bashefull sobre and honest and vpryght in al thy doinges And bicause this thynge doth not consyst in the to do thou must therefore resorte vnto God for helpe thou must acknowelege the weakenes and vnablenes of man Thou must hartelye and loulye seke the father to strengthen the with his holy spirite which Christe in the Gospell promysed that the father wolde gyue to such as shuld require it of him with ardente prayers If thou shalt require than that thou mayst haue the holy ghost plentifully aboundantly rychly as Paule sayth Powered vpon the by Iesus Chryst by his myght and his helpe those thinges which we could not by natural strength bryng to passe shal be ryght easelye atcheued Let this thinge be onely thyne endeuour 〈◊〉 to brydle thine affectioÌ„s and beware lest at any time thou embrase idlenes or fayle thy selfe For the holy ghoste doth not iudge them to be worthy of his helpe which be lâ—dder and geuen to ydlenes and such as cantynde theÌ„ selues none honest thyng to be occupied withall but syt al the day longe with theyr handes clasped together lyke vagaboundes But he aydeth workers such as put to their owne diligence and do laboure for to van quishe and ouercome the redines inclination vnto vice which is graffed naturally in vs. Suche I saye doth the holy ghost helpe as wrastle and fyght contynually with the wicked and euyl affections of the mind Let vs not therfore folow the example of the carter which when his cart stacke in the tough clay called vnto god for helpe but he hym selfe stode lokynge about hym and dyd no maner of thynge This thyng may also feare vs from committinge of euyll and may also stere vs vp vnto godly lyuynge bycause god is present euery where whom thou canst escape in no maner wyse and he hath set his angel ouer the to kepe and gouerne the and to maâ—ke and bere wytnesse of that thynge that thou doest Yf thou woldest not for any good that a man shulde take the in doyng that thynge which were not lawefull nor meete to be done howe muche more shuld the feare and reuerence of god cause the to refreâ—e froÌ„ such Thou fearest a man wonderfully bycause he knoweth and is a wytnes of thy naughtynes doest thou then thinke that he which ouerseeth all thynges and nothyng doth escape to be fitte that in his â—yght thou shuldest permit thy selfe to do that thinge which thou woldest be ashamed to commit in the syghte of a man sythe that he shall â—…es iudge the which is a witnes and marker of all thynges that thou doest A cerâ—ayne Heathen man geueth good counsel that thou must so lyue as though thou werte in the syght of all men and that thy thynking must be such as thoughe there were one that myght se thine inward thought For it is a great stay for a man when he bethinketh hym that there is one present whiche knoweth his inwarde thinking A great occasion of sinninge is taken awaye wheÌ„ there is a present wytnes by This precepte and this rewle dyd an Heathen writer geue which verely euery Chrysten man shulde thynke that it toucheth him and is a lesson for him If at any tyme therfore thou purposest any vnhonest or vnlawful thing consyder thus with thy selfe before thou enterprisest such a thyng what shal I do shal I purpose that thing in gods sight which I wold be ashamed to do before meÌ„ Shal I make the holy Aungel mine enemie by this offence which is set to loke ouer and rewle men which wolde be looth to cause my frende to forsake me Shal I make the good spirite sory and the euyll gladde Did Christ redeme me therfore with the shediÌ„g of his blode that I shulde become the seruaunt slaue of sinne and of the deuyll dyd he make me an inheritoure of the kyngedome of heauen therfore that I shulde lease by my negligence the same godly and heueÌ„ly inheritauÌ„ce dyd he delyuer me from sinne that I shulde wyllyngly and weatyngly fal into it agayne Nowe where is that burnynge loue towardes god Now where is the feare of god where is the shame that shuld be in meÌ„ wher is the fayth and mercy shall I thus recompence the benefites of god shal I render this thanke to Chryste for the benefitte of my redemption doth the holy ghost stere me no more than thus Do I come thus vnto the lordes table do I loke thus for the coming of Christ shall death take me in this state shal I be seen before the iudgement seate of the Lorde in this state do I suffer after this sorte the wylde affections to beare the suffragnite in me the fleshe to haue the victory and vpper hande and to triumphe ouer me and sin to raine in my bodye Am I a beast haue I not a mans herte that I thus cowerdly like a dasterde giue place to suche mocions and resist theÌ„ not do I chose euer theÌ„ worse when I dayly se the better surely if thou woldest consyder those thynges and such like which no man can nombre thou woldest not easly committe any vnhonest or vnlawful thinge What thynge soeuer thou doest therefore what thynge soeuer thou attemptest remember that there is God present as vndoutedlye he is and that he beholdeth and loketh vpoÌ„ what thinge soeuer thou