his deare and welbeloued soÌ„ne neither had we learned how swéete the Lorde is Our eares were so stopped y we could not harken vnto the swéete voyce of God and glad tidinges of saluatioÌ„ we perceaued nothing at all of the goodnes of God towards vs neither yet were we moued to any worke of charitye towards our neighbour but were vtterlye vnapt altogether vnable to doo any good worke yea not so much so much as to thinke a good thought 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 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 but rise vp with al spéed vnto newnes of life For seing we haue nowe the light of the Gospell amoÌ„gst vs it is now no time for vs to â—lugge and sléepe any more and to folowe the lustes pleasures of the fleshe as though Christ had neuer bene preched vnto vs and we neuer called by the voyce of God to repentance and amendment of lyfe 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 but let euery man be redy to do his duty séeing that good opportunitye serueth therevnto we ought in no wise to deferre the reformation of things that be amisse from daye to daye and yere to yere and to be idle at such a time as this is bicause god perchaunce will not alwaies graunt vs the like occasion to do good And therfore it behoueth vs to strayne our selus the more whilest occasion â—â—steth while god grauÌ„teth vs leaue to do wel The Smith stricketh his yron 〈…〉 it is hot The husband ma◠〈◊〉 his corne to be already ripe prouideth in dâ—â— seaâ—on reaperâ— and sicles to cut it doâ—â—â— and in the harâ—est time you shall heare him say to his seruauntes wheÌ„ the weather is faire plie it â—â—irs plye it for we cannot tell whether it will raine or no and howe longe this faire weather will last Likewise the Marchantman if he haue a voiage to make he will take shippe while tide anâ— wâ—â—de serueth For hée knoweth that time and tide will â—arye for no man 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 Sayinge Quâ—â—â—te dominum dum inueâ—â—â— potest inuocate eum dum prope est sieke the Lorde whilest he may be found cal you vpon him whilest he is neare Christ in the gospell doth shewe that manye through their owne slownes and negligence shall be that out of the kingdome of heauen he depriued of eternal life Here vpoÌ„ he saith Contendite intrare per anguâ—â—am portaÌ„ quia dico vobis multi quaerent intrare et non poterunt Stâ—â—ue to enter in at the strait gate for many I say wil seeke to enter in and shall not be able When the good man of the house is risen vp and hath shut to y dore ye begin to staÌ„d without and knock at the dore sayinge Lorde Lord open vnto vs he shall answer and say vnto you I knowe you not whence you are In the xxv of Math. we read y the siue wise virgins which wer ready went in with the Bridegrom vnto the weddinge but the fiue folishe virgins bicause they were not ready in time had the gate of heauen shut against them For whilest they went to bye oyle for their laâ—ps y bridegrome came the gaâ—â— was shut Paule therfore in the Gal. willeth vs to do good to all men while we haue time 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 〈◊〉 â—et â—lipe cannot be called back agane fâ—râ—â—much as it hath plesed god of his infinit mercy to seÌ„d his word amoÌ„gst vs to giue vs vnderstaÌ„diÌ„g of his good will plesure to awakeÌ„ 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 but with an earnest desire endeuour to do our duties whilest god graunteth vs leasure and whilest good opportunity serueth thervnto An other reason which ought to perswade vs to doo our dutye without delay is because our lyfe is short and passeth away swyftly 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 For we are taught by the prophet the we cannot be couÌ„ted for good fruitful trées vnlesse we bringe footh fruite in dwe season A good trée doth not only bringe forth good fruit but also it bringeth it foorth in due coÌ„uenieÌ„t time So if we wil be counted good ChristiaÌ„s we must do good whilest opportunitye serueth The good Samaritane meÌ„tioned of in the Gospel did good while opportunity did serue and when occasion was offered For so sone as he sawe the man that was falleÌ„ into the hands of theues lying by the way side sore beaten and wounded he was straight way moued with coÌ„passion on him in somuch that he went vnto him bouÌ„de vp his wounds powred wine oyle into them layde hym vpoÌ„ his beast caried him to his Inne and made prousion for him But the Preist and the Leuite had the same occasioÌ„ offered them to do good and to exercise theire charity towards theire neighbour but they passed by would not do good when occasioÌ„ serued thervnto So likewise wheÌ„ poore Lazarus laie at the gate of Diues with a naked body an empty belly crauinge to be refreshed with the smal cruÌ„mes that fell from his table there was occasion offered vnto him to do good but he would not do good when he might bringe forth fruite in dwe season 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 Therfore let vs learne to do good whilest we haue tyme and when we may 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 and to goe about our busines yet for al this we lye still wée are none of the hastinges 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 Such is our negligence and slownes in this behalfe 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 The preachers crye out cease not they exalt their voyces like trumpetes and call
