is, for that many are persuaded, if they may worship S. Barbara, 
S. Barbara.  they shall never die unpenitent, and without receiving the holy Communion. For this superstition of the worshipping of Barbara, hath possessed the minds of all worldlings, where the Pope hath to do. And therefore a fast is consecrated to her every year to be kept: and Painters have set her forth in the likeness of one holding a cup, and holy bread in her hand.  
Furthermore, many have a great care, and long afore do provide, that when the hour of their death shall approach, they may be adopted into Saint Francis family, 
S. Francis.  and buried when they are dead, in the habit of a Franciscane. For this opinion is rooted in all their minds, that the devil hath no power upon them, which can attain thereunto: inasmuch as the Monks do impart upon them, together with their habit, all the merits and good works of their whole order, as namely Masses, Church service, prayers, preachings, meditations, fastings, abstinence, vigils, pilgrimages, and such like. For Monks hereby, leaving always that which is sufficient unto salvation, if any thing happily do remain, and be superfluous, as lightly there is, that they communicate with other, not Gratis, but for money. So that, as I have said, this also is a cause, why men, that have bought the good deeds of Monks, and the communion of godly merits, at no time do think of amending their life.  
But in this place it is needless to refel, either this manifest error of popish pardons; or the doting superstition of worshipping Saints; or this wicked opinion which many have of commucating merits; especially, because both others have done it before now, & we also in many places ere this, have oftentimes confuted them. 
A remedy for this cause, read afterward in the fifteenth Chapter.    

Cap. 8.  
¶ Of other like principal causes why we repent not.  
THus you have as I think, the chiefest causes why we neglect, and prolong the amendment of our life. There be also other causes hereof, but they are inferior causes, as usual living, company, and dealing with the ungodly and wicked, 
Wicked company.  which are touched with no fear of God, much less do pursue godliness, or live purely and innocently. They who have any care of their salvation, must with all endeavour avoid the company, and familiarity of such men. For, truly was it said, Ill words corrupt good manners. And an ancient Greek writer saith, In living with the wicked, thou wilt prove wicked.  
Here I would have Parents to remember, that they are to use great diligence, in keeping their children from the company, and familiarity of the wicked; and in marking what youth, & of what conversation they be, which are joined to them in much familiarity, or that live together with them; or finally, which do seek their company. For such is a man, for the most part, as is the company which he useth. And surely, well was it said of one, He that toucheth pitch, shallbe defiled with it.  
But hear what an adversary of ours doth say: We take our manners from such as we company withal. And as some diseases come to the body, and infect them which touch it: so the vices of the mind pollute them which are next. The drunkard draweth his familiars unto the love of wine. The company of lascivious, do effeminate even the strongest man. Covetousness spueth forth her poison upon her company. Such is the force of virtue, and of the virtuous on the other side: and so forth.  
He therefore that desireth to live godly, holily, and to keep himself pure, and whole from all infection of wickedness, which every Christian should desire to do, must fly and avoid the company of the wicked. For they which addict themselves wholly to keep company with such, and abide with them from day to day, making merry, feasting, eating and drinking together continually; they seldom or never will think of amending their life, neither can they be driven easily from their pleasant fellowship.  
So that although they frequent godly Sermons, are admonished by goodmen in authority; yea, and themselves too, through the fear of God's indignation, do desire to reform their manners, and that earnestly: yet, I know not how, they drive off from day to day, and can neither unfeignedly repent, nor at any time come home again. In the mean while, when they little think thereof, sudden death many times striketh them unawares. For, as every man is sure to die: so the hour of death is uncertain. And therefore we are willed in the scripture to watch, and to be ready against the last day of life. Hitherto maketh that of our Saviour in Luke, where he saith, Be ye prepared therefore: 
Luke. 14. 40.  for the son of man will come in an hour, when ye think not. 
Read the sixteenth Chapter of this book.    

Cap. 9  
❧ An other cause of deferring repentance.  
THere is another cause, why many of the common people do prolong and defer the correction of their life. For there be some, and those very zealous too, for we may not think otherwise, yet not circumspect enough in this point, which in their Sermons lay open the mercy of God, the remission of sins, and such other things tending unto our redemption, they urge full zealously: but of newness of life in Christ, of holiness, and quickening of the holy spirit, they speak either nothing at all, or very little. For, according to the doctrine of Paul, he that would be counted a Christian, must die to sin, live to righteousness, cast off the old man with all his works, and put on the new, and so walk, live, & prove worthy the Gospel of Christ.  
Again, God giveth the holy spirit to such as believe and call upon him, which may raise new motions in the heart, and as it were regenerate the will of man, and drive him unto all duties of godliness, and to all virtues seemly for a Christian; and finally, to a life answerable and agreeing to the profession of the Gospel. Of which we have spoken at large in an other place.  
Oh how much are the minds of simple people offended by these and such like speeches! Be thou, say they, an adulterer, a fornicator, a covetous person, or defiled with any other vice or wickedness; believe only, and thou shalt be saved. As for the law, thou needest not fear it: for Christ hath fulfilled the law, and satisfied for the sins of mankind. These words without peradventure, do much offend the ears of the godly, and open a gap to the committing of wickedness, and are a cause that men do not think of amending their manners, but persevere obstinately in vice and wickedness; yea, and to say the truth, animate such as are ill bend unto all impiety, and, as I may say, cut off all occasion of repentance.  
How much better did Paul, 
Preaching of Paul.  who, as Luke in the Acts recordeth, did not only preach unto Felix, and to Drusilla his wife, the faith which is in Christ; but disputed also of righteousness, and temperance, and of the judgement to come, in so much that Felix trembled thereat. Yea, and the same Paul again in the Acts witnesseth, how that he showed unto the Gentiles, not only that they should repent, and turn to God; but over and beside, do works worthy amendment of life.  
Thus you have the causes in a manner, why we are wont to prolong, and defer the correction of our life. Now do we purpose to show what remedy may be found for this mischief, all be in part we have it already. 
The seventeenth Chapter of this book, is to be read for remedy of this cause.    

Cap. 10.  
¶ A remedy against incredulity, which is the first cause why man doth not repent. Of which afore Chapter second.  
AGainst this incredulity therefore of ours, concerning the judgement to come, the pains of the wicked, and immortal happiness of the godly, the authority of God our Lord and saviour Christ (unless we had rather to be counted, than in deed be Christians) will prevail out of doubt, if we remember, and set, as it were, before the eyes of our mind, those sayings which are contained in the holy scripture concerning this matter. As that is (of many to recite a few) in the 〈◊〉 after john▪ The hour shall come, saith he, in the which all that are in the graves shall hear his voice. And they shall come forth that have done good, unto the resurrection of life: but they that have done evil, unto the resurrection of condemnation, etc. Again he saith, This is the will of him that sent me, that every one which hath the Son, and believeth in him, shall have everlasting life: and I will raise him up at the last day. Furthermore, in the Gospel after Matthew, speaking of the last judgement, among other things, our saviour telleth of the sentence he will pronounce upon the godly on this wise: Come ye blessed of my Father, inherit ye the kingdom prepared for you from the foundation of the world. And on the other side of the wicked, he saith; Depart from me ye cursed into everlasting fire, which is prepared for the Devil and his Angels. And a little after: And they shall go into everlasting pain, and the righteous into life eternal.  
O horrible sentence of the judge condemning the wicked unto everlasting fire! Now, if the fear of earthly judges do astonish malefactors; how should they stand in fear of the celestial judge? or how should their guilty conscience terrify them? If thou art so afraid of the judge in this world, from whom notwithstanding thou mayst appeal; how much more oughtest thou to stand in dread of that judge, to whose verdict thou must stand?  
Depart from me ye cursed, he saith. How horrible then will it be, from God himself, who is the sovereign, and excellent happiness, to be separated; from the fellowship of the righteous, and holy spirits to be debarred; to be excluded from the eternal blessedness of the celestial kingdom, which is such and so great, that neither words can express; nor the mind comprehend; nor all the cogitations of man conceive the same: and not only so, but to be sent unto extreme torments in hell, and condemned unto everlasting fire, the heat whereof is so extreme, that our fire in comparison thereof is but ice, and so continue worlds without end among the devils, void of all hope of better state.  
What? think you, that men would live so wretchedly as they do, if they remembered these things? But they remember not what Peter in the Acts of the Apostles witnesseth, that Christ is ordained of God a judge of quick and dead; whereof Paul in like sort unto Timothy maketh mention. Again, unto the Corinthians, he saith, For we must all appear before the judgement seat of Christ, that every man may receive the things which are done in the body, according to that he hath done, whether it be good or evil. In which judgement, as testifieth the same Paul, He will lighten things that are done in darkness, and make the counsels of the heart manifest, so that all men shall behold the same. The which how horrible it will be to the wicked, no man can sufficiently either tell, or conceive.  
For, if in this life, a wicked man, whose wicked and shameful vices and wickedness are to be ripped up, and repeated in the face of a great multitude of men, would wish rather to be swallowed up of the earth alive, then have so many witnesses of filthy life to appear in sight: how think ye our minds shallbe troubled, when the hearts of the wicked shallbe opened, and all our cogitations, counsels, and doings, brought before the sight of the whole world, of the Angels of God, and of all the Saints in heaven? If here we deem it a miserable and wretched thing to be led unto prison; how miserable will it then seem, to be thrown into everlasting torments? If it be horrible to be punished in this world, either with banishment, or death; what will it be hereafter to be banished worlds without end, from the celestial kingdom; and body and soul to be put to everlasting death? If it be most comfortable for the godly, to hear God bidding them to inherit the kingdom prepared for them from the foundation of the world▪ how horrible do we think that the sentence of the judge will be to the wicked, condemning them unto everlasting fire prepared for the Devil and his Angels? If we believe these things of the judgement to come, of the reward of the godly, and due punishment of the wicked, are true: why do we so live, as though there were neither heaven nor hell? If we do not believe these things, why will we needs be called and counted Christians?  
Let us therefore shake off security, which possesseth our minds, together with that sluggishness, cowardness, and blockishness, and drowsiness which have invaded us. We argue not about nifles: but about the salvation of the soul, the possession of the kingdom of heaven, about everlasting life and blessedness.  
Wherefore now I say, now while we live, and are in health; while we may be forgiven; while he is our advocate, which will be our judge, let us endeavour to amend our lives: and never defer we the same till our sins forsake us, before we forsake them. Let us always remember the day of judgement, and the horrible voice of the judge, bidding the wicked depart from him; also the pains of hell, and the everlasting fire let us never forget. Finally, let the shortness of our life, the certainty of death, the uncertainty when we shall departed be evermore in mind: to the end that no man may promise himself so much as one day, no not one moment of life. To which effect it was well said of Seneca: It is uncertain in what place death will wait for thee; therefore wait thou for death in all places. And therefore the more uncertain, and short man's life is: the more, while we may, we are to think of repentance.   

