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
be to his owne hinderanÌ„ce He that loueth his neighbour will not goe about to defile his neighbors bed with fiilthy and execrable whoredome neither will seeke to coÌ„pany with any woman out of marriage beinge maried will haue enioye his owne wife soberly and doe nothinge vnséeminge the honorable estate of matrimonie 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 Hée that loueth his neighbour will not backbite him or make or forge lyes of him to his disprofit any maner of waye To be briefe he wil so deale with his neighbour as he would haue other men to deale with him Nowe after that the apostle hath set downe certaine godly rules touching the duties of loue and holy life least peradueÌ„ture 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 By which he goeth about to perswade all men which belieue in Christ to expresse their fayth by good workes and holines of lyfe 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 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 and afterward when as we by sinne and transgression had lost that worthines that by creacion wée had 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 These thinges I saye considered we shal be not only verye much vnthankefull but also most wicked vnlesse we constantly defend this our dignitye bought and obtayned with y price of Christ his bloud 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 becoÌ„meth vs walking all the dayes of our lyfe in holy feare before the lord And truly to the performaunce of these thinges the consideracioÌ„ of this perell of scripture may very much profyte vs The which I will deuide into thrée parets 1 The first parte contayneth an exhortatioÌ„ to liue vprightly with 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 and to fight against our owne wicked lustes and croked affections The apostle chosen vessell of Christ S. Paule did very well way and consider that such is naughtines corrupcion of mans nature that he is not easily perswaded to doe those thinges which the Lord by his word hath coÌ„mauÌ„ded and to leaue those thinges â—ndone which he hath by his worde forbidden And therfore after that he hath commended vnto vs charity giuen vs to vnderstand howe we should liue least we should let these good lessons slyppe out our mindes he seketh to perswade vs thervnto by certaine weightye and graue reasons The first reason which the Apostle here in this text vseth to perswade vs to liue vprighly to forsake sinne and wickednes is takeÌ„ of the circumstaunce of the time the wordes be these And that cosidering the season it is nowe time for vs to awake out of sléepe In which verse he telleth vs that it is now high time for vs to amend our liues and to serue God especially because good oportunitie serueth therevnto and somuch the rather bycasue the cloudes of ignorauÌ„ce vnbeléefe and wicked lustes are now driuen away from vs by the light of the gospell and knowledge of gods truth and therefore it behoueth vs so to order our liues as they which haue y light and which are still conuersaunt in the open sight eies of all men 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 bycause they knowe by experience that if they steppe neuer sâ—â— lyttle aside out of the ryght waye then they shall bée espyed and haue many witnesses ready to accuse them of theyr sinne and iniquitie So in like maner it behoueth vs who liue in the sighte of God and his angels hauing Christe the true soÌ„ne of rightuousnesse a vewer and beholder of all our dooings coÌ„mauÌ„ding vs to walke as before him to take aduised héede y we doo nothing that may offeÌ„d his diuine maiesty bicase if we so doo we shall haue Christ himself a witnes against vs who shall iudge in the last day pronounce sentene vpon all flesh acording to the tenour of iustice and equitye But it appereth that â–ª 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 And therefore before I procéede any further in the text 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 Know ye therefore that by sléepe hée meaneth sinne and a certen sluggishnes and drowsines to imbrace the gospell to heare gods word and to frame and fashion our liues ther after By awaking out of sléepe hée meaneth a certen desire and readines to doe our duties and such things as God requireth of vs in his worde Aristole therfore doth very well and truely cal waking a liberty or fréedom of the sences and hée calleth sléepe a bande or imprysoninge of them 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 nor hart to conceyue but is like vnto a deade corps that lyeth rottinge in the graue But when a man is a wake then is hée ready ynough to sée to heare to speake to run to goe 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 as though hée should haue sayd before our regeneration before god had geueÌ„ vs eies te se and harts to beleue the truth we were fast a sleepe in sinne and did lye in the shadowe of death and there was nothing in vs but horrible blindnes so that we could not see the maiesty of god we did not féele and fast the mercies of god offered to vs in Christ
