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A17705:760

The sermons of M. John Calvin, upon the Epistle of S. Paul too the…The sermons of M. Iohn Caluin, vpon the Epistle of S. Paule too the…

The sermons of M. John Calvin, upon the Epistle of S. Paul too the Ephesians. Translated out of French into English by Arthur GoldingThe sermons of M. Iohn Caluin, vpon the Epistle of S. Paule too the Ephesians. Translated out of French into English by Arthur Golding

John Calvin 1509–1564London: printed by Thomas Dawson for Lucas Harison, 1577

[16], 347, [1] leaves · 333k words · STC 4448 · ESTC S122384

Title page typeset from the transcription.

Sermons of John Calvin upon Saint Pauls Epistle too the Ephesians,… › Sermon 31: The .xxxi. Sermon, which is the eleventh upon the fourth Chapter.Sermons of Iohn Caluin vpon Saint Paules Epistle too the Ephesians,… › Sermon 31: The .xxxi. Sermon, which is the eleuenth vppon the fourth Chapter.

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

[ Earlier:757–772 of 1,190

:757img 237

26 Be angry, and sin not: Let not the sun go down upon your anger, 27 Neither give ye place too the devil. 28 Let him that stole, steal no more: but let him rather labour, working with his hands in the thing that is good, that he may have too give unto him that needeth.

26 Bee angrie, and sin not: Let not the sunne go dovvne vppon your anger, 27 Nother giue yee place too the diuell. 28 Let him that stole, steale no more: but let him rather labour, woorking vvith his handes in the thing that is good, that he may haue too giue vntoo him that needeth.

:758img 237

We saw the last Sunday, that if every of us looked well too himself and too his own vices, we should have enough wherewith to stay our chafing and choler, from wreaking our wrath upon such as offend us. For we be so wayward of our selves already, that a small thing will put us out of patience. And therefore the fault that another man commits against us, be it never so little, will always set us in a chafe. And why? Because we take too much leisure too look upon other mens faults, and in the mean while forget our own. The remedy then which is set us down here to keep us from being so soon and so lightly offended at other mens faults, is, that every of us enter into himself, and vex and chafe himself there, when he sees himself so wretched as all of us are.

WEe saw the last Sōday, that if euery of vs looked well too himself and too his owne vyces, wee shoud haue ynough wherwith to stay our chafing and choler, from wreaking our wrath vppon such as offend vs. For wee bee so wayward of our selues alredy, that a small thing will put vs out of pacience. And therfore the fault that another man committes ageinst vs, be it neuer so little, will alwayes set vs in a chafe. And why? Bycause wee take too much leyzure too looke vppon other mens faultes, and in the meane whyle forget our owne. The remedy then which is set vs downe heere to keepe vs from being so soone and so lyghly offended at other mens faultes, is, that euery of vs enter intoo himself, and vexe and chafe himself there, when he sees himself so wretched as all of vs are.

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On this page: :757–772
Section: :756–779
Whole work: 1,190 passages

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John Calvin, The sermons of M. Iohn Caluin, vpon the Epistle of S. Paule too the… (London, 1577), serm. 31, p. 219. EEBO-TCP A17705.

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The book

Title as printed: The sermons of M. John Calvin, upon the Epistle of S. Paul too the Ephesians. Translated out of French into English by Arthur GoldingThe sermons of M. Iohn Caluin, vpon the Epistle of S. Paule too the Ephesians. Translated out of French into English by Arthur Golding
Author: John Calvin 1509–1564
Place: London
Printer: Thomas Dawson
Bookseller: Lucas Harison
Year: 1577
Size: [16], 347, [1] leaves
Words: 333,414
Catalogue: STC 4448 · ESTC S122384
Text: EEBO-TCP A17705

Passages: 1,190
Sections: 53

The author

John Calvin 1509–1564

ReformersGeneva

French reformer and pastor at Geneva; author of the Institutes of the Christian Religion.