A Sermon preached before the right honorable Earle of Darbie and diuers others assembled in his honors Chappell at Newparke in Lankashire the second of Ianuarie Anno humana Salut 1577. GALA VI. ¶ Dum tempus habemus operemur bonum ¶ Whyle we haue time let vs doo good Gala. vi ¶ Imprinted at London by Thomas East the xiiij day of March. 1577. TO THE RIGHT Honorable and his very good Lorde Henrie Earle of Darbie Lorde Stanley and Strange Lorde of Man and of the Iles adioyninge and Knight of the moste noble order of the Garter continuance of health with prosperitie and increase of honor YOV Knowe right well right honorable my very good Lorde that I accordinge to my dutie giuinge attendaūce vpō your Lordshippe in the tyme of Christmas laste past was appointed by your honour to preach before you in your Chapple at neweparke the second of Ienuarie at which tyme I entreated of this text of Sainct Paule Rom 13. Idque perspecta oportunitate quod videlicet tempestiuū iam sit nos a somno expergisci so forth vnto the end of the chapter according as it pleased God at that time to minister vnto me matter and to giue vnto me the spirit of vtteraūce Which Sermon finished I was immediately called vnto your honor by you earnestly requested without delay to set downe in wryting such lessons and instructions as I had in your presence before certain gētlemen of worship vttered with my mouth And herewithall it pleased your honor not only to require a copie of my Sermon but also to giue me to vnderstand that you would send it vp to London to be Printed to the ende that the thinges which I had vttered before a fewe at home in your house might be further published abroade to the vse and behoofe of many Which when I perceaued I must needes confesse that I was very loth altogether vnwilling to deliuer to that ende into your Lordshippes handes any copy of that which I had preched First bicause my dooinges are so simple and my skil so small that they deserue not to come abroade into the sight of the world Secondly many are so fine and daintie that nothing can please content thē vnlesse it flow and swim with store of eloquence Thirdly and last of all bicause I feare that when many haue read it ▪ I shall by my playnnesse procure to my self more misliking for publishing of it then I had lyking of your honor for preaching of it Howbeit your honors great goodnesse diuers times shewed towards me your benefits bestowed vpon me which are yet greene abyding fresh in my remembrāce to my great releefe and comfort wherby I liue at this present a great deale the better haue ouercome all lettes and impediments enforced me to satisfie your godly desire herein Chosing rather to be mislyked for my doinges of a great many others to be reproued for my want of skil then to shew my selfe not dutiful towards your honor in this behalfe or to seeme slack to do any thing that may cōtent your noble mynde especially whē it pleaseth your Lordship so earnestly to require it of me who am so much bounde to your honor that I must nedes acknowledge my self to be ouermuch vnthākful if mi pore seruice wer not alwaies redi at your cōmādmēt Wherfore seing that it plesed your ◠to accept so well of this Sermon when it was preached I am thereby emboldned to craue patronage of you now it is Printed and further published abrode especially bicause it now hathe more neede thereof Most humbly desiring your honor to take it in good part now as you dyd then and to continue your good will to the faithfull Ministers Preachers of the word to seeke euer more and more to promote the honor and glory of our good God so that it may appere vnto al men that you haue in vtter hatred detestation the lying false doctrine of Antichrist as well as it is knowne to me and others that dayly haue experiēce of your honorable disposition herein The Lord of Lordes euermore enflame direct your noble hart with his holy and gratious Spirit increase all heroicall and godly vertues in you with prosperitie and encrease of honor in this lyfe graunt that in the end you may so dye that you may after wardes lyue for euer At Moberley the. viii of Februarie ¶ Your honors most humble bounden seruaunt Iohn Caldwell Parson of Winwick ¶ Idque 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 for now is our saluation nearer then when we beleued it The night is past and the daye is at hand let vs therfor cast away the works of darkenesse and let vs put on the armour of light So that we walke honestly as in the day not in gluttonie dronkennesse neither in chambering and wantonnes not in strife and enuyinge But put ye on the Lord Iesus Christ and take no thought for the fleshe to fulfill the lustes of it 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 our life best framed to gods will and the rule of his lawe when it shal be euery waye most profitable to our neighbours 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 And for this cause hath he oftentimes in his word commaunded vs with no lesse chéerefulnes to be as ready to pleasure and to doe good to our neighboures then to our selues 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 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 And true it is that such is the force of holy and godly loue that it worketh not euill but it seeketh to ouercome euill with goodnes neyther will it permit and suffer a man to hurt his neighbour He that loueth his father and mother will shewe himselfe obedient and lowly towards them he will bée ready to ayde and assist them and willinge to do after their commaundement and be affrayde to doe any thing that may displease and offend them Hée that loueth his neighbour will not inwardly in minde conceue malice and hatred agynst him neither will he go about to offer violence and wrong too any man but will seeke to preserue his life and to procure his welfare yea though it