doest or attemptest fere and dreed hym And for as muche as he is alway preseÌ„t let that thing sum what stay the kepe the backe from sin For as thei say he is a witnes He is a iudge he beholdeth what thinge so euer maÌ„s minde compryseth This is a iudge whom no mannes craftye conueyaunce canne blynde This thynge shall also much further and helpe vnto godlye lyuynge yf a man call to remembraunce that by baptyme he is made the son and heyre of god and that he is also made brother of Chryst and with hym partener of his Fathers kyngdome whiche one thynge farre passeth and surmounteth all other For who wolde not be muche moued with this thynge vnto godlye lyuynge and wolde not abhor by a certeyne natural feare from vyce whiche remembreth that God is his father wherfore forget not the benefyt of hym whiche hath made the by adoption his son Loue hym worshyp hym feare hym reuerence hym and in no maner thynge offende or dysplease hym Be obedyente to hys wyll and plesure at all tymes do his coÌ„maundement and folowe it in thy lyuynge expresly do not thynke that onely the pertakynge of his heritage dothe belonge vnto the but also thimitacion and folowyng of his goodnes and vertue So that thoughe thou be not able for to attayne vnto the excellency of that goodnes which is in god by imitacion and folowing yet thou mayst in herte and wyll approche nyghe thereunto and thynke that it is a great shame for the to degenerate from the same If thou commyttest that thynge by chaunce at any tyme whiche is agaynst the wyll and plesure of the father lyke
god of hell and of euerlasting torment and peyne And like as the heathen in times past were perswaded that these thynges were feyned whiche the poetes feyned of Tartarus and Phlegethon of Minoe Radamanthis of hell and the region of the deuelishe and of the punishment of the same wherupon Seneca toke occasion to saye that the poetes deluded and feared vs with vain menasses and feares So verayly a great parte of men thynke that these are but tales and contemne them as vayne thretenynges whiche are sette forthe to vs in holy scripture of hell of eternall death of the fyre wherin shall be waylynge and gnashynge of tethe of the resurrection of the sowle and body together to partake eyther ioy or peyne when otherwise all these thynges do imprynte in the hartes of godly men and suche as lyue in the feare of the lorde a wonderfull feare and horrour And are as the poâ—te sayth names which euen sowne fearfull in our eares Thou hast the first and chefest cause why we for the most parte all of vs in this wyse differ the reformacion of our lyfe ¶ The seconde cause NOwe let vs procede vnto an other cause which is the hope of the mercy of god this hope is greate in verye deade but yet it is suche as they may well ynough deceyue themselues with al. For of theyr hope they haue no sure triall at all With this hope I say the continuall enemie of mankynge kepeth man in sinne wonderfully and by settynge forth to him the mercy of god bryngeth him vnto this passe that he feareth not the iustice of god at all But verely I say vnto you that lyke as god granteth forgeuenes at the fyrste to the repentaunte and most fatherly sheweth his mercy vnto such as be conuerted vnto hym so doth he also sharpelye punyshe those men whiche do contynue obstinatly in vyce Suche men then as repente not vnfeynedly conceyue a false hope of the mercy of god But the deuyl notwithstanding by setting forth to men this hope bryngeth this thyng to passe that they liue on forth quietly and securly in vice and wyckednes nor thyncke ernestely with them selues at any tyme of any reformation or amendment Yea they desâ—ise thabundaunce and riches of the bountifulnes and longe sufferyng of god beynge ignoraunt that the goodnes of god dothe induce and leade vnto repentaunce as Paule testifyeâ—… â–ª In this place also let vs cal that thyâ—… vnto remembraunce whiche our sauiour speaketh of in S. Mat. Repent bycause the kyngedome of god is at hand And also that which the lorde spake by the mouth of his prophete Esai Vnto whome shulde I haue respecte but vnto suche as repente and are lowe in spirite and feare my commaundementes In S. Luke also he declareth the same thynge Excepte ye repente ye are al of you vtterly caste awaye And in the actes Peter sayth in this wyse repente therefore and be conuerted that your sinnes may be taken away Here I myght allege infinite places of scripture which make very plainely for this purpose that no man whiche dothe not vnfeinedly repent can conceyue certain hope to haue remissioÌ„ of his synnes which I wyl omiâ— at this tyme. For as I haue sayde alredy he loketh in vayne for to hauâ— forgeuenes at gods hande whichâ— truely repenteth not with his herte â–ª And althoughe there is no tyme oâ— repentaunce late in gods syght As appeareth by thexample of the thefe which is spoken of in scripture Also god wyll not the death of a sinner but that he repente and lyue yet who may not se howe daungerous a thynge it is to differ the reformacion of