Cap. 11.  
¶ A remedy for the second cause, why we repent not● mentioned afore in the third Chapter.  
FOr (to say somewhat against the second cause) why shouldest thou defer the amendment of thy life, in trust and hope of God's mercy? I grant, Christ when he came, called sinners, but, unto repentance for their life misspent, not unto liberty to sin.  
The Lord graciously (as he is merciful) doth forgive: but such as repent; nor them which obstinately persist in wickedness.  
Christ bore our sins in his body on the tree, saith Peter. I know he did: but what addeth he? That we being delivered from sin, should live in righteousness.  
Christ gave himself for us, saith Paul unto Titus. No man denieth that: but what followeth in the same place? That he might redeem us from all iniquity, and purge us to be a peculiar people unto himself, zealous of good works.  
Christ hath washed us from our sins through his blood, saith john in the Revelation. I knowledge it: but not that we should again defile ourselves with sin and wickedness.  
We have an advocate with God the Father, saith john, even jesus Christ: Not unless we repent, and so run unto him for help.  
But you will say, I will hereafter bewail my sin. But how knowest thou, that thou shalt live one minute of an hour; much less so long a time as thou wilt prefix for thy conversion? Call into thy mind, what God, unto that Richman in the Gospel, which in his great prosperity promised long life to himself, doth say; O fool, this night will they fetch away thy soul from thee. Thou hast much to fear, lest the like happen to thyself.  
I hope (thou sayest) it will be better with me then so. But what if your hope deceive you? then may some one exclaim and say, O vain and deceitful hope! Now if that should come to pass (which God forbidden) thou art utterly damned, and voluntarily throwest thyself into everlasting destruction. Yet you can not deny, but it may fall out so, our life is so uncertain. Then what a folly is it, by procrastinating repentance, to bring thy salvation in hazard, which thou mayst be sure of, repent thou never so soon? Why then forthwith dost thou not amend, rather than with such danger of thy salvation, to feed thy vain hope?  
God is merciful, me thinks you say. So is he righteous too. Why then standest thou not in fear of his justice, whose mercy thou dost trust unto?  
I desire not the death of the wicked, saith the Lord by the Prophet. True; but what followeth those words? But that the wicked man turn from his way, and live. Therefore turn you unto the Lord (as joel adhorteth) with all your heart, and with fasting, and with weeping, and with mourning. Turn you unto the Lord your God, for he is gracious, and merciful, slow to anger, and of great kindness; as the same joel speaketh. Hitherto maketh that of Ezechiel, If the wicked man will return from all his sins that he hath committed, and keep all my statutes, and do that which is lawful and right, he shall surely live, and shall not die, And a little after, Have I any desire that the wicked should die, saith the Lord? or shall he not live, if he turn from his ways? Hitherto belongeth that of isaiah, Let the wicked forsake his ways, and the unrighteous his own imaginations, and return unto the Lord, and he will have mercy upon him; and to our God, for he is very ready to forgive. The Prophet showeth how that God is gracious and merciful, but toward them which repent, and acknowledge their sin. Therefore do thou speedily repent, turn again unto the fear of God, ask forgiveness of thy sins with tears, and sighing, be thoroughly out of love with thyself for wickedness perpetrated and committed; leave thine own way, and turn unto the Lord thy God; and then assure thyself of salvation: despair not, neither doubt thou of God's mercy and favour. In the mean while; remember the saying of our Saviour, That joy shallbe in heaven for one sinner that converteth, more than for ninety and nine just men. Yea, let this above all the rest, prick thee up unto repentance; considering, both how greatly the very Angels desire thy conversion, and how much they rejoice when thou dost amend.  
But that in the Psalms likes thee passing well, where it is said, Thou, O Lord, art a pitiful God, and merciful, slow to anger, and great in kindness. Seeing you say so, hearken what in the same book of Psalms is written, Thou hatest all them which work iniquity. Again, The face of the Lord is against them that do evil.  
Some will yet say, it is in the Gospel after john, that He which believeth in the Son, hath everlasting life. But what saith the same john in an other place? He that committeth sin, is of the Devil. And, He that saith, I know God, and keepeth not his commandments, is a liar, and the truth is not in him.  
john Baptist witnesseth of Christ, saying, Behold the Lamb of God, which taketh away the sins of the world. But what saith he beside? Repent. And, Bring forth fruits worthy amendment of life.  
You urge further that of Peter in the Acts, saying, We believe through the grace of the Lord jesus to be saved. But mark you not what in the same book is written? Amend your lives therefore, and turn, that your sins may be put away.  
Doth not Christ in the Gospel after john say, God so loved the world, that he hath given his only begotten Son, that whosoever believeth in him, should not perish, but have everlasting life? But doth he not say in Matthew also? Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doth my Father's will which is in heaven.  
You believe I am sure, that which Paul saith, That Christ jesus came into the world to save sinners: believe also, that neither enchanters, nor whoremongers, nor murderers, nor idolaters, nor thieves, nor covetous, nor proud persons, nor drunkards, nor railers, nor the factious, nor envious, nor evilwillers, shall inherit the kingdom of God. For if you believe, that Paul, or the holy spirit rather by the mouth of Paul, doth speak the truth: you see plainly that you can have no hope of mercy at God's hand, or assurance to be saved, living awicked & filthy life. For, as faith through the Gospel, acknowledgeth God to be merciful to the penitent: so doth it know that he is angry and displeased with such as obstinately proceed in sin.  
There is no cause then, why through hope and confidence of pardon at God's hand thou shouldest prolong thy conversion, and flatter thyself. Repent, & come into the way again: and then, doubt thou no whit, but thou mayst make thyself a large promise of God's favour and kindness. And as no man can truly repent, but he which hopeth to be forgiven, as it is well said by Ambrose: so none may hope to beforgiven, which doth not unfeignedly repent.  
This one thing I will add now out of jesus the son of Sirach, before I proceed unto the rest: 
Eccle. 5, 4.  Say not, saith he, I have sinned, and what evil hath come unto me? 
5.  For the Almighty is a patiented rewarder, but he will not leave thee unpunished. Because thy sin is forgiven, be not without fear to heap sin upon sin. 
6.  And say not, the mercy of God is great; he will forgive my manifold sins. For mercy and wrath come from him, and his indignation cometh down upon sinners. 
7.  Make no tarrying to turn unto the Lord, and put not off from day to day. For suddenly shall the wrath of the Lord break forth, and in thy security thou shalt be destroyed, and thou shalt perish in the time of vengeance. Hitherto Ecclesiasticus.   

