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¶ Id { que } perspecta oportunitate quod videlicet tempestiuum tam sit nos a somno expergisci. &c. AND that cōsidering the seasō, that it is now time that we should arise from sleepe:
¶ Id { que } perspecta oportunitate quod videlicet tempestiuum tam sit nos a Somno expergisci. etc. AND that considering the season, that it is now time that we should arise from sleep:
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for now is our saluation nearer, then when we beleued it.
for now is our salvation nearer, then when we believed it.
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The night is past, and the daye is at hand, let vs therfor cast away the works of darkenesse,
The night is past, and the day is At hand, let us Therefore cast away the works of darkness,
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and let vs put on the armour of light. So that we walke honestly, as in the day:
and let us put on the armour of Light. So that we walk honestly, as in the day:
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not in gluttonie, & dronkennesse, neither in chambering and wantonnes, not in strife and enuyinge:
not in gluttony, & Drunkenness, neither in chambering and wantonness, not in strife and envying:
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But put ye on the Lord Iesus Christ, and take no thought for the fleshe, to fulfill the lustes of it.
But put you on the Lord Iesus christ, and take no Thought for the Flesh, to fulfil the lusts of it.
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RIght honorable, if we way and consider the holy Scriptures, we shall easily finde and soone perceiue, that our conuersaiton is then worthy of great praise,
RIght honourable, if we Way and Consider the holy Scriptures, we shall Easily find and soon perceive, that our conuersaiton is then worthy of great praise,
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& our life best framed to gods will, and the rule of his lawe, when it shalbe euery waye most profitable to our neighbours.
& our life best framed to God's will, and the Rule of his law, when it shall every Way most profitable to our neighbours.
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For god requireth nothing more earnestly of vs thē loue, & he would haue such a bande of friendshipe amongest men, y• they might be knit together as members of one body.
For god requires nothing more earnestly of us them love, & he would have such a band of friendship amongst men, y• they might be knit together as members of one body.
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And for this cause hath he oftentimes in his word commaunded vs with no lesse chéerefulnes to be as ready to pleasure,
And for this cause hath he oftentimes in his word commanded us with no less cheerfulness to be as ready to pleasure,
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and to doe good to our neighboures then to our selues.
and to do good to our neighbours then to our selves.
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So that it is not without good cause that S. Paule in this chapter euen in the verse next goinge before this text ▪ saith, that loue is the fulfilling of the lawe.
So that it is not without good cause that S. Paul in this chapter even in the verse next going before this text ▪ Says, that love is the fulfilling of the law.
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For Paule speaking here of the dueties and debt that we owe one to an other, doth giue vs to vnderstand that whatsoeuor is contayned in y• second table of gods lawe is comprehended in these fewe words, loue thy neighbour as thy selfe.
For Paul speaking Here of the duties and debt that we owe one to an other, does give us to understand that whatsoeuor is contained in y• second table of God's law is comprehended in these few words, love thy neighbour as thy self.
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And true it is that such is the force of holy and godly loue, that it worketh not euill,
And true it is that such is the force of holy and godly love, that it works not evil,
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but it seeketh to ouercome euill with goodnes, neyther will it permit and suffer a man to hurt his neighbour.
but it seeks to overcome evil with Goodness, neither will it permit and suffer a man to hurt his neighbour.
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He that loueth his father and mother will shewe himselfe obedient and lowly towards them, he will bée ready to ayde and assist them,
He that loves his father and mother will show himself obedient and lowly towards them, he will been ready to aid and assist them,
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and willinge to do after their commaundement, and be affrayde to doe any thing that may displease and offend them.
and willing to do After their Commandment, and be afraid to do any thing that may displease and offend them.
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Hée that loueth his neighbour will not inwardly in minde conceue malice and hatred agynst him,
He that loves his neighbour will not inwardly in mind conceue malice and hatred agynst him,
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neither will he go about to offer violence and wrong too any man, but will seeke to preserue his life,
neither will he go about to offer violence and wrong too any man, but will seek to preserve his life,
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and to procure his welfare, yea though it be to his owne hinderan̄ce.
and to procure his welfare, yea though it be to his own hindrance.
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He that loueth his neighbour will not goe about to defile his neighbors bed with fiilthy and execrable whoredome,
He that loves his neighbour will not go about to defile his neighbours Bed with fiilthy and execrable whoredom,
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neither will seeke to cōpany wt any woman out of marriage, & beinge maried will haue & enioye his owne wife soberly,
neither will seek to company with any woman out of marriage, & being married will have & enjoy his own wife soberly,
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and doe nothinge vnséeminge the honorable estate of matrimonie.
and do nothing vnséeminge the honourable estate of matrimony.
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Hee that loueth his neighbour will not goe about to plucke awaye from him any part of his substance by violence, fraude, or anye other vnlawefull meanes.
He that loves his neighbour will not go about to pluck away from him any part of his substance by violence, fraud, or any other unlawful means.
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Hée that loueth his neighbour, will not backbite him or make or forge lyes of him to his disprofit any maner of waye.
He that loves his neighbour, will not backbite him or make or forge lies of him to his disprofit any manner of Way.
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To be briefe, he wil so deale with his neighbour as he would haue other men to deale with him.
To be brief, he will so deal with his neighbour as he would have other men to deal with him.
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Nowe after that the apostle hath set downe certaine godly rules touching the duties of loue and holy life,
Now After that the apostle hath Set down certain godly rules touching the duties of love and holy life,
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least peraduēture they might sone slyde out our mindes, he thought it good and right néedfull here in the ende of the chapter, to perswade vs there vnto by certaine waightye and graue reasons.
lest Peradventure they might soon slide out our minds, he Thought it good and right needful Here in the end of the chapter, to persuade us there unto by certain weighty and graven Reasons.
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By which he goeth about to perswade all men, which belieue in Christ, to expresse their fayth by good workes, and holines of lyfe:
By which he Goes about to persuade all men, which believe in christ, to express their faith by good works, and holiness of life:
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which thing in déede is not lightly to be regarded, but aduisedly to be considered, especially séeing that god doth require it euery where of vs in his holy worde.
which thing in deed is not lightly to be regarded, but advisedly to be considered, especially seeing that god does require it every where of us in his holy word.
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For séeing that god in the beginning, when as we were nothing but claye, and earth, did of his onely grace and goodnes breath into vs the spirite of life, placed our first parentes in Paradice, a place full of all pleasurs and goodnes,
For seeing that god in the beginning, when as we were nothing but clay, and earth, did of his only grace and Goodness breath into us the Spirit of life, placed our First Parents in Paradise, a place full of all pleasures and Goodness,
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and afterward when as we by sinne and transgression had lost that worthines, that by creacion wée had,
and afterwards when as we by sin and Transgression had lost that worthiness, that by creation we had,
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and were become subiect to death and eternall damnacion, he did restore vs againe to lyfe and confirme vs in y• same by the promise of Chrst to come, who by the innocencie of his manhood, hath recouered that for vs which wée before by sinne, and disobedience had destroyed.
and were become Subject to death and Eternal damnation, he did restore us again to life and confirm us in y• same by the promise of Christ to come, who by the innocence of his manhood, hath recovered that for us which we before by sin, and disobedience had destroyed.
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These thinges I saye considered, we shalbe not only verye much vnthankefull, but also most wicked,
These things I say considered, we shall not only very much unthankful, but also most wicked,
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vnlesse we constantly defend this our dignitye, bought and obtayned with y• price of Christ his bloud,
unless we constantly defend this our dignity, bought and obtained with y• price of christ his blood,
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and aboue al, loue that GOD againe that loued vs first so derely, and forth with endeuor our selues euery day more and more, to liue as it becōmeth vs, walking all the dayes of our lyfe in holy feare before the Lord.
and above all, love that GOD again that loved us First so dearly, and forth with endeavour our selves every day more and more, to live as it becomes us, walking all the days of our life in holy Fear before the Lord.
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And truly to the performaunce of these thinges, the consideraciō of this perell of scripture may very much profyte vs
And truly to the performance of these things, the consideration of this perell of scripture may very much profit us
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The which I will deuide into thrée parets.
The which I will divide into thrée Parets.
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1 The first parte contayneth an exhortatiō to liue vprightly wt certaine great & weighty reasons to perswade vs therevnto. 2 The second parte setteth downe what we must shunne & auoide if we will liue vprightly and honestly. 3 The third & last parte teacheth to put on a newe garment,
1 The First part Containeth an exhortation to live uprightly with certain great & weighty Reasons to persuade us thereunto. 2 The second part sets down what we must shun & avoid if we will live uprightly and honestly. 3 The third & last part Teaches to put on a new garment,
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and to fight against our owne wicked lustes and croked affections.
and to fight against our own wicked lusts and crooked affections.
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The apostle & chosen vessell of Christ S. Paule did very well way and consider that such is naughtines & corrupcion of mans nature, yt he is not easily perswaded to doe those thinges, which the Lord by his word hath cōmaūded,
The apostle & chosen vessel of christ S. Paul did very well Way and Consider that such is naughtiness & corruption of men nature, that he is not Easily persuaded to do those things, which the Lord by his word hath commanded,
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and to leaue those thinges •ndone, which he hath by his worde forbidden.
and to leave those things •ndone, which he hath by his word forbidden.
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And therfore after yt he hath commended vnto vs charity & giuen vs to vnderstand howe we should liue,
And Therefore After that he hath commended unto us charity & given us to understand how we should live,
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least we should let these good lessons slyppe out our mindes, he seketh to perswade vs thervnto by certaine weightye and graue reasons.
lest we should let these good Lessons slip out our minds, he seeketh to persuade us thereunto by certain weighty and graven Reasons.
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The first reason which the Apostle here in this text vseth to perswade vs to liue vprighly & to forsake sinne,
The First reason which the Apostle Here in this text uses to persuade us to live vprighly & to forsake sin,
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and wickednes, is takē of ye circumstaunce of the time, the wordes be these:
and wickedness, is taken of the circumstance of the time, the words be these:
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And that cosidering the season, it is nowe time for vs to awake out of sléepe.
And that considering the season, it is now time for us to awake out of sleep.
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In which verse he telleth vs that it is now high time for vs to amend our liues,
In which verse he Telleth us that it is now high time for us to amend our lives,
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and to serue God, especially because good oportunitie serueth therevnto, and somuch the rather bycasue the cloudes of ignoraūce, vnbeléefe,
and to serve God, especially Because good opportunity serveth thereunto, and So much the rather bycasue the Clouds of ignorance, unbelief,
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and wicked lustes, are now driuen away from vs by the light of the gospell,
and wicked lusts, Are now driven away from us by the Light of the gospel,
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and knowledge of gods truth, and therefore it behoueth vs so to order our liues as they which haue y• light,
and knowledge of God's truth, and Therefore it behooves us so to order our lives as they which have y• Light,
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and which are still conuersaunt in the open sight & eies of all men.
and which Are still conversant in the open sighed & eyes of all men.
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For they which perceue that all mens eies are bent vppon them, haue a diligent care least they should doe any thing that is not séemelye and honest,
For they which perceive that all men's eyes Are bent upon them, have a diligent care lest they should do any thing that is not séemelye and honest,
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bycause they knowe by experience, that if they steppe neuer s•• lyttle aside out of the ryght waye,
Because they know by experience, that if they step never s•• little aside out of the right Way,
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then they shall bée espyed and haue many witnesses ready to accuse them, of theyr sinne and iniquitie.
then they shall been espied and have many Witnesses ready to accuse them, of their sin and iniquity.
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So in like maner, it behoueth vs (who liue in the sighte of God and his angels, hauing Christe the true sōne of rightuousnesse, a vewer,
So in like manner, it behooves us (who live in the sight of God and his Angels, having Christ the true son of righteousness, a vewer,
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and beholder of all our dooings, cōmaūding vs to walke as before him) to take aduised héede, y• we doo nothing yt may offēd his diuine maiesty, bicase if we so doo, we shall haue Christ himself a witnes against vs, who shall iudge in ye last day,
and beholder of all our doings, commanding us to walk as before him) to take advised heed, y• we do nothing that may offend his divine majesty, bicase if we so do, we shall have christ himself a witness against us, who shall judge in you last day,
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& pronounce sentene vpon all flesh, acording to ye tenour of iustice and equitye.
& pronounce Sentence upon all Flesh, according to you tenor of Justice and equity.
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But it appereth that ▪ the talke that is here vsed, is not plaine, but Metaphoricall. For the Apostle maketh mencion of sléepe, of waking, of night, of darkenes, of lyght, of day.
But it appeareth that ▪ the talk that is Here used, is not plain, but Metaphorical. For the Apostle makes mention of sleep, of waking, of night, of darkness, of Light, of day.
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And therefore before I procéede any further in the text.
And Therefore before I proceed any further in the text.
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I thinke it méete and conuenient to declare vnto you, what is ment, by euery one of these wordes, to the ende that, that which I am about to teach, may bée more manifest and playne to you that be my hearers.
I think it meet and convenient to declare unto you, what is meant, by every one of these words, to the end that, that which I am about to teach, may been more manifest and plain to you that be my hearers.
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Know ye therefore that by sléepe, hée meaneth sinne, and a certen sluggishnes and drowsines to imbrace the gospell, to heare gods word,
Know you Therefore that by sleep, he means sin, and a certain sluggishness and drowsiness to embrace the gospel, to hear God's word,
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and to frame and fashion our liues ther after.
and to frame and fashion our lives there After.
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By awaking out of sléepe, hée meaneth a certen desire and readines to doe our duties,
By awaking out of sleep, he means a certain desire and readiness to do our duties,
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and such things as God requireth of vs in his worde.
and such things as God requires of us in his word.
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Aristole therfore doth very well and truely cal waking a liberty or fréedom of the sences,Aristotle Therefore does very well and truly call waking a liberty or freedom's of the Senses,
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and hée calleth sléepe a bande or imprysoninge of them.
and he calls sleep a band or imprysoninge of them.
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For when a man is a sléepe, he hath all his sences, so tyed vp & imprisoned, that he hath neither eyes to sée, eares to heare, nose to smell, handes to touche, féete to goe,
For when a man is a sleep, he hath all his Senses, so tied up & imprisoned, that he hath neither eyes to see, ears to hear, nose to smell, hands to touch, feet to go,
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nor hart to conceyue, but is like vnto a deade corps that lyeth rottinge in the graue:
nor heart to conceive, but is like unto a dead corpse that lies rotting in the graven:
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But when a man is a wake, then is hée ready ynough to sée, to heare, to speake, to run, to goe,
But when a man is a wake, then is he ready enough to see, to hear, to speak, to run, to go,
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or to doe any thing belonging to a reasonable creature. Therefore the Apostle sayth it is now time for vs to awake out of sléepe,
or to do any thing belonging to a reasonable creature. Therefore the Apostle say it is now time for us to awake out of sleep,
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as though hée should haue sayd before our regeneration, before god had geuē vs eies te se,
as though he should have said before our regeneration, before god had given us eyes to see,
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and harts to beleue ye truth, we were fast a sleepe in sinne, and did lye in the shadowe of death,
and hearts to believe you truth, we were fast a sleep in sin, and did lie in the shadow of death,
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and there was nothing in vs but horrible blindnes, so that we could not see ye maiesty of god, we did not féele and fast ye mercies of god offered to vs in Christ his deare and welbeloued sōne,
and there was nothing in us but horrible blindness, so that we could not see you majesty of god, we did not feel and fast you Mercies of god offered to us in christ his deer and well-beloved son,
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neither had we learned how swéete ye Lorde is.
neither had we learned how sweet you Lord is.
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Our eares were so stopped y• we could not harken vnto the swéete voyce of God,
Our ears were so stopped y• we could not harken unto the sweet voice of God,
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and glad tidinges of saluatiō, we perceaued nothing at all of the goodnes of God towards vs,
and glad tidings of salvation, we perceived nothing At all of the Goodness of God towards us,
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neither yet were we moued to any worke of charitye towards our neighbour but were vtterlye vnapt & altogether vnable to doo any good worke,
neither yet were we moved to any work of charity towards our neighbour but were utterly unapt & altogether unable to do any good work,
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yea not so much, so much as to thinke a good thought.
yea not so much, so much as to think a good Thought.