Christ but whoremongers shal be shut out and be cast into the lake which flameth with fire and brimstone Now if god spared not the 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 if we continue still from one yeare to another in whoredome neuer finding anye time to repent Wherefore as many as will liue vprightly and walke honestly must detest abhorre this vice 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 lodge within our gates 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 shal be defiled Therfore he that will liue vprightly must shunne whordom all things that are prouocations therevnto 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 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 Ecce quā bonum et quam iucundum habitare fratres in vnum 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 and like vnto the oyle that dropped downe from Aarons bearde so as the sent of it was shed ouer all his raiment Whereby it plainely appeareth that god loueth peace and amitie amongest men and is well pleased when one embraceth an other with hartie loue 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 and to cut one anothers throte And yet neuerthelesse ther are some so giuen to dissention and quarrelinge that they care not what mischeife they commit so that they may satisfie their cruell hartes and lustes of reuenginge And whereas we are commaunded to ouercome euill with goodnes and if our enimy honger to féede him if hée thirst to giue him drinke 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 and to fyght it out one with an other But if we woulde a litle consider the fruites that springe out of enuie contencion brawlinge chidinge 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 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 Let vs thē a litle consider the fruites that spring out of this trée 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 and pyneth away at his prosperitie Agayne we sée howe diuelishe men become when they are once chased 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 Yea and though they bée neuer soo wyse yet in theire anger they will beehaue them selues lyke verye fooles For is not hée a verye foole whiche wyll goe about to make the fyer to burne better which is kindled to much alreadie If a man sée hys house on fyer he will crye out straight way for water but if he féele him selfe set all on fyer with enuie hée séeketh not to quench it but putteth more matter vnto it to make it to burne the more Wherefore Paule doth tell vs that wée cannot please GOD vnlesse we shake of all ill wyll and treade all strife and contencion vnder foote 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 What is the cause that one séeketh the ouerthrowe of another Marry the enuie and spight that one beareth towardes a nother 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 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 The sonnes of Iacob beinge moued with enuye sold Ioseph and went about to destroye him Saule enuied Dauid and would haue killed him vnles that GOD had delyuered him out of his bloudy handes 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. 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 and nowe at the length after so many admonytions threatninges and warnynges learne to walke honestly as in the day and to do those things that beccommeth the true seruauntes of GOD and disciples of Christ Last of al after y the Apostle hath exhorted vs to cast away the workes of darkenes 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 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 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 Euen so Iesus Christ is here compared to a garment and we are wylled to put him on 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 by whom we are defended from death hell and euerlasting damnation 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 And he is y apparell which we are cōmaunded to kéepe least we walke naked and men sée our filthynes He that hath put on this garment needeth not to séeke for any other thinge to couer and hyde