Cap. 12.  
¶ A remedy against the custom of sinning, which is the third cause of deferring repentance: as above in the fourth Chapter hath been showed.  
But custom of sinning doth hinder thee, that thou canst not amend, & return from sin unto godliness. For commonly it falleth out, that look what a man hath been used unto from his youth, he pursueth in his age. Because, as Cyprian saith, that is not quickly, and speedily laid off, which is grown to ripeness through long use.  
For when will he learn to be a good husband, which hath spent his time in riotousness, and dainty fare? And he which glittereth in brave apparel, gloriously set out with gold, and purple, will hardly attire himself after the fashion of the simple sort. It cannot be, but that with forcible enticements, as the manner is, wine must invite, pride puff up, anger set on fire, covetousness unquiet, cruelty prick forward, ambition delight, lust bring down headlong, and so forth. So that it may seem very hard by any means to alter custom, which in a manner is become another nature. Notwithstanding, if you love your own welfare, you must endeavour yet.  
But, you will ask, how you may so do? Even if you cast off that by little and little through good custom, which you have got through evil custom: and if you labour to pluck up that by good custom, which evil custom hath engraffed. And nothing is so hard (as Seneca doth say) which the mind of man cannot overcome. whatsoever the mind went about, it hath brought to pass. Wherefore to break this almost invincible strength of custom, you must address your mind chiefly thereunto, and not strive and labour only by force to overcome the same. And yet you must strive withal, if you would weaken, and pluck up, and root out a thing which is fastened, and sticketh to the roots.  
Wherefore, set thereupon courageously, at the least wise begin upon good hope, endeavour with a sure trust in God, & doubt thou not but thou shalt blessedly go forward. For before thou begin, thine old custom perhaps will seem unvincible, but when you come unto the trial, straightway that, which you thought would hardly be done, will seem nothing so, or at least not so difficult. So oftentimes that which at the first we think heavy, when we once go about the same, proveth light. Briefly, what the most excellent Poet speaketh of Mnestheus companions to this effect, 
Their good success doth make them bold  
and stout. They able are  
Because they seem to be. Nothing  
their courages can dare:   
Think without peradventure, will fitly be applied to thee. Only, as I have said, go about the same with a courage, hope well, and every day thy care, and mind to live godly, will like thee more and more; and the love of virtue, than which, as one truly saith, nothing is more beautiful, nothing more fair, more lovely nothing is, will marvelously inflame, and ravish thy mind. And in the end thou wilt use much joyful gratulations to thyself for addressing to reform thy manners. Such a pleasure, and every day more profit than others shall you reap thereby. So that you will confess that to be true which our Lord and saviour Christ, said unto his Disciples in these words, Ay yoke is easy, and my burden light.  
Hitherto belongeth that which Jerome in a certain place doth write: Too much custom of sinning, saith he, maketh tie way to virtue seem hard and uncomfortable to us: but altar this custom once, and you shall find the way to righteousness, to be a goodly and pleasant way. So saith he no less truly, then elegantly.  
And if Stilpho the Philosopher, which thing Cicero doth testify, Being naturally inclined unto wine, and women, did by learning so bridle and subdue his nature, that no man saw him drink at any time, nor yet beheld any appearance of wicked lust in him: Why mayst thou not through God's assistance, tame by little & little, and, as I may say, cast of a wicked custom, yea, though it be much engraffed, and very old! An Ethnic subdued his nature, shall not a Christian overcome custom? especially, if earnestly he bend him sell thereunto; if continually he look to himself; if after a sort he offer violence to himself, and yield not to weakness; if in consideration of man's imbecility he call for God's assistance by earnest and ardent prayer; if by alms, and liberality upon the poor, he seek after the favour of God; finally, if he make petition that the holy Spirit, which may raise up new motions in his heart, and prick forward his study and endeavours to live well, may be given him.  
But proceed we to the rest.   

Cap. 13.  
❧ A remedy against the fourth cause of prolonging repentance, spoken of before in the fift Chapter.  
THey whom riches & prosperity do make secure (for this was the fourth cause of prolonging repentance) should often call into mind that horrible voice of our Saviour, extant in the gospel after Luke: Woe be unto you that are rich: for you have received your consolation. Woe be to you that are full, for you shall hunger. Woe be to you that now laugh, for you shall wail and weep. Neither let them forget, what God said unto the rich man in the Gospel: O fool, this night will they fetch away thy soul from thee. Let other examples be remembered also, of such, whom before we cited, as were either drowned suddenly by the flood; or consumed suddenly by fire in Sodom. So would both those rich men, whom the servant of God james biddeth, to Weep and howl, for the miseries that shall come upon them; and that fine glutton also, who being buried, was tormented with the flames of hell fire.  
Let us then from our hearts cast of security; let us not forget God in prosperity; let us fear the wrath of that judge, before whose judgement seat we are all to stand, to plead our own cause, our own conscience accusing, and bearing witness; either with us for well-doing; or against us for our wickedness.  
It falleth out for the most part, that prosperity puffeth up the mind, that rich men are proud, that wealth makes men headstrong. We should therefore continually use well our good fortune and prosperity: we should look again and again, lest this temporary happiness bring us unto eternal misery, and destruction.  
What is then to be done? That Paul writing unto the Corinthians, showeth in few words: Hereafter, saith he, let both they which have wives, be as though they had none; And they that weep, as though they wept not; And they that rejoice, as though they rejoiced not; And they that buy, as though they possessed not; And they that use this world, as though they used it not; For the fashion of this world goeth away. In which words the Apostle showeth, that we must have either no care at all, or that our least care should be either of wives, or of prosperity or adversity; or finally of riches and wealth of this world: but that our chiefest, yea, and only care is to be cast upon heaven, and heavenly things.  
Not without cause did Paul command Timothy, to Charge them that are rich in this world, that they be not high minded, and that they trust not in uncertain riches, but in the living God. And David in the Psalms doth say, If riches increase, set not your heart thereon. Riches are not simply condemned, the which godly men have possessed: but the trust in riches, and the pride and haughtiness which ariseth from riches, is condemned. For wealth commonly, and prosperity, are wont to make men have stomachs, and high minds. Hence that in the Comedy, Because wealth is increased, their minds are exalted.  
He therefore which hath gathered riches, and enjoyeth the world at will, let him both yield thanks to God for the same; and take heed that he insult not, and wax high minded; yea, and also let him again and again too, evermore bring his fortune into suspicion: but above all use he diligence, that through security (as many do) he forget not God; and that he never lose the sense of God's vengeance against sin, nor have his mind either occupied with idleness, nor invaded by negligence.  
Of which unless he beware, it is doubles to be feared, least leaning too much upon present happiness, he be carried away with a false joy; and least flattering himself with hope of long prosperity, the fear of God being quite removed, in the mean while he be oppressed: as commonly the death of death cometh upon us, when we little look for the same.  
Let us therefore place before the eyes of our mind that saying of the Apostle, When they say, Peace and safety, saith he, then shall come upon them sudden destruction. So then, as the same Apostle warneth us, let us not sleep, but let us watch, and be sober. Never let us say, we shall have peace, evil shall not come upon us: or as they did of whom the Prophet isaiah maketh mention, who said, We have made a covenant with death, and with hell are we at agreement: Though a scourge run over, and pass through, it shall not come at us.  
In the old, and also in the new Testament we may find many, both testimonies of God's displeasure against wickedness; and examples of punishments upon the ungodly, by the reading whereof, every man to his profit may shake off carelessness in prosperity. For it is not our mind in this place to allege all, lest our book do grow overbig. Let it never be forgot, which Moses mentioneth of mankind, which was drowned by a flood in the beginning of the world; of the utter consuming both of Sodom & Gomor by fire; of the manifold, and extreme calamities of the people of Israel; of the often carrying them into captivity by barbarous nations for their contempt of godliness; nor finally, which ecclesiastical histories do write, of the over throw, wasting, and destruction of jerusalem. For all these things are written (as Paul writing unto the Corinthians doth say) To admonish us, upon whom the ends of the world are come.  
Now what punishment the Lord hath laid upon particular men for their wickedness, it were long (as I have said) and needless to show. I will allege but one for example sake: When that noble & dearly beloved of the Lord, David I mean, at what time he was through much prosperity secure, had fallen into the filthy sin of adultery, and increased the greatness thereof, by the murdering of an innocent man; with what miseries and calamities did God afflict him, yea, after he had repent, and was restored into God's favour again? For God plagued him both with the death of his Son newly borne; and with the rebellion of his own children; and by his woeful flight from Jerusalem; and with violence offered to his concubine by his own son; and with defection of his subjects; and finally (to omit other things) with a great slaughter of his people. So horrible and door is the wrath of God against wickedness.  
If so holy a man, no not after his repentance and coming into God's favour, as the books, wherein the Acts of the Kings of Israel be contained, do witness; if, I say, so holy a man after his repentance scaped not unpunished for his sins committed: what think you shall betide them, which are touched with no grief of their wickedness? which securely do sin, and proceed from one sin unto another; finally, which with obstinate hearts persist in ungodliness?  
Let us therefore cast off all slothfulness, and that sleepy and drowsy security, when we have the world at will; let us live in the fear of the Lord; and make sure our salvation with fear and trembling; let us not suffer ourselves to be entangled with the wicked enticements of the flesh; and finally, by continual prayer, let us resist the tentation of Satan.  
And thus much for this point.   