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But now seinge it hath pleased the lord to pittye our misery, to awake vs out of this deadlye & daungerous sleepe of sinne, to send his worde amongest vs,
But now sing it hath pleased the lord to pity our misery, to awake us out of this deadly & dangerous sleep of sin, to send his word amongst us,
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and by it through the working of his spirit to create fayth in vs, it is very méete and also right nedefull that we sléepe no more in sine,
and by it through the working of his Spirit to create faith in us, it is very meet and also right needful that we sleep no more in sine,
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but rise vp with al spéed vnto newnes of life.
but rise up with all speed unto newness of life.
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For seing we haue nowe the light of the Gospell amōgst vs, it is now no time for vs, to •lugge and sléepe any more,
For sing we have now the Light of the Gospel amongst us, it is now no time for us, to •lugge and sleep any more,
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and to folowe ye lustes & pleasures of the fleshe, as though Christ had neuer bene preched vnto vs,
and to follow you lusts & pleasures of the Flesh, as though christ had never be preached unto us,
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and we neuer called by the voyce of God to repentance and amendment of lyfe.
and we never called by the voice of God to Repentance and amendment of life.
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Let vs therefore not neclect this good occasion, considering y• the apostle doth héere fel vs that it is nowe high tyme for vs to awake out of sléepe:
Let us Therefore not neclect this good occasion, considering y• the apostle does Here fell us that it is now high time for us to awake out of sleep:
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but let euery man be redy to do his duty, séeing that good opportunitye serueth therevnto,
but let every man be ready to do his duty, seeing that good opportunity serveth thereunto,
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& we ought in no wise to deferre the reformation of things that be amisse, from daye, to daye,
& we ought in no wise to defer the Reformation of things that be amiss, from day, to day,
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and yere, to yere, and to be idle at such a time as this is, bicause god perchaunce will not alwaies graunt vs ye like occasion to do good.
and year, to year, and to be idle At such a time as this is, Because god perchance will not always grant us you like occasion to do good.
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And therfore it behoueth vs to strayne our selus the more whilest occasion ••steth, & while god graūteth vs leaue to do wel.
And Therefore it behooves us to strain our selves the more whilst occasion ••steth, & while god granteth us leave to do well.
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The Smith stricketh his yron 〈 … 〉 it is hot.
The Smith stricketh his iron 〈 … 〉 it is hight.
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The husband ma• 〈 ◊ 〉 his corne to be already ripe, prouideth in d•• sea•on reaper•,
The husband ma• 〈 ◊ 〉 his corn to be already ripe, Provideth in d•• sea•on reaper•,
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and sicles, to cut it do•••, and in the har•est time you shall heare him say to his seruauntes whē the weather is faire, plie it ••irs, plye it,
and sickles, to Cut it do•••, and in the har•est time you shall hear him say to his Servants when the weather is fair, ply it ••irs, ply it,
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for we cannot tell whether it will raine or no, and howe longe this faire weather will last.
for we cannot tell whither it will rain or no, and how long this fair weather will last.
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Likewise the Marchantman if he haue a voiage to make, he will take shippe while tide an• w••de serueth.
Likewise the Marchantman if he have a voyage to make, he will take ship while tide an• w••de serveth.
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For hée knoweth that time and tide will •arye for no man.
For he Knoweth that time and tide will •arye for no man.
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The prophet Esay therfore giueth good counsel, and willeth all men to receyue Christ, when as he offereth himselfe into them by the preaching of his worde.
The Prophet Isaiah Therefore gives good counsel, and wills all men to receive christ, when as he Offereth himself into them by the preaching of his word.
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Sayinge, Qu•••te dominum dum inue••• potest, inuocateEsay 55. eum dum prope est, sieke the Lorde whilest he may be found, cal you vpon him, whilest he is neare.
Saying, Qu•••te dominum dum inue••• potest, inuocateEsay 55. Eum dum Prope est, sieke the Lord whilst he may be found, call you upon him, whilst he is near.
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Christ in the gospell, doth shewe that manye through their owne slownes, and negligence, shall be that out of the kingdome of heauen,
christ in the gospel, does show that many through their own slowness, and negligence, shall be that out of the Kingdom of heaven,
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& he depriued of eternal life.
& he deprived of Eternal life.
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Here vpō he saith, Contendite intrare per angu••am portā, quia dico vobis multi quaerent intrare, et non poterunt.
Here upon he Says, Contendite intrare per angu••am portā, quia dico vobis multi quaerent intrare, et non poterunt.
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St••ue to enter in at ye strait gate, for many I say wil seeke to enter in and shall not be able.
St••ue to enter in At you strait gate, for many I say will seek to enter in and shall not be able.
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When ye good man of ye house is risen vp, and hath shut to y• dore,
When you good man of you house is risen up, and hath shut to y• door,
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& ye begin to stād wtout and knock, at ye dore, sayinge, Lorde Lord open vnto vs,
& you begin to stand without and knock, At the door, saying, Lord Lord open unto us,
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& he shall answer and say vnto you, I knowe you not whence you are. In ye xxv. of Math. we read y• the siue wise virgins, which wer ready went in wt the Bridegrom vnto the weddinge:
& he shall answer and say unto you, I know you not whence you Are. In you xxv. of Math. we read y• the siue wise Virgins, which were ready went in with the Bridegroom unto the wedding:
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but ye fiue folishe virgins, bicause they were not ready in time, had ye gate of heauen shut against them.
but you fiue foolish Virgins, Because they were not ready in time, had you gate of heaven shut against them.
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For whilest they went to bye oyle for their la•ps, y• bridegrome came & the ga•• was shut.
For whilst they went to buy oil for their la•ps, y• bridegroom Come & the ga•• was shut.
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Paule therfore, in the Gal. willeth vs to do good to all men while we haue time. Paul Therefore, in the Gal. wills us to do good to all men while we have time.
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And here in this place he telleth vs y• it is now time for vs to awake out of slepe Wherefore seeinge y• good occasion of well doinge beings 〈 ◊ 〉 •et •lipe cannot be called back agane,
And Here in this place he Telleth us y• it is now time for us to awake out of sleep Wherefore seeing y• good occasion of well doing beings 〈 ◊ 〉 •et •lipe cannot be called back again,
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& f•r••much as it hath plesed god of his infinit mercy to sēd his word amōgst vs to giue vs vnderstādīg of his good will & plesure,
& f•r••much as it hath pleased god of his infinite mercy to send his word amongst us to give us understanding of his good will & pleasure,
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& to awakē vs which were afore fast a sleepe in Idolatry, and vtterly vnable to do any good worke, let vs I say, not neclect this good occasion,
& to awaken us which were afore fast a sleep in Idolatry, and utterly unable to do any good work, let us I say, not neclect this good occasion,
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but wt an earnest desire endeuour to do our duties whilest god graunteth vs leasure, and whilest good opportunity serueth thervnto.
but with an earnest desire endeavour to do our duties whilst god granteth us leisure, and whilst good opportunity serveth thereunto.
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An other reason which ought to perswade vs to doo our dutye without delay, is because our lyfe is short and passeth away swyftly,
an other reason which ought to persuade us to do our duty without Delay, is Because our life is short and passes away swiftly,
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and good occasions of well dooing slippe away apace, and therefore greate cause haue we to do good whilest God giueth vs respite, & whilest opportunity serueth.
and good occasions of well doing slip away apace, and Therefore great cause have we to do good whilst God gives us respite, & whilst opportunity serveth.
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For we are taught by the prophet ye we cannot be coūted for good & fruitful trées,
For we Are taught by the Prophet you we cannot be counted for good & fruitful trees,
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vnlesse we bringe footh fruite in dwe season. A good trée doth not only bringe forth good fruit:
unless we bring footh fruit in dwe season. A good tree does not only bring forth good fruit:
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but also it bringeth it foorth in due & cōueniēt time. So if we wil be counted good Christiās we must do good whilest opportunitye serueth.
but also it brings it forth in due & convenient time. So if we will be counted good Christiās we must do good whilst opportunity serveth.
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The good Samaritane mētioned of in ye Gospel, did good while opportunity did serue, and when occasion was offered.
The good Samaritan mentioned of in you Gospel, did good while opportunity did serve, and when occasion was offered.
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For so sone as he sawe the man that was fallē into ye hands of theues, lying by the way side sore beaten and wounded, he was straight way moued wt cōpassion on him, in somuch yt he went vnto him, boūde vp his wounds, powred wine & oyle into them, layde hym vpō his beast, caried him to his Inne, and made prousion for him.
For so soon as he saw the man that was fallen into you hands of thieves, lying by the Way side soar beaten and wounded, he was straight Way moved with compassion on him, in So much that he went unto him, bound up his wounds, poured wine & oil into them, laid him upon his beast, carried him to his Inn, and made prousion for him.
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But the Preist and ye Leuite had ye same occasiō offered them to do good and to exercise theire charity towards theire neighbour,
But the Priest and you Levite had you same occasion offered them to do good and to exercise their charity towards their neighbour,
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but they passed by & would not do good when occasiō serued thervnto.
but they passed by & would not do good when occasion served thereunto.
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So likewise whē poore Lazarus laie at ye gate of Diues, with a naked body & an empty belly, crauinge to be refreshed with the smal crūmes that fell from his table, there was occasion offered vnto him to do good,
So likewise when poor Lazarus lay At you gate of Diues, with a naked body & an empty belly, craving to be refreshed with the small crumbs that fell from his table, there was occasion offered unto him to do good,
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but he would not do good when he might, & bringe forth fruite in dwe season,
but he would not do good when he might, & bring forth fruit in dwe season,
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therefore he was cut downe as an vnfruitful trée, and cast into the fyre, and his ende was euerlastynge myserye withoute all hope of mercy.
Therefore he was Cut down as an unfruitful tree, and cast into the fire, and his end was everlasting misery without all hope of mercy.
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Therfore let vs learne to do good whilest we haue tyme, and when we may.
Therefore let us Learn to do good whilst we have time, and when we may.
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But alas although we are here told that it is time to awake out of sléepe, to arise out of, the bedde of carnal securitie,
But alas although we Are Here told that it is time to awake out of sleep, to arise out of, the Bed of carnal security,
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and to goe about our busines, yet for al this we lye still, wée are none of the hastinges,
and to go about our business, yet for all this we lie still, we Are none of the hastings,
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yea, wée deferre our doinge well from one day to another, yea from one yere to another, that is to say, from henceforth for euer more.
yea, we defer our doing well from one day to Another, yea from one year to Another, that is to say, from henceforth for ever more.
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Such is our negligence and slownes in this behalfe.
Such is our negligence and slowness in this behalf.
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For we are in such a deade sléepe that wee awake not, for all the noyse and callinges that is made and vsed euery daye.
For we Are in such a dead sleep that we awake not, for all the noise and callings that is made and used every day.
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The preachers crye out & cease not, they exalt their voyces like trumpetes, and call vnto vs euery daye for amendment of lyfe:
The Preachers cry out & cease not, they exalt their voices like trumpets, and call unto us every day for amendment of life:
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sayinge with S. Paule, aryse thou that sléepest and stand vp from death, and the Lorde ▪ shall giue thée light:
saying with S. Paul, arise thou that Sleepest and stand up from death, and the Lord ▪ shall give thee Light:
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and yet for all this we sléepe stil. And therfore I fear me that many of vs shall dye in our sinnes without repentaunce,
and yet for all this we sleep stil. And Therefore I Fear me that many of us shall die in our Sins without Repentance,
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and haue our soules buried in hell, to euerlastinge paine, which if we woulde awake and aryse from sinne, shoulde dwell in heauen to euerlastinge lyfe.
and have our Souls buried in hell, to everlasting pain, which if we would awake and arise from sin, should dwell in heaven to everlasting life.
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And truely we that be heare in thys country, be of all others, I feare me, fruthest of frō saluacion.
And truly we that be hear in this country, be of all Others, I Fear me, fruthest of from salvation.
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For although the trumpet of gods word doe dayly sounde in our eares, and although we haue ye blacke cloudes of darkenes and ignoraūce driuen away from vs by ye shininge light of the gospell,
For although the trumpet of God's word do daily sound in our ears, and although we have you black Clouds of darkness and ignorance driven away from us by the shining Light of the gospel,
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yet for all this we walke not as the childr•e of light, but are to wel acquainted,
yet for all this we walk not as the childr•e of Light, but Are to well acquainted,
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and ouer much occupied, in the vnfruitfull workes of darkenes:
and over much occupied, in the unfruitful works of darkness:
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for howe can we be saide to be the childrne of light, when as no fruit of godly life appeareth in all our doinges,
for how can we be said to be the childrne of Light, when as no fruit of godly life appears in all our doings,
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and when our déeds be such towards our neighbours that they shewe and declare there is nothinge but doung and poyson in our hartes? And howe can wée be saide to be awake,
and when our Deeds be such towards our neighbours that they show and declare there is nothing but dung and poison in our hearts? And how can we be said to be awake,
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when as we lye still buried in sin, drowned in vice, & séeinge that we daily commit such déedes,
when as we lie still buried in since, drowned in vice, & seeing that we daily commit such Deeds,
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as sti•cke both before she face of god and all good men? We say that a man is awake,
as sti•cke both before she face of god and all good men? We say that a man is awake,
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whē as he can do the office of a mā, as talke, write, go, run, & such like.
when as he can do the office of a man, as talk, write, go, run, & such like.
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So in like maner a man is said to bée a waked out of the sléepe of sinne,
So in like manner a man is said to been a waked out of the sleep of sin,
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whē as he beleueth truely in Christ, loueth his neighbour, and walketh in the waies and commaundementes of the Lorde GOD.
when as he Believeth truly in christ, loves his neighbour, and walks in the ways and Commandments of the Lord GOD.
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Kinge Dauid awaked out of this sléepe of sinne (wherein he had laine aboue a yeare) when as Nathan the Prophet came vnto him, & reproued him therfore.
King David awaked out of this sleep of sin (wherein he had lain above a year) when as Nathan the Prophet Come unto him, & reproved him Therefore.
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For after that Nathā had rebuked him for his whoredome, hée began to mislike him selfe earnestly for his sinne cōmitted, humbled himselfe before God,
For After that Nathā had rebuked him for his whoredom, he began to mislike him self earnestly for his sin committed, humbled himself before God,
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and cryed out I haue sinned against the Lorde sayinge, Miserere mei deus secundumPsalm 51. magnum miserecordiam tuam &c. Haue mercy on me O God, according to thy great mercy, and accordinge to y• multitude of thy compassions, wype away my offēces.
and cried out I have sinned against the Lord saying, miserere mei deus secundumPsalm 51. magnum miserecordiam tuam etc. Have mercy on me Oh God, according to thy great mercy, and according to y• multitude of thy compassions, wipe away my offences.
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Wash me throughly from my wickednes and clense me from my sinne.
Wash me thoroughly from my wickedness and cleanse me from my sin.
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The Prodigall sonne awaked out of the sléepe of sinne, whē he forsooke his fylthy strompets,
The Prodigal son awaked out of the sleep of sin, when he forsook his filthy strompets,
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and retourned home to his father, from whom he had rashly departed, submittinge him selfe vnto him and sayinge, Father, I haue sinned against heauē and against thée,
and returned home to his father, from whom he had rashly departed, submitting him self unto him and saying, Father, I have sinned against heaven and against thee,
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& am no more worthy to bée called thy sonne.
& am no more worthy to been called thy son.
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The wicked Iewes which had crucified Christ, harkeninge to the sermon of Peter, began to awake out of thys deadly sleépe of sinne,
The wicked Iewes which had Crucified christ, Harkening to the sermon of Peter, began to awake out of this deadly sleep of sin,
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when as they began to be pricked in the harte, and to say vnto Peter & the other apostles:
when as they began to be pricked in the heart, and to say unto Peter & the other Apostles:
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Men and bretheren what shall we do: Men and brethren what shall we do:
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which examples doe teache vs, y• men are then said to be awake, and to arise out of the sléepe of sinne,
which Examples do teach us, y• men Are then said to be awake, and to arise out of the sleep of sin,
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when as they are hartely sory, for the sinne cōmitted, and bringe forth the fruit of repentaunce.
when as they Are heartily sorry, for the sin committed, and bring forth the fruit of Repentance.