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
abhominable and stincking whoredome 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 and which are daily giuen to this vice Doubtles they will not sticke to commit all kynde of villany Kinge Herode as it should séeme being cupshoten and dronke with wine commaunded the holy man Iohn Baptist to be slayne 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 Therfore all that will liue vprightly must flée this vice of dronkennes But what though we eate and drinke soberly yet for all this we cannot be counted good christians and to liue vprightly if we commit fornication or whordom And therfore Paule willeth vs to flée also chambring waÌ„â—onnes by which he meaneth not the bed of matrimony which S. Paule saith is honorable amongest all men the bed vndefiled For mariage is gods ordinauÌ„ce it was instituted in Paradice in the time of mans innocensie when as yet there was no sinne And god himself saith that it is not good for man to liue alone without a helpe 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 to kéepe themselues vndefyled members of Christes body Abraham Iob Dauid were married and yet their wiues were no impedimentes vnto them to talke with GOD. Therefore no doubt the Apostle doth here coÌ„maunde vs to kepe the seuenth precept and that we suffer not ourselues to be defiled with anye vncleannes and lustful intemperance of the flesh but that we chastly and coÌ„tinently order all the partes of our life that we runne not forth into any vnbridled lust and companye with anye woman out of marriage 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 inticed to fornication and whoredome as filthye and vncleane talke whorishe and garishe attire amorous songes and sonites loue letters wanton daunsinge and kissing all such like wherby the flesh of man is prouoked to lust and concupiscence If theâ— we will walke honestly we must not let our mindes burne inwardly with lust 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 neither we harken vnto such speache as is not séemely It is a daungerous thinge to stand gasinge after women or to be alone with them in corners to beholde their bewtie when as they haue on theire garishe attier and beginne to looke with wanton eies Rubin the sonne of Iacob séeinge hys fathers wyfe Billa bathinge hir selfe in a wel had his minde so set vpon hir that he could not sléepe take rest till he had coÌ„mitted abhomination for he séeinge hir lyinge a sléepe in hir chamber vncouered went in vnto hir and committed wickednes But Ioseph his brother walked not in the ignoraunce of youthfulnes and fornicatioÌ„ 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 And therefore GOD so blessed him that he found fauour both in the sight of God and men 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 lye in wayte and watch how they may defile other mens beds 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 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 Alas alas these wordes will goe for no payment and these excuses will not excuse them when as the lawe of god their owne giltie conscieÌ„ces shal accuse them in the day of iudgement At which time the Lorde will rewarde them accordinge to theire déedes Then shall they knowe that it is some thing to break the lawe and commauÌ„dement of GOD who saith thou shalt not commite whoredome 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 S. Paule saith that all other sinnes are without the bodie but he that committeth whordome sinneth against his owne bodye and yet men will haue it to be no sinne If one man robbe another of his goods he is straight way punished and méete it is he should so bée But whoredome is more then a simple robberie for by it men are spoyled not onely of their substance but also of their honour honestie sometimes of their liues If a tenaunt kéepe not the couenauntes that are agréed vpon betwixt himselfe and his Landlord he shall be sure to smart for it But marriage is a holy leage couenaunt and the man doth promyse to the woman and lykewyse the woman to the man that they wil be true and faythfull eche to other and this promise is made before God and his Churche and yet the breakinge of it is thought to be nothing But if men would consider howe they doe by whoredome transgresse the lawe of god vnhalow the temple of god 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 and bryng distruction to their soules they would shunne whoredome more then they doe If these reasons will not perswade you that whoredome is a horrible sinne in the sigh of God then â—all to mynde what hath bene the ende of all them in all ages which haue spent their liues in this filthy vice The people that liued in the firste age which spente theyr tyme in whoredom wer sodaynly caught with the vengeaunce of God and drowened For the whole vniuersall worlde was ouerflowede with water for whoredome The Sodomites beinge giuen to this vice were consumed with â–ª heauenlye fire We reade that foure and twenty thousand perished for whordome the Iudges were hanged vp agaynst the sunne What happened for rauishing of Dina the daughter of Iacob and howe that facte was reuenged the 34. chapter of Gen. dothe playnelye declare Sainct Paule saith that whoremongers and adulterers the Lorde will iudge In the reuelation of Iohn we reade that they that kéepe the commaundementes of God shall goe to heauen and ther raign eternally with