Cap. 14.  
¶ A remedy against the fift cause of deferring amendment of life, contained in the sixth Chapter of this book.  
THey which in hope of long life, do procrastinate the amendment of their life, do utterly of purpose deceive themselves; and vainly do hope for that, which greatly they desire: whereby, witting, knowing, living, and seeing with their own eyes their destruction, they perish, which is the extremest folly that can be.  
If these men are nothing moved with that which Philosophers (wise men I mean among the Heathen, yet void of true religion) have left in writing, touching the shortness and uncertainty of this life, as he was, who said that Man is a bubble; and he too, who called man, A dream of a shadow: yet let job, that man so beloved of God, move us, which witnesseth that Man is of a short continuance; let the servant of God james move us, which saith, that the life of man is even a vapour that appeareth for a little time, and afterward vanisheth away; let the son of God, our Lord and saviour Christ, who cannot lie, move us, who biddeth us, Watch, for we know neither the day, nor the hour.  
Finally, if you think it most true, let even common experience move us. Oftentimes thou art with such as are grievously sick, without hope of recovery; thou art present when they give up the ghost; thou hearest the very pangs of death; thou beholdest them upon the bear; thou followest the corpses unto the grave; thou seest them laid into the earth; thou hearest the piteous cry of mourners; thou readest epitaphs engraved on tombs; thou meetest many in mourning weed: all which things should stir up thy mind to remember the shortness of this life, and how death is nigh at thine elbow.  
If the death of others, whom we know not, cannot move us; yet let us be moved through the death of our friends and familiars; let our own dangers, and grievous sickness, whereinto we fall oftentimes move us. And we, that consider not our own infirmity, through the troubles of others; let us confess our frailty, and mortality of mankind, at least wise through our own weakness wherewithal we are tempted. Which thing if we would do, we shall perceive there is no cause why we should flatter ourselves with a vain and deceitful hope of longer life.  
But, some will say, I may amend myself, & repent when I am old: in the mean space I will take my pleasure. So you say: But who is sure he shall live till he be old? Thinkest thou, which neglectest, and over-passest the offered time, and occasion to repent; thinkest thou, I say, to have the like opportunity when thou thinkest good, for thine own behoof? Thou art deceived, surely thou art much deceived, if thou think so. God of his mercy, which desireth the conversion, rather than the death of a sinner, when he thinketh good, calleth thee unto repentance; and, as he in the Revelation saith, Standeth at the door and knocketh. Therefore do thou open when he knocketh; hearken to him that calleth; whether he calleth follow him; and, never despise the riches of his bountifulness, and patience; lest for thine hardness, and heart that cannot repent, thou heap unto thyself wrath against the day of wrath, as Paul writeth unto the Romans. Let us bear in mind what the same Paul unto the Corinthians doth say: We beseech you, that ye receive not the grace of God in vain. For he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee. Behold now the accepted time; behold now the day of salvation. By which words the Apostle showeth, that the time which God offereth for repentance, is not to be overslipped; and that like occasion is not always given. Hitherto belongeth that unto the Galathians: While we have time, let us do good. And not untruly said an old writer: He which hath promised pardon to him that repenteth; hath not promised another day of life to him that dissembleth his sins. Take heed therefore, that by procrastinating repentance, and that through hope of longer life, thou wittingly and of purpose, do not tempt the Lord, whose goodness inviteth thee unto repentance. The which we are forbidden by an express commandment of God in Deuteronomie. 
Deu. 6, 16.   
It falleth out many times, that men are killed suddenly, even in brawling, playing, and quaffing together; so that he can have no time to ask mercy at God's hand for his wickedness: when as we in the mean while, through the singular goodness of God, have time and space to return unto godliness. Wherefore let us not abuse this so great mercy of our most gracious God, who looketh and longeth too, as it were for occasion to show mercy upon us. Amend we our sinful lives, least being suddenly prevented with death, as the Church doth sing, we seek time to repent, and cannot find the same. And certainly, He which hath promised pardon to him that repenteth (as even-now I said, and must often say) hath not promised another day of life, to him that dissembleth his sins.  
But, as some say, in the time of sickness, a sinner may repent. He may do so, I grant: notwithstanding, mark how many impediments come then in the way, which very hardly can be avoided. For, to say nothing of the care which the sick hath of making his will; of provision for his wife, and children; of the pain of sickness, and such like, which may seem of small importance: how doth Satan bestir himself then, what engines doth he set to bring the poor soul unto desperation, through laying his manifold offences before his eyes? For then chiefly, if ever, he rippeth up, and bringeth into remembrance whatsoever evil a man hath either thought, or wild, or said, or done; and such faults, as of themselves are great and heinous, he doth make much greater than they be: and by all means doth study to withdraw him from hope of salvation, and to drive him unto despair for his manifold and great offences. Hitherto belongeth the grief of a guilty conscience; the great fear of death before his eyes; the woeful and bitter cogitation of God's judgement seat; the dread of a severe sentence, which will sore dismay, and trouble the mind; the horrible remembrance of the pains of hell: and who is able to repeat all the impediments, and causes which let men, that they cannot so much as think of repenting at that time?  
Do not therefore, do not, if thou be wise, defer the amendment of their life, till the last day. For that is a very dangerous matter: that I say not, how such a repentance, for so much as of necessity it springeth, and is extorted, through the fear of damnation, rather than taken in hand of pure zeal, is of small force to get pardon.  
But no repentance is too late before God. I confess so much. For, At what time so ever a sinner doth repent him of his sin, I will put all his wickedness out of my remembrance, saith the Lord. And, as the Prophet in another place, God desireth not the death of a sinner, but that he repent and live.  
But what if sudden death take thee unawares; that thou canst have no time to lament, and to repent thee of thy sins? For all men should look for that, which may happen unto all men. Let the unlooked for destruction of them, upon whom the tower in Silo fell, as Luke recordeth, come into your mind. What if suddenly you should lose your wits and understanding; as we see many do? The which if it should fall out (as it may happen) then gone were all hope of repenting, which the sinner had placed in prolonging the amendment of his life. For that may betide thee, which hath happened to others: that you may think you are not exempted from that which is common to all men. For a true saying is that of Publius, That may happen to every man, which may happen to any man.  
Cast away therefore all hope of long life, than the which undoubtedly nothing is more vain, & fleeting; neither do thou dream of occasion, nor appoint a time wherein thou wilt repent; nor finally, do not thou nourish thy foolishness, or madness rather in deferring the reformation of thy sinful life, through this deceitful hope. Wert thou wise, thou wouldst repent at that time wherein thou mayst offend. For if thou mind then to repent, when thou canst sin no more, doubtless thou dost not leave sin, but sin thee.  
Furthermore, it is to be feared, least seeing when thou mayst thou wilt not repent, that when thou wouldst, thou mayst not. For the judgements of almighty God in punishing man's wickedness, are unsearchable. For as his wont is of his goodness and mercy, to give them space of repentance, which are prepared ready, and willing to receive mercy; yea, and in the mean while with much patience and lenity to bear with sinners, until they return from their wickedness: so when he seethe any man utterly bend unto ungodliness, and deriding Gods long suffering, and so worthy damnation, then ceaseth he to hold such a one back from falling into destruction, and so (according to the phrase of scripture) blindeth the desperate, and hardeneth the obstinate: neither doth he look any longer for his conversion, nor offereth occasion for the damned to repent. For God hath appointed a time and manner for each man, the which no man in wickedness may overpass; and God will not prolong his punishment, and pain of sin. The which should stir up all men to repent without delay, and to prepare themselves to receive the grace of God.  
But for so much as we have spoken sufficient hereof, let us hasten unto other things.   

