vnto vs euery daye for amendment of lyfe sayinge with S. Paule aryse thou that sléepest and stand vp from death and the Lorde â–ª shall giue thée light and yet for all this we sléepe stil And therfore I fear me that many of vs shall dye in our sinnes without repentaunce and haue our soules buried in hell to euerlastinge paine which if we woulde awake and aryse from sinne shoulde dwell in heauen to euerlastinge lyfe And truely we that be heare in thys country be of all others I feare me fruthest of froÌ„ saluacion For although the trumpet of gods word doe dayly sounde in our eares and although we haue the blacke cloudes of darkenes and ignorauÌ„ce driuen away from vs by the shininge light of the gospell yet for all this we walke not as the childrâ—e of light but are to wel acquainted and ouer much occupied in the vnfruitfull workes of darkenes for howe can we be saide to be the childrne of light when as no fruit of godly life appeareth in all our doinges and when our déeds be such towards our neighbours that they shewe and declare there is nothinge but doung and poyson in our hartes And howe can wée be saide to be awake when as we lye still buried in sin drowned in vice séeinge that we daily commit such déedes as stiâ—cke both before she face of god and all good men We say that a man is awake wheÌ„ as he can do the office of a maÌ„ as talke write go run such like So in like maner a man is said to bée a waked out of the sléepe of sinne wheÌ„ as he beleueth truely in Christ loueth his neighbour and walketh in the waies and commaundementes of the Lorde god Kinge Dauid awaked out of this sléepe of sinne wherein he had laine aboue a yeare when as Nathan the Prophet came vnto him reproued him therfore For after that NathaÌ„ had rebuked him for his whoredome hée began to mislike him selfe earnestly for his sinne coÌ„mitted humbled himselfe before God and cryed out I haue sinned against the Lorde sayinge Miserere mei deus secundum magnum miserecordiam tuam c. Haue mercy on me O God according to thy great mercy and accordinge to y multitude of thy compassions wype away my offeÌ„ces Wash me throughly from my wickednes and clense me from my sinne The Prodigall sonne awaked out of the sléepe of sinne wheÌ„ he forsooke his fylthy strompets and retourned home to his father from whom he had rashly departed submittinge him selfe vnto him and sayinge Father I haue sinned against heaueÌ„ and against thée am no more worthy to bée called thy sonne The wicked Iewes which had crucified Christ harkeninge to the sermon of Peter began to awake out of thys deadly sleépe of sinne when as they began to be pricked in the harte and to say vnto Peter the other apostles Men and bretheren what shall we do which examples doe teache vs y men are then said to be awake and to arise out of the sléepe of sinne when as they are hartely sory for the sinne coÌ„mitted and bringe forth the fruit of repentaunce Thus you sée what is ment by sléepe and arising from sléepe And truely it should séeme that the apostle doth vse this Metaphor of sléepinge and wakinge and of night and day that we might haue good occasions to muse and thinke of these thinges as oft as we sée the sonne â—o arise and as oft as we awake out of sléepe and rise out of our beddes For euen as it is the parte of a good husband not to slugge and slepe in his bedde when as the daye appearinge offereth vnto him good occasion to arise and to go about his busines but to get vp with all conuenient spéede and to goe about such thinges as are néedeful to be done So christian men which haue any care of their owne saluation ought not to let slip the good opportunitie to do good offered to them of god but they ought to shewe them selues readye and diligent to doo those things that God hath coÌ„maunded by his worde An other reason which he vseth to perswade vs to arise nowe out of this deadly sléepe is bicause our saluation is nearer then when we beleued it By which reason he sheweth that it had haue to small purpose to tel vs of these thinges and to haue exhorted vs to holinesse of life before we did beleue in Christ and had the knowledge of the truth But séeing that our saluation is nowe nearer then it was in time past we ought in no wise to neglect thys occasion By saluation he meaneth that full and perfect saluation and blessednesse which we shal be parsakers after this lyfe So that the sence and meaninge of Paule is that our fall and perfect salutation is nowe nearer then it was longe agâ—e and when we did syrst begyn to beléeue For as without sayth beleefe in Christ there is no hope of saluation no remission of sinnes no eternall lyfe to be looked for so heauen and eternall lyfe beginne then to appeare when â—â—yrst God giueth a hart to beléeue and eyes to sée the waye to most blessed immortalytie And the more that our fayth encreaseth and the more that we profit in the knowledge of God the nearer and nearer doo we drawe towardes heauen and moste blessed saluation When as a man diggeth in a gold myne the déeper he diggeth the nearer he commeth to gold The further that the trauayling man goeth on his way the nearer he commeth to his iournies ende So the most happy perfect saluasion that we shall enioy after thys mortal life is nearer vnto vs theÌ„ wheÌ„ we first beleued For when as we began first to beleue then did we begin to set forward in our rate iourneye to goo towards heueÌ„ but now we haue gon a great way in our iorney euery day draweth nearer nearer the day of our deth At which time our souls shal be caried vp into heaueÌ„ Again we are now nearer to the day of iudgemeÌ„t and the world is nearer an end theÌ„ it was mani a yere agoe At which time christ shall raise vp our bodyes out of the dust and make vs partakers of that kingdom whereof his blessed body is pertaker of all redy For then shall mortalyty put on immortality corrupcion incorrupcioÌ„ then may we be bould to say O death wher is thy stynge O hel where is thy victory And truely the consideracion of this full and perfecte saluacion whych is nowe nearer then when we first beleued ought to moue vs to leade a holy and Godly lyfe least that through our slouthe and necligence we lose it and giue testimony to the worlde that it doth not appertaine vnto vs. For our necligence must néedes be accounted horrible and shamefull if we now leaue of to serue GOD when as we haue but a short tyme to liue and be at the very poynt to
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
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