our lyfe sith that there is no man as the poete sayth in suche fauour with god that he can assure hym selfe of the next morowe folowyng For many times death crepeth steleth vppon vs when we loke leaste for it so that than there is no tyme of repentaunce lefte nor space to reforme and amende our lyuiug Here I thynke it nedes to speake of those thinges which Plinius maketh mencion of in his naturall history touchynge sodayne deathe sence that there is nothing almost in our tyme more common than the same For not longe ago two olde men of oure countrey which dwelte bothe in one cytye dyed sodaynlye vppon a certayne nyght whan they dyd resorte vnto a certayne woman that they were wonte to company with all the one dyed of a sodayne passion the other was thrust through with a daggar And nere nother of them euer spake worde after that tyme Nowe â–ª let euery man iudge for him selfe in what daunger these twayne dyed And thoughe it be a thyng common as well to the godly as vngodly to dye sodaynly And the iuste can not be but in good state what deathe so euer they dye yet verely a man can not deuise how horryble a thynge it is for one to dye thus which is with out repentauÌ„ce of howe many haue we herde whiche were slayne oute of hande by multyplyenge wordes amonge other ruffyans in tauernes whiche haue bene taken in bed with other mens wyues or haue bene other wyse sodaynly cast away by one meanes or other in gamnyng or otherwyse to passe by those whiche haue broken theyr neckes of horsebacke haue peryshed sodaynlye by shypwreake and haue bene oppressed with the ruyne and fallynge of houses vppon them or with some other such chaunces Let vs then admitte this that god wolde haue the sinner to repente rather than to dye as he vndoubtedly wolde yet by reson of vncertayne chaunces we can not without gret danger diferre the reformation of our life yea though we put our hope firmely in the mercie and goodnes of god we must repente therfore while we liue vppon yearthe and be lustie and haue our helthe but the world is cleane contrarie For we se daily that the yongeman giueth him selfe to belly chere drinkinge and riotte he flaterethe him selfe and saith to him selfe that he maye liue many yeres and therfore myndeth not any thynge the reformation and amendemente of his life but differreth and putteth that thinge of vntill his olde age whervnto whether he shall euer attayne or neuer it is harde for any man to saye For tell me one of many thousandes which hath lyued vntil that age but for his pleasure let vs admytte that he may lyue soo longe as he wold wyshe What doth he than I praye you goeth he about any reformation or amendment of his life No no. This is euer more his sayinge I wyll amende to morowe to morowe And thus with such delayinge he flatereth and deceiueth him selfe at length for he is vncertayne euen as al other be whether god wil permit hym to lyue vntyll the same nyghte or not much lesse is he certayne of the nexte morowe Thus whiles a man differreth the reformation of his lyfe often tymes deathe sodaynly stealeth vpon hym As we may dayly se by experience And yet we can not be admonished and warned by
other mens perilles and harmes to take heede The deuyll leadeth vs on forthe and feadeth vs in suche wyse with vayne hope of the mercie of god and of longeâ— lyfe But here though it can not be denyed nor ought to be denyed but that the repentant receiueth of gods mercie at all tymes nor that he nedeth to feare or fal into desperation whiche is at the very poynt of death yet I recken that there is none so folish that he wyll chose that thynge which is ieoperdsome and leaue the other wherin there is no daungere at all Wherfore that noo suche feare or grudge of conscience remaine let vs goo about the reformation herof betimes nor differre it in any maner wise sythe that we are vncertaine of the nexte morowe folowing And as towchynge the mercye of god let vs remembre continually the saiyng of Ciprian So much as god is sayth he euer bountious and merciful for his fatherly loue and tendernes towardes vs so muche oughte we to feare and dreade hym for the maiestie of a iudge that he beareth Thus shall it come to passe that through the feare of gods wrath we shal be withdrawen and brought froÌ„ vyce and shall not yet throughe the hope of his mercy be deceyued and corrupted in securitie A worlde it is to consider how the popyshe prestes flatter theym selues with this selfe same hope of goddes mercy whiche kepe concubines al the days of their lyfe and lyue-vnder the pretence of single lyfe in moste shamefull whordome and abomination nor thynke ernestly with them selues of any reformation at any tyme or of dischargynge them selues of theyr whores And thoughe they be giltie in theyr own conscience of this theyr vicious and abomynable lyuynge yet they go to theyr masse sacrifice euery day and do also resort and presume vnto the lordes table as they do take it to be They eate the lordes breade vnworthely and drynke vnworthely of the lordes cup. Oh lord