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Thus you sée what is ment by sléepe and arising from sléepe.
Thus you see what is meant by sleep and arising from sleep.
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And truely it should séeme that the apostle doth vse this Metaphor, of sléepinge and wakinge,
And truly it should seem that the apostle does use this Metaphor, of sleeping and waking,
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and of night and day, that we might haue good occasions, to muse and thinke of these thinges,
and of night and day, that we might have good occasions, to muse and think of these things,
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as oft as we sée the sonne •o arise, and as oft as we awake out of sléepe,
as oft as we see the son •o arise, and as oft as we awake out of sleep,
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and rise out of our beddes.
and rise out of our Beds.
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For euen as it is the parte of a good husband not to slugge and slepe in his bedde,
For even as it is the part of a good husband not to slug and sleep in his Bed,
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when as the daye appearinge offereth vnto him good occasion to arise and to go about his busines,
when as the day appearing Offereth unto him good occasion to arise and to go about his business,
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but to get vp with all conuenient spéede, and to goe about such thinges as are néedeful to be done:
but to get up with all convenient speed, and to go about such things as Are needful to be done:
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So christian men, which haue any care of their owne saluation ought not to let slip the good opportunitie to do good, offered to them of god:
So christian men, which have any care of their own salvation ought not to let slip the good opportunity to do good, offered to them of god:
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but they ought to shewe them selues readye and diligent to doo those things yt God hath cōmaunded by his worde.
but they ought to show them selves ready and diligent to do those things that God hath commanded by his word.
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An other reason which he vseth to perswade vs to arise nowe out of this deadly sléepe, is bicause our saluation is nearer, then when we beleued it.
an other reason which he uses to persuade us to arise now out of this deadly sleep, is Because our salvation is nearer, then when we believed it.
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By which reason he sheweth that it had haue to small purpose, to tel vs of these thinges and to haue exhorted vs to holinesse of life,
By which reason he shows that it had have to small purpose, to tell us of these things and to have exhorted us to holiness of life,
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before we did beleue in Christ, and had the knowledge of the truth.
before we did believe in christ, and had the knowledge of the truth.
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But séeing that our saluation is nowe nearer then it was in time past, we ought in no wise to neglect thys occasion.
But seeing that our salvation is now nearer then it was in time past, we ought in no wise to neglect this occasion.
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By saluation he meaneth that full and perfect saluation, and blessednesse, which we shalbe parsakers after this lyfe.
By salvation he means that full and perfect salvation, and blessedness, which we shall parsakers After this life.
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So that the sence and meaninge of Paule is that our fall and perfect salutation, is nowe nearer then it was longe ag•e,
So that the sense and meaning of Paul is that our fallen and perfect salutation, is now nearer then it was long ag•e,
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and when we did syrst begyn to beléeue.
and when we did syrst begin to believe.
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For as without sayth, & beleefe in Christ there is no hope of saluation, no remission of sinnes, no eternall lyfe to be looked for:
For as without say, & belief in christ there is no hope of salvation, no remission of Sins, no Eternal life to be looked for:
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so heauen and eternall lyfe beginne then to appeare, when ••yrst God giueth a hart to beléeue,
so heaven and Eternal life begin then to appear, when ••yrst God gives a heart to believe,
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and eyes to sée the waye to most blessed immortalytie.
and eyes to see the Way to most blessed immortalytie.
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And the more that our fayth encreaseth, and the more that we profit in the knowledge of God, the nearer,
And the more that our faith increases, and the more that we profit in the knowledge of God, the nearer,
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and nearer, doo we drawe towardes heauen, and moste blessed saluation.
and nearer, do we draw towards heaven, and most blessed salvation.
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When as a man diggeth in a gold myne, the déeper he diggeth the nearer he commeth to gold.
When as a man diggeth in a gold mine, the Deeper he diggeth the nearer he comes to gold.
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The further that the trauayling man goeth on his way, the nearer he commeth to his iournies ende.
The further that the travailing man Goes on his Way, the nearer he comes to his journeys end.
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So the most happy & perfect saluasion, that we shall enioy after thys mortal life, is nearer vnto vs thē whē we first beleued.
So the most happy & perfect saluasion, that we shall enjoy After this Mortal life, is nearer unto us them when we First believed.
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For when as we began first to beleue, then did we begin to set forward in our rate & iourneye,
For when as we began First to believe, then did we begin to Set forward in our rate & journey,
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& to goo towards heuē, but now we haue gon a great way in our iorney,
& to goo towards heaven, but now we have gone a great Way in our journey,
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& euery day draweth nearer & nearer ye day of our deth. At which time our souls shal be caried vp into heauē.
& every day draws nearer & nearer the day of our death. At which time our Souls shall be carried up into heaven.
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Again we are now nearer to ye day of iudgemēt, and ye world is nearer an end thē it was mani a yere agoe.
Again we Are now nearer to you day of judgement, and you world is nearer an end them it was mani a year ago.
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At which time christ shall raise vp our bodyes out of ye dust, and make vs partakers of that kingdom whereof his blessed body is pertaker of all redy.
At which time Christ shall raise up our bodies out of the dust, and make us partakers of that Kingdom whereof his blessed body is partaker of all ready.
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For then shall mortalyty, put on immortality, & corrupcion, incorrupciō, & then may we be bould to say, O death wher is thy stynge? O hel where is thy victory? And truely the consideracion of this full and perfecte saluacion, whych is nowe nearer,
For then shall mortality, put on immortality, & corruption, incorruption, & then may we be bold to say, Oh death where is thy sting? O hell where is thy victory? And truly the consideration of this full and perfect salvation, which is now nearer,
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then when we first beleued, ought to moue vs to leade a holy and Godly lyfe,
then when we First believed, ought to move us to lead a holy and Godly life,
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least yt through our slouthe and necligence, we lose it and giue testimony to the worlde, that it doth not appertaine vnto vs.
lest that through our sloth and negligence, we loose it and give testimony to the world, that it does not appertain unto us
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For our necligence must néedes be accounted horrible, and shamefull, if we now leaue of to serue GOD,
For our negligence must needs be accounted horrible, and shameful, if we now leave of to serve GOD,
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when as we haue but a short tyme to liue, and be at the very poynt to take possession of heauen.
when as we have but a short time to live, and be At the very point to take possession of heaven.
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The longer we liue, and the nearer that we approch to death, the more earnest we ought to be to serue God,
The longer we live, and the nearer that we approach to death, the more earnest we ought to be to serve God,
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and the longer that we haue hard the Gospel, and beleued in Christ, so much the more earnest wée ought to be to obey the Gospell.
and the longer that we have hard the Gospel, and believed in christ, so much the more earnest we ought to be to obey the Gospel.
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And therefore séeinge that we haue harde the Gospell many yeares in this Realme of England, the more deligent we ought to be to serue God,
And Therefore seeing that we have harden the Gospel many Years in this Realm of England, the more deligent we ought to be to serve God,
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and to liue vprightly, and to shewe foorth by our lyfe, & conuersation, that we be dooers of ye word and not hearers onely, deceauinge our owne selues.
and to live uprightly, and to show forth by our life, & Conversation, that we be doers of the word and not hearers only, deceiving our own selves.
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A prentice in seuen yeares wil learne his occupation, and be able to doo hys maister good seruice,
A prentice in seuen Years will Learn his occupation, and be able to do his master good service,
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and he will be more shylful the second yeare then the fyrst, and so euery yeare better than another.
and he will be more shylful the second year then the fyrst, and so every year better than Another.
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The lyttle chyldrne that goe to the Schole goe forwarde in learninge, & in thrée or foure yeres will not onelye be able to reade,
The little chyldrne that go to the School go forward in learning, & in thrée or foure Years will not only be able to read,
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but also to write and to speake lattine.
but also to write and to speak lattine.
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But alas we haue gonne to schole not seuen yeares, but eighttene yeares, we haue had many notable Scholemasters and teachers,
But alas we have gone to school not seuen Years, but eighttene Years, we have had many notable Schoolmasters and Teachers,
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and yet for all this wée be little amended, but like very blockheades we tary styll in our ould lessons,
and yet for all this we be little amended, but like very blockheads we tarry still in our old Lessons,
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and will not take forth into good manners and newe conditions. Yea we are more slowe to heare Gods worde, and to frame our liues thereafter,
and will not take forth into good manners and new conditions. Yea we Are more slow to hear God's word, and to frame our lives thereafter,
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then we were whē it was first preached. And we go rather backward then forward.
then we were when it was First preached. And we go rather backward then forward.
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And what a reproche, and shame is it for vs, to be more slowe, to serue God then we were in the beginning, considering we haue tasted of his mercye and grace,
And what a reproach, and shame is it for us, to be more slow, to serve God then we were in the beginning, considering we have tasted of his mercy and grace,
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so longe, and so many yeres together, and that in such sorte, that we may iustly say, Non taliter fecit omni nationi:
so long, and so many Years together, and that in such sort, that we may justly say, Non taliter fecit omni Nationi:
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He hath not dealt so with any nation, as he hath dealt with vs.
He hath not dealt so with any Nation, as he hath dealt with us
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You knowe that they which runne for a wager, that the nearer they draw to the marke, the faster they runne,
You know that they which run for a wager, that the nearer they draw to the mark, the faster they run,
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and they make the more spéede.
and they make the more speed.
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So, the longer that we haue harde the Gospel, and the longer that we haue beléeued,
So, the longer that we have harden the Gospel, and the longer that we have believed,
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so much the holier we ought to be in life and conuersation.
so much the Holier we ought to be in life and Conversation.
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And truely if ther were no other reason to perswade vs, yet consideringe (as I haue sayd already) that our lyfe is shorte,
And truly if there were no other reason to persuade us, yet considering (as I have said already) that our life is short,
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and death knocketh at the dores, and the daye of Iudgement commeth on so fast, that we may looke for it euery houre, we ought to be perswaded to liue vprightly,
and death knocketh At the doors, and the day of Judgement comes on so fast, that we may look for it every hour, we ought to be persuaded to live uprightly,
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and to walk as it be commeth vs.
and to walk as it be comes us
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But (alas) many at the first hearing of the Gospell, shewed them selues zelous, and ready to folow it.
But (alas) many At the First hearing of the Gospel, showed them selves zealous, and ready to follow it.
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But after a while they gaue ouer euen in the middest of their race, and waxed weary of well dooing.
But After a while they gave over even in the midst of their raze, and waxed weary of well doing.
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And truely it appereth that ther hath bene many of these slydebackes in all ages, but yet I thinke neuer more than at this day.
And truly it appeareth that there hath be many of these slydebackes in all ages, but yet I think never more than At this day.
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Kinge Asa in the beginning of his raigne was zelous in abolishing of Idolatrie & in restoring of sound religion,
King Asa in the beginning of his Reign was zealous in abolishing of Idolatry & in restoring of found Religion,
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but at the length he began to waxe cold in the zeale of the Lorde, imprisoned Hananie the Sear for tellīg him of his fault,
but At the length he began to wax cold in the zeal of the Lord, imprisoned Hananiah the Sear for telling him of his fault,
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therfore frō that time forwarde he felt the smart and bitternes of warre, was striken by the hand of God with an extreme disease in the féete;
Therefore from that time forward he felt the smart and bitterness of war, was stricken by the hand of God with an extreme disease in the feet;
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and at length taken away by death.
and At length taken away by death.
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Ioas likewise was a good Kinge in the beginninge of his raigne, and hée liued vprightly all the dayes of Iehoida the Priest, who was vnto him a faithful counseller, Joash likewise was a good King in the begin of his Reign, and he lived uprightly all the days of Jehoida the Priest, who was unto him a faithful Counsellor,
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& gouerned him by the worde of God, but when Iehoida was dead, he falleth to Idolatrie,
& governed him by the word of God, but when Jehoida was dead, he falls to Idolatry,
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and forgettinge the kindenes which Iehoida had done vnto him, slewe and s•oned to death his sonne Zacharia ye Prophet of ye Lorde.
and forgetting the kindness which Jehoida had done unto him, slew and s•oned to death his son Zachariah you Prophet of the Lord.
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For which it came to passe by the iust iudgement of God, that he was slyan by the handes of his owne seruaunts.
For which it Come to pass by the just judgement of God, that he was slyan by the hands of his own Servants.
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The fi•e folyshe virgins went forth with their lampes to méete the Bridgroume, aswell as the fi•e wise,
The fi•e foolish Virgins went forth with their lamps to meet the Bridgroume, aswell as the fi•e wise,
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but bicause they faynted in the myddest of their race, therefore they were shut out from the mariage and euerlasting life.
but Because they fainted in the midst of their raze, Therefore they were shut out from the marriage and everlasting life.
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Let these horrible examples moue vs to take heede, and to beware that we be not weary of well doing,
Let these horrible Examples move us to take heed, and to beware that we be not weary of well doing,
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least we in the end perish as they dyd.
lest we in the end perish as they did.
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But let vs euery day, morning, & euening, risinge and goinge to bed, consider that our salutation, is now nearer then it was in times past,
But let us every day, morning, & evening, rising and going to Bed, Consider that our salutation, is now nearer then it was in times past,
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and that therefore we ought with a good courage to goe forward to doo our duties throughly,
and that Therefore we ought with a good courage to go forward to do our duties thoroughly,
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& to the ende, quietly to suffer that little trouble, that is behind.
& to the end, quietly to suffer that little trouble, that is behind.
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And euery day more and more to increase in faith, & to be more holy in lyfe.
And every day more and more to increase in faith, & to be more holy in life.
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It followeth in the text, the night is passed and the daye is at hande.
It follows in the text, the night is passed and the day is At hand.
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Here is an other reason to moue vs to lyue vprightly, and it differeth not much from that which he vsed before.
Here is an other reason to move us to live uprightly, and it differeth not much from that which he used before.
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For the night hée calleth the ignoraunce of God and Christ, ye time of blindnes, & vnbelefe.
For the night he calls the ignorance of God and christ, you time of blindness, & unbelief.
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By day he meaneth ye light of gods truth, by which truth Iesus Christ the true sonne of rightuousnes doth appeare vnto vs. And therefore in sayinge the night is passed,
By day he means you Light of God's truth, by which truth Iesus christ the true son of righteousness does appear unto us And Therefore in saying the night is passed,
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and the day is come on, he meaneth that séeinge we are not now ouerwhelmed with ye thick mistes & cloudes of ignoraunce as the infidels,
and the day is come on, he means that seeing we Are not now overwhelmed with you thick mists & Clouds of ignorance as the Infidels,
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and vnbeléeuinge bée, and as we our selues were in times past, we ought to behaue our selues,
and vnbeléeuinge been, and as we our selves were in times past, we ought to behave our selves,
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as the childrne of the day and light, and not to sléepe still in sinne with the wicked and vnbeléeuinge.
as the childrne of the day and Light, and not to sleep still in sin with the wicked and vnbeléeuinge.
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And here by the way wée haue diligently to note and consider, that Paule calleth the ignoraunce of Christ,
And Here by the Way we have diligently to note and Consider, that Paul calls the ignorance of christ,
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and his gospel, night and darknes, and cōpareth the vnbeléeuers to such as bée fast a sléepe.
and his gospel, night and darkness, and compareth the unbelievers to such as been fast a sleep.
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And verie aptly and not without good cause, is the ignoraunce of Christ compared to night.
And very aptly and not without good cause, is the ignorance of christ compared to night.