Cap. 15.  
❧ A remedy for the sixth cause of deferring repentance, declared afore in the seventh Chapter.  
THey, who through the opinion, which they have in Pope's pardons, do defer the correction of their life, do trust to a weak staff, and depend upon a tottering wall (as the saying is.) So do they in like sort, that worship Saint Barbara, and will be buried in the habit of a Franciscane. For in all the scripture what may be found concerning these toys? What in all the old Testament? In the evangelical doctrine what? What in the works of the Apostles? To conclude, which of these things was observed in the primitive Church; or else by a general judgement and consent of the Church at all times, received and allowed, as a thing available, and necessary to salvation?  
Therefore, who doth not before death bewail his offences, he, albeit he have a thousand Bulls and Pardons, shall never be saved. And therefore, unless thou wilt be in doubt of thy salvation, omitting these vices, thou must earnestly repent thy wicked life, and be heartily sorry at the remembrance of thy sins; thou must with tears and prayers, beseech God to be good unto thee; finally, thine only refuge must be to run unto the merits of Christ, in a strong hope that God the Father will be merciful to thee for Christ his sake, whom for us he hath delivered unto the death. So will it come to pass, that God will have mercy on thee, forgive thy sins, and for his Christ's sake receive thee into favour. For, we have him our advocate with God, which prayeth for us, and doth reconcile his heavenly Father, who by reason of our sins and wickedness, is offended with us, and maketh him both merciful and quiet, as john in his first Catholical Epistle doth teach.  
So then regard thou neither the Pope's pardons; nor the worship of Barbara; nor the habit and weed of a Franciscane, wherein there is no hope at all to be saved. Run thou v●to Christ himself, who is our mediator and advocate, as I said; the throne of grace; the propitiation for the sins of the world; and the Lamb killed from the beginning of the world, as in the Revelation it appeareth; briefly, who is our righteousness, sanctification, and redemption, as Paul unto the Corinthians doth witness.  
Wherefore (to return unto the purpose) prolong not the amendment of thy sinful life for any Bull or Pardon from the Pope; especially, seeing our life is so short, and the hour of certain death so uncertain. The which death, for so much as in respect of uncertain chances, it is always nigh, and may in this very moment overtake a man unawares; doubtless, as one saith, can not be far off. How dangerous therefore is it to live in such a state, wherein if sudden death should strike thee, thou wert utterly damned?  
Then to avoid this danger, see that always thou live in the fear of God; acknowledge thy wickedness; fly unto the mercy of God; ask pardon; and hope & look too for salvation at God's hand for Christ his sake. Beside, make thou often recourse unto the minister of the Church; and crave consolation, and absolution from him. And, that thou mayst be stirred up unto the remembrance of the promise of pardon, and be confirmed more & more of God's mercy to usward, make often recourse unto the lords table; and, according to Christ's institution, both eat that body, which sometime was a sacrifice for the sins of mankind; and drink the blood shed forth for the remission of our sins: and so being mindful of the lords death, yield thou hearty thanks to God for his so great benefits, and with a grateful mind sing thou Psalms to him, both with thyself at home, and with others in the congregation of the faithful.   

Cap. 16.  
A remedy for the seventh cause, specified afore in the eight Chapter.  
AS much as thou canst (to come unto other things) avoid evermore the company of the wicked; and join thyself unto the society of the good. And, as one counseleth, have conversation with such as may make thee better; and admit them into thy fellowship, whom thou mayst reclaim from vice unto virtue.  
For it is behoveful to mark what company one useth, and who are his daily companions. For, as by the familiarity of wicked men, we are infected, as with a certain contagion: so by daily acquaintance of the godly and virtuous, we are in manner corrected and amended. Seek therefore the amity and friendship of these men; but have no dealing at all with those. Solomon in his proverbs commandeth the same thing. Yea, and Paul writing unto the Corinthians, doth so dehort us from living, and having to deal with the wicked, that he would not have us so much as to eat and drink with them. If any, saith he, that is called a brother, be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such one eat not.  
I grant, divers other causes there be, why he would have such to be avoided, either because we may seem in no sort to allow the sins and wickedness of these men; or that such whom all men do so avoid and shun, through shame of the world, may repent. Notwithstanding, it is not the least cause, that the contagion of wickedness do not redound unto such, as are joined unto them in friendship. For, as a little leaven maketh a great heap of doa to swell; so the example of one wicked man doth corrupt and infect a great many.  
And although it be hard and very difficult, to for sake their acquaintance and familiarity, with whom a man merely, a long time, & jocundlie hath lived: yet earnestly thou must endeavour, and labour with carefulness by all means to departed, and pluck thyself from their company. If thou but from thine heart once mind the same, without doubt thou wilt find better success than thou art ware of. And for so much as, according to the Greek proverb, The beginning is as good as half: and, as Horace doth write, He which hath begun, hath half done: set upon the same at the least, and despair not of the success through consideration of the difficulty.  
Now, as commonly it falleth out, if thou think of the banquets, the feastings, the rear-suppers, the revelinges, and such like fond and childish things which thou hast used with them; and if thou against thy will remember thy companions, and merry mates, call into thy mind forthwith the shortness of this life; the nighness of death; the last judgement; the tribunal seat of Christ; hell fire, and everlasting damnation. And so, as the saying is, Thou shalt drive out one nail by the force of another. If these things come into mind, and thou think thus with thyself: My cupmates and companions invite me unto them; their suppers, dinners, and potations, do allure me: But what do I? Credit me, wouldst thou say but thus much with thyself, what do I? forthwith, both reason would overcome thy lust; and thy will would listen to reason adhorting unto the best.  
Therefore, as I say, thou must take a space to deliberate, and make some delay. When any such thing, by the suggestion of Satan, cometh into thy mind, throw away thy weakness of mind, and lose not the bridle by and by to thy lust, for than thou wilt run as the Devil would have thee.  
Do thy companions invite thee to the Tavern? Call thou into thy remembrance, what our Saviour in a certain place doth say; Take heed to yourselves, least at any time your hearts be oppressed with surfeiting and drunkenness; what Paul doth write, Be not drunk with wine, wherein is excess; And, Neither drunkards, nor gluttons shall inherit the kingdom of God: what Peter saith, Be sober and watch; finally, what the Prophet isaiah writeth, Woe unto them that rise up early to follow drunkenness. Remember that the authority of God, and of his Apostles must be obeyed; and not the minds of ungodly persons followed: that thou art to hearken to thine Angel adhorting thee unto all goodness; and not to obey the Devil, pricking thee forward unto wickedness; finally, that thou must resist the evil spirit, and not grieve the holy Ghost.  
Wherefore do not thou, I say; do not thou destroy thyself, for the sweet company of thy cupmates; but so much as in the lieth, withdraw thyself from their familiarity; and make thou more account of everlasting salvation, then of a little short pleasure.   