how dangerfull and horrible is it to lyue in that state wherin if death shulde preuent a man he were vtterly condempned and cast away both body and sowle Those than that after this maner kepe whoores all the dayes of theyr lyfe and do in the same thyng obstinately continue nor purpose at any tyme to dismis theyr strumpets nor truely do repent and crie god mercy with sighynge and teares for their wicked and synfull life doo flatter them selfe falsely with this hope But here peraduenture some man wyll obiecte this and saye What good syr do they not cry god mercye oftentimes and beseche him to haue mercy vpon them do they not dayly say in theyr euensong Conuert vs Lorde and turne thine angre from vs Also in the later ende of theyr matines lord haue mercy vpon vs. I se farther they pray in many other places that it wil please god to haue mercye spare and forgyue them I here your reasons very well Nor I entende not to axe you the question or reason with you in this place how they praye or with what entente of mynde or what zele or what feruentnes of spirite But admit that they pray with an ardent deuotion and a mynde erecte and lyfte vppe to god with most ernest affection what can ye conclude herevpon For what profyteth it them onles they discharge them of theyr harlots in that minde purpose neuer to receyue theym agayne and in that purpose to lyue chastly and contynue euen to th end But for so muche as they do not repente as we see playnely surely we nede not to doubt but that they eyther holde it to be a fable whiche is taught in scripture of the last iudgement or els fondly flatter them seues with this hope of the mercy of god Oh yl fauored and horrible face of that the popishe churche Such as shulde rule teache and instructe others not so much by their learning as example in lyuynge become soo dissolute that in theym others take greate cause of offence Marke diligentely the laye men when they repaire vnto the mysticall table of the lorde how reuereÌ„tly with what preparation in confessyng their sins c. with what godly behauour and deuocion they come how diligently laâ—…ure they and endeuour that noo grudge remayne behind in their conscience how certaynly purpose they thenseâ—orth to amend that whiche is amisse to refourme theyr lyuynge but consyder now what our whorishe masmongers commonly vse to doo Verelye as one of theyr order wytnesseth they come froÌ„ thimbrascinge of a whore vnto the aulter and that not ones or twyse but often and dayly without any punysshemente or shame They passe not for any reformation they mynde not to discharge theym of theyr whores No sygne of repentaunce foloweth of the reknowlegynge of theyr faultes and to say the verye truthe they seme to be in name onely christians in deade very heathen and publicans Than some man wyll are of me whether there be any hope that suche shal be saued or not Verely to speake my conlcyence I thynke that they can coÌ„ceyue no hope of the mercy of god bycause S. Paule affirmeth vnto the Hebrewes that god wyll iudge whorkepers adulterers And doth plainly denye that those shall be the inhericers of the kyngdome of god Nowe if the prestes of Balaan perswade theym selfe that Paule dyd speake the truthe as it can not be denied but he dydde can they in suche abomination and fylthy liuing conceyue any hope of saluation considering that they neyther do repent vnfeinedly nor purpose to discharge theim of theyr minions but if they doo not beleue S. Paule we take them to be christians amisse for they ar no more to be taken for Christians than the heathen and publicanes are like as our sauiour sayth By what lawe or authoritte do the byshops theÌ„ suffre such abominable liuers to continue within their iurisdictions dioceses why licence they such men by theyr aucthoritie to preache in churches wherfore do they wynke at such abominacion and permitte them for brybâ—s to vse yerely such whordome This thyng is so manifest that it can not be denyed so fylthye and cryed out on that it is not lawfull to beare with it And it can not be couered or cloked anye longer Thoughe than they wyl say that they are not playnlye vngodly bycause they attrybutâ— honoure to the name of god yet it is manifest that they can not be taken for godly bycause they giue them seâ—ues to such thynges as are most coâ—trary to godlinesse like as Hilarius affirmeth where he wryteth of suche And surely suche are they also which are not greued and offended with the abominable liuyng of those and openly do detest the vndefiled pure bed as S. Paule calleth it that is the honest and laweful matrimony of the mynisters of the congregation Oh terrible thynge to be harde oh miserable and lamentable state of the congregation O lorde Iesus come and succour thy churche which so long as the popisshe kingedome endured had such