beinge ignorant of the scriptures denied the resâ—rrection of the fleshe therfore said Christ vnto them You erre bicause you knowe not the scriptures neither the power of god The wicked Iewes through ignoraÌ„ce put Christ to death for Christ praying to his father for them saith Pater remitte eis nesciunt enim quid faciunt Father forgiue them for they knowe not what they doe And S Paule saith if they had knowne they woulde neuer haue killed the kinge of glorye But I will let passe them and come nearer to our selues When we were ignorant in gods worde and hard nothinge but the sound of a tiâ—â—klinge Cimball did we not thinke supersticion to be religioÌ„ deceauers true teachers vanitie to be veritie the gospell to be heresie to gad abrode on pilgramage froÌ„ 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 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 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 worshipped a wafer cake which is a creture corruptible in stéede of the maker of heauen and earth beleued it was the verie body of Christ that was borne of the virgin Marye and slaine for our sinnes vpon the Crosse The cause of all which grosse errors was the ignorance of Christ and hys worde 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 And therfore verie aptly it is compared to the night and to sléepe For euen as one when as he is in the night time fast a sléepe in his bedde hath all his senses so tyed vp and bound that hée cannot doe any thinge and yet neuerthelesse he dreameth sometimes and verily thinketh that he is dooing this that so they which are ignorant of Christ and his worde haue al the powers of theire soules so let and hindered that they cannot moue towardes heauen or doe anie thinge that can please God although oftentimes they thinke they do god most noble seruice wheÌ„ as they commit most horriable and greuous crimes 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 and followe the counsell of Paule who wylleth vs to cast away the workes of darknes and to put on the armoure of lyght By the workes of darknes is signified sinnes and naughtye vices and they are so called chiefely for two causes 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 Secondly bicause they that commit naughtiâ—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 odit lucem he that doeth euill hateth the light For whoremongers théeues murtherers and wicked persons commonly doo their feates in the darke and in the night season 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 The darkenes of the night doth make them bold to commit sinne for they feare onely the eyes of men and consider not that the eyes of the Lord are vppon euery mans waies that with him ther is no darkenes at al but that the night is with him as the noone daye And therefore although men commit sinne neuer so closely yet doth god sée them and at length will reauele and bring it to lyght 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 Let vs therefore cast away the workes of darkenes and put on the armoure of light By the armoure of light he vnderstandeth good workes bicause they procéede of faith and of the true knowledge of god and shine before men to the honor praise of our good god who worketh them in vs by his holy spirit But here it may be demaunded why Paule doth call vices and sinnes the workes of darkenesse good workes the armoure of light Truely you knowe that our flesh is prone ynough and inclined of it self to follow naughtinesse and in committing sinne we take great pleasure and thinke it no payne at all to doo wickedly But if we begin ones to serue God to frame our liues according to the rule of his word then must we striue and take great paines and there is a battell set before vs full of great labour and perill In which battell we must fight against Sathan the inticemâ—nâ—es of the world and y sinfull lustes of the fleshe For the diuell is chiefe captayn in this battel and giueth vs euery day terrible assaultes and rangeth about like a rearing Lion seeking whom he may deueure Besides this great and mighty enimye looke howe many wicked thoughts â—uâ—l affectioÌ„s there be in vs so many enimies we haue that fight agaynst our saluation and which séeke to bring vs to destructioÌ„ And therfore if we wil liue vprightly we must continually mayntayne war againste Sathan the world the flesh Christ himselfe doth admonishe vs hereof in the Gospell wheÌ„ as he telleth vs y the way to heauen is strayt and narrow and the crowne of lyfe cannot be obtayned without paynes taking 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 sufficieÌ„tly proue that it is not inough for vs to absteine from euill but also we must doe good 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 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 the election of god did giue leaue vnto men to doe wickedlye when as it is playne by the testimonye of S. Paule that wée are chosen in Christe not to liue loselye but that we should be holy without blame before him in loue For it is certayne and out of doubt that holynes of lyfe cannot be seperate from the grace of election 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 but also doe good workes that they may serue as witnesses to confirme our election 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 For S. Paule here in this place doth plainely tell vs that we cannot bée reckened for gods seruauntes vnlesse wée walke honestly as in that day In which words I haue to note vnto you to say some thing of thys worde walkinge bicause it is very life both in the olde newe testament and the Lorde dooth vse it often times to giue vs to vnderstande howe wée should order and frame our lyfe For then are we saide to walke honestly as it becommeth vs when as we liue vprightly and withdrawe our selues from