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For as in the night time, all thinges are couered with darknes, and as we cannot for want of light, knowe what is what,
For as in the night time, all things Are covered with darkness, and as we cannot for want of Light, know what is what,
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and discerne black from blew•, and redde from russet, yea sometimes in ye night season we thinke a bushe to be a man,
and discern black from blew•, and red from russet, yea sometime in the night season we think a bush to be a man,
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& a dead thing a liuing creature, for then as ye Poet saith, Est color omnibus vnus, all things seeme to be of one hue and coulor:
& a dead thing a living creature, for then as you Poet Says, Est colour omnibus vnus, all things seem to be of one hue and colour:
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so when wee were altogether ignoraunt in gods word & knewe not Christ, we did mistake things & through igoraunce, we did so erre y• we accoūted superstision to be good deuotiō,
so when we were altogether ignorant in God's word & knew not christ, we did mistake things & through igoraunce, we did so err y• we accounted superstision to be good devotion,
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& thought our selues highly in gods fauour, when as wée were fast tied in ye diuells setters,
& Thought our selves highly in God's favour, when as we were fast tied in the Devils setters,
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and almost plunged into the pit of endles damnaciō.
and almost plunged into the pit of endless damnation.
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For without ye knowledge of gods word, we are so blind, that we cannot discerne betwene iustice and iniurie, protection & opression, religiō and superstition, Christ and Antichrist, good & euill.
For without the knowledge of God's word, we Are so blind, that we cannot discern between Justice and injury, protection & oppression, Religion and Superstition, christ and Antichrist, good & evil.
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Paule himselfe beinge ignoraunt of Christ, did wt great rage & crueltie persecute his disciples & thirsted after innocēt blood, Paul himself being ignorant of christ, did with great rage & cruelty persecute his Disciples & thirsted After innocent blood,
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& he himself cōfesseth y• he was sometimes vtterly parswaded, that he ought to do many thinges against ye name of Christ being led thervnto, by a rash & blind zeal and as yet wantinge the true knowledge of God.
& he himself Confesses y• he was sometime utterly parswaded, that he ought to do many things against you name of christ being led thereunto, by a rash & blind zeal and as yet wanting the true knowledge of God.
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The Saduces beinge ignorant of the scriptures denied the res•rrection of ye fleshe, therfore said Christ vnto them.
The Sadducees being ignorant of the Scriptures denied the res•rrection of you Flesh, Therefore said christ unto them.
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You erre bicause you knowe not the scriptures, neither the power of God.
You err Because you know not the Scriptures, neither the power of God.
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The wicked Iewes through ignorāce put Christ to death, for Christ praying to his father for them saith, Pater remitteLuk. 23. eis nesciunt enim quid faciunt.
The wicked Iewes through ignorance put christ to death, for christ praying to his father for them Says, Pater remitteLuk. 23. eis nesciunt enim quid faciunt.
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Father forgiue them, for they knowe not what they doe.
Father forgive them, for they know not what they do.
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And S Paule saith if they had knowne, they woulde neuer haue killed the kinge of glorye.
And S Paul Says if they had known, they would never have killed the King of glory.
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But I will let passe them, and come nearer to our selues.
But I will let pass them, and come nearer to our selves.
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When we were ignorant in gods worde, and hard nothinge but the sound of a ti••klinge Cimball, did we not thinke supersticion, to be religiō, deceauers true teachers, vanitie to be veritie, the gospell to be heresie, to gad abrode on pilgramage, frō this saincte, to y• saincte, to be a part of gods seruice, mens traditions the commaundements of god, Antichriste Christes vicar, the man of Rome who is a creature ouerwhelmed with al wickednes,
When we were ignorant in God's word, and hard nothing but the found of a ti••klinge Cimball, did we not think Superstition, to be Religion, deceivers true Teachers, vanity to be verity, the gospel to be heresy, to gad abroad on pilgrimage, from this saint, to y• saint, to be a part of God's service, men's traditions the Commandments of god, Antichrist Christ's vicar, the man of Rome who is a creature overwhelmed with all wickedness,
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and the beast that did rise out of the bottemles pit, a most holy father? Yea, we thought that God was delited wyth incense, perfume, waxcandles, golden copes,
and the beast that did rise out of the bottemles pit, a most holy father? Yea, we Thought that God was delighted with incense, perfume, waxcandles, golden copes,
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and vestmentes, and we worshipped those thinges which our owne consciences gaue vs to vnderstande were no gods, we made no difference almost betwixt Christ & his creatures, wée confounded the signe with the thinge signified,
and vestments, and we worshipped those things which our own Consciences gave us to understand were not God's, we made no difference almost betwixt christ & his creatures, we confounded the Signen with the thing signified,
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& worshipped a wafer cake which is a creture corruptible, in stéede of the maker of heauen and earth,
& worshipped a wafer cake which is a creature corruptible, in steed of the maker of heaven and earth,
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& beleued it was the verie body of Christ, that was borne of the virgin Marye, and slaine for our sinnes vpon the Crosse.
& believed it was the very body of christ, that was born of the Virgae Mary, and slain for our Sins upon the Cross.
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The cause of all which grosse errors, was the ignorance of Christ and hys worde.
The cause of all which gross errors, was the ignorance of christ and his word.
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For although some of the Papistes say, that ignorance is the mother of deuotion, yet it appeareth that it is the mother of all errour & supersticion.
For although Some of the Papists say, that ignorance is the mother of devotion, yet it appears that it is the mother of all error & Superstition.
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And therfore verie aptly it is compared to the night and to sléepe.
And Therefore very aptly it is compared to the night and to sleep.
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For euen as one when as he is in ye night time fast a sléepe in his bedde, hath all his senses so tyed vp,
For even as one when as he is in the night time fast a sleep in his Bed, hath all his Senses so tied up,
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and bound, that hée cannot doe any thinge, and yet neuerthelesse he dreameth sometimes, and verily thinketh, yt he is dooing this & yt,
and bound, that he cannot do any thing, and yet nevertheless he dreameth sometime, and verily Thinketh, that he is doing this & that,
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so they which are ignorant of Christ, and his worde, haue al the powers of theire soules,
so they which Are ignorant of christ, and his word, have all the Powers of their Souls,
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so let and hindered, yt they cannot moue towardes heauen, or doe anie thinge yt can please God:
so let and hindered, that they cannot move towards heaven, or do any thing that can please God:
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although oftentimes they thinke they do god most noble seruice, whē as they commit most horriable and greuous crimes.
although oftentimes they think they do god most noble service, when as they commit most horriable and grievous crimes.
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But forasmuch as it is nowe not night with vs, but day, let vs doe those things that are séemely for them that haue the lyght,
But forasmuch as it is now not night with us, but day, let us do those things that Are seemly for them that have the Light,
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and followe the counsell of Paule, who wylleth vs to cast away the workes of darknes,
and follow the counsel of Paul, who willeth us to cast away the works of darkness,
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and to put on the armoure of lyght.
and to put on the armour of Light.
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By ye workes of darknes is signified sinnes and naughtye vices, and they are so called chiefely for two causes.
By the works of darkness is signified Sins and naughty vices, and they Are so called chiefly for two Causes.
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The first cause is, bicause they procéede of the ignoraunce of gods word, and bicause wée are moued to doo them by the motion and instinct of Sathan, who is the prince of darkenesse.
The First cause is, Because they proceed of the ignorance of God's word, and Because we Are moved to do them by the motion and instinct of Sathan, who is the Prince of darkness.
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Secondly bicause they that commit naughti•sse, flée the light, and couet rather for the night then for the daye, according to the sayinge of our Sauiour Christe, Qui malè agit oditIohn. • ▪ lucem, he that doeth euill hateth the light.
Secondly Because they that commit naughti•sse, flee the Light, and covet rather for the night then for the day, according to the saying of our Saviour Christ, Qui malè agit oditIohn. • ▪ lucem, he that doth evil hates the Light.
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For whoremongers, théeues, murtherers, and wicked persons commonly doo their feates in the darke, and in the night season,
For whoremongers, thieves, murderers, and wicked Persons commonly do their feats in the dark, and in the night season,
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and therefore saith Paul, Quae ab illis clam fiunt turpe est vell dicere, It is a shame euen ones to name those thinges that are done of them in secrete.
and Therefore Says Paul, Quae ab illis clam Fluent Turpe est well dicere, It is a shame even ones to name those things that Are done of them in secret.
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The darkenes of the night doth make them bold to commit sinne, for they feare onely the eyes of men,
The darkness of the night does make them bold to commit sin, for they Fear only the eyes of men,
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and consider not that the eyes of the Lord are vppon euery mans waies, & that with him ther is no darkenes at al,
and Consider not that the eyes of the Lord Are upon every men ways, & that with him there is no darkness At all,
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but yt the night is with him as the noone daye.
but that the night is with him as the noon day.
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And therefore although men commit sinne neuer so closely, yet doth god sée them, and at length will reauele and bring it to lyght,
And Therefore although men commit sin never so closely, yet does god see them, and At length will reauele and bring it to Light,
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as he dyd the whoredome of Dauid, and there is no wall so thicke, that can hide them that worke wickednesse, from the sight of god.
as he did the whoredom of David, and there is no wall so thick, that can hide them that work wickedness, from the sighed of god.
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Let vs therefore cast away the workes of darkenes, and put on the armoure of light.
Let us Therefore cast away the works of darkness, and put on the armour of Light.
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By the armoure of light he vnderstandeth good workes, bicause they procéede of faith, and of ye true knowledge of god,
By the armour of Light he understandeth good works, Because they proceed of faith, and of the true knowledge of god,
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and shine before men to the honor & praise of our good god, who worketh them in vs by his holy spirit.
and shine before men to the honour & praise of our good god, who works them in us by his holy Spirit.
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But here it may be demaunded why Paule doth call vices and sinnes the workes of darkenesse,
But Here it may be demanded why Paul does call vices and Sins the works of darkness,
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& good workes the armoure of light.
& good works the armour of Light.
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Truely, you knowe that our flesh is prone ynough and inclined of it self to follow naughtinesse,
Truly, you know that our Flesh is prove enough and inclined of it self to follow naughtiness,
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and in committing sinne we take great pleasure, and thinke it no payne at all to doo wickedly.
and in committing sin we take great pleasure, and think it no pain At all to do wickedly.
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But if we begin ones to serue God, & to frame our liues according to ye rule of his word,
But if we begin ones to serve God, & to frame our lives according to you Rule of his word,
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then must we striue and take great paines, and there is a battell set before vs, full of great labour and perill:
then must we strive and take great pains, and there is a battle Set before us, full of great labour and peril:
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In which battell we must fight against Sathan, the inticem•n•es of the world, and y• sinfull lustes of the fleshe.
In which battle we must fight against Sathan, the inticem•n•es of the world, and y• sinful lusts of the Flesh.
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For the diuell is chiefe captayn in this battel, and giueth vs euery day terrible assaultes,
For the Devil is chief captain in this battle, and gives us every day terrible assaults,
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and rangeth about like a rearing Lion, seeking whom he may deueure.
and rangeth about like a rearing lion, seeking whom he may deueure.
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Besides this great and mighty enimye, looke howe many wicked thoughts & •u•l affectiōs there be in vs,
Beside this great and mighty enemy, look how many wicked thoughts & •u•l affections there be in us,
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so many enimies we haue yt fight agaynst our saluation, and which séeke to bring vs to destructiō.
so many enemies we have that fight against our salvation, and which seek to bring us to destruction.
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And therfore if we wil liue vprightly, we must continually mayntayne war againste Sathan, the world, & the flesh.
And Therefore if we will live uprightly, we must continually maintain war against Sathan, the world, & the Flesh.
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Christ himselfe doth admonishe vs hereof in the Gospell, whē as he telleth vs y• the way to heauen is strayt and narrow,
christ himself does admonish us hereof in the Gospel, when as he Telleth us y• the Way to heaven is strait and narrow,
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and the crowne of lyfe cannot be obtayned without paynes taking.
and the crown of life cannot be obtained without pains taking.
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And we sée dayely by experience, that they which giue themselues to serue God, to be subiect to sclaunders and reproches, to be beset on euery side with All which places do sufficiētly proue that it is not inough for vs to absteine from euill,
And we see daily by experience, that they which give themselves to serve God, to be Subject to slanders and Reproaches, to be beset on every side with All which places do sufficiently prove that it is not enough for us to abstain from evil,
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but also we must doe good.
but also we must do good.
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And therefore here wée may sée that they vse vnséemely speaches, which say, what shoulde we giue our selues to holynes? Or why should not wée folowe our pleasures,
And Therefore Here we may see that they use unseemly Speeches, which say, what should we give our selves to holiness? Or why should not we follow our pleasures,
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if wée be of the elect and chosen of GOD, we shall be saued, howsoeuer wée liue? if we be reprobates & cast awaies we shall be damned whatsoeuer we doe? As though ye election of god did giue leaue vnto men to doe wickedlye,
if we be of the elect and chosen of GOD, we shall be saved, howsoever we live? if we be Reprobates & cast aways we shall be damned whatsoever we do? As though you election of god did give leave unto men to do wickedly,
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when as it is playne by the testimonye of S. Paule that wée are chosen in Christe not to liue loselye,
when as it is plain by the testimony of S. Paul that we Are chosen in Christ not to live loselye,
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but that we should be holy & without blame before him in loue.
but that we should be holy & without blame before him in love.
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For it is certayne and out of doubt, that holynes of lyfe cannot be seperate from the grace of election.
For it is certain and out of doubt, that holiness of life cannot be separate from the grace of election.
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And therefore although good workes be not the causes of our saluation, yet séeinge that the ende of our election is that wée shoulde liue vprightly and lead a godly lyfe, let vs not onely abstayne from euill,
And Therefore although good works be not the Causes of our salvation, yet seeing that the end of our election is that we should live uprightly and led a godly life, let us not only abstain from evil,
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but also doe good workes that they may serue as witnesses to confirme our election,
but also do good works that they may serve as Witnesses to confirm our election,
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and that we may in so dooinge shewe our selues to be the shéepe 〈 ◊ 〉 Christ who doo not onely heare his voice but also follow him.
and that we may in so doing show our selves to be the sheep 〈 ◊ 〉 christ who do not only hear his voice but also follow him.
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For S. Paule here in this place doth plainely tell vs, that we cannot bée reckened for gods seruauntes,
For S. Paul Here in this place does plainly tell us, that we cannot been reckoned for God's Servants,
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vnlesse wée walke honestly as in yt day.
unless we walk honestly as in that day.
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In which words I haue to note vnto you, & to say some thing of thys worde walkinge,
In which words I have to note unto you, & to say Some thing of this word walking,
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bicause it is very life both in the olde, & newe testament:
Because it is very life both in the old, & new Testament:
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and the Lorde dooth vse it often times to giue vs to vnderstande, howe wée should order and frame our lyfe.
and the Lord doth use it often times to give us to understand, how we should order and frame our life.
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For then are we saide to walke honestly as it becommeth vs, when as we liue vprightly and withdrawe our selues from euill.
For then Are we said to walk honestly as it becomes us, when as we live uprightly and withdraw our selves from evil.
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Herevpon the Prophet often tymes in his boke of Psalmes goinge about to liue vprightly doth vse this worde walke.
Hereupon the Prophet often times in his book of Psalms going about to live uprightly does use this word walk.
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In ye first Psal. he saith, Blessed is that man that walketh not in the counsell of the vngodly. &c.
In you First Psalm he Says, Blessed is that man that walks not in the counsel of the ungodly. etc.
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And in the. 119. Psal. he sayth, Blessed are they that are sound in the way,
And in thee. 119. Psalm he say, Blessed Are they that Are found in the Way,
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& walke in the lawe of the Lorde, by which two places it appeareth that to liue vprightly,
& walk in the law of the Lord, by which two places it appears that to live uprightly,
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& honestly, is nothing els but to walke in the lawe of the Lorde.
& honestly, is nothing Else but to walk in the law of the Lord.
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For if a man liue after hys owne swynge he shall do nothing els but wander out of the right way,
For if a man live After his own swing he shall do nothing Else but wander out of the right Way,
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and doe those thinges which are neyther séemely nor honest.
and do those things which Are neither seemly nor honest.
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Paule settinge downe certaine preceptes concerning maners, and christian life, saith I pray you walke worthye of the vocation wherevnto you are called. Paul setting down certain Precepts Concerning manners, and christian life, Says I pray you walk worthy of the vocation whereunto you Are called.