pastours and mynisters as were almost faythles But some man wyl peraduenture contrarye me and say that they beleue to be saued by Chrystes benefite wel that I stande not in this poynte with you admitte that it be soo as ye saye Nowe beleue they S. Paule where he affirmeth that whorekepers and adulterers shal not be inheritours of the kyngedome oâ— god I thynke not the contrary but they beleue it for we oughte not to thinke the contrarye Sithen then these men be of that numbre whome Paule denieth shall be inheritours of the kyngdome of god or the holy ghoost rather The thynge must be graunted of necessitie whiche can be denyed in no wyse how can they promise them selues saluation in Christ By this reason then they beleue that they them selues shall be saued and whorkepers such as they are in very dede shal be condempned Lord for thy mercy what ignoraunte blyndes is here what lacke of iudgement is this do they not se plainly that theâ— speake contraries If they may hauâ— any sure hope to be saued then thaâ— that Paule wryteth vnto the Epheâ—ans is false but if that be a greatâ— ouersyghte and an absurde thyngâ— to affirme these men can conceiue no certayne and assured hope or trust that the father is pleased with them for Christes sake Than what truste is this how thinke they to be saued They that haue but small syght in Logique maye easely se howe stronge and pythy our reason is The fyrste part in logique termed Maior is taken out of S. Paule for he sayth that whoorekepers and adulterers shall not be inheriters of the kyngedome of god The seconde parte called Minor is confirmed and verified by the whole worlde for they pronounce with one assent that our Romanistes are such Of these twayne then the Catholike may frame suche a conclusion that all the packe of papistes lyuynge in abhominable whoredome are banished men out of the kyngedome of heauen All men thoughe they be but sklender logicians se very well that this is a necessary conclusion which is brought in and gathered of the former prepositions which are manyfest true and graunted of our aduersaries This argumeÌ„t is fashioned in the fyrst figure and fourth mode Therfore the popishe pristes liuynge in suche abominable whoredome can conceyue none assured hope and truste of saluation nor haue true fayth as they feygne thoughe they bragge and spreade abrode certayne vncredible tales of theyr faythe but some man wyll peraduenture obiecte and say that it maye come to passe that suche as lyue wickedly and vngodly this day may to morowe or after wheâ— it shall please the goodnes of God repent and acknowlege their sinnes and after the reknowlegynge theroâ— lyue innocentely and in the feare oâ— god therfore we ought not so lyghtâ—… to despeire of the saluation of any man I haue weyed your reason dyligently and no doubt of it we may se howe suche men studie the reformation of theyr life and how truely and vnfeynedly they repente For where haue you sene heretofore of many thousandes but one which hauinge suche remorse of conscience hath forsaken his whore and fullye purposed neuer after that tyme to company with her I wote well ynoughe what I say for it is euident and knowne There is scarsely one of euery thousand that casteth thus with him selfe for to amende his lyuynge and to forsake his whore in good ernest and with his harte But nowe to leaue these thynges howe stynkyng and abominable is the outwarde face of that popyshe churche wherein the superintendauntâ—s 〈◊〉 ministers do lyue in such open abomination soo that others are not a lyttle offended therewith What a thyng is it when whorkepers must exhorte men to chastytie the impenitent to repentaunce the wycked to godly lyuynge yet this thynge is done dayly as we may se not onely in vyllagies but in gret cyties and peraduenture also in some regions but without al question it is done in all landes all places where so euer the pope is supreme heade the bysshopes them selues lokynge on permittynge and almost approuyng it whiche thynge bycause they sharply punyshe not as by theyr offyce they are bounden to doo but for brybes suffer men to lyue in most abominable whordome they encourage them to take pleasure and delyght in the thynge and do sette them forwarde whoÌ„ they ought to brydle and kepe backe yea they be the cause that though the preestes lyue in such abomination yet they thynke it no sinne at all and them selues do minister to the same occasion by sufferinge them to continue obstinatly in such whordome Of the which one thynge as of theyr other cure and offyce they shal render a streyght accompte and reckenynge but here some man wyll axe me what were the byshops dewtye in this behalfe I wyll tell you it were none other but this not to winke and dissemble in such abominacyon as S. Paule exorteth neyther yet to permitte it or beare with it Fyrst they shuld admonishe them and reproue the vice of whoredome Than if they profyted nothynge by so doynge the nexte remedy were to put them out and let them haue nothynge to doo in the congregation and to excominicate theÌ„ out of their temples and sacred places And to cast out of the assembles of faythful men suche as are adiudged to hell fyre and to giue them as Paul willeth into Satans handes to mortifie