euill Herevpon the Prophet often tymes in his boke of Psalmes goinge about to liue vprightly doth vse this worde walke In the first Psal. he saith Blessed is that man that walketh not in the counsell of the vngodly c. And in the. 119. Psal. he sayth Blessed are they that are sound in the way walke in the lawe of the Lorde by which two places it appeareth that to liue vprightly honestly is nothing els but to walke in the lawe of the Lorde For if a man liue after hys owne swynge he shall do nothing els but wander out of the right way and doe those thinges which are neyther séemely nor honest Paule settinge downe certaine preceptes concerning maners and christian life saith I pray you walke worthye of the vocation wherevnto you are called And Collo i. he willeth vs to walke worthie of the Lorde to please him in al things and to be fruitfull in all good workes So it appeareth that it is not inough for a man to walke vnlesse hée walke honestly as in the day For though all men doe walke yet doe not all men walke nonestly and in the lawe of GOD or daye light as they should doe Some there bée that walke not in the day but in the nyght and such walkers bée théeues and robbers which coÌ„mit wickednes in the night and when true men are at rest and in their beddes Some other there bée that walke in darknes for they haue not the true knowledge of Christ and of his worde but are vtterly ignoraÌ„t in matters pertaininge to GOD and to their saluation 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 heueÌ„ly marriage Such walkers bée the Turkes which slatly deny Christe the gospell séekinge for life and saluation by the Alcoran 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 walkers also be the papistes for they make the 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 For they walke after theyr owne fansies trangresse the lawe of God for their owne traditions Some other there be that walk but they walke not honestly as in the day for they walke after the fleshe not after the spirit Such walkers as these are they which delite in nothing but in sinne and wickednesse which take leaue to dooe naughtily neuer stryuing against theyr own lustes and wicked affections but suffering sathan the enimie of our saluation and welfare to hale them from one vice to another euen to theyr own destruction Such a fleshly walker was Absolon whose lust was so outragious that he defiled his fathers wyues in the sight of all Israel And surely as long as men walk after the fleshe and after the maner of this world which is altogether set vpoÌ„ mischiefe they shall euery day become worse worse their desire wil be nothinge els but to drawe others into the same sinke of sinne whereinto they theÌ„selues are alredy fallen And these that walk after this fashioÌ„ walke disorderly and they walke in horrible confusion and in that brode way that leadeth to hell and endlesse damnation 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 and let lose y bridle to vices but suffer them selues to bée gouerned by the word of GOD and walke accordinge to his lawe And these bycause they walke accordinge to the pure word of God they doe those thinges that are comely honest They spende their liues wholly in gods seruice and withdrawe theÌ„selues as much as is possible from all euill For they doe not walke as the wordlinges doe which euery day become worse and wofe 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 Of this walkinge speaketh god himselfe in Gene. Wheras he commaundeth Adraham to walke before him and to liue vprightly and truely we shall neuer walke hnoestlye as wée should doe vnlesse we set the Lorde before our eies and thincke that we liue still in his sight Many doe glory of the multitude and boast thmselues to be holy and religious men bicause they liue as the moste doe and walke after the manners and coustomes if theyr forefathers but yet the holye ghost dothe here tell them that they shall neuer walke honestlye vnlesse they seperate them selues from men and frame theyr liues accordinge to the lawe of GOD. Here vpon it is sayde that Enoch walked with GOD bicause he was not peruerted by the euill example of others and although the world when as he liued was as corrupt as myght be yet hée continued vncorrupted and considered that it behooued him to walke honestly as in the presence of GOD. 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 and naughtinesse was farre from him neyther went he about as many dâ—y in these dayes to encrease his substaunce by vndooinge of poore men And therefore the Scripture doth repâ—â—t him to bée a sounde and vpright man and suche a one as feared GOD and withdrewe himselfe from euill Ioseph also walked honestly for although hée was allured by his maisâ—res to doe wickednesse with hir 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 he walked honestly as in the daye and the feare of GOD preserued hym against hir continuall temptations And therefore he sayd how can I dâ—â— this great