Transcription key

Now after that Saint Paul hath showed that it were much better and more for our behoof too be be grieved at our own vices, than at every small occasion, when men behave not themselves too our liking: he addeth thereunto, Let not the Sun go down upon your anger. We must not understand by this, that S. Paul meant to acquit such as are soon angry, & soon appeased: for it is a vice worthy of blame. And although it be more excusable than the feeding of a displeasure which turneth too rancour or hatred: yet notwithstanding we cannot be so soon pacified, but that we shall have offended God already with our choler. For we hear what is said even by the mouth of our Lord Jesus Christ:¹ namely that if we show any sign of displeasure ⟨p. 219⟩at all, and it be as it were but by grunting between the teeth we be already in danger of hell fire before God. We shall not need too have given any blow, nor too have done any open wrong whereby we might be brought before a Justice: if we have but only offended so far as too have conceived any pitch, there is no excuse for us. And therefore when Saint Paul forbiddeth us too feed our anger, he doth not utterly justify them that are gentle and easy too be reconciled, and will soon forgive: for they be blame worthy already, as I said afore. But he proceedeth here by degrees, as if he should say, my friends, if every of us thought upon his own sins, it is certain that we should be moved too mislike of our selves, because we provoke Gods wrath against us: and he that hath a lively feeling of his own faults, will arm himself therewith against himself. For we ought too have a zeal too Godward, as though we were his attorneys, and that zeal ought too procure us too condemn evil wheresoever we find it. But Anger is always at our elbow, yea and it dwelleth in us, so as we shall never be so perfect as were too be wished, so long as we be in this world. (Yet notwithstanding) howsoever the case stand, let us beware that we suffer not our selves too be possessed with inordinate passions. For if we conceive any heartburning, and go too bed upon it: surely we shall be poisoned by and by, and the mischief will not be espied so easily.

Now after that Saint Paule hath shewed that it were much better and more for our behoof too bee bee greeued at our owne vyces, than at euery small occasion, when men behaue not themselues too our lyking: he addeth theruntoo, Let not the Sunne go downe vppon your anger. We must not vnderstand by this, that S. Paul ment to acquite such as are soone angrie, & soone appeazed: for it is a vice worthy of blame. And although it bee more excuzable than the feeding of a displeazure which turneth too rancour or hatred: yit notwithstanding we cannot bee so soone pacifyed, but that wee shall haue offended God alredye with our choler. For wee heare what is sayd euen by the mouth of our Lord Iesus Christ:¹ namely that if wee shewe any signe of displeazure ⟨p. 219⟩at all, and it be as it were but by grunting betweene the teeth wee bee alreadye in daunger of hel fyre before God. Wee shal not neede too haue giuen any blowe, nor too haue doone any open wrong wherby wee myght bee brought before a Iustice: if wee haue but only offended so farre as too haue conceyued any pritch, there is no excuce for vs. And therfore when Saint Paule forbiddeth vs too feede our anger, he dooth not vtterly iustifye them that are gentle and easye too bee reconcyled, and will soone forgiue: for they bee blame woorthie alredie, as I sayd afore. But he proceedeth here by degrees, as if he should say, my freends, if euery of vs thought vppon his owne sinnes, it is certeyne that wee should bee moued too mislyke of our selues, bycause wee prouoke Gods wrath ageinst vs: and he that hath a lyuely feeling of his owne faults, will arme himself therwith ageinst himself. For wee ought too haue a zele too Godward, as though wee were his attourneyes, and that zele ought too procure vs too condemne euill whersoeuer wee fynd it. But Anger is alwayes at our elbowe, yea and it dwelleth in vs, so as wee shall neuer bee so perfect as were too bee wisshed, so long as wee bee in this world. (Yit notwithstanding) howsoeuer the cace stand, let vs beware that wee suffer not our selues too bee possessed with inordinate passions. For if wee conceyue any hartburning, and go too bed vppon it: surely wee shalbee poysoned by and by, and the mischeef wil not bee espyded so easly.

1Math. 5. d. 22.