theyr fleshe that in the day of our Lorde Iesus Christe they myghte be saued I say that this were their office if they shulde execute the same and approue theyr doynges in the lordes syght which is the selfe same iudge that wyll requyre and haue an accompte of all theyr doynges They shulde shewe them selues authors and example gyuers of good workes and an example of the fayth full aswell in theyr communication and conuersation as also in loue spirite fayth and purenes of lyfe But sithe that nowe a dayes the bishops commonly shewe them selues such to the inferiour sorte of the clargie yea and rather worse than the same is by theyr example they doâ— not onelye cause but also encourage the ignorant fooles to offende more boldely a greate deale then other wyse they wolde for they thinke that they may boldly by the byshops example do so Yet I wonder much at it that they can not be awaked and sterred to repentaunce sence that they haue so many and sundry occasions thervnto For theyr office is to viset comforte confesse and assoyle the sycke To minister the sacrament of the bodye and bloude of the lorde and the laste vnction to be present with the sycke at theyr death and departure To synge dyryges in the which there is mencion made so many tymes of the day of anger of the daye of calamitie of the sorowfull daye of the fearfull iudgement of god of eternall condempnation of the these whiche repented late in the which also they seke and pray that they fele not the peines of death nor be bounde with
haue spent and made a way theyr lyuyng in belly chere and vnthriftines Yf sklaunderers scolders such as be periured and reporters of vayne tales And finally if al offenders were streyghtly punyshed surely there shulde be both lesse occasion geuen to offende and also good men shulde not haue so greate cause to complayne of the maners of men of this age Let the magistrate therefore remembre his office and thinke that he must surelye gyue an accompte at the daye of dowme Lette him learne of Paule that he bearethe not his temporall swearde for ryght naught for he is gods minister appoynted of god to punyshe offenders As it appeareth playnlye vnto the Romaynes Forasmuche then as Paule declarethe that a law was ordeyned not for iust men but the vnrighteous for the disobedient lyers such as intyce other mens seruantes from them and are periured forasmuch also as the magistrate in this behalfe is as it were a minister of the lawe certes he can not be slacke in executynge his offyce without great reprofe Lette potestates therfore those I meane that are in offyce and haue authoritie restrayne this libertie to offende without punyshment by one meane or an other which thynge yf they do not execute they do very naught it wyll be vndoubtedly layd to theyr charge at the last day Who so prohibiteth not men to offende when he may in a maner commaundeth them so to do I feare me greatly lest the heathen mens seueritie streyghtnes in punyshyng vyce shal be a reproche to vs and accuse at the laste dowme our negligeÌ„ce and slacknes herein There was amonge them punyshment ordeyned and appoynted by the lawe for all offenders and trespassers They had theyr sonmers theyr examiners and iudges which dyd most rigorously se vice and wickednes punyshed Thus were fearse and wylde felowes for feare of punyshement kept backe from the outwarde acte for feare of punyshment they brydled brought theyr wylde affections into subiection for feare of punyshment they conquered and ouercame theyr lustes and so ranne not headlynge into vyce But nowe a dayes by a reason of libertie without punyshemente and slackenes of men in offyce which forgyue offenders at the fyrst nor do punyshe vice so seuerely as they shuld do a blynd man may se how much the 〈◊〉 order and polycyâ— is fallen away and decayed No man causeth lychâ—ry to be punyshed no not adultrye and fautes which are very heynous No man correctethe the dysobedyence of chyldren towardes theyr parentes the styfe rebellyon of inferyoures agaynst heades and superiours the detractacyon refusing of laweful impery and authorite No man maketh a restreynt for superfluous apparell No man represseth the lyght and madde conceyte of men pryde not onelye for theyr gorgious and kyngelyke arraymente but also for the dyuersitie of coloures for cuttynge and gardynge theyr garmentes No man restreyneth theyr large expences and costes in theyr breakefastes theyr dinners and sumptuous suppers And though they drinke both nyght and day there is nothynge sayde to it No man punyssheth carders diessers vserers engrosers skolders cursers the periured and such as speake blasphemye agaynst god And yet I haue not touched the common stewes in euery cytye the lybertie permitted within the byshoppe of Romes dioceses to kepe whores and impunitie of all vyces and enormities Men in authoritie therfore shuld wtoute all de lay punyshe such not that it is an offence to do so but that all occasyon to do yll myght be remoued and taken awaye In punishyng thre thynges be