wickednesse and so sinne agaynst god Susanna walked also honestly wheÌ„ as the wicked Iudges would haue de flowred hir For she would not by any meanes coÌ„sent vnto theÌ„ but being in great distres she sighed said I am in trouble on euery side 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 absque opere incidere in manus hominum quam peccare in coÌ„spectu domini it is better for me to fall into the handes of men and not doe it than to sinne in the sight of the lord Zacharias the Priest Elizabeth his wife walked honestly for they were both iust before god and walked in all the commaundementes of the lord All which examples teache vs that if we will walke honestly we must endeuour to kéepe the coÌ„maundements of God and althoughe we sée great store of corruptions raigninge euery where yet must not we suffer our selues to be defyâ—ed with them neyther must we saye as men commonly are wont to doe tush we must néedes doe as other men doe but we must folow the aduise that Paule giueth vs in this place that is to walke honestly as in the day 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 The thinges that we must shun be gluttony and dronkennesse chambering wantonnes strife and enuying For whosoeuer they be that are infected with these vices walk disorderly and their lyfe is odious and hatefull in the sight of god And although many men doe thinke these to be no vices or at leastwise smal faultes 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 But let vs examine these vyces and speake of them orderly as they lye in the texte and then shall we better iudge whether they bée sinnes or no. The first is gluttony and dronkennesse the which two vices are to common at this daye in this realme and for the most part they are committed at prodigal fastes and banquetes and at suche tyme as this is I meane Christmas For in Christmas tyme and at great feasts gluttons and dronkerdes thincke they maye eate and drinke as much as they will 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 to commit such disorders as though there were no iudge in Heauen nor hell to swallowe vp wicked men after this mortall life Frâ—t they sit downe to their meate like brute beastes without any calling or thincking vpon the name of God â–ª neuer destryng god to blesse their meates They eate and drinke more then is méete and conuenient for theÌ„ and oftentimes so much as they cannot disgest You shal sée them to play the gluttons egregiously and to â—ramme themselues like swine and they neuer leaue liftinge of the pottes and caroussinge one to another till they bée out of theyr wittes like beastes And when they haue thus armed theÌ„selues they regard neither friend nor foe but dare speake and doe what so euer commeth to minde Agayne these dronkerdes dryue GOD from theire table and companie they cannot abide to heare the name of God spoken of vnlesse it bée to take it in vayne and to blaspheme it wyth horryble and cursed swearinge Their talke and communication is nothinge else but of ribaldrye and wantonnesse of backbytynge they re neighboures and of practisinge mischeyfe agaynst this man and that man. Loe what euils dronkennes bryngeth with it But yet you shall here more abhominations then these strong drinke they esteme of more price valew theÌ„ their owne soules their god is their belly therfore they make not hast to come to the church to heare gods worde but as the prophet saith they rise vp early to goe to the wine and tauerne 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 If any man yet thinke that dronkeÌ„nes is no sinne then giue me leaue to tel you in fewe wordes what mischiefes and inconueniences procéede thereof A trée is knowne by the fruite soo iudge of dronkeÌ„nes by the fruites that spring threof First it hurteth the body it marreth the minde and consumeth the substance for by it many men fall into horrible disceases and soundrye times into gréeuous mischauÌ„ces sometimes being slaine with suddayne death as it appeareth by the miserable â–ª ende of dronken Holiphernes whose heade was cut of in his dronkennes by the hand of Iudeth The bodye with all the partes therof are so distempered that the earth theÌ„ the which ther is nothinge more stable and sure is to dronken men vnstable in so much that they thinke it moueth and goeth round and the plaine way is vnto them like a caue diche the heade is brought into that case that it cannot rule and gouerne the féete the eyes are made dimme and firie they marre their faces and put out the true piâ—tor y god hath made they heat their lyuers and set them all on fire 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 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 It also bringeth meÌ„ vnto whordome and into great daunger For the eyes of dronkerdes shal looke vpon strauÌ„ge women and theyr hart shal speake proude thinges and they shall bée as they that sleepe in the top of a mast of a shippe Though the Lord speake vnto them and say awake oh ye droÌ„kerdes wéepe and houle all ye that drinke wine vnmeasurably yet are they nothing moued there with for it were almost as good to speake to a deade man as to a dronkerde Secondly the mynde is marred and sore hurt by it for dronkerdes commonly are stricken with the spirite of blockishenes and they are like vnto madbedlomes and men that haue lost their wittes It maketh them like vnto bruit beastes takinge away from them all theyr wit reason and vnderstandinge 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 But a dronkerde taketh away from himselfe his owne witte reason yea and the very minde it selfe Herevppon sayth the wise man that wine taketh away the harte of man and leadeth wisemen out of the way Thirdly and last of all it consumeth the substance and bringe