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And Collo. i. he willeth vs to walke worthie of the Lorde, to please him in al things,
And Cologne. i. he wills us to walk worthy of the Lord, to please him in all things,
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and to be fruitfull in all good workes.
and to be fruitful in all good works.
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So it appeareth that it is not inough for a man to walke vnlesse hée walke honestly as in the day.
So it appears that it is not enough for a man to walk unless he walk honestly as in the day.
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For though all men doe walke, yet doe not all men walke nonestly, and in the lawe of GOD,
For though all men do walk, yet do not all men walk nonestly, and in the law of GOD,
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or daye light as they should doe.
or day Light as they should do.
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Some there bée that walke not in the day, but in the nyght, and such walkers bée théeues and robbers which cōmit wickednes in the night,
some there been that walk not in the day, but in the night, and such walker's been thieves and robbers which commit wickedness in the night,
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and when true men are at rest and in their beddes.
and when true men Are At rest and in their Beds.
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Some other there bée that walke in darknes for they haue not the true knowledge of Christ,
some other there been that walk in darkness for they have not the true knowledge of christ,
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and of his worde, but are vtterly ignorāt in matters pertaininge to GOD, and to their saluation.
and of his word, but Are utterly ignorant in matters pertaining to GOD, and to their salvation.
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Such walkers were the filthye and polluted Gentils when as they lay drowned in all kinde of filthines and superstition, in which they continued vntill Christ, sent hys seruauntes to call them to bée partakers of the heuēly marriage.
Such walker's were the filthy and polluted Gentiles when as they lay drowned in all kind of filthiness and Superstition, in which they continued until christ, sent his Servants to call them to been partakers of the heavenly marriage.
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Such walkers bée the Turkes, which slatly deny Christe, & the gospell séekinge for life and saluation by the Alcoran.
Such walker's been the Turkes, which slatly deny Christ, & the gospel seeking for life and salvation by the Alcorani.
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Such be the Iewes which séeke for saluation by the lawe and deny Christ which was borne of the virgin Mary, to bée the sonne of God, and the true Messias.
Such be the Iewes which seek for salvation by the law and deny christ which was born of the Virgae Marry, to been the son of God, and the true Messias.
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Such walkers also be the papistes for they make ye paineful passion of Iesus Christ the high ransome of our soules and the onely meanes which god hath vsed to worke our saluation by, to be voyde and of none effect, by bearinge themselues in hand, that they are able to purchase the realme of Paradice, by their owne merites.
Such walker's also be the Papists for they make you painful passion of Iesus christ the high ransom of our Souls and the only means which god hath used to work our salvation by, to be void and of none Effect, by bearing themselves in hand, that they Are able to purchase the realm of Paradise, by their own merits.
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For they walke after theyr owne fansies, & trangresse the lawe of God for their owne traditions.
For they walk After their own fancies, & trangresse the law of God for their own traditions.
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Some other there be yt walk, but they walke not honestly as in the day, for they walke after the fleshe, & not after the spirit.
some other there be that walk, but they walk not honestly as in the day, for they walk After the Flesh, & not After the Spirit.
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Such walkers as these, are they which delite in nothing but in sinne, and wickednesse,
Such walker's as these, Are they which delight in nothing but in sin, and wickedness,
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& which take leaue to dooe naughtily, neuer stryuing against theyr own lustes and wicked affections,
& which take leave to do naughtily, never striving against their own lusts and wicked affections,
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but suffering sathan (the enimie of our saluation and welfare) to hale them from one vice to another, euen to theyr own destruction.
but suffering sathan (the enemy of our salvation and welfare) to hale them from one vice to Another, even to their own destruction.
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Such a fleshly walker was Absolon, whose lust was so outragious, that he defiled his fathers wyues in the sight of all Israel.
Such a fleshly walker was Absalom, whose lust was so outrageous, that he defiled his Father's wives in the sighed of all Israel.
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And surely as long as men walk after the fleshe, and after the maner of this world, which is altogether set vpō mischiefe, they shall euery day become worse & worse,
And surely as long as men walk After the Flesh, and After the manner of this world, which is altogether Set upon mischief, they shall every day become Worse & Worse,
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& their desire wil be nothinge els but to drawe others into the same sinke of sinne, whereinto they thēselues are alredy fallen.
& their desire will be nothing Else but to draw Others into the same sink of sin, whereinto they themselves Are already fallen.
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And these that walk after this fashiō, walke disorderly, and they walke in horrible confusion, and in that brode way that leadeth to hell and endlesse damnation.
And these that walk After this fashion, walk disorderly, and they walk in horrible confusion, and in that broad Way that leads to hell and endless damnation.
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An other kinde of walkers there bée, which walke honestly as in the day, and these be they which liue not after their owne swinge,
an other kind of walker's there been, which walk honestly as in the day, and these be they which live not After their own swinge,
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and let lose y• bridle to vices, but suffer them selues to bée gouerned by the word of GOD,
and let loose y• bridle to vices, but suffer them selves to been governed by the word of GOD,
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and walke accordinge to his lawe.
and walk according to his law.
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And these bycause they walke accordinge to the pure word of God, they doe those thinges that are comely & honest.
And these Because they walk according to the pure word of God, they do those things that Are comely & honest.
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They spende their liues wholly in gods seruice, and withdrawe thēselues as much as is possible from all euill.
They spend their lives wholly in God's service, and withdraw themselves as much as is possible from all evil.
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For they doe not walke as the wordlinges doe, which euery day become worse and wofe,
For they do not walk as the worldlings do, which every day become Worse and wofe,
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but they sette GOD alwayes before their eies, and haue a respect to his preceptes bicause they know they cannot doe any thing that can escape his sight.
but they Set GOD always before their eyes, and have a respect to his Precepts Because they know they cannot do any thing that can escape his sighed.
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Of this walkinge speaketh god himselfe in Gene. Wheras he commaundeth Adraham to walke before him and to liue vprightly,
Of this walking speaks god himself in Gene. Whereas he commandeth Abraham to walk before him and to live uprightly,
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and truely we shall neuer walke hnoestlye as wée should doe vnlesse we set the Lorde before our eies,
and truly we shall never walk hnoestlye as we should do unless we Set the Lord before our eyes,
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and thincke that we liue still in his sight. Many doe glory of the multitude and boast thmselues to be holy and religious men,
and think that we live still in his sighed. Many do glory of the multitude and boast themselves to be holy and religious men,
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bicause they liue as the moste doe, and walke after the manners and coustomes if theyr forefathers,
Because they live as the most do, and walk After the manners and customs if their Forefathers,
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but yet the holye ghost dothe here tell them, that they shall neuer walke honestlye vnlesse they seperate them selues from men,
but yet the holy ghost doth Here tell them, that they shall never walk honestly unless they separate them selves from men,
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and frame theyr liues accordinge to the lawe of GOD.
and frame their lives according to the law of GOD.
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Here vpon it is sayde that Enoch walked with GOD bicause he was not peruerted by the euill example of others,
Here upon it is said that Enoch walked with GOD Because he was not perverted by the evil Exampl of Others,
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and although the world, when as he liued, was as corrupt as myght be, yet hée continued vncorrupted,
and although the world, when as he lived, was as corrupt as might be, yet he continued uncorrupted,
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and considered that it behooued him to walke honestly as in the presence of GOD.
and considered that it behooved him to walk honestly as in the presence of GOD.
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Suche a walker was Iob for hée gaue himselfe to the seruice of God, liued amongest his neighbours without hurtinge of anye person, guile, deceit,
Such a walker was Job for he gave himself to the service of God, lived amongst his neighbours without hurting of any person, guile, deceit,
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and naughtinesse was farre from him, neyther went he about as many d•y in these dayes, to encrease his substaunce by vndooinge of poore men.
and naughtiness was Far from him, neither went he about as many d•y in these days, to increase his substance by undoing of poor men.
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And therefore the Scripture doth rep••t him to bée a sounde and vpright man, and suche a one as feared GOD, and withdrewe himselfe from euill.
And Therefore the Scripture does rep••t him to been a sound and upright man, and such a one as feared GOD, and withdrew himself from evil.
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Ioseph also walked honestly, for although hée was allured by his mais•res to doe wickednesse with hir,Ioseph also walked honestly, for although he was allured by his mais•res to do wickedness with his,
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yet could not he be drawne to destle his Maisters bedde. And although no creature was present when as his maisteres did intice him to folly,
yet could not he be drawn to destle his Masters Bed. And although no creature was present when as his maisteres did entice him to folly,
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yet he walked honestly as in the daye, and the feare of GOD preserued hym, against hir continuall temptations.
yet he walked honestly as in the day, and the Fear of GOD preserved him, against his continual temptations.
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And therefore he sayd, how can I d•• this great wickednesse and so sinne agaynst god.
And Therefore he said, how can I d•• this great wickedness and so sin against god.
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Susanna walked also honestly whē as ye wicked Iudges would haue de flowred hir.Susanna walked also honestly when as you wicked Judges would have de flowered his.
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For she would not by any meanes cōsent vnto thē, but being in great distres she sighed & said, I am in trouble on euery side,
For she would not by any means consent unto them, but being in great distres she sighed & said, I am in trouble on every side,
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for if I doe this thing it is deth vnto me, if I do it not I cannot escape your hands, Sed melius est mihi abs { que } opere incidere in manus hominum, quam peccare in cōspectu domini, it is better for me to fall into ye handes of men,
for if I do this thing it is death unto me, if I do it not I cannot escape your hands, said Better est mihi abs { que } Opere incidere in manus hominum, quam Peccare in cōspectu domini, it is better for me to fallen into you hands of men,
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and not doe it, than to sinne in ye sight of the Lord.
and not do it, than to sin in you sighed of the Lord.
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Zacharias the Priest, & Elizabeth his wife walked honestly, for they were both iust before god, Zacharias the Priest, & Elizabeth his wife walked honestly, for they were both just before god,
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and walked in all the commaundementes of the Lord.
and walked in all the Commandments of the Lord.
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All which examples teache vs that if we will walke honestly, we must endeuour to kéepe ye cōmaundements of God,
All which Examples teach us that if we will walk honestly, we must endeavour to keep you Commandments of God,
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and althoughe we sée great store of corruptions raigninge euery where, yet must not we suffer our selues to be defy•ed with them,
and although we see great store of corruptions reigning every where, yet must not we suffer our selves to be defy•ed with them,
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neyther must we saye as men commonly are wont to doe, tush we must néedes doe as other men doe,
neither must we say as men commonly Are wont to do, tush we must needs do as other men do,
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but we must folow ye aduise that Paule giueth vs in this place, that is, to walke honestly as in the day,
but we must follow you advise that Paul gives us in this place, that is, to walk honestly as in the day,
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and not suffer the world the flesh and the diuell to haue rule ouer vs. The second part setteth down what we must shunne and auoid if we will liue vprightly and walke honestly.
and not suffer the world the Flesh and the Devil to have Rule over us The second part sets down what we must shun and avoid if we will live uprightly and walk honestly.
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The thinges that we must shun, be gluttony and dronkennesse, chambering & wantonnes, strife and enuying.
The things that we must shun, be gluttony and Drunkenness, chambering & wantonness, strife and envying.
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For whosoeuer they be that are infected with these vices, walk disorderly, and their lyfe is odious and hatefull in the sight of God.
For whosoever they be that Are infected with these vices, walk disorderly, and their life is odious and hateful in the sighed of God.
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And although many men doe thinke these to be no vices, or at leastwise smal faultes,
And although many men do think these to be no vices, or At leastwise small Faults,
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yet the Apostle doth condemne them for horrible and gréeuous sinnes, and doth playnly tell vs that ther is no honesty nor any feare of God in them, that spend their liues in these vices.
yet the Apostle does condemn them for horrible and grievous Sins, and does plainly tell us that there is no honesty nor any Fear of God in them, that spend their lives in these vices.
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But let vs examine these vyces, and speake of them orderly as they lye in the texte,
But let us examine these vices, and speak of them orderly as they lie in the text,
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and then shall we better iudge whether they bée sinnes or no.
and then shall we better judge whither they been Sins or no.
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The first, is gluttony and dronkennesse, the which two vices, are to common at this daye in this realme,
The First, is gluttony and Drunkenness, the which two vices, Are to Common At this day in this realm,
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and for the most part, they are committed at prodigal fastes, and banquetes, and at suche tyme as this is (I meane Christmas).
and for the most part, they Are committed At prodigal fasts, and banquets, and At such time as this is (I mean Christmas).
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For in Christmas tyme and at great feasts, gluttons and dronkerdes thincke they maye eate and drinke as much as they will,
For in Christmas time and At great feasts, gluttons and dronkerdes think they may eat and drink as much as they will,
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and that it is lawfull for them to speake and doo whatsoeuer they thinke good. Behold them therefore, and you shall sée them to passe the bandes of all measure,
and that it is lawful for them to speak and do whatsoever they think good. Behold them Therefore, and you shall see them to pass the bands of all measure,
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& to commit such disorders as though there were no iudge in Heauen, nor hell to swallowe vp wicked men after this mortall life.
& to commit such disorders as though there were no judge in Heaven, nor hell to swallow up wicked men After this Mortal life.
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Fr•t, they sit downe to their meate like brute beastes, without any calling or thincking vpon the name of God ▪ neuer destryng god to blesse their meates.
Fr•t, they fit down to their meat like brutus beasts, without any calling or thinking upon the name of God ▪ never destryng god to bless their Meats.
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They eate and drinke more then is méete and conuenient for thē, and oftentimes so much as they cannot disgest:
They eat and drink more then is meet and convenient for them, and oftentimes so much as they cannot digest:
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You shal sée them to play ye gluttons egregiously, and to •ramme themselues like swine,
You shall see them to play you gluttons egregiously, and to •ramme themselves like Swine,
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and they neuer leaue liftinge of the pottes, and caroussinge one to another till they bée out of theyr wittes like beastes.
and they never leave lifting of the pots, and caroussinge one to Another till they been out of their wits like beasts.
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And when they haue thus armed thēselues, they regard neither friend nor foe, but dare speake and doe what so euer commeth to minde.
And when they have thus armed themselves, they regard neither friend nor foe, but Dare speak and do what so ever comes to mind.
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Agayne these dronkerdes dryue GOD from theire table, and companie, they cannot abide to heare the name of God spoken of,
Again these dronkerdes drive GOD from their table, and company, they cannot abide to hear the name of God spoken of,
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vnlesse it bée to take it in vayne, and to blaspheme it, wyth horryble and cursed swearinge.
unless it been to take it in vain, and to Blaspheme it, with horrible and cursed swearing.
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Their talke and communication is nothinge else, but of ribaldrye, and wantonnesse, of backbytynge theyre neighboures,
Their talk and communication is nothing Else, but of ribaldry, and wantonness, of backbiting their neighbours,
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and of practisinge mischeyfe agaynst this man and that man. Loe, what euils dronkennes bryngeth with it.
and of practising mischief against this man and that man. Lo, what evils Drunkenness bringeth with it.
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But yet you shall here more abhominations then these, strong drinke they esteme of more price & valew, thē their owne soules, their god is their belly,
But yet you shall hear more abominations then these, strong drink they esteem of more price & value, them their own Souls, their god is their belly,
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& therfore they make not hast to come to the church to heare gods worde,
& Therefore they make not haste to come to the Church to hear God's word,
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but as the prophet saith, they rise vp early to goe to the wine and tauerne,
but as the Prophet Says, they rise up early to go to the wine and tavern,
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wheras they spend the whole day, and manye times, a great part of the night, in swallowinge and deuouring gods benefites without order or measure.
whereas they spend the Whole day, and many times, a great part of the night, in swallowing and devouring God's benefits without order or measure.
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If any man yet thinke that dronkēnes is no sinne, then giue me leaue, to tel you in fewe wordes what mischiefes and inconueniences procéede thereof.
If any man yet think that Drunkenness is no sin, then give me leave, to tell you in few words what mischiefs and inconveniences proceed thereof.
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A trée is knowne by the fruite, soo iudge of dronkēnes by the fruites that spring. threof.