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It is all one as if a man that felt him self already attached with infection of some disease, should linger in his misery, and by all means possible eschew the physician, and run as far back from him as he possibly could, if he would offer too come too him: and afterward when he would have remedy, it is too late, because the disease is settled, & hath so overgrown him, that physic cannot stand him in any stead. Even so is it with the man that is angry, and continueth in it without purging of the malice from his stomach: certainly it is as if a man had some inward and unespied disease, which groweth so strong, as afterward it becometh uncurable. That is the second degree which Saint Paul hath set down here. First he showeth us how we may be faultless before God, in respect of anger and choler: that is too wit, by thinking every of us upon our own faults, too condemn them, and too be •orie for them, and too feel such anguish of mind for them, that we be as men half in a […]. That is a holy Anger, and such a one as God alloweth of. And yet ⟨image 238⟩notwithstanding, forasmuch as we be overweak, if we commit a fault, at leastwise let us not double it: and though we have offended God, let it not make us too multiply choler against him, least the devil get possession of us, and we cannot afterward abide too be brought back again into the good way, but our passions do so overmaster us, as they make us too follow them without end or measure. In any wise let us beware of that.

It is all one as if a man that felt him self alredye attached with infection of some disease, should linger in his miserie, and by all meanes possible eschewe the phisicion, and runne as farre backe from him as he possibly coulde, if he woulde offer too come too him: and afterward when he would haue remedie, it is too late, bycause the disease is settled, & hath so ouergrowen him, that phisick cannot stand him in any stead. Euen so is it with the man that is angrie, and contineweth in it without purging of the malice from his stomacke: certeinly it is as if a man had some inward and vnespyed disease, which groweth so strong, as afterward it becommeth vncurable. That is the second degree which Saint Paule hath set downe heere. First he sheweth vs how wee may bee faultlesse before God, in respect of anger and choler: that is too wit, by thinking euery of vs vppon our owne faults, too condemne them, and too bee •orie for them, and too feele such anguishe of mynd for them, that wee bee as men half in a 〈…〉. That is a holy Anger, and such a one as God allow•th of. And yit ⟨image 238⟩notwithstanding, forasmuch as wee bee ouerweake, if wee commit a fault, at leastwyse let vs not dubble it: and though wee haue offended God, let it not make vs too multiply choler ageinst him, least the diuell get possession of vs, and wee cannot afterward abyde too bee brought backe agein intoo the good way, but our passions doo so ouermayster vs, as they make vs too followe them without end or measure. In any wyse let vs beware of that.

:761p. 220

That also is the cause why he sayeth, that we give place too the devil, when the sun goeth down upon our anger. It is true, that we have no sooner tripped, but that devil hath already had power over us: howbeit he is bridled in such wise, that if we bethink us of our faults, and amend them, God suffereth him not too hold us captive as prisoners. But when we be so far overseen as to take pitch, and to like well of our own testiness, and thereupon to conceive a number of fancies too rankle inward more and more: (I say) if we be at that point: we have given Satan entrance, he hath taken possession of us, and afterward it is out of time for us too wish too return: for the mischief is rooted so deep, and grown so strong, that medicines can not do any more good, as I have showed already. Now we see S. Pauls meaning. And therefore let us put this doctrine in ure. The first point whereof is to examine well the evil that is in us, that we may be angry with our selves, and every of us be as a foe too himself, as driven by a zeal to Godward, to hate & abhor our own vices. Let that be the first thing that we bestow our study upon and then shall we have whereupon too occupy well our chafing and choler, & we shall be no more so hasty to take pitch against such as have done us some wrong, but we will rather bear with them that have foully offended us, because we shall have business enough too search out our own imperfections. And (as I said afore) we shall the easier bear with other mens misdealings, when we perceive our selves blame worthy so many ways, not towards mortal creatures only, but towards the living God. For what are we that we should keep such a stir for every wrong that is done us, seeing we crave forgiveness at Gods hand every day (as necessity also constraineth us) of the offences which we have committed against his majesty, and wherethrough we have broken his righteousness? The very mean therefore to appease all wicked & excessive cholericknesse, is that every of us be grieved & angry with him self, because he sees him self subject too ⟨p. 220⟩so many infirmities, or rather so many sins and vices.