Cap. 17.  
¶ A remedy against the last cause, which holdeth men from repentance, entreated of before in the ninth Chapter.  
NOw to prescribe a remedy for the last cause, think alway with thyself, that he unfeignedly doth not repent, neither that he either is, or may be counted a true Christian, that goeth on forward in wickedness; neither that he hath true faith, which continueth in sin against his conscience, and committeth any outrageous wickedness.  
Let us not then be Christians in name only, being far from the nature; neither let us in words boast of faith: but let us truly and unfeignedly repent, turn unto the Lord with our whole heart, and reform our sinful conversation by well doing: yea, let us study by good works to blot our wickedness as it were out of the mind of God, and through hope of God's assistance, not through our own strength endeavour we to live godly, righteously, innocently, uprightly, holily, chastely, soberly, temperately, profitably to the Church of God, friendly unto man, and, as Paul doth say, as it becometh the Gospel of Christ.  
Furthermore, beg we of our heavenly Father, through our Lord and saviour Christ, that he would impart upon us his holy spirit, which may rule, govern, instruct, sanctify, erect, comfort, and quicken us, according as Christ hath promised in the Gospel, that our heavenly Father will give the holy ghost, to them which ask it at his hands. And yet in the mean while let us not resist the holy Ghost, by yielding to wicked affections contrary to our conscience; neither yet expel and grieve him, to use the words of Paul.  
Let us walk in newness of life, not insinfulnes; Let us give up our bodies a l●ing sacrifice, holy, acceptable unto God; let us crucify the flesh with the affections, and the lusts thereof; let us keep ourselves unspotted of the world; Let us be renewed in the spirit of our mind, and put on the new man, which after God is created in righteousness, and true holiness; Be we followers of God, as dear children; and walk we worthy of the Lord, as it becometh saints, supporting one another through love, endeavouring to keep the unity of the spirit, in the bond of peace; let us be gentle one toward another, and merciful; let us love our enemies, bless them that curse us; do good to them that hate us; and pray for them that hurt us, and persecute us. Let us give to the hungry meat, to the thirsty drink, to the needy relief, to the harborles' lodging, clothing to the naked; let us visit the sick, admonish the wanderer, teach the ignorant, council the troubled, comfort the afflicted; let us reconcile them which be at variance, despise honour, refuse promotion, abhor covetousness; finally, let us endeavour evermore to tame and subdue our engraffed naughtiness, together with wicked affections; & let us not only, take heed to ourselves, least at any time our hearts be oppressed with surfeiting and drunkenness; but also prepare we ourselves in like sort unto prayer, by abstinence and fasting. And, among so many subtleties and batteringes both of the Devil, the world, and the flesh, let us with earnest prayer call for the help of God, that we be neither in prosperity proud, nor out of heart in adversity. What so ever we do, let us do it to the glory of God; let no man seek his own, but every man another's wealth. Furthermore, let us be such, as may offend no man; but rather by good example provoke others unto godliness and well-doing. And last of all, let us pray continually, and in all things give thanks; let us set our affection on things which are above, and not on things which are on the earth.  
These be hard things, thou sayst. I know that; yet meet for Christians, and necessary to salvation. Let us then give diligence, to cast away this niceness of mind; let us not pamper ourselves so as we do; neither field to our weakness; nor finally, of purpose make the grace of God in vain to usward.  
Let us not only, not wittingly run headlong into wickedness; but stoutly beside resist the Devil, when he driveth us to sin, and never cowardly let us yield unto him. And so what is there so grievous, but thou wilt judge it light, so thou mayst attain unto everlasting life, and heavenly joys? For well and wisely was it said of Paul, I count that the afflictions of this present time, are not worthy of the glory, that shallbe showed unto us. Hitherto maketh: The things which eye hath not seen, neither ear hath heard, neither came into man's heart, hath GOD prepared for them which love him.  
For how great a thing is it, which no force of words can express, not cogitations comprehend, namely, to be a citizen, and inhabiter of heaven; the heir of God, the coheir of Christ; to possess the kingdom prepared for the godly before the foundations of the world; everlastingly to behold the most sovereign good; to enjoy the most comfortable contemplation of God's heavenly countenance; to abide in the society of Angels; in the company of Saints; in the number of the righteous; with continual Hymns and Psalms, together with all the holy Angels, and patriarchs, and Prophets, and Apostles, and Martyrs, and with all the godly, now enjoying blessed immortality, and eternity, to praise God, even the fountain of all glory.  
What? Are not all the miseries and troubles of this life, compared to the glory to come, even to be judged of no weight; nor meet to deserve so great a reward as is appointed for them; that in very deed we may be ashamed of our niceness and security?  
And who is there, calling to remembrance the kingdom of heaven; everlasting life; eternal happiness; the exceeding great and infinite joy; the fellowship of Angels; the society of all the Saints, which departing in the fear of God, do enjoy felicity worlds without end: I say, who calling these things to remembrance, will covet to live upon earth, and not with Paul rather, desire to be loased, and delivered out of the prison of the body?  
Let us not then deem those things hard, which our saviour Christ so often beat into the heads of his, for the attainment of this so unspeakable happiness: especially, sith contrariwise, they which observe not the commandments of God necessary unto salvation, are not only bereaved of the felicity whereof we have spoken, but are cast headlong into hell among the damned; where they are tormented everlastingly; with extreme pains appointed for the reprobate; judged to hell fire, and perpetual death; thrown into utter darkness, where shallbe weeping and gnashing of teeth; plagued with most bitter pains and torments, which ever shall endure, and that in the society and crew of Devils and damned souls, without all hope of better state: that is, they shall continue worlds without end in despair, which more grievously shall vex them then any torment, or then all torments beside.  
Now, whom would not these things terrify from sinning, as the fear of hell; the pains of which there is neither end, nor measure: everlasting death; unquenchable fire; unspeakable torments; the fellowship of Devils; the society of the damned; horror; anguish; trembling, both everlasting for continuance, and unmeasurable for greatness, such as neither man's mind can conceive, nor any mouth declare! I say, what man is there, but will be terrified by that day of wrath, as both the Prophet, and Paul in his Epistle unto the Romans calleth it, that day of trouble and heaviness, of destruction and desolation, of obscurity and darkness, of clouds and blackness; at what time he will reward every man according to his works?  
O that the cogitation and memory of these things were continually fresh before the eyes of the mind! undoubtedly then, either I am much deceived, or men with more diligence would observe God's commandments; they would study earnestly both to abstain from sin and wickedness, and also to live uprightly, and virtuously all the days of their life.  
Moreover, what if here in this world virtue sometime be rewarded, as wickedness, and ill behaviour is punished? And to say nothing of the conscience, whereof we have spoken at large in other books, let us bring out those things which in a manner we do feel with our hand, much more see with our eyes. For, that I may begin with the most usual vice, what evils do not follow drunkenness and gluttony? For, as he in the Story of the world doth say, Hence cometh paleness of the face, hanging cheeks, sore eyes, palsy in the hands, ugly dreams, and unquiet sleep in the night. Hence proceed stinking breaths, headaches, weak memories, dull wits. Hence are engendered grievous diseases, as ache of the joints, gouts, the falling evil, as both Physicians do affirm, and daily examples testify.  
Now, touching whoredom, how in this our age do we behold the same to be punished with the French-pox; as also other immoderate venery with the palsy; with the blearedness of the eyes; with the quivering of the sinews!  
As for luxuriousness, doth it not bring many a man unto need, and beggary? Adultery, is it not sometime punished, and they which commit the same always after infamous? Besides, the angry man, doth he not oftentimes get hurt, and the proud man hatred?  
What shall I say of Envy, is it not a punishment to him which is given thereunto? doth it not eat up, and consume the envious? As rightly did one say, 
The Sicilian tyrants did never find,  
A greater plague than envy to the mind.   
So did another, 
Th'envious man doth pine away in pain,  
To see another flourish well, and gain.   
Now to speak of covetousness, is it not evermore tormented, as with desire of getting, so with fear of foregoing? For that which a covetous man hath, will not content him: and that which he hath, maketh him to fear, lest he lose the same.  
Thus you may see, how that vice and wickedness are often punished, yea, in this world. Now, if these things do nothing move us, yet should the everlasting torments of hell, threatened to the wicked in the holy scripture, stir up every man with all earnestness of mind to amend his naughty life without delay, if we believe those things to be true, and not a fable, which the holy scripture teacheth, both of the eternal life of the godly, and of the punishment of the wicked.   

Cap. 18.  
¶ What means a godly man may use, by the example of the Author, to stir up himself unto a godly life.  
HEre I will briefly declare, if happily it may give occasion to others in like sort, to amend their life, what it is where by I am greatly incensed, and set on fire, to follow virtue and godliness. For thus many times I do reason with myself: What Rivius, what if at this very instant of time, thou shouldest leave this world, in what state shouldest thou be? Art thou well prepared to die? For albe thou reposest thy confidence, as it is thy part to do so, in the infinite mercy and goodness of God, have you not need for all that to stand infeare of his justice? How many thousands of Christians; how many young men, old men, of middle age, women, wives unwedded: finally, of all degrees, of all ages, and of all kinds, whose sins are neither for number so many, nor so heinous as thine, and yet are damned to everlasting torments? O horrible judgement of God, yet a righteous judgement. How many jews are in hell; how many Idolaters are punished with perpetual pains? The which had escaped those pains, had they been converted unto the faith of Christ, as we are through the goodness of God, seeing they lived far more uprightly in the world, than we have done? O cursed ingratitude of ours; O the hardness of our hearts! I say, what if it were said unto thee, as it was said unto Ezechias? Put thine house in an order; for thou shalt die, and not live: what wouldst thou do then? I think thou wouldst crave longer life, that thou mightest bewail thy sins, repent, and ask God mercy. Why then dost thou not that day by day, all thy life long, which thou wouldst do at such a point?  
By these cogitations, as I say, I am wont marvelously to be inflamed to live well; to fly sin, and to requite mercy at God's hand. Let others then, as like this wont, place the same before their eyes.   