A tree is known by the fruit, so judge of Drunkenness by the fruits that spring. threof.
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First it hurteth the body it marreth the minde, and consumeth the substance, for by it many men fall into horrible disceases,
First it hurteth the body it marreth the mind, and consumeth the substance, for by it many men fallen into horrible disceases,
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and soundrye times into gréeuous mischaūces, sometimes being slaine wt suddayne death as it appeareth by the miserable ▪ ende of dronken Holiphernes, whose heade was cut of in his dronkennes by the hand of Iudeth.
and sundry times into grievous mischances, sometime being slain with sudden death as it appears by the miserable ▪ end of drunken Holiphernes, whose head was Cut of in his Drunkenness by the hand of Judeth.
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The bodye with all the partes therof are so distempered, that the earth thē the which ther is nothinge more stable,
The body with all the parts thereof Are so distempered, that the earth them the which there is nothing more stable,
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and sure, is to dronken men vnstable, in so much that they thinke it moueth and goeth round,
and sure, is to drunken men unstable, in so much that they think it moves and Goes round,
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and ye plaine way is vnto them like a caue & diche, the heade is brought into that case, that it cannot rule and gouerne ye féete, the eyes are made dimme,
and you plain Way is unto them like a cave & diche, the head is brought into that case, that it cannot Rule and govern you feet, the eyes Are made dim,
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and firie, they marre their faces, and put out ye true pi•tor y• god hath made, they heat their lyuers and set them all on fire.
and firy, they mar their faces, and put out you true pi•tor y• god hath made, they heat their livers and Set them all on fire.
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What causeth the head to ake, the handes to trimble, the tongue to stammer and that no member of the body can discharge and do his duety? dronknes.
What Causes the head to ache, the hands to trimble, the tongue to stammer and that no member of the body can discharge and do his duty? dronknes.
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Therfore truely saith Salomon, to whom is woe, to whom is sorrowe, to whom is strife, to whom is murmering, to whom are woundes without cause, to whom is rednes of the eyes? euen to them that tarie longe at the wine.
Therefore truly Says Solomon, to whom is woe, to whom is sorrow, to whom is strife, to whom is murmuring, to whom Are wounds without cause, to whom is redness of the eyes? even to them that tarry long At the wine.
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It also bringeth mē vnto whordome, and into great daunger.
It also brings men unto whoredom, and into great danger.
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For ye eyes of dronkerdes shal looke vpon straūge women, and theyr hart shal speake proude thinges,
For you eyes of dronkerdes shall look upon strange women, and their heart shall speak proud things,
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and they shall bée as they that sleepe in the top of a mast of a shippe
and they shall been as they that sleep in the top of a mast of a ship
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Though the Lord speake vnto them and say, awake oh ye drōkerdes, wéepe and houle, all ye that drinke wine vnmeasurably,
Though the Lord speak unto them and say, awake o you dronkerdes, weep and houle, all you that drink wine unmeasurably,
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yet are they nothing moued there with, for it were almost as good to speake to a deade man as to a dronkerde.
yet Are they nothing moved there with, for it were almost as good to speak to a dead man as to a dronkerde.
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Secondly, the mynde is marred, and sore hurt by it, for dronkerdes commonly are stricken with the spirite of blockishenes,
Secondly, the mind is marred, and soar hurt by it, for dronkerdes commonly Are stricken with the Spirit of blockishenes,
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and they are like vnto madbedlomes, and men that haue lost their wittes.
and they Are like unto madbedlomes, and men that have lost their wits.
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It maketh them like vnto bruit beastes takinge away from them all theyr wit, reason and vnderstandinge.
It makes them like unto bruit beasts taking away from them all their wit, reason and understanding.
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Verily it woulde be a pitious sight to sée a man to take hys knife to cut of his owne fingers and to cast them from him.
Verily it would be a piteous sighed to see a man to take his knife to Cut of his own fingers and to cast them from him.
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But a dronkerde taketh away from himselfe his owne witte, reason, yea, and the very minde it selfe.
But a dronkerde Takes away from himself his own wit, reason, yea, and the very mind it self.
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Herevppon sayth the wise man that wine taketh away the harte of man, and leadeth wisemen out of the way.
Hereupon say the wise man that wine Takes away the heart of man, and leads Wise men out of the Way.
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Thirdly and last of all, it consumeth the substance, and bringe men oftentimes to pitifull calamitie
Thirdly and last of all, it consumeth the substance, and bring men oftentimes to pitiful calamity
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Herevpon saith Salomon, a laboring man that is geuen to drinke, shall neuer be riche,
Hereupon Says Solomon, a labouring man that is given to drink, shall never be rich,
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and for this cause hée willeth vs not to companye with them, for if we doe, wée shall goe with patched and ragged coates.
and for this cause he wills us not to company with them, for if we do, we shall go with patched and ragged coats.
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And truely we sée this confirmed dayly by many examples.
And truly we see this confirmed daily by many Examples.
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These men are no great purchacers of landes, nor men of great reuenewes, and many which haue bene lefte very welthye by theyr fathers wills, haue consumed all that hath bene left them, and died very beggars.
These men Are no great purchacers of Lands, nor men of great revenues, and many which have be left very wealthy by their Father's wills, have consumed all that hath be left them, and died very beggars.
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For they spende much abrode with shame, vpō their owne bellies, which they might spare by varying at home, wt honestie.
For they spend much abroad with shame, upon their own bellies, which they might spare by varying At home, with honesty.
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Manye there be that séeke to spoyle & robbe their enimies, and some ther be that will steale from their friends,
Many there be that seek to spoil & rob their enemies, and Some there be that will steal from their Friends,
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but dronkerdes, robbe their owne wiues and childrne, and are moued with litle pitie and compassion towardes them.
but dronkerdes, rob their own wives and childrne, and Are moved with little pity and compassion towards them.
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Here I knowe that these alehouse knightes wil reply and say, that they spend nothinge but their owne.
Here I know that these alehouse Knights will reply and say, that they spend nothing but their own.
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But to them that vse such speache, I make this answer, that their mony is not their owne,
But to them that use such speech, I make this answer, that their money is not their own,
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but as the Prophet saith, it is the Lordes.
but as the Prophet Says, it is the lords.
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Thou art but his stewarde, and he hath lent thée welth and riches, not to mispende one farthing or mite vnthriftely, and vpon thinges not necessarie.
Thou art but his steward, and he hath lent thee wealth and riches, not to mispende one farthing or mite vnthriftely, and upon things not necessary.
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God hath made the earth to bringe forth fruite, and hath made man lorde and kinge of all his creatures,
God hath made the earth to bring forth fruit, and hath made man lord and King of all his creatures,
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but yet to vse them, not to abuse them.
but yet to use them, not to abuse them.
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If God haue geuen vs riches, and sent vs wealth he hath not giuen it vs to spende all vpon our owne carkases,
If God have given us riches, and sent us wealth he hath not given it us to spend all upon our own carcases,
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but to helpe our wiues and childrne withall, to releaue the want of the poore, to bestowe some part of it vppon them which crie at our gates for releefe and comforte,
but to help our wives and childrne withal, to releaue the want of the poor, to bestow Some part of it upon them which cry At our gates for relief and Comfort,
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and therfore if thou play the dronkerd, bestowe all vpon thy selfe, thou playest the part of a stronge théefe,
and Therefore if thou play the dronkerd, bestow all upon thy self, thou playest the part of a strong thief,
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and robbest thy wife, thy childrne, & the poore needie neighboures, of yt which they ought to haue to comfort them withall.
and Robbed thy wife, thy childrne, & the poor needy neighbours, of that which they ought to have to Comfort them withal.
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Wée must consider also that GOD hath in his worde set downe how men should vse their riches, to whom one day we must giue account.
We must Consider also that GOD hath in his word Set down how men should use their riches, to whom one day we must give account.
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For to euery one of vs it shall be sayde gyue account of thy stewardshippe.
For to every one of us it shall be said gyve account of thy stewardship.
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If you send your seruaunte to the market you wil haue him to bestowe your money, in such sorte as you doe commaunde him,
If you send your servant to the market you will have him to bestow your money, in such sort as you do command him,
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and not at his owne pleasure.
and not At his own pleasure.
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So GOD hath giuen to men money and wealth, but yet therewithall he hath giuen vs a rule howe to bestowe it.
So GOD hath given to men money and wealth, but yet therewithal he hath given us a Rule how to bestow it.
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The euill stewarde bycause he had wasted his masters goodes was thrust out of his stewardshippe.
The evil steward Because he had wasted his Masters goods was thrust out of his stewardship.
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Soo all they which haue spent their goods vnthri•tily, at the alehouse, except they repēt, shalbe excluded out of the kingdome of heauen,
So all they which have spent their goods vnthri•tily, At the alehouse, except they Repent, shall excluded out of the Kingdom of heaven,
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and after this lyfe ▪ they shall suffer honger and thrist for euermore.
and After this life ▪ they shall suffer hunger and thrist for evermore.
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Thus you sée our money is not our owne, to doe with it what our list,
Thus you see our money is not our own, to do with it what our list,
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or to mispend it in ryote and wantonnes, neither is it lawfull to eate and drink to muche,
or to misspend it in riot and wantonness, neither is it lawful to eat and drink to much,
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but so much as is méete and conuenient for vs. True it is y• GOD is not offended, with eatinge and drinking,
but so much as is meet and convenient for us True it is y• GOD is not offended, with eating and drinking,
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but he is offended with vs, when as we abuse eatinge and drinkinge and when as we deuour• his benefites without measure.
but he is offended with us, when as we abuse eating and drinking and when as we deuour• his benefits without measure.
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But, alas, if euer eatinge and drinkinge were abused it is abused at this daye,
But, alas, if ever eating and drinking were abused it is abused At this day,
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and I thinke there was neuer such super ••uitie of meates, and that the chéere which they made in ye daies of Noah, was not once comparable to our feastinge, that we vse at this daye.
and I think there was never such super ••uitie of Meats, and that the cheer which they made in you days of Noah, was not once comparable to our feasting, that we use At this day.
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But perchaunce here some men will say, would you neuer haue vs to make good chéere,
But perchance Here Some men will say, would you never have us to make good cheer,
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and to be merie one neighbour with an other, is God offended thinke you, that we shoulde vse anye myrth and feastinge?
and to be merry one neighbour with an other, is God offended think you, that we should use any mirth and feasting?
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Truely I knowe right well that wée may vse feasting, one neighbour with another to maintaine mutual loue and friendshippe,
Truly I know right well that we may use feasting, one neighbour with Another to maintain mutual love and friendship,
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and I know that GOD would not alwaies haue vs to be sad, but that he would haue vs to be merie and giueth vs wherwith to be merie.
and I know that GOD would not always have us to be sad, but that he would have us to be merry and gives us wherewith to be merry.
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Dauid saith, he giueth vs wine to chéere our hartes, and oyle to make vs chéerful countenaunces, David Says, he gives us wine to cheer our hearts, and oil to make us cheerful countenances,
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and sometime sendeth aboundance and plentye of thinges to chéere vs vp withall.
and sometime sends abundance and plenty of things to cheer us up withal.
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And when GOD sendeth plentie of ritches and other good things, it is not euill to vse these thynges to our comforte,
And when GOD sends plenty of riches and other good things, it is not evil to use these things to our Comfort,
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and to be glad of them, so that I deny not but that we maye reioyce and be merye if God send vs any good chéere or anye good successe, notwythstandinge we ought soo to bée prouyded alwayes that wée reioyce and bée merie as it were in y• presence of GOD.
and to be glad of them, so that I deny not but that we may rejoice and be merry if God send us any good cheer or any good success, notwithstanding we ought so to been provided always that we rejoice and been merry as it were in y• presence of GOD.
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But alas the mirth that wée commonly vse at such tymes as thys is, is th•t mirth which GOD condemneth.
But alas the mirth that we commonly use At such times as this is, is th•t mirth which GOD Condemneth.
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For it is full of vanitie, and we cannot kéepe good chéere, sport, play, and be mery, vnlesse we offend God.
For it is full of vanity, and we cannot keep good cheer, sport, play, and be merry, unless we offend God.
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In our myrth we vse excesse, in playinge we regard not our abilitie, and we haue in our pastimes no stay of our selues,
In our mirth we use excess, in playing we regard not our ability, and we have in our pastimes no stay of our selves,
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and we do all thinges with out order and measure, neyther can wée be merye in Christmas time,
and we do all things with out order and measure, neither can we be merry in Christmas time,
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vnlesse we shut God out of our houses and companie, turne our backes vpon him, and quite and cleane forget him.
unless we shut God out of our houses and company, turn our backs upon him, and quite and clean forget him.
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Truely ther be some that will stoutly inough saye that they bée christians, and they wyll beare men in hand that they loue GOD and his worde, they will not stick to come to the church to heare Sermons,
Truly there be Some that will stoutly enough say that they been Christians, and they will bear men in hand that they love GOD and his word, they will not stick to come to the Church to hear Sermons,
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and yet when they intend to be merie, they driue awaye al thought of GOD and of hys iudgmentes,
and yet when they intend to be merry, they driven away all Thought of GOD and of his Judgments,
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and they are not content to doe soo onely, but they will not sticke to offende GOD of set pourpose,
and they Are not content to do so only, but they will not stick to offend GOD of Set purpose,
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and they cannot bée merye, vnlesse they disguise themselues and commit euill.
and they cannot been merry, unless they disguise themselves and commit evil.
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This is the cause why the myrthe of this world, is cursed by the mouth of gods owne sonne, who saith in the Gospell, woe be vnto you that laughe for you shall mourne,
This is the cause why the mirth of this world, is cursed by the Mouth of God's own son, who Says in the Gospel, woe be unto you that laugh for you shall mourn,
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and he pr•ouncethe that the dronken ioye, of the wicked, shalbe turned into mourning and grinting of téeth.
and he pr•ouncethe that the drunken joy, of the wicked, shall turned into mourning and grinting of tooth.
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Therefore take héed to your selues, eate, and drinke soberly, and giue god thankes, & hereafter beware ye vse not any suche mirth,
Therefore take heed to your selves, eat, and drink soberly, and give god thanks, & hereafter beware you use not any such mirth,
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as is accursed of God, and which at length will bringe nothing but sorrowe and heauines that neuer shall haue end.
as is accursed of God, and which At length will bring nothing but sorrow and heaviness that never shall have end.
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And in any wise in your feastes take héede of dronkennesse, for if ye ons fall into this vice, you shall not be able to rule your selues,
And in any wise in your feasts take heed of Drunkenness, for if you ons fallen into this vice, you shall not be able to Rule your selves,
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althoughe ye be neuer so wise, neuer so holy, neuer so mightie and valyant.
although you be never so wise, never so holy, never so mighty and valyant.
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Who was more holy then Noah? and yet hée being dronke was so farre beside himself that he forgot the distruction of ye worlde for sin, which he sawe with his own eies, he regarded not his owne honestye,
Who was more holy then Noah? and yet he being drunk was so Far beside himself that he forgotten the destruction of the world for since, which he saw with his own eyes, he regarded not his own honesty,
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but laye naked and vncouered in his Tent, in somuch yt he became a laughingstock to his wicked sonne Cham.
but say naked and uncovered in his Tent, in So much that he became a laughingstock to his wicked son Cham.
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Lot a holy man being dronke, laye with his owne daughters, committed abhominable incest, got them both with child, neuer calling to minde how almighty god, had a litle before destroyed Sodome and Gomor, and the Cities adioyning, for abhominable and stincking whoredome. Lot a holy man being drunk, say with his own daughters, committed abominable Incest, god them both with child, never calling to mind how almighty god, had a little before destroyed Sodom and Gomor, and the Cities adjoining, for abominable and stinking whoredom.
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Nowe, if Noah, and Lot, beinge such excellent men, did fall into such wickednesse, being dronke, what shall they doe which haue no feare of god before their eies,
Now, if Noah, and Lot, being such excellent men, did fallen into such wickedness, being drunk, what shall they do which have no Fear of god before their eyes,
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and which are daily giuen to this vice. Doubtles they will not sticke to commit all kynde of villany.
and which Are daily given to this vice. Doubtless they will not stick to commit all kind of villainy.