chyfly to be consydered first that thou studye his reformation whome thou punysshest Than that by his example thou make aâ—erde others frome commyttynge the lyke offences Thyrdly and last of al that by weadynge out the naughtye vn godly the innocente may lyue at rest in quietnes Hitherto statutê haue profited nothing we must now therfore take an other waye And here let â—s consider that the magistrate beareth not his swerde for a shewe As Paul witnesseth wheÌ„ nede requireth therfore let him drawe it to punyshe and cut awaye vice and let not men long cry for theyr redines promptnes in executyng theyr office whiche are in auctoritie and do intermedle in suche matters that in as muche as perteyneth vnto the outward policie â–ª we be not founde wors than the Heathen and gyue and ministre by our slacknes to the enemyes of the gospel and Christian name occasion to sklaunder and speke yl by our religion as it happeth manye tymes Howe wolde ye haue the turkes to thynke that our relygyon is good syth that the professours teachers of it are so vicious and abominable vndoubtedly they may iustly and by good ryght hit in our teach obiecte to vs so many riottours as one certayne man say the so many dronkerdes aduouterers fornycatours and whoryshe ruffyans so that we in very deade may be greatly ashamed of our behalfe They wyll and may muche agaynst our vyces they wyl also as they iustly may fynde faulte with and reproue oure superfluitie They wyll and may laye to vs for a reproch our beastely voluptuous lyuynge And thus by reason of our vyces and our yl lyuyng the worde shal be diffamed And as Paul sayeth the name of god shal be sklaundered amonge the Heathen for oure sakes And though riot is a vyce of euery tyme and age hath so ben and belly chere also as breakefastes deyntye dynners sumptuous suppers excesse in meate and drynke â–ª aduoutry fornycation violent wrongynge and oppressynge of the pore by powers the neglectyng of good lawes and ordinaunces whiche we fynde that euery learned man reproued in men of his tyme lyke as Seneca affirmed that none age was euer voyde of all blame yet in our tyme vyces haue wonderfully encresed and not onelye vyces but also the impunitie of vyce whiche is the origine cause of vice Good order is nowset at naught youth is corrupted by to much lybertye all kynde of wyckednes is growen vp and encreased wonderfully so that vngodlynes selfe and Epicurisme semeth to haue inuaded and occupyed a place amonge men and possessed a kyngedome amonge Chrystyans Men do lytle regarde good lawes ordynaunces but do al together folowe pleasure and carnall lybertye Wherfore it were the offyce dewty of kynges and byshops by theyr authoritie to withstande such enormyties and to remedye them syth that for this cause they were exalted and called vnto such an hyghe dignitie and god wolde that they shulde excel in myght and power He commaundeth them to haue theyr people in subiection and to loke ouer them as though they were set vppe on an hyghe mountayne to espye out vyces and enormities and most rygorously to restreyne and punyshe the same to defende the godly feare the naughtye from theyr vyce by seuere punyshment and to defend and meynteyne iustice and truth and set forth and dilate the religion glory of god Wherfore let them remembre theyr offyce and
lead guyde gouerne instructe sanctifie raise vp comforth and strengthen vs like as in the gospell Chryste hath promised that the father wyll gyue the holye ghoste to such as requyre it of him And in the meane tyme by geuing place to prau and wicked affections let vs not agaynste our owne conscyence withstand the holy ghost nor banishe and greue hym but rather as Paule exorteth vs let vs walke in nâ—…enes of lyfe and be no slaues nor seruauntes to sinne Let vs offer oure bodyes a lyuely pure and acceptable sacrifice before god Let vs crucifie and kyll the flesshe with all the ragious lustes and pleasures thereof and kepe our selues pure from the worlde Let vs be renewed in spirite and put vpon vs the newe man whiche in ryghtuousnes and true holynes is made lyke vnto the image of god Let vs be folowers of god as louynge chyldren and walke lyke as it becometh the seruauntes and saynctes of the lorde one berynge with an other by loue and studyenge to preserue and maynteyne by the bonde of peace the vnytye of spiryte gentyll and louyng one towardes an other Let vs loue our enemies praye for suche as curse vs do good to such as hate vs pray for them that vexe and trouble vs gyue fode to the hungry drynke to the thristie money to the pore and neady Let vs harbour the harbourles cloth the naked viset the sycke shewe the way to him that waÌ„dereth instructe the ignoraunt helpe hym that is in perplexitie with our good counsell comforte the comfortelesse make agrement amonges them that are at varyaunce let vs also condempne honoures forsake vayne glorye passe for no ryches Finally let vs endeuour to oppresse and vanquyshe this naturall enclination to vyce which is graffed in vs And let vs not