Cap. 19  
❧ How men should address themselves to live well.  
THere is none almost, but thinketh enemies should be forgiven before death comes; let him now then forgive: none but desireth God's favour; let him now then seek the same: none but would think to amend his life; let him now then amend. Finally, do that while thou livest, and art well, do that through trust in God, which thou wouldst wish to do at the point of death.  
That is, particularly to express the same, repent continually; fear the Lord unfeignedly; love him heartily; trust in him alone; in adversity call upon him; in prosperity thank him, alway see thou praise, extol, acknowledge his goodness; sing Psalms to him; let him alone be evermore in thy prayers, in thy cogitations, and in thy desires. Commit thyself to his goodness, and submit thy will to his. Fellow his example in doing well to all men; and endeavour to be like him in loving thine enemies.  
Furthermore, be thou in troubles, patiented; in peace, modest; in thy office, diligent; in thy living and apparel, temperate. Be thou toward thy neighbour, righteous; toward the poor, liberal; in thy dealing with others, mild, and courteous. Put up injuries, pursue peace, love chastity, shamefastness, sobriety; and in all things show thyself upright and uncorrupt.  
And, forasmuch as these things cannot be attained by the only power of nature, fly thou unto the Lord for help and assistance, acknowledging thy weakness, & the infirmity of man; pray God both humbly and continually, to impart upon thee his holy spirit, the which Christ hath promised, that the Father will give to them, that desire him. If therefore thou crave that the same spirit may be given thee of God, and shed upon thee abundantly, to use the words of S. Paul, through jesus Christ, thou shalt find that what things of thyself thou couldst not do, through him thou shalt bring to pass. Only be not thou thine own foe; neither do thou voluntarily lose the bridle to thine affections; and with all endeavour look that thou feed not thy wanton humour. For the holy Ghost doth not assist cowards, sluggards, and such as idly sit with their arms folded together; but those which work, and labour earnestly to tame their natural wickedness; yea, he deemeth such worthy his aid, which continually do strive with the wicked affections of the mind. Let us not then do as that countryman did, as the tale is, who, his cart sticking fast in the mite, cried unto God for help, but stood idly himself and would not help at all.  
Above all, be thou terrified from sinning, and stirred unto a godly life, through the presence both of God, who every, and no way can be avoided; and of his holy Angel, thy keeper, and guider, yea, and the beholder, and witness of all thy doings. Now, if thou wouldst for no good, that any man should come in, when thou art committing any fowl, and dishonest fact: how much more oughtest thou to abstain therefrom through revenence and shame of God, and his Angel? Fearest thou to have man privy to thy fact: and art thou not afraid in the presence of God, whose eyes beholding all things no man can escape, to commit that, which thou wouldst not do in the sight of man! Especially, seeing he one day shall be thy judge, which now beholdeth whatsoever thou dost!  
A certain Philosopher counseleth us, So to live, as though we lived in the sight of all men: so to think as though one might behold the most secret cogitation of the heart. Again, saith he, So do all things, as though some man saw thee. It is doubtless good to appoint a keeper over thyself; to have one upon whom thou mayst look back, whom thou mayst suppose is privy to all thy cogitations. A great part of wickedness is left undone, if one be present when a man is about to sin. Thus counseleth an Ethnic, which I would have every man suppose to be spoken to himself.  
If therefore thou enterprise any thing which is filthy and wicked, before thou goest about the same, thus reason with thyself: what is that I do? Shall I commit that in the sight of God, which for my life I would not have any man to know? Should I drive away the Angel appointed to overlook me by this crime: which would not lose the friendship of a mortal man? Shall I grieve the holy spirit; to make the evil spirit rejoice through my falling? Hath Christ redeemed me with his precious blood, that voluntarily I should give myself into the bondage of Satan? Hath he redeemed me from sin, to the end I should run headlong into wickedness? Hath he therefore made me an heir of heaven, that through mine own default I should forego the same? Where is now my zeal to Godward? where is my reverend fear of his majesty? where is my faith and godliness? Is this the thanks I give to my God, for his so innumerable benefits? Is this the thanks I do yield to Christ for my salvation? Do I thus submit myself to the direction of the holy spirit? With this holiness do I approach unto the lords table? Look I for the coming of Christ after such a sort? Shall death lay hold on me in this state of life? Shall I go unto the judgement seat of God in this pickle? Shall I suffer mine affections to prevail; the weak flesh to overcome; sin to reign in my body? Am I so void of stomach, and courage, that I cannot resist the motions of the mind? Do I behold the better, and yet choose the worse still? These and other things (for who can recite all) think daily with thyself; so wilt thou not easily do that which is not seemly.  
Then, to come unto an end, whatsoever thou goest about, persuade thyself, that God is present (as in deed he is) and beholdeth all thy doings; and therefore stand thou in awe of him, and let the reverence of him withdraw thee from wicked enterprises. For (as the Poet saith,) 
He witness is, and judge also,  
He so doth view the heart of man,  
That every thought he well doth know,  
And him deceive no creature can.   
This also will further thy zeal to live well, if continually thou think with thyself, how thou art the son and heir of God, in the spiritual regeneration, and, which is the greatest honour, the brother, and heir annexed with Christ. For who will not be inflamed mightily unto godliness, and with a Christian fear, and shame abhor sin, when he shall call into remembrance, how that God is his Father? Do not therefore, I say, do not forget this benefit at any time; love him, worship him, serve him, honour him overmore, who hath made thee his son by adoption; and never do any thing which may displease him henceforth. Fulfil thou his will, obey his commandment, keep his laws. Think with thyself, that not only the participation of his inheritance; but also the imitation of his virtue and goodness doth belong unto thee: so that although thou canst not by imitation attain unto that singularity of goodness which is in the Father: yet endeavour thou earnestly to come nigh the same, and think it a most shameful thing to degenerate therefrom. And if at any time unwittingly thou committest somewhat contrary to thy Father's mind (as great is man's frailty,) let it much grieve thine heart; punish thyself therefore, think no pain grievous enough for thee, who hast offended so merciful a Father; and never be quiet in mind, and at rest, till thou hast recovered thine offence with greater good deeds, and pacified thy Father by unfeigned repentance. So far shouldest thou be from sinning voluntarily, and from committing any sin against thy conscience.  
And, who so remembreth how that he is the son, and heir of God, the brother & heir annexed to Christ, doubtless, will be terrified from sin and wickedness, not so much for fear of the last judgement of everlasting torments, and of hell fire, which never will be quenched; as for fear of displeasing his so loving Father; and will endeavour to live godly, to offend no man, after the example of the Father, to do well to all men, not so much in hope of reward in heaven, and of eternal joy, as through a certain great, and unspeakable love which he beareth toward God the Father.  
He which believeth, as Paul saith, that his body is the Temple of the holy Ghost dwelling in us, easily refraineth from sin, and polluteth not himself with filthy lust. Finally, who out of doubt thinketh that he is adopted into the fellowship of saints, will not neglect to emulate the virtues of the Saints, namely, zeal toward God, and love toward man.   

Cap. 20.  
The causes why we proceed not in well doing, having purposed to live in the fear of God; with the remedies for that infirmity of man.  
But, some will say, what may be the cause, why, minding sometimes to live chastely & soberly, and godly, after the will of God, we do not constantly fulfil, which wisely we purposed?  
To answer in few words, the principal cause is, the natural wickedness that is in us, & the proneness which we have to sin, which cleaveth to our bones and bowels; that is to say, the very flesh that we bear about, which hath a grievous and troublesome combat, and a continual fight in a manner, with the inner man, as witnesseth Paul. So that we must resist the same, when it enticeth us unto lust, and filthy pleasure, unto the vices of the throat and belly; unto lasciviousness and wantonness, and unto other vices and unhonest facts: and furthermore, we must bridle the same by godly cogitations, exercises, watching, abstinence, and also tame and bring it under by continual sobriety and temperance.  
This made our saviour Christ to will us, To take heed, lest at any time our hearts be oppressed with surfeiting; and Paul both to bid, that we be not drunk with wine; and also to forbid gluttony and drunkenness; and Peter to command us, to watch and be sober. With this we must join continual prayer, and earnest calling for the assistance of God, without which all our endeavour to tame the flesh, and to suppress the force of the same, is vain, and to no purpose.  
Now having as well as we can subdued the motions of the flesh, there be moreover the world, and the Devil, deadly enemies, with whom we have continual warfare; for they will not suffer us to abide in our godly purpose of living well. For the world stirreth unto ambition, pride, and riotousness; unto anger, hatred, envy, impatience, backbiting; and ministereth occasion to fall unto other vices, which no man is able to number, they be so many; it marreth by evil examples, and corrupteth with offences.  
The Devil for his part never ceaseth to bring and drive man to contemn the word of God; to mistrust his promises; to conceive amiss of him; to persist obstinately in wickedness; to blaspheme; to impugn the known truth; to play the hypocrites; to be superstitious; idolatrous; and unto other infinite and cursed wickedness.  
What is now to be done in this case, dost thou say? Surely, we must valiantly resist these enemies; we must take a courage unto us; and by earnest & zealous prayer crave the help of God; through confidence whereof we should never give over the battle. Touching which point, let us hear what S. Paul writeth unto the Ephesians: Finally my brethren, saith he, be strong in the Lord, and in the power of his might. Put on the whole armour of God: that ye may be able to stand against the assaults of the Devil. For we wrestle not against flesh and blood, but against principalities, against powers, against worldly governors, the princes of the darkness of this world, against spiritual wickedness in the high places. And by and by showing the armour by name, he biddeth us, to stand, our loins gird with verity, having on the breastplate of righteousness, taking to ourselves the shield of faith, wherewith we may quench all the fiery darts of the wicked. He willeth us to take the helmet of salvation, and the sword of the spirit, which is the word of God: and adhorteth, to pray always.  
Thus you see the armour, which we must use against our adversary the Devil, who intermitteth no day, nor hour, nor yet any moment, but continually layeth at us, and rangeth about like a roaring Lion, seeking whom he may devour, as Peter saith. Let us therefore having on this armour of Paul, resist him valiantly, and, he will fly from us, so saith james. Let us call upon God continually for help; pray we God, that he will not lead us into tentation; beg we at his hand, to be delivered, through Christ from that evil, which is evermore an enemy to mankind. Above all, let us take diligent heed, least wittingly we rush upon sin, and destruction, whereunto Satan driveth us, and favour our own weakness: but with a courage, let us resist the Devil, and desire of God the eternal Father of our Lord jesus Christ, that he would strengthen our weakness. And for so much as the Devil doth not alway set upon us openly, but sometime secretly, and by undermining, and oftentimes (as one saith,) Doth flatter, to deceive; doth laugh, to hurt; and doth entice us, to kill us: Let us use diligence, that we may circumspectly avoid the snares which he hath set, and prepared; and give him no occasion to assail, and kill us on the sudden.  
Where manifest fear is, saith Cyprian, the weak is the more easily taken. Let us therefore cast from us all sluggishness, and our too much security; let us fear, that under every stone, as the common saying is, there is a Scorpion; and as though all were safe, and at a good stay, let us not be secure. No man cometh sooner to destruction (as that Heathen saith) than he which feareth nothing: and the most usual beginning of misery, is security. Think not forthwith thou shalt have peace, or that thou art quit from all danger, if thou hast once obtained victory over thine enemies. Thou must evermore keep the battle, and be ready to fight: as well said Cyprian, In the world we are continually to wage battle with Satan, continually we must fight against his darts, and assaults. We are to encounter, saith he, with avarice, with lechery, with anger, with ambition; we have an eager and continual fight with carnal vices, with the enticements of the world. Hardly can the mind of man go against every one, with much a do it resisteth, being besieged, and round about environed with the army of Satan. If avarice be laid flat on the ground, lust riseth up; if lust be quenched, anger moveth; pride, puffeth up; drunkenness, allureth; jealousy, parteth friendship, and so forth.  
And, as we ought not to insult, if we get a conquest: so must we not despair, or fling away our weapons by and by, if we be overcome. What must we then do? Surely to recover our honour again, we must set upon our enemy with more courage; and with a new power make amends for our former faintness, and foil: after the example of that noble warrior, whom Virgil maketh mention of, which being beaten to the ground with great force, nothing terrified with the fall,  
Went to the fight more fierce again,  
which did his courage fresh renew:  
And shame did make him fight amain,  
So did his prowess which he knew.  
Albeit we must not encounter with the enemy, trusting to our own prowess, but to the power of God.  
Thus you have the causes, why we do not persist in our purpose of living godly, after the will of God. For, as I said, one cause is, the wickedness engraffed in our flesh, and our proneness unto sin: another is the world, offering infinite occasions and causes daily to offend; the last is, the Devil who continually is thinking of our destruction, and overslippeth no minute of time, either by open force, or by secret fraud, to overcome us.  
O God, father of our Lord and saviour Christ, proceed we beseech thee in helping us, in this hard, and continual war which we have with so many enemies; and for so much as of ourselves we are unable to resist, confirm, and strengthen us with thy holy spirit, that we may both repress the motions of the flesh, and never be corrupted with the allurements of the same; and also valiantly, resist as well the world offering so many occasions continually to sin, as the Devil casting all sorts of darts to hurt us, and using all means to bring us to destruction. And, that we may not only abhor sin and wickedness, through a servile fear of God's wrath and everlasting death, which the law doth bring, terrefying us with the anger and judgement of God, and striking men with the terror of hell: but also, and the more a great deal, may be crowned through children's fear, which ariseth from faith, with a certain honest shamefastness, and through a religious reverence toward God, to commit nothing at any time, which may offend our most loving, and best father: Also which may make us so of our own accord to do well, and to fly from sin, and so keep us through love and charity in our calling, that when unwittingly we shall commit any offence, as great is our weakness, it may bring such a sorrow and grief to our mind, that both we may willingly enjoin a punishment to ourselves, and be loath to live; for that we have offended so merciful, and gracious a Father.  
Finally, O eternal Father, grant for thy son, our Lord and saviour Christ his sake, that in such shortness of life, and uncertainty of death, we put not of the amendment of our life, and defer the same from day to day: but may with speed endeavour to return unto well-doing, confessing our sins, and unfeignedly repent, and through repentance, pacify our heavenly Father; and with the Publican in the Gospel humbly, striking our breast, crave mercy of God; and finally will, and do those things which are grateful, and acceptable before God: that we may amend our wickedness by well doing; reform vices with virtues; and through God's assistance spend the time which we have to live in this world, godly, religiously, innocently, purely, soberly, and temperately, to the profit of the Church, the benefit of mankind, and the discharge of our duties; and that in such minds, and godly determination we may continue even till our lives end, Amen.   