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Kinge Herode as it should séeme being cupshoten, and dronke with wine, commaunded the holy man Iohn Baptist, to be slayne.
King Herod as it should seem being cupshoten, and drunk with wine, commanded the holy man John Baptist, to be slain.
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Who was more myghty and valyant then Alexander, yet he being dronke, commaunded his faithfull friend Citus to be put to death, which he repented sore when he was sober.
Who was more mighty and valyant then Alexander, yet he being drunk, commanded his faithful friend Citus to be put to death, which he repented soar when he was Sobrium.
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Therfore, all that will liue vprightly, must flée this vice of dronkennes.
Therefore, all that will live uprightly, must flee this vice of Drunkenness.
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But what? though we eate and drinke soberly, yet for all this, we cannot be counted, good christians,
But what? though we eat and drink soberly, yet for all this, we cannot be counted, good Christians,
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and to liue vprightly if we commit fornication or whordom. And therfore Paule willeth vs to flée also chambring & wā•onnes:
and to live uprightly if we commit fornication or whoredom. And Therefore Paul wills us to flee also chambering & wan•onnes:
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by which he meaneth not ye bed of matrimony, which S. Paule saith is honorable amongest all men, & the bed vndefiled. by which he means not you Bed of matrimony, which S. Paul Says is honourable amongst all men, & the Bed undefiled.
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For mariage is gods ordinaūce, it was instituted in Paradice, in the time of mans innocensie,
For marriage is God's Ordinance, it was instituted in Paradise, in the time of men innocensie,
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when as yet there was no sinne:
when as yet there was no sin:
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And god himself saith, that it is not good for man to liue alone without a helpe.
And god himself Says, that it is not good for man to live alone without a help.
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And Paule sayth, he that doth marrie doth not sinne in so dooinge, and hee commaundeth al men, which haue not the gyfte of contynencie, to marrie,
And Paul say, he that does marry does not sin in so doing, and he commandeth all men, which have not the gift of contynencie, to marry,
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and to kéepe themselues vndefyled members of Christes body.
and to keep themselves undefiled members of Christ's body.
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Abraham, Iob, Dauid, were married, and yet their wiues were no impedimentes vnto them, to talke with GOD.Abraham, Job, David, were married, and yet their wives were no impediments unto them, to talk with GOD.
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Therefore no doubt the Apostle doth here cōmaunde vs to kepe the seuenth precept, and that we suffer not ourselues to be defiled, with anye vncleannes,
Therefore no doubt the Apostle does Here command us to keep the Seventh precept, and that we suffer not ourselves to be defiled, with any uncleanness,
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and lustful intemperance of the flesh, but that we chastly, and cōtinently order all the partes of our life, that we runne not forth into any vnbridled lust,
and lustful intemperance of the Flesh, but that we chastely, and continently order all the parts of our life, that we run not forth into any unbridled lust,
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and companye with anye woman out of marriage.
and company with any woman out of marriage.
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And séeinge Paule doth here name chamberinge and wantonnes, vnder these termes, no doubt he comprehendeth all thynges, whereby man or woman is moued,
And seeing Paul does Here name chambering and wantonness, under these terms, no doubt he comprehendeth all things, whereby man or woman is moved,
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and inticed to fornication and whoredome:
and enticed to fornication and whoredom:
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as filthye and vncleane talke, whorishe and garishe attire, amorous songes and sonites, loue letters, wanton daunsinge and kissing,
as filthy and unclean talk, whorish and garish attire, Amoros songs and sonites, love letters, wanton dancing and kissing,
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& all such like, wherby the flesh of man is prouoked to lust and concupiscence.
& all such like, whereby the Flesh of man is provoked to lust and concupiscence.
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If the• we will walke honestly, we must not let our mindes burne inwardly with lust,
If the• we will walk honestly, we must not let our minds burn inwardly with lust,
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nor looke wantonly vpon women, to lust after them, nor suffer our bodies to be trymmed vp in pride and brauery, our tongues must not talke filthilye,
nor look wantonly upon women, to lust After them, nor suffer our bodies to be trimmed up in pride and bravery, our tongues must not talk filthily,
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neither we harken vnto such speache as is not séemely.
neither we harken unto such speech as is not seemly.
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It is a daungerous thinge to stand gasinge after women, or to be alone with them in corners, to beholde their bewtie,
It is a dangerous thing to stand gazing After women, or to be alone with them in corners, to behold their beauty,
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when as they haue on theire garishe attier, and beginne to looke with wanton eies.
when as they have on their garish attire, and begin to look with wanton eyes.
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Rubin the sonne of Iacob, séeinge hys fathers wyfe Billa bathinge hir selfe in a wel, had his minde so set vpon hir, yt he could not sléepe & take rest till he had cōmitted abhomination,Rubin the son of Iacob, seeing his Father's wife Bill of bathing his self in a well, had his mind so Set upon his, that he could not sleep & take rest till he had committed abomination,
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for he séeinge hir lyinge a sléepe in hir chamber vncouered, went in vnto hir and committed wickednes.
for he seeing his lying a sleep in his chamber uncovered, went in unto his and committed wickedness.
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But Ioseph his brother walked not in the ignoraunce of youthfulnes and fornicatiō, neither could he be brought by his maistris the Egiptian woman, to defile his maisters bed although she vsed (as I sayde afore) many meanes to allure him therevnto.
But Ioseph his brother walked not in the ignorance of youthfulness and fornication, neither could he be brought by his maistris the Egyptian woman, to defile his masters Bed although she used (as I said afore) many means to allure him thereunto.
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And therefore GOD so blessed him, that he found fauour both in the sight of God and men.
And Therefore GOD so blessed him, that he found favour both in the sighed of God and men.
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But, alas, fewe Iosephes there bée at this daye, but wée finde many lyke vnto Rubin, which burning with the flame of lust and concupicence, doe nothinge else,
But, alas, few Joseph's there been At this day, but we find many like unto Rubin, which burning with the flame of lust and concupicence, do nothing Else,
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but lye in wayte and watch how they may defile other mens beds.
but lie in wait and watch how they may defile other men's Beds.
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And bicause this vice, is not restraned by sharpnes of lawes, manye thinke that there is no office at al in whorehuntinge, supposinge it to bée a sporte, to robbe virgins and wiues of their honessye, which ought to be estéemed of more pryce and valewe then anye golde.
And Because this vice, is not restraned by sharpness of laws, many think that there is no office At all in Whore-hunting, supposing it to been a sport, to rob Virgins and wives of their honessye, which ought to be esteemed of more price and valve then any gold.
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But if we will iudge vprightly of whoredome, wée must not iudge of it as many doe, which with brasen faces and impudent mouthes wyl say, tush, what is whoredome? it is but a trick of youth, a pastime, a dalliaunce, a veniall sinne, and a light faulte.
But if we will judge uprightly of whoredom, we must not judge of it as many do, which with brazen faces and impudent mouths will say, tush, what is whoredom? it is but a trick of youth, a pastime, a dalliance, a venial sin, and a Light fault.
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Alas, alas, these wordes will goe for no payment, and these excuses will not excuse them,
Alas, alas, these words will go for no payment, and these excuses will not excuse them,
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when as the lawe of god & their owne giltie consciēces shal accuse them in the day of iudgement.
when as the law of god & their own guilty Consciences shall accuse them in the day of judgement.
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At which time the Lorde will rewarde them accordinge to theire déedes.
At which time the Lord will reward them according to their Deeds.
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Then shall they knowe that it is some thing to break the lawe and commaūdement of GOD, who saith thou shalt not commite whoredome,
Then shall they know that it is Some thing to break the law and Commandment of GOD, who Says thou shalt not commite whoredom,
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then shall they know how vile a thing it is to defile their bodies, which ought to be houses and temples for the holy ghost to dwell in.
then shall they know how vile a thing it is to defile their bodies, which ought to be houses and Temples for the holy ghost to dwell in.
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S. Paule saith, that all other sinnes are without the bodie, but he that committeth whordome sinneth against his owne bodye,S. Paul Says, that all other Sins Are without the body, but he that Committeth whoredom Sinneth against his own body,
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and yet men will haue it to be no sinne.
and yet men will have it to be no sin.
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If one man robbe another of his goods, he is straight way punished, and méete it is he should so bée.
If one man rob Another of his goods, he is straight Way punished, and meet it is he should so been.
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But whoredome is more then a simple robberie, for by it men are spoyled not onely of their substance,
But whoredom is more then a simple robbery, for by it men Are spoiled not only of their substance,
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but also of their honour, honestie, & sometimes of their liues.
but also of their honour, honesty, & sometime of their lives.
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If a tenaunt kéepe not the couenauntes that are agréed vpon betwixt himselfe and his Landlord, he shall be sure to smart for it.
If a tenant keep not the Covenants that Are agreed upon betwixt himself and his Landlord, he shall be sure to smart for it.
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But marriage is a holy leage & couenaunt, and the man doth promyse to the woman and lykewyse the woman to the man that they wilbe true and faythfull eche to other,
But marriage is a holy league & Covenant, and the man does promise to the woman and likewise the woman to the man that they will true and faithful eke to other,
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and this promise is made before God and his Churche, and yet the breakinge of it is thought to be nothing.
and this promise is made before God and his Church, and yet the breaking of it is Thought to be nothing.
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But if men would consider howe they doe by whoredome transgresse the lawe of god, vnhalow ye temple of god,
But if men would Consider how they do by whoredom transgress the law of god, unhallow you temple of god,
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& his holy spirit, breake their promise made in the presens of god, and his angles, make shipwrack of their honesty, set fire to their own bodyes,
& his holy Spirit, break their promise made in the Presents of god, and his angles, make shipwreck of their honesty, Set fire to their own bodies,
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and bryng distruction to their soules, they would shunne whoredome more then they doe.
and bring destruction to their Souls, they would shun whoredom more then they do.
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If these reasons will not perswade you that whoredome is a horrible sinne in the sigh of God,
If these Reasons will not persuade you that whoredom is a horrible sin in the sighs of God,
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then •all to mynde what hath bene the ende of all them in all ages which haue spent their liues in this filthy vice.
then •all to mind what hath be the end of all them in all ages which have spent their lives in this filthy vice.
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The people that liued in the firste age which spente theyr tyme in whoredom, wer sodaynly caught with the vengeaunce of God, and drowened.
The people that lived in the First age which spent their time in whoredom, were suddenly caught with the vengeance of God, and drowened.
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For the whole vniuersall worlde was ouerflowede with water for whoredome. The Sodomites beinge giuen to this vice were consumed with ▪ heauenlye fire.
For the Whole universal world was ouerflowede with water for whoredom. The Sodomites being given to this vice were consumed with ▪ heavenly fire.
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We reade that foure and twenty thousand perished for whordome, the Iudges were hanged vp agaynst the sunne.
We read that foure and twenty thousand perished for whoredom, the Judges were hanged up against the sun.
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What happened for rauishing of Dina the daughter of Iacob, and howe that facte was reuenged the 34. chapter of Gen. dothe playnelye declare.
What happened for ravishing of Dinah the daughter of Iacob, and how that fact was revenged the 34. chapter of Gen. doth plainly declare.
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Sainct Paule saith that whoremongers and adulterers the Lorde will iudge. Saint Paul Says that whoremongers and Adulterers the Lord will judge.
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In the reuelation of Iohn we reade that they that kéepe the commaundementes of God, shall goe to heauen,
In the Revelation of John we read that they that keep the Commandments of God, shall go to heaven,
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and ther raign eternally with Christ, but whoremongers shalbe shut out, and be cast into ye lake which flameth with fire and brimstone.
and there Reign eternally with christ, but whoremongers shall shut out, and be cast into you lake which flameth with fire and brimstone.
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Now if god spared not ye whole world, if he showered downe fier and brimstone from heauen, vpon Sodom and Gomorra, if foure and twentye thousand were destroyed and all for whordome, let vs not thinke that he will spare this realme of Englande,
Now if god spared not you Whole world, if he showered down fire and brimstone from heaven, upon Sodom and Gomorra, if foure and twentye thousand were destroyed and all for whoredom, let us not think that he will spare this realm of England,
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if we continue still from one yeare to another in whoredome, neuer finding anye time to repent.
if we continue still from one year to Another in whoredom, never finding any time to Repent.
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Wherefore as many as will liue vprightly and walke honestly, must detest & abhorre this vice.
Wherefore as many as will live uprightly and walk honestly, must detest & abhor this vice.
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And to the end that we be not defiled therewith, we must bannishe queanes and harlottes and not suffer them to eate our breade,
And to the end that we be not defiled therewith, we must bannishe queans and harlots and not suffer them to eat our bread,
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and to lodge within our gates.
and to lodge within our gates.
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A serpent is a daungerous thinge to be kept in a mans bosome, and we cannot dayly kéepe companye with euill persens without great daunger, he that toucheth piche shalbe defiled.
A serpent is a dangerous thing to be kept in a men bosom, and we cannot daily keep company with evil Persons without great danger, he that touches piche shall defiled.
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Therfore he that will liue vprightly must shunne whordom & all things that are prouocations therevnto.
Therefore he that will live uprightly must shun whoredom & all things that Are provocations thereunto.
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The third thinge that we must shunne, is strife and enuyinge, vnder which two names is comprehended al thinges that striue against brotherly loue, and godly peace and quietnes.
The third thing that we must shun, is strife and envying, under which two names is comprehended all things that strive against brotherly love, and godly peace and quietness.
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For out of al doubt, good agréemēt and freindshippe amongest men, is as pleasaunt a thinge vnto God as can bée. Therefore saith the psalme.
For out of all doubt, good agreement and friendship amongst men, is as pleasant a thing unto God as can been. Therefore Says the psalm.
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Ecce quā bonum et quam iucundum habitarePsal 13•. fratres in vnum. Ecce quā bonum et quam iucundum habitarePsal 13•. Brothers in One.
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Beholde howe good and ioyfull a thinge it is, brethrne to dwell together in vnitie, it is like the dewe that fell downe from heauē vpon the grounde to giue norishment vnto it,
Behold how good and joyful a thing it is, brethrne to dwell together in unity, it is like the dew that fell down from heaven upon the ground to give nourishment unto it,
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and like vnto ye oyle that dropped downe from Aarons bearde, so as the sent of it was shed ouer all his raiment.
and like unto you oil that dropped down from Aaron's beard, so as the sent of it was shed over all his raiment.
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Whereby it plainely appeareth that god loueth peace and amitie amongest men, and is well pleased when one embraceth an other with hartie loue.
Whereby it plainly appears that god loves peace and amity amongst men, and is well pleased when one Embraceth an other with hearty love.
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S. Paule therefore here doeth exhorte vs to loue, and telleth vs that we can not liue vprightly if wée be readye to snatch at one another like cattes and dogges,S. Paul Therefore Here doth exhort us to love, and Telleth us that we can not live uprightly if we be ready to snatch At one Another like cats and Dogs,
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and to cut one anothers throte.
and to Cut one another's throat.
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And yet neuerthelesse ther are some so giuen to dissention and quarrelinge, that they care not what mischeife they commit,
And yet nevertheless there Are Some so given to dissension and quarreling, that they care not what mischief they commit,
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so that they may satisfie their cruell hartes and lustes of reuenginge.
so that they may satisfy their cruel hearts and lusts of revenging.
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And whereas we are commaunded to ouercome euill with goodnes, and if our enimy honger to féede him,
And whereas we Are commanded to overcome evil with Goodness, and if our enemy hunger to feed him,
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if hée thirst to giue him drinke.
if he thirst to give him drink.
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Yet are we so farre from performing of it, that at euery litle and small trifle we are readye to goe to the lawe, to drawe out our swordes,
Yet Are we so Far from performing of it, that At every little and small trifle we Are ready to go to the law, to draw out our swords,
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and to fyght it out one with an other.
and to fight it out one with an other.