onely beware of this that our hertes be not burdened at anye tyme with excessyue eatynge or drynking but also prepare oure selues some tymes by abstinence and fastynge for to pray and in so many and sundrye assaultes of the deuyl the world and the fleshe most ardeÌ„tly to require the helpe of god Neyther let vs be to proude in prosperitie nor caste downe in aduersitie and what thing so euer we do let vs referre it vnto the glorye of god not respectinge so much our owne pryuate profitte and coÌ„moditie as the common profit commodity of others Let vs moreouer behaue our selues so that we be no cause of offeÌ„ce to others but that they may rather by oure example be moued and stered vp vnto vertuous and godly behauyour And to conclude let vs pray contynually with out ceasynge gyue thankes in all thynges preace euermore vnto heauenlye thynges and sette the vayne thinges of the world at naught But thou wylt peraduenture say These thynges are harde and of much difficultie I wyl not denye that thyng But surely they are thynges as well fytte and agreable to our profession as also necessarye vnto saluacion Wherfore in dryuynge out and expulsynge this folyshe nysenes of the mynd let vs be very diligent let vs not pamper our selues to much nor flatter our owne weakenes nor faile our selues wyllingly sith that we are not yet destitute of the grace of god Let vs not wetyngely fal into synne but rather strongly resyst the deuyll which stereth vs and prouoketh vs thereunto Let vs not gyue cowardlye ouer at the fyrste brunte What thing is not to be thought light and easye to atteyne that lyfe whiche aboundeth withall good thynge and euerlastynge ioye Paule sayeth by good ryght I recken that the miseries of this present lyfe shal not be so greate as the glory which we shall haue reueled to vs which thynge is declared and proued by this place in scripture For it is written that the eye hathe not sene nor the eare herde nor the thinges haue not entred into the herte of man which god hathe prepared for them that loue hym What a greate thynge is this Howe scarsly can it be not onelye by any mans tongue vtterered but imagined in the mynde what a state that is to be citizen of heauen heyre of god partener with Christe in his fathers herytage to possesse that kingdome which was before the creacion of the worlde prepared for the godly to beholde euermore the highest felicitie and greatest good thing that can be to see and haue the most sweate contemplacion of gods countenaunce to accompnye aungelles to be in the numbre of the blessed soules in the felowshyp of the iuste to praise god coÌ„tinually with himpnes which is the euerlastynge sprynge fountayne of al trewe glorye among aungelles Patriarches Prophetes Apostles and all the godly whiche are partakers of the blessed and euer lastynge lyfe what be not all the paines grefes and calamites of this lyfe to be thought light and easye yf thou compare them with the glorye whiche shal be Nor hable to deserue such a rewarde as is ordeined for theÌ„ which bere those paciently and take them well in worthe so that we may iustly be ashamed of our nise delicatenes what man wolde I beseche the wisshe to tary here in earth and not to be dissolued rather with Paul calling to remembraunce the kingdome of heuen the immortal lyfe and ioye thendles blesse the company of aungels the felowship of al them which liued here in earth in the seruice and feare of god and be nowe pertakers of the blessed and euerlastyng kyngdome of god Let vs not thinke therfore that these thinges ar difficile or hard which Christ setteth forth to hê disciples for that eâ—ment hereof sith that of the contrary wise whoso doth not kepe gods commaundemeÌ„t whiche is a thing necessary and nedefull vnto saluacion shal not onely be depriued of that blessed lyfe whiche we spake of but shal also be cast iÌ„to that regyon and place where the wycked abide â—nd shal be greuously tormented in hel with such punishement as is ordeined â—or the deuelishe and vngodly and shal be addict to hel fyer endles death and cast into that depe darknes where there is wailing and gnashing of â—eth and where as they shal be most sharpely rigorously and euerlastingly punished tormented and shal be also in the felowship and company of deuyls and the wycked soules without al hope of better that is to wit in extreme desperacioÌ„ whiche pricketh vexeth a man a thousande partes more then the pein and punishment which he abideth what man wolde not refraine him selfe fro sin whiche hath those thinges before his eyes the feare of hell endles punishmeÌ„t euerlasting deâ—h the vnqueÌ„cheable fire tormenâ—es which no maÌ„ is able to tel the company of deuils the felowship of the vngodly horror anguishe continual tremblinge and quaking which is such that it caÌ„ not be conceaued muche lesse described set forth in wordes whom wolde not the day of anger make a ferd as both the Prophet and Paul also vnto the Ro. callethâ—…t the day of punishement and afflictioâ— the day of miserye the day of mist