take possession of heauen The longer we liue and the nearer that we approch to death the more earnest we ought to be to serue God and the longer that we haue hard the Gospel and beleued in Christ so much the more earnest wée ought to be to obey the Gospell And therefore séeinge that we haue harde the Gospell many yeares in this Realme of England the more deligent we ought to be to serue God and to liue vprightly and to shewe foorth by our lyfe conuersation that we be dooers of the word and not hearers onely deceauinge our owne selues A prentice in seuen yeares wil learne his occupation and be able to doo hys maister good seruice and he will be more shylful the second yeare then the fyrst and so euery yeare better than another The lyttle chyldrne that goe to the Schole goe forwarde in learninge in thrée or foure yeres will not onelye be able to reade but also to write and to speake lattine But alas we haue gonne to schole not seuen yeares but eighttene yeares we haue had many notable Scholemasters and teachers and yet for all this wée be little amended but like very blockheades we tary styll in our ould lessons and will not take forth into good manners and newe conditions Yea we are more slowe to heare Gods worde and to frame our liues thereafter then we were wheÌ„ it was first preached And we go rather backward then forward And what a reproche and shame is it for vs to be more slowe to serue God then we were in the beginning considering we haue tasted of his mercye and grace so longe and so many yeres together and that in such sorte that we may iustly say Non taliter fecit omni nationi He hath not dealt so with any nation as he hath dealt with vs. You knowe that they which runne for a wager that the nearer they draw to the marke the faster they runne and they make the more spéede So the longer that we haue harde the Gospel and the longer that we haue beléeued so much the holier we ought to be in life and conuersation And truely if ther were no other reason to perswade vs yet consideringe as I haue sayd already that our lyfe is shorte and death knocketh at the dores and the daye of Iudgement commeth on so fast that we may looke for it euery houre we ought to be perswaded to liue vprightly and to walk as it be commeth vs. But alas many at the first hearing of the Gospell shewed them selues zelous and ready to folow it But after a while they gaue ouer euen in the middest of their race and waxed weary of well dooing And truely it appereth that ther hath bene many of these slydebackes in all ages but yet I thinke neuer more than at this day Kinge Asa in the beginning of his raigne was zelous in abolishing of Idolatrie in restoring of sound religion but at the length he began to waxe cold in the zeale of the Lorde imprisoned Hananie the Sear for telliÌ„g him of his fault therfore froÌ„ that time forwarde he felt the smart and bitternes of warre was striken by the hand of God with an extreme disease in the féete and at length taken away by death Ioas likewise was a good Kinge in the beginninge of his raigne and hée liued vprightly all the dayes of Iehoida the Priest who was vnto him a faithful counseller gouerned him by the worde of God but when Iehoida was dead he falleth to Idolatrie and forgettinge the kindenes which Iehoida had done vnto him slewe and sâ—oned to death his sonne Zacharia the Prophet of the Lorde For which it came to passe by the iust iudgement of God that he was slyan by the handes of his owne seruaunts The fiâ—e folyshe virgins went forth with their lampes to méete the Bridgroume aswell as the fiâ—e wise but bicause they faynted in the myddest of their race therefore they were shut out from the mariage and euerlasting life Let these horrible examples moue vs to take heede and to beware that we be not weary of well doing least we in the end perish as they dyd But let vs euery day morning euening risinge and goinge to bed consider that our salutation is now nearer then it was in times past and that therefore we ought with a good courage to goe forward to doo our duties throughly to the ende quietly to suffer that little trouble that is behind And euery day more and more to increase in faith to be more holy in lyfe It followeth in the text the night is passed and the daye is at hande Here is an other reason to moue vs to lyue vprightly and it differeth not much from that which he vsed before For the night hée calleth the ignoraunce of God and Christ the time of blindnes vnbelefe By day he meaneth the light of gods truth by which truth Iesus Christ the true sonne of rightuousnes doth appeare vnto vs And therefore in sayinge the night is passed and the day is come on he meaneth that séeinge we are not now ouerwhelmed with the thick mistes cloudes of ignoraunce as the infidels and vnbeléeuinge bée and as we our selues were in times past we ought to behaue our selues as the childrne of the day and light and not to sléepe still in sinne with the wicked and vnbeléeuinge And here by the way wée haue diligently to note and consider that Paule calleth the ignoraunce of Christ and his gospel night and darknes and coÌ„pareth the vnbeléeuers to such as bée fast a sléepe And verie aptly and not without good cause is the ignoraunce of Christ compared to night For as in the night time all thinges are couered with darknes and as we cannot for want of light knowe what is what and discerne black from blewâ— and redde from russet yea sometimes in the night season we thinke a bushe to be a man a dead thing a liuing creature for then as the Poet saith Est color omnibus vnus all things seeme to be of one hue and coulor so when wee were altogether ignoraunt in gods word knewe not Christ we did mistake things through igoraunce we did so erre y we accouÌ„ted superstision to be good deuotioÌ„ thought our selues highly in gods fauour when as wée were fast tied in the diuells setters and almost plunged into the pit of endles damnacioÌ„ For without the knowledge of gods word we are so blind that we cannot discerne betwene iustice and iniurie protection opression religioÌ„ and superstition Christ and Antichrist good euill Paule himselfe beinge ignoraunt of Christ did with great rage crueltie persecute his disciples thirsted after innoceÌ„t blood he himself coÌ„fesseth y he was sometimes vtterly parswaded that he ought to do many thinges against the name of Christ being led thervnto by a rash blind zeal and as yet wantinge the true knowledge of God. The Saduces
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
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
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.