his sinnes and whosoeuer he be that hath not put on Christ is odious and hatefull in the sight of god And the kings which made a marriage for his sonne at the last day when as he shall come to viâ—e and sée his ghestes will says vnto him friende howe camest thou hither not hauing on a wedding garmeÌ„t and coÌ„maunde him to be cast into vtter darkenesse 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 And truely it is méete and conuenient 〈…〉 t we which haue â–ª giuen our selues to Christ in Baptisme shoulde re 〈…〉 ce the affections of the fleshe 〈◊〉 bee content to be gouerned by his holy and gratious spirite which hath shed his most pretious bloude for vs. And very néedefull it is to consider thâ—se last wordes wherein we are willed to take no thought for the flesh to fulfill the lustes of it For Paule doth not say that Sathan shall not tempt vs and that we shall not haue store of prouocations bicause he knewe right well that Sathan and our owne wicked lustes woulde 〈◊〉 ready euery daye to perswade vs to that which is euill Therefore we must alwaies wraâ—h 〈…〉 e agaynst them and take 〈◊〉 that wee suffer them not to ouercome vs and get the victory of vs. 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 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. True it is that wicked lustes and sinfull affections will alwayes dwell in vs so longe as wée lyue in this worlde and therefore it béehooueth vs alwayes to kéepe good watch and warde and to bée in a readynesse to fyght agaynst them and in any wise to take héede that we suffer them not to haue the maistery ouer vs. Whereas hée willeth vs to take no thought for the fleshe hée teacheth vs nothinge else but that wée shoulde not lyue after the fleshe Otherwyse you knowe wée are bound to cloth our bodies to féede theÌ„ and to make prouisioÌ„ not onely for our selues but also for our families nedâ— brethreÌ„ and we must haue some care of them 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 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. Wée must haue a care to prouide rayemente for our bodies but wée must not haue a care to cloth them wantonlie and to praunce vp downe in pride and brauery we must prouide for our selues meate and drinke 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 But how is this counsell of Paule folowed at this day truely nothing at all 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 reuenewes swallow vp poore men in such sort that it may worthilye amase both men and Angels 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 it is apparent that they preferre frayle and vaine riches before the treasure of eternall lyfe Besydes thys vyce of couetousnesse whoredome so muche aboundeth that all men may easely sée that marriage loue decayeth and whoredoms loue encreaseth We are so lofty that we haue forgotteÌ„ our selues to be mortall men And it is to bad to sée howe we swell lyke toades with the poyson of pryde Agayne eatinge and drinkinge was neuer so much abused for we make our bellye 's our God 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 To bee briefe men are not ashamed of sinne neither doe they care for honesty For wée lyue and behaue our selues as though Christ dyd not sit Iudge in heauen Yea suche is the vngratiousnesse of this tyme that vnlesse the Lorde shorten these wicked dayes iniquitie will haue the vpper hande and no flesh shal be saued and therefore vnlesse we repent in tyme for sake all naughtie and filthy vices and hereafter walke honestly as in the day wée shall féele and tast of iudgement without mercy and after this lyfe be cast into the fyre of dampnation from the which place of torment almighty GOD for his sonne Christ sake defend vs all to whom with the holy ghost be all prayse honor and glory worlde with out ende Amen FINIS Rom. 13. ca ver 11. Rom. 13. ca ver 11. 12. 13. 14. Esay 55. Luck 13. Mat 2â—â— â–ª Gal. 6 â— Psal. 1. Luck 10. Luc. 16. 〈◊〉 5. â— Sam 12 Psalm 51. Luc. 15. Act. â— 1. Cor. 15. Ia. 1. Psal. 147. 2. Chro 16. 2. Chro 24 Act. 9. Mar. 12. Luk. 23. Apâ— 1â— Iohn â— â–ª Eplâ—â— 1. Iohn 10. Ephe. 4. Col. 1. Mat. 22. Gene. 17. Iob. 1â— Gene. 39. Dani. 13. Luk. 1. 2. Partes Philip. 3. Esay 5. Pro. 24. Eccle 19. Pro. 24. Eccle 19. Hag. 2. Luk. 16. Luk. 16. Psalm 104. Luk. â— â–ª Gene. 9. Gene. 19. Mat. 14. Heb 13. Gen. â— â–ª Gene. â— â–ª 1. Cor. â—â— Gen. 7. Gen. 19. Gene. 34. Heb. 13. Ap. 22. Psal 13â— Gene 3. Gene 4. Mar. 6â— 3. Partes Gene 3. Maâ— 22. â— Iohn 1.