men oftentimes to pitifull calamitie Herevpon saith Salomon a laboring man that is geuen to drinke shall neuer be riche 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 truely we sée this confirmed dayly by many examples 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 For they spende much abrode with shame vpoÌ„ their owne bellies which they might spare by varying at home with honestie Manye there be that séeke to spoyle robbe their enimies and some ther be that will steale from their friends but dronkerdes robbe their owne wiues and childrne and are moued with litle pitie and compassion towardes them Here I knowe that these alehouse knightes wil reply and say that they spend nothinge but their owne But to them that vse such speache I make this answer that their mony is not their owne but as the Prophet saith it is the Lordes 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 God hath made the earth to bringe forth fruite and hath made man lorde and kinge of all his creatures but yet to vse them not to abuse them If God haue geuen vs riches and sent vs wealth he hath not giuen it vs to spende all vpon our owne carkases 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 and therfore if thou play the dronkerd bestowe all vpon thy selfe thou playest the part of a stronge théefe and robbest thy wife thy childrne the poore needie neighboures of that which they ought to haue to comfort them withall 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 For to euery one of vs it shall be sayde gyue account of thy stewardshippe If you send your seruaunte to the market you wil haue him to bestowe your money in such sorte as you doe commaunde him and not at his owne pleasure So GOD hath giuen to men money and wealth but yet therewithall he hath giuen vs a rule howe to bestowe it The euill stewarde bycause he had wasted his masters goodes was thrust out of his stewardshippe Soo all they which haue spent their goods vnthriâ—tily at the alehouse except they repeÌ„t shal be excluded out of the kingdome of heauen and after this lyfe â–ª they shall suffer honger and thrist for euermore Thus you sée our money is not our owne to doe with it what our list or to mispend it in ryote and wantonnes neither is it lawfull to eate and drink to muche but so much as is méete and conuenient for vs True it is y GOD is not offended with eatinge and drinking but he is offended with vs when as we abuse eatinge and drinkinge and when as we deuourâ— his benefites without measure But alas if euer eatinge and drinkinge were abused it is abused at this daye and I thinke there was neuer such super â—â—uitie of meates and that the chéere which they made in the daies of Noah was not once comparable to our feastinge that we vse at this daye But perchaunce here some men will say would you neuer haue vs to make good chéere and to be merie one neighbour with an other is God offended thinke you that we shoulde vse anye myrth and feastinge Truely I knowe right well that wée may vse feasting one neighbour with another to maintaine mutual loue and friendshippe 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 Dauid saith he giueth vs wine to chéere our hartes and oyle to make vs chéerful countenaunces and sometime sendeth aboundance and plentye of thinges to chéere vs vp withall And when GOD sendeth plentie of ritches and other good things it is not euill to vse these thynges to our comforte 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. But alas the mirth that wée commonly vse at such tymes as thys is is thâ—t mirth which GOD condemneth For it is full of vanitie and we cannot kéepe good chéere sport play and be mery vnlesse we offend God. In our myrth we vse excesse in playinge we regard not our abilitie and we haue in our pastimes no stay of our selues and we do all thinges with out order and measure neyther can wée be merye in Christmas time vnlesse we shut God out of our houses and companie turne our backes vpon him and quite and cleane forget him 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 and yet when they intend to be merie they driue awaye al thought of GOD and of hys iudgmentes and they are not content to doe soo onely but they will not sticke to offende GOD of set pourpose and they cannot bée merye vnlesse they disguise themselues and commit euill 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 and he prâ—ouncethe that the dronken ioye of the wicked shal be turned into mourning and grinting of téeth Therefore take héed to your selues eate and drinke soberly and giue god thankes hereafter beware ye vse not any suche mirth as is accursed of God and which at length will bringe nothing but sorrowe and heauines that neuer shall haue end 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 althoughe ye be neuer so wise neuer so holy neuer so mightie and valyant Who was more holy then Noah and yet hée being dronke was so farre beside himself that he forgot the distruction of the worlde for sin which he sawe with his own eies he regarded not his owne honestye but laye naked and vncouered in his Tent in somuch that he became a laughingstock to his wicked sonne Cham. 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