Cap. 21.  
A brief repetition of that which hath been said; with a short conclusion.  
THus much I thought good to write of man's foolishness in putting of the amendment of this life.  
The matter which I have handled, hath enforced me to utter those things which will be as to the godly, comfortable; so to them which would seem, but are not unfeigned Christians, unpleasant. For we have spoken much, and abundantly of the shortness, and uncertainty of life; of death in respect of uncertain chances daily hanging over our heads, and many times dispatching men before they be aware; the which all good men do wish, and desire of God in their godly prayers, but the wicked do abhor. Also we have spoken of the general resurrection, of the coming of Christ, of the last judgement, when all men shallbe summoned to give an account of their life spent; which day will be to the wicked horrible, but comfortable to the godly. For then, their redemption draweth near; then is the time, as one said in the Acts, of comfort, and refreshing; and, as it is in Tertullian, the day of Christian triumphing.  
Furthermore, we have told both what rewards be appointed for the godly, and what punishments ordained for the wicked. For the godly shallbe exalted up unto glory, and live a blessed, and everlasting life in heaven. For who is able to express what a felicity it will be, always to behold God, and to enjoy the most comfortable contemplation of his heavenly countenance, to behold him even as he is, whom now we do see through a glass darkly, as Paul saith! to abound with all good things? finally, to enjoy so many pleasures and delights, as may be neither conceived in mind, nor expressed by words?  
On the other side, the ungodly shallbe thrown headlong into hell, to be afflicted with unmeasurable, and everlasting torments. No eloquence can describe by words, nor wit conceive the smallest part of the pains which the ungodly are to endure in hell being condemned through the righteous judgement of God unto everlasting fire.  
Last of all, we have uttered divers other things, which, as I said, will please the godly right well; but trouble the wicked: as of the sense of God's indignation against sin; of casting of security when we have the world at will; of unfeigned repenting; of reforming our manners; of amending our lives; of our continual fight with mighty enemies, the world, the flesh, and the devil; and divers such like things, which are needles to be repeated in this place.  
Sharp these are, and sour to blood and flesh: notwithstanding, as I am persuaded, very profitable. For, as one in Curtius doth say, Physicians do heal sore maladies, with sharp medicines; and as Cicero writeth unto Octavius, No medicines applied unto wounds, do so grieve, as they which are most wholesome.  
Now the eternal God, father of our Lord and saviour Christ, give grace, that this our book, how so ever it be written, may in this corrupt and wretched world, yet somewhat keep the godly in their calling, and confirm them in well-doing; if any of zeal, and well-liking thereof shall read the same: furthermore, that it may offer some occasion to the wicked, to reform themselves; and that the salve which is here prescribed to such as are sick, and almost past recovery, may have strength to help and heal them. This he grant, without whose help, all the labour of man is vain, and to no purpose, even God almighty, and most righteous, to whom be all praise, honour, and glory, now, and for evermore, Amen.  
FINIS.   

A Table wherein ye may find all the Chapters, which are contained in this book.  

A Preface unto the discourse following. Cap. 1. Page. 1.  
The first cause, why man doth not repent. Cap. 2. Page. 4.  
The second cause why we do not repent us of our wickedness. Cap. 3. Pa. 15  
A third cause why we defer the amendment of our life. Cap. 4. Pa. 35.  
The fourth cause why men are loath to repent. Cap. 5. Pa. 55.  
A fift cause why man will not repent. Cap. 6. Pa. 64.  
A sixth cause which alienateth men's minds from repentance. Cap. 7. Pa. 71.  
Of other like principal causes why we repent not. Cap. 8. Pa. 79.  
another cause of deferring repentance. Cap. 9 Pa. 83.  
A remedy against incredulity, which is the first cause why, man doth not repent. Of which afore Chapter second. Cap. 10. Pa. 86.  
A remedy for the second cause, why we repent not, mentioned afore in the third Chapter. Cap. 11. Pa. 93.  
A remedy against the custom of sinning, which is the third cause of deferring repentance: as above in the fourth Chapter hath been showed. Cap. 12. Page. 101.  
A remedy against the fourth cause of prolonging repentance, spoken of before in the fift Chapter. Cap. 13. Pa. 107.  
A remedy against the fift cause of deferring amendment of life, contained in the sixth Chapter of this book. Cap. 14. Pa. 115.  
A remedy for the sixth cause of deferring repentance, declared afore in the seventh Chapter. Cap. 15. Pa. 125.  
A remedy for the seventh cause, specified afore in the eight Chapter. Cap. 16 Page. 129.  
A remedy against the last cause, which holdeth men from repentance, entreated of before in the ninth Chapter. Cap. 17. Pa. 135.  
What means a godly man may use, by the example of the Author, to stir up himself unto a godly life. Cap. 18. Pa. 146.  
How men should address themselves to live well. Cap. 19 Pa. 149.  
The causes why we proceed not in well doing, having purposed to live in the fear of God; with the remedies for that infirmity of man. Cap. 20. Page. 159.  
A brief repetition of that which hath been said, with a short conclusion. Cap. 21. Page. 169.   
FINIS.   

Faults escaped.  
In the. 39 Page, and in the fift line, for, My father in a sock, read, My father in a sort.  
In the. 122. Page, and in the second line, for, Defer the amendment of their life, read, Defer the amendment of thy life.   

❧ Imprinted at London by john Charlewood, for Andrew Maunsel, dwelling in Paul's Churchyard, at the sign of the Paret.