Sermons upon Deuteronomy

And therefore let us not stand so much upon the present example, as regard the whole intent and meaning of our God: to wit, that he will have us honest in all our behaviours and in all our conversation, and not dissolute and shameless. For if it come once to that point, we by and by open the gap unto all wickedness, and one wickedness will draw on an other. Therefore like as fornication is forbidden us, even so consequently all that which may lead us thereto is likewise forbidden us. As for example, what else is filthy and lewd talk, than a kind of bawdry?¹ And therefore Saint Paul saith that they are able to infect good manners. Now when one speweth out as filthy speeches as any may be, yet will he say that he meant no harm, and that he doth it innocently: For when folk sing their vile and bawdy songs, their common saying is: I meant no harm. Such folk would make God a liar. Now if they be not in any wise to be borne with when they commit evil through oversight: what is to be said to them, when they do it of set purpose? Albeit they say: I meant it not: yet (as ye see) their spewing out of such lewd speeches breedeth corruption of manners and yet they cease not to do evil still. What confusion then must they breed when we know that they do it of a set and wilful malice? Therefore if there were a good and godly reformation among us, such lewd speeches should not have their swing. And seeing that they serve but to infect all, so as nothing may remain sound and holy in our conversation, are they to be excused which corrupt good manners after that fashion? Ye see what the thing is, whereunto God had an eye in this Law. And at this day this civill order might be well observed. And whensoever such a case befell; although there be no written law for it in any certain place, yet ought we always to consider that we can not elsewhere have better counsel that at the mouth of God. Indeed we are not bound unto the order of the Jews through any precise necessity: Nevertheless we must in the end resolve our selves on this point, that God ordained nothing for his people, but that which is just, and ⟨p. 884⟩that we are bound at this day (in case that such a thing should happen) not to suffer it or to leave it unpunished: and that to do otherwise were not good, or to be liked of.

And therefore let vs not stande so much vpon the present example, as regarde the whole intent and meaning of our God: to wit, that he will haue vs honest in all our behauiours and in all our conuersation, and not dissolute and shamelesse. For if it come once to that point, we by and by open the gappe vnto al wickednes, and one wickednesse will drawe on an other. Therefore like as fornication is forbidden vs, euen so consequently all that which may leade vs thereto is likewise forbidden vs. As for example, what else is filthie and leawde talke, than a kinde of baudrie?