That also is the cause why he sayeth, that wee giue place too the diuell, when the sunne goeth downe vppon our anger. It is trew, that wee haue no sooner tripped, but that diuell hath alredy had power ouer vs: howbeeit he is brydled in such wyse, that if wee bethink vs of our faults, and amend them, God suffereth him not too hold vs captiue as prisoners. But when we be so farre ouerseene as to take pritch, and to lyke wel of our owne testinesse, and therupon to conceyue a number of fancies too rancle inward more and more: (I say) if wee bee at that poynt: wee haue giuen Satan entrance, he hath taken possession of vs, and afterward it is out of tyme for vs too wish too returne: for the mischeef is rooted so deepe, and growen so strong, that medicines can not doo any more good, as I haue shewed alredy. Now we see S. Paules meaning. And therfore let vs put this doctrin in vre. The first poynt wherof is to examin well the euill that is in vs, that we may be angry with our selues, and euery of vs be as a foe too himself, as driuen by a zeale to Godward, to hate & abhorre our owne vyces. Let that be the first thing that we bestowe our studie vppon and then shall we haue wherupon too occupie well our chafing and choler, & we shalbe no more so hasty to take pritch ageinst such as haue doone vs some wrong, but wee will rather beare with them that haue fowly offended vs, bycause wee shall haue buzinesse ynough too serche out our owne imperfections. And (as I sayd afore) wee shall the easlyer beare with other mennes misdealings, when wee perceyue our selues blame woorthie so many wayes, not towards mortall creatures only, but towards the liuing God. For what are wee that wee should keepe such a stirre for euery wrong that is doone vs, seing wee craue forgiuenesse at Gods hand euery day (as necessitie also constreyneth vs) of the offences which wee haue committed ageinst his maiestie, and wherthrough we haue brokē his ryghtuousnes? The very meane therfore to appease al wicked & excessiue cholericknesse, is that euery of vs be greeued & angry with him self, bycause he sees him self subiect too ⟨p. 220⟩so many infirmities, or rather so many sinnes and vyces.

:763p. 220

Now if Saint Paul had said no more but thus: my friends, let not the Sun go down upon your anger, for if rancour do once settle, it will not be easily put away: it had bin much, and that warning ought too have sufficed us. But the threat which he setteth down with it in that he sayeth, Give not place too the Devil, ought too make the hairs stand up upon our heads. Some in deed have expounded it too be spoken of the enemies of the faith, which seek occasion of slandering it: but it is easy too be seen by the words them selves, how he intended too warn us of a thing which we ought too be more afraid of, and which will scare us worse: that is too wit, that the devil getteth as it were the mastery and dominion over us, when we feed any grudge and heartburning against our brethren. Now then, which of us will not quake for fear, when he heareth of his subjection unto Satan, as if he were in his bonds like a prisoner? And yet for all that we take no heed of the things that are told us here. For S. Paul hath uttered Gods sentence, which is, that if we pursue our anger and heartburning against such as have offended us, it is all one as if we wilfully passed an obligation too Satan, too be held as thralls under his tyranny. So much the more therefore doth it stand us on hand too bethink our selves advisedly, that if that vice cannot be thoroughly amended at the first brunt, we may at leastwise be well ware that it do not so settle in us, as that we cannot be set at one again, or that we should pursue our quarrels, or that men should not be able too weigh with us, until we have taken some ⟨image 239⟩revengement. Let us take heed (I say) that we enter not into such bondage of Satan. And even for that cause is it said, that when men do fret and chafe after that fashion, of one devil there are made •wayne. And why? For God is already offended at my neighbour for doing me wrong, and if I also fall to stomaking of the matter on my part, & will needs requite him with the like: the devil hath won us both. I ought too pity the soul that is after a sort stayed away already, and in the high way too perdition: I ought too seek too be at one with him again, and too salve the sore as much as is possible: now if I also do let the reins loose, and cast my self into Satan's slavery through the cursed liberty that I take:

Now if Saint Paule had sayd no more but thus: my freends, let not the Sunne go downe vppon your anger, for if rancour doo once settle, it will not bee easly put away: it had bin much, and that warning ought too haue suffyzed vs. But the threate which he setteth downe with it in that he sayeth, Giue not place too the Diuel, ought too make the heares stand vp vpon our heads. Some in deede haue expounded it too bee spoken of the enemies of the fayth, which seeke occasion of slaundering it: but it is easie too bee seene by the woords them selues, how hee intended too warne vs of a thing which wee ought too bee more afrayd of, and which will scare vs woorse: that is too wit, that the diuell getteth as it were the maystrie and dominion ouer vs, when wee feede any grudge and hartburning ageinst our brethren. Now then, which of vs wil not quake for feare, when he heareth of his subiecton vntoo Satan, as if he were in his bonds lyke a prisoner? And yit for all that we take no heede of the things that are told vs heere. For S. Paul hath vttered Gods sentence, which is, that if wee pursue our anger and hartburning ageinst such as haue offended vs, it is all one as if wee wilfully passed an obligation too Satan, too bee hild as thralles vnder his tyrannie. So much the more therfyre dooth it stand vs on hand too bethink our selues aduyzedly, that if that vyce cannot be througly amended at the first brunt, wee may at lestwyze bee well ware that it doo not so settle in vs, as that we cannot bee set at one agein, or that wee should pursue our quarells, or that men should not bee able too wey with vs, vntill wee haue taken some ⟨image 239⟩reuendgment. Let vs take heede (I say) that wee enter not intoo such bondage of Satan. And euen for that cause is it sayd, that when men doo fret and chafe after that fashion, of one diuell there are made •wayne. And why? For God is alredy offended at my neyghbour for dooing mee wrong, and if I also fal to stomaking of the matter on my part, & will needs requyte him with the lyke: the diuell hath won vs bothe. I ought too pitie the soule that is after a sort stayed away alredye, and in the hygh way too perdition: I ought too seeke too bee at one with him agein, and too salue the sore as much as is possible: now if I also do let the reynes looce, and cast my self intoo Satans •lauerie through the cursed libertie that I take:

:765p. 221

Now hereunto S. Paul addeth another warning (as I have declared already,) wherein he rebuketh the common vices that are contrary too the rule which our Lord giveth us, too the intent we should live as Gods children, knowing whereto we be called. And now he speaketh of the Deceits, Robberies, and Extortions that are committed, when every man is too much wedded too himself, and hath no conscience of other mens harms. Let him then that stole (sayeth he) steal no more: but rather let him labour with his hands too do the things that are good and profitable, and wherewith he may succour such as have need. Now whereas S. Paul speaketh here of theft, he meaneth not such thieves as men punish with whipping or with hanging: but all manner of slights and crafts that are used too get other mens goods by evil practises, as extortions, briberies, and all other like things. Although then that such things be faced out, or else that they which are most guilty of them, be not accused before men, because they can skill how too cloak their misdoings: yet doth S. Paul call them all thefts and robberies. And why? For the Prophets and Apostles spake not the ordinary manner of speech that is used in Courts of Justice on earth: but had an eye to the judgment seat of God. For the thing that may be excused, yea and peradventure well justified before men, shall not fail too be condemned ⟨p. 221⟩there. For God seeth much clearer than mortal creatures. Again, favour or partiality may bear sway oftentimes in Law matters: so as there shall be cloaking, dissembling, and covering, and the Judges shall like well enough too have a napkin tide afore their eyes, that a man may have some starting hole too scape out at. They may oftentimes like well enough of such things: but it is not so with God. Wherefore let us mark well, that the forbidding of us too steal, is not as the publishing of some statute law that belongeth too temporal policy: but we be called before the heavenly judge, who discovereth the things that are hidden from men, and condemneth all wicked covetousness, as theft, whereby we be moved too seek our own profit too much with the hinderance of our neighbour. Too be short, under this word theft or stealing, S. Paul comprehendeth all the wicked practices, that are used too deceive other men withal:

Now hereuntoo S. Paule addeth another warning (as I haue declared already,) wherein he rebuketh the common vyces that are contrarie too the rule which our Lord giueth vs, too the intent wee should lyue as Gods children, knowing wheretoo wee bee called. And nowe he speaketh of the Deceytes, Robberies, and Extorsions that are committed, when euery man is too much wedded too himselfe, and hath no conscience of other mennes harmes. Let him then that stole (sayeth he) steale no more: but rather let him labour vvith his handes too doo the things that are good and profitable, and vvheriwth he may succour such as haue neede. Now wheras S. Paule speaketh heere of theft, he meaneth not such theeues as men punishe with whipping or with hanging: but all manner of slyghtes and craftes that are vsed too get other mennes goods by euill practyzes, as extorsions, bryberies, and all other lyke things. Although then that such things bee faced out, or else that they which are most giltie of them, bee not accuzed before men, bycause they can skill how too cloke their misdooings: yit dooth S. Paule call them all theftes and robberies. And why? For the Prophets and Apostles spake not the ordinarie manner of speeche that is vsed in Courtes of Iustice on earth: but had an eye to the iudgment seate of God. For the thing that may bee excuzed, yea and peraduenture well iustifyed before men, shall not fayle too bee condemned ⟨p. 221⟩there. For God seeth much cleerer than mortall creatures. Agein, fauour or parcialitie may beare sway oftentymes in Lawe matters: so as there shal be cloking, dissembling, and couering, and the Iudges shall lyke well ynough too haue a napkin tyde afore their eyes, that a man may haue some starting hole too scape out at. They may oftentymes lyke well ynough of such thinges: but it is not so with God. Wherefore let vs marke well, that the forbydding of vs too steale, is not as the publishing of some statute lawe that belongeth too temperal policie: but wee bee called before the heauenly iudge, who discouereth the things that are hidden from men, and condemneth all wicked couetousnesse, as theft, whereby we bee moued too seeke our owne profit too much with the hinderance of our neyghbour. Too bee short, vnder this woorde theft or stealing, S. Paule comprehendeth all the wicked practizes, that are vsed too deceyue other men withall:

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and also all extortions whereby men are fleeced of their goods and bereft of their substance. Now then we see that there are Thieves too be found of all degrees. For there is not that man which is not busy in griping too himself, I mean of them which are not reformed by Gods spirit. Although a merchant man be counted of good wealth, yet will he have store of fetches and policies still, and they shall be as nets laid for the simple sort and such as have no experience, which perceive them not. In like case is it with Handicrafts men: for they have the skill too counterfeit their works in such wise, as men shall be deceived by them. Again, as touching the price, there is no trusting too them, all is one too them, so they may sell their wares, for they think that all is lawful for them. Likewise do labourers and husbandmen. Too be short, there is no state of men wherein there are not infinite faults, and extortions too be seen, so as every man would gain and make himself strongest. If ye look upon the rich, and upon such as live of their Rents, it is yet worse. For they flea off the skins of the inferior people, and of such as are unable too resist them. And yet before men (as I said,) all of them do justify themselves: howbeit, that is because they know not that God hath sounded here his trumpet, too summon them before him, ne consider what manner of perfection and pureness must be brought unto him. So much the more therefore doth it stand us on hand too try, not only all our outward deeds, but also all our our wicked affections, whereby we be tempted too enrich our selves beyond reason and […].

and also all extorsions whereby men are fleeced of their goods and bereft of their substance. Now then wee see that there are Theeues too bee found of all degrees. For there is not that man which is not buzie in gryping too himselfe, I meane of them which are not reformed by Gods spirit. Although a marchant man bee counted of good wealth, yit will he haue store of fetches and policies still, and they shal bee as nettes layde for the simple sort and such as haue no experience, which perceyue them not. In lyke cace is it with Handicraftes men: for they haue the skill too counterfet their woorkes in such wyse, as men shall bee deceyued by them. Agein, as touching the pryce, there is no trusting too them, al is one too them, so they may sell their wares, for they thinke that all is lawfull for them. Lykewise doo laborers and husbandmen. Too bee short, there is no state of men wherin there are not infinite faultes, and extorsions too bee seene, so as euery man would gayne and make himselfe strongest. If yee looke vppon the rich, and vppon such as lyue of their Rentes, it is yit woorse. For they flea off the skinnes of the inferiour people, and of such as are vnable too resist them. And yit before men (as I sayd,) all of them doo iustifye themselues: howbeeit, that is bycause they knowe not that God hath sounded heere his trumpet, too summon them before him, ne consider what manner of perfection and purenesse must bee brought vntoo him. So much the more therfore dooth it stand vs on hand too try, not onely all our outward deedes, but also all our our wicked affections, wherby wee be tempted too inrich our selues b•yond reason and 〈…〉.