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But if we woulde a litle consider, the fruites that springe out of enuie, contencion, brawlinge, chidinge,
But if we would a little Consider, the fruits that spring out of envy, contention, brawling, chiding,
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and such like, or if we could now open our eies and looke vpon the warres, that are inflamed throughout al christendome, the bodies that haue bene slaine, the bloud that hath bene spilt,
and such like, or if we could now open our eyes and look upon the wars, that Are inflamed throughout all Christendom, the bodies that have be slain, the blood that hath be spilled,
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and the Cities, Townes, and Kingdomes, that haue bene rent and torne in sunder, through enuie and contencion, it were ynough to moue vs, to hate and detest this vice aboue all others.
and the Cities, Towns, and Kingdoms, that have be rend and torn in sunder, through envy and contention, it were enough to move us, to hate and detest this vice above all Others.
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Let vs thē a litle consider the fruites that spring out of this trée.
Let us them a little Consider the fruits that spring out of this tree.
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First if a man be enuious, or at debate with his neighboure he cannot eate and drinke in rest, he is alwayes readie to hurt and harme the partie whom he enuieth, he reioyceth at his fall,
First if a man be envious, or At debate with his neighbour he cannot eat and drink in rest, he is always ready to hurt and harm the party whom he Envieth, he rejoices At his fallen,
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and pyneth away at his prosperitie. Agayne, we sée howe diuelishe men become when they are once chased.
and pineth away At his Prosperity. Again, we see how devilish men become when they Are once chased.
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For they are then readye in furious wise, to runne headlonge into destruction, then they suffer theyr naughty affections to haue the brydle and to ouermaister all wyt and reason.
For they Are then ready in furious wise, to run headlong into destruction, then they suffer their naughty affections to have the bridle and to ouermaister all wit and reason.
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Yea and though they bée neuer soo wyse, yet in theire anger they will beehaue them selues lyke verye fooles.
Yea and though they been never so wise, yet in their anger they will beehaue them selves like very Fools.
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For is not hée a verye foole whiche wyll goe about to make the fyer to burne better which is kindled to much alreadie.
For is not he a very fool which will go about to make the fire to burn better which is kindled to much already.
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If a man sée hys house on fyer he will crye out straight way for water:
If a man see his house on fire he will cry out straight Way for water:
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but if he féele him selfe set all on fyer with enuie hée séeketh not to quench it,
but if he feel him self Set all on fire with envy he seeketh not to quench it,
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but putteth more matter vnto it to make it to burne the more.
but putteth more matter unto it to make it to burn the more.
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Wherefore Paule doth tell vs that wée cannot please GOD vnlesse we shake of all ill wyll,
Wherefore Paul does tell us that we cannot please GOD unless we shake of all ill will,
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and treade all strife and contencion vnder foote.
and tread all strife and contention under foot.
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And here wée haue to note, that although he setteth downe strife before enuye, yet in order is enuie first and the springe heade as it were from whence stryfe and contencion sloweth.
And Here we have to note, that although he sets down strife before envy, yet in order is envy First and the spring head as it were from whence strife and contention sloweth.
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What is the cause yt one séeketh the ouerthrowe of another? Marry the enuie and spight that one beareth towardes a nother.
What is the cause that one seeketh the overthrown of Another? Marry the envy and spite that one bears towards a neither.
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Sathan enuyinge that good and happye estayte of our fyrst parentes was neuer contente vntyll he had brought them out of felicitie into greate myserye.
Sathan envying that good and happy estayte of our fyrst Parents was never content until he had brought them out of felicity into great misery.
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Caine enuyinge his innocent brother Abell sought meanes to take awaye his life, and bicause there was no bodye to stay him, he brought his wicked purposse to passe. Cain envying his innocent brother Abel sought means to take away his life, and Because there was no body to stay him, he brought his wicked purpose to pass.
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The sonnes of Iacob beinge moued with enuye sold Ioseph, and went about to destroye him.
The Sons of Iacob being moved with envy sold Ioseph, and went about to destroy him.
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Saule enuied Dauid, and would haue killed him vnles that GOD had delyuered him out of his bloudy handes.Saule envied David, and would have killed him unless that GOD had Delivered him out of his bloody hands.
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Herodias enuied Iohn Baptiste, and therfore she sought his death. For they beinge the childrne of the diuell coulde not abide the childrne of GOD. Herodias envied John Baptiste, and Therefore she sought his death. For they being the childrne of the Devil could not abide the childrne of GOD.
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Therefore, let vs take héede of enuye and embrace one another with brotherly loue, and let ther be such a band of friendshipe amongest vs that wée may be knit & tied together as mēbers of one bodie, let vs detest dronkennesse and wantonnesse with all other vices,
Therefore, let us take heed of envy and embrace one Another with brotherly love, and let there be such a band of friendship amongst us that we may be knit & tied together as members of one body, let us detest Drunkenness and wantonness with all other vices,
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and nowe at the length after so many admonytions, threatninges, and warnynges, learne to walke honestly as in the day,
and now At the length After so many admonytions, threatenings, and Warnings, Learn to walk honestly as in the day,
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and to do those things that beccommeth the true seruauntes of GOD and disciples of Christ.
and to do those things that beccommeth the true Servants of GOD and Disciples of christ.
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Last of al, after y• the Apostle hath exhorted vs to cast away the workes of darkenes,
Last of all, After y• the Apostle hath exhorted us to cast away the works of darkness,
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and put of the old man, hée setteth before vs a new garment, and wylleth vs to take no thought for the flesh, to fulfill the lustes of it.
and put of the old man, he sets before us a new garment, and willeth us to take no Thought for the Flesh, to fulfil the lusts of it.
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Wherein fyrst we haue to consider howe that the apostle calleth Christ a garment. This similitude of clothinge and allegorie of garmentes is often vsed in the holy scriptures
Wherein fyrst we have to Consider how that the apostle calls christ a garment. This similitude of clothing and allegory of garments is often used in the holy Scriptures
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The garmentes giuen to our first parentes, had these properties, to couer their shame and nakednes, to defende them from could and weather, and so sorth.
The garments given to our First Parents, had these properties, to cover their shame and nakedness, to defend them from could and weather, and so forth.
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Euen so Iesus Christ is here compared to a garment, and we are wylled to put him on,
Even so Iesus christ is Here compared to a garment, and we Are willed to put him on,
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bicause he is the weddinge garment spoken of in the gospell, whose rightuousnes doth couey our vnrightuousnes, whose innocensie doth hide our filthinesse, whose bloude doth wash away our sins,
Because he is the wedding garment spoken of in the gospel, whose righteousness does covey our unrighteousness, whose innocensie does hide our filthiness, whose blood does wash away our Sins,
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& by whom we are defended from death, hell and euerlasting damnation.
& by whom we Are defended from death, hell and everlasting damnation.
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For Christ is the white rayment and apparell spokē of in the Apoca. which doth hide and cloth our filthy nakednsse, that it doth not appeare.
For christ is the white raiment and apparel spoken of in the Apoc which does hide and cloth our filthy nakednsse, that it does not appear.
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And he is y• apparell which we are cōmaunded to kéepe, least we walke naked, and men sée our filthynes.
And he is y• apparel which we Are commanded to keep, lest we walk naked, and men see our filthiness.
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He that hath put on this garment, needeth not to séeke for any other thinge to couer and hyde his sinnes:
He that hath put on this garment, needs not to seek for any other thing to cover and hide his Sins:
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and whosoeuer he be that hath not put on Christ, is odious and hatefull in the sight of God.
and whosoever he be that hath not put on christ, is odious and hateful in the sighed of God.
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And the kings which made a marriage for his sonne, at the last day when as he shall come to vi•e and sée his ghestes, will says vnto him, friende howe camest thou hither not hauing on a wedding garmēt,
And the Kings which made a marriage for his son, At the last day when as he shall come to vi•e and see his guests, will Says unto him, friend how camest thou hither not having on a wedding garment,
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and cōmaunde him to be cast into vtter darkenesse.
and command him to be cast into utter darkness.
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This garment haue all they put on which béeleue truely and sincerely in Iesus Christ, which expresse theire faith by wel doing, endeuoringe euerye daye, more and more to restraine the lustes and pleasures of the fleshe.
This garment have all they put on which béeleue truly and sincerely in Iesus christ, which express their faith by well doing, endeavouring every day, more and more to restrain the lusts and pleasures of the Flesh.
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And truely it is méete and conuenient 〈 … 〉t we which haue ▪ giuen our selues to Christ in Baptisme, shoulde re〈 … 〉ce the affections of the fleshe;
And truly it is meet and convenient 〈 … 〉t we which have ▪ given our selves to christ in Baptism, should re〈 … 〉ce the affections of the Flesh;
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〈 ◊ 〉 bee content to be gouerned by his holy and gratious spirite, which hath shed his most pretious bloude for vs.
〈 ◊ 〉 be content to be governed by his holy and gracious Spirit, which hath shed his most precious blood for us
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And very néedefull it is to consider th•se last wordes, wherein we are willed to take no thought for the flesh, to fulfill the lustes of it.
And very needful it is to Consider th•se last words, wherein we Are willed to take no Thought for the Flesh, to fulfil the lusts of it.
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For Paule doth not say that Sathan shall not tempt vs, and that we shall not haue store of prouocations,
For Paul does not say that Sathan shall not tempt us, and that we shall not have store of provocations,
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bicause he knewe right well that Sathan and our owne wicked lustes, woulde 〈 ◊ 〉 ready euery daye to perswade vs, to that which is euill.
Because he knew right well that Sathan and our own wicked lusts, would 〈 ◊ 〉 ready every day to persuade us, to that which is evil.
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Therefore we must alwaies wra•h 〈 … 〉e agaynst them;
Therefore we must always wra•h 〈 … 〉e against them;
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and take 〈 ◊ 〉 that wee suffer them not to ouercome vs and get ye victory of vs.
and take 〈 ◊ 〉 that we suffer them not to overcome us and get you victory of us
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And although wée bee by nature so corrupt, and of our selues are so inclyned to all euill, that wée cannot chuse but sinne daily:
And although we be by nature so corrupt, and of our selves Are so inclined to all evil, that we cannot choose but sin daily:
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yet if wée fulfill not the lustes of the fleshe, but styll séeke to tame and kéepe them vnder, hée will not impute our sinnes vnto vs.
yet if we fulfil not the lusts of the Flesh, but still seek to tame and keep them under, he will not impute our Sins unto us
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True it is that wicked lustes and sinfull affections, will alwayes dwell in vs, so longe as wée lyue in this worlde,
True it is that wicked lusts and sinful affections, will always dwell in us, so long as we live in this world,
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and therefore it béehooueth vs, alwayes to kéepe good watch and warde, and to bée in a readynesse to fyght agaynst them,
and Therefore it béehooueth us, always to keep good watch and ward, and to been in a readiness to fight against them,
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and in any wise to take héede that we suffer them not to haue the maistery ouer vs.
and in any wise to take heed that we suffer them not to have the mastery over us
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Whereas hée willeth vs to take no thought for the fleshe, hée teacheth vs nothinge else,
Whereas he wills us to take no Thought for the Flesh, he Teaches us nothing Else,
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but that wée shoulde not lyue after the fleshe.
but that we should not live After the Flesh.
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Otherwyse you knowe wée are bound to cloth our bodies, to féede thē, and to make prouisiō not onely for our selues,
Otherwise you know we Are bound to cloth our bodies, to feed them, and to make provision not only for our selves,
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but also for our families & ned• brethrē and we must haue some care of them.
but also for our families & ned• brothers and we must have Some care of them.
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Therefore he doth not say take no thought to prouid anye thinge for the flesh, laboure not, sowe not, reape not, &c. But he saitht, ake no thought for the flesh to fulfill the lustes of it.
Therefore he does not say take no Thought to provide any thing for the Flesh, labour not, sow not, reap not, etc. But he saitht, ache no Thought for the Flesh to fulfil the lusts of it.
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Whereby it appereth that he intreateth not here of the substaunce of the flesh, but onely of the corruptions thereof, by which we are drawne to sinne, and so from God.
Whereby it appeareth that he intreateth not Here of the substance of the Flesh, but only of the corruptions thereof, by which we Are drawn to sin, and so from God.
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Wée must haue a care, to prouide rayemente for our bodies, but wée must not haue a care to cloth them wantonlie,
We must have a care, to provide rayemente for our bodies, but we must not have a care to cloth them wantonly,
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and to praunce vp & downe in pride and brauery, we must prouide for our selues meate and drinke,
and to prance up & down in pride and bravery, we must provide for our selves meat and drink,
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and also for our families, but yet we must eate and drinke soberlie, and doe it in such sort as we ought to doe, otherwise we fulfill the lustes of the flesh.
and also for our families, but yet we must eat and drink soberly, and do it in such sort as we ought to do, otherwise we fulfil the lusts of the Flesh.
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But how is this counsell of Paule folowed at this day? truely nothing at all.
But how is this counsel of Paul followed At this day? truly nothing At all.
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There is no vice, no wickednesse but it is daily committed amongest vs. The great men of the worlde whom God hath blessed with landes, rentes,
There is no vice, no wickedness but it is daily committed amongst us The great men of the world whom God hath blessed with Lands, rents,
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& reuenewes, swallow vp poore men in such sort, that it may worthilye amase both men and Angels,
& revenues, swallow up poor men in such sort, that it may worthily amaze both men and Angels,
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and all men of all ages and of all degrées, are so poysoned with the ve〈 … 〉e of couetousnesse, that they séeke by hooke and crooke to come by lyuing,
and all men of all ages and of all Degrees, Are so poisoned with the ve〈 … 〉e of covetousness, that they seek by hook and crook to come by living,
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and it is apparent, that they preferre frayle and vaine riches, before the treasure of eternall lyfe.
and it is apparent, that they prefer frail and vain riches, before the treasure of Eternal life.
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Besydes thys vyce of couetousnesse, whoredome so muche aboundeth that all men may easely sée, that marriage loue decayeth, and whoredoms loue encreaseth.
Besides this vice of covetousness, whoredom so much Aboundeth that all men may Easily see, that marriage love decayeth, and whoredoms love increases.
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We are so lofty, that we haue forgottē our selues to be mortall men.
We Are so lofty, that we have forgotten our selves to be Mortal men.
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And it is to bad to sée howe we swell lyke toades, with the poyson of pryde.
And it is to bad to see how we swell like toads, with the poison of pride.
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Agayne, eatinge and drinkinge was neuer so much abused, for we make our bellyes our God,
Again, eating and drinking was never so much abused, for we make our bellies our God,
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and our kitchens our religyon, and so that we bee crammed with daintie meates, wee care not though our soules perishe and starue for honger.
and our kitchens our Religion, and so that we be crammed with dainty Meats, we care not though our Souls perish and starve for hunger.
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To bee briefe, men are not ashamed of sinne, neither doe they care for honesty.
To be brief, men Are not ashamed of sin, neither do they care for honesty.
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For wée lyue and behaue our selues, as though Christ dyd not sit Iudge in heauen.
For we live and behave our selves, as though christ did not fit Judge in heaven.
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Yea, suche is the vngratiousnesse of this tyme, that vnlesse, the Lorde shorten these wicked dayes, iniquitie will haue the vpper hande,
Yea, such is the vngratiousnesse of this time, that unless, the Lord shorten these wicked days, iniquity will have the upper hand,
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and no flesh shalbe saued, and therefore vnlesse we repent in tyme, for sake all naughtie and filthy vices,
and no Flesh shall saved, and Therefore unless we Repent in time, for sake all naughty and filthy vices,
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and hereafter walke honestly as in the day, wée shall féele and tast of iudgement without mercy,
and hereafter walk honestly as in the day, we shall feel and taste of judgement without mercy,
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and after this lyfe be cast into the fyre of dampnation, from the which place of torment almighty GOD,
and After this life be cast into the fire of damnation, from the which place of torment almighty GOD,
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for his sonne Christ sake defend vs all, to whom with the holy ghost be all prayse, honor,
for his son christ sake defend us all, to whom with the holy ghost be all praise, honour,
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and glory, worlde with out ende Amen. FINIS.
and glory, world with out end Amen. FINIS.
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