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And Saint Paul sayeth purposely, that he which hath stolen, should steal no more: too show that there ought too appear such a change in our life, when God hath once brought us home too himself by his Gospel, as we may no more resemble the wretched unbelievers which walk in darkness, but consider that our Lords enlightening of us, is with condition, that we should become new creatures. And herewithall we see the thing that I have touched already: namely that S. Paul speaketh not of the common thefts that are condemned and punished afore the world: for then should it follow, that all had bin thieves which had bin converted too christianity. But (as I said afore) he useth the word Steal, purposely too make us too abhor all craftiness, malice, subtleness, and catching of other mens goods the more. For if it had bin said (but thus:) use no more craft too deceive men, neither take ye leave too pull the things to you, that are none of your own: he had not touched them so much too the quick, which flatter themselves, and seek too have some covert to cloak their vices withal. But when as he sayeth, Steal no more: it is to the end that we should think thus with our selves: Alas, albeit that I would fain excuse my self, and too my seeming it were not done amiss of me, and men have bleared eyes: yet must I not rest upon that. For in the mean while my faults shall not fail too be registered before God, and I must be fain too yield an account of all things that have not bin done according too uncorrupt equity and right, and I must be taken for a thief before God, notwithstanding that all the world have quit me.

And Saint Paule sayeth purposely, that he which hath stolne, should steale no more: too shewe that there ought too appeere such a chaunge in our lyfe, when God hath once brought vs home too himself by his Gospell, as wee may no more resemble the wretched vnbeleeuers which walke in darknesse, but consider that our Lordes inlyghtening of vs, is with condition, that wee should become newe creatures. And herewithall wee see the thing that I haue touched alredy: namely that S. Paule speaketh not of the common theftes that are condemned and punished afore the world: for then should it follow, that all had bin theeues which had bin conuerted too christianitie. But (as I sayde afore) he vseth the woorde Steale, purposely too make vs too abhorre all craftinesse, malice, suttlenesse, and catching of other mens goods the more. For if it had bin sayd (but thus:) vse no more craft too deceyue men, nother take yee leaue too pull the things to you, that are none of your owne: he had not touched them so much too the quicke, which flatter themselues, and seeke too haue some couert to cloke their vyces withall. But when as he sayeth, Steale no more: it is to the ende that wee should thinke thus with our selues: Alas, albeeit that I would fayne excuze my self, and too my seeming it were not doone amisse of mee, and men haue bleared eyes: yit must I not rest vppon that. For in the meane whyle my faultes shal not fayle too bee registred before God, and I must bee fayne too yeelde an account of all things that haue not bin doone according too vncorrupte equitie and ryght, and I must bee taken for a theef before God, notwithstanding that all the world haue quit mee.

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But now let us see how well this doctrine is put in ure. A man shall find that they which are converted too the Gospel, take most liberty too do evil. It should seem that a number have learned nothing else by the Gospel, but to busy themselves about pretty slights too entangle other mens goods. For there are too be seen, which used greater simplicity in the time that they were blind wretches, and knew nothing of God, and of the pure doctrine of salvation, for they had at least wise some uprightness and plain dealing too the worldward. But they have so profited backward in Gods school, as they be far wilier than they were before, in making their own advantage, and in taking more liberty, and in bearing themselves on hand that all things are lawful for them. And therewithal they be so shameless in facing and bolstering out their doings, ⟨p. 222⟩that they do but make a pot at it, and bear themselves on hand that they have great wrong done them, when they be blamed for the things that are apparently known too all men, and whereof even little children may be judges. So much the more then are we too be condemned, seeing that Paul telleth us here, that although we enriched our selves by Craft and Extortion, and made no conscience too rake other mens goods too us, before we had good teaching: yet at leastwise we should be well advised too walk more uprightly with our neighbours, now that we be enlightened by Gods word. Ye see then that the thing we have to bear in mind upon this text, is, that our Lord Jesus Christs doctrine ought to rule us in such singleness, as every of us may forbear his craftiness and subtleties.

But now let vs see howe well this doctrine is put in vre. A man shall fynd that they which are conuerted too the Gospell, take most libertie too doo euill. It should seeme that a number haue learned nothing else by the Gospel, but to buzie themselues about pretie slyghtes too intangle other mens goods. For there are too bee seene, which vsed greater simplicitie in the tyme that they were blynd wretches, and knew nothing of God, and of the pure doctrine of saluation, for they had at least wyse some vpryghtnesse and playne dealing too the worldward. But they haue so profited backeward in Gods schoole, as they bee farre wylyer than they were before, in making theyr owne aduauntage, and in taking more libertie, and in bearing themselues on hand that all thinges are lawfull for them. And therwithall they bee so shamelesse in facing and bolstring out their dooinges, ⟨p. 222⟩that they doo but make a pot at it, and beare themselues on hand that they haue great wroong doone them, when they bee blamed for the things that are apparantly knowen too all men, and whereof euen little children may bee iudges. So much the more then are wee too bee condemned, seeing that Paule telleth vs heere, that although wee enriched our selues by Crafte and Extorsion, and made no conscience too rake other mens goods too vs, before wee had good teaching: yit at leastwyze wee should bee well aduyzed too walk more vpryghtly with our neyghbors, now that we be inlyghtened by Gods word. Yee see then that the thing we haue to beare in mynd vppon this text, is, that our Lord Iesus Christes doctrine ought to rule vs in such singlenesse, as euery of vs may forbeare his craftinesse and suttleties.

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Furthermore forasmuch as a number excuse themselves, saying, How shall I do then? For I have no trade too live by, unless I may follow still mine own manner of dealing: Saint Paul sayeth, Let them labour. Let him that would make it excuse, that he hath not wherewith too find him self, except he may deceive and defraud: let him (sayeth Paul) give him self too labouring with his hands. As if he said, that mens dispensing with them selves under colour that they should then fast, and endure many miseries and penuries, is a trifling toy before God: All those allegations are neither here nor there before God, sayeth S. Paul. For if any be afraid that he shall want: let him not forbear too labour. Mark that for one point. And here let us learn too leave these self soothings, wherewithal a number of folks do bring themselves asleep, who when they have said, what shall I do? Do bear themselves on hand that Gods mouth is stopped, and that he dares no more come nigh them: and they will needs be so privileged, that too their own seeming they be quite and clear, if they can allege for themselves, how then? Whereof shall I live? What shall I do, if I follow not my wonted trade? It seemeth too us that God is shut out of the gate, and that he hath no more authority too condemn us, when we have once alleged those things for our selves. But that is but folly, sayeth S. Paul. We should rather scratch up the earth with our nails, than offend God by doing wrong too our neighbours. The thing then whereunto he sendeth us back, is, that when a man is grown rich, and hath lived a long time at his ease by filching and stealing: that is too say, by pretty fine slights and conveyances, that are against equity and right: let him ⟨image 241⟩not be ashamed too abate his countenance, and too labour for the getting of his living. Albeit that he have erst done nothing but sit still, and gotten his living by devising mischief: yet let him not be ashamed too labour and to take pain for his sustenance. Too be short, Saint Paul showeth us here, that all unlawful gains must be left by such as call themselves Christians, and will be taken so too be. And this warning is as needful for us now adays, as ever it was for any.

Furthermore forasmuch as a number excuse themselues, saying, How shall I doo then? For I haue no trade too liue by, vnlesse I may follow still myne owne maner of dealing: Saint Paule sayeth, Let them labour. Let him that would make it excuce, that he hath not wherwith too fynd him self, except hee may deceyue and defraud: let him (sayeth Paule) giue him self too laboring with his hands. As if he sayd, that mens dispensing with them selues vnder colour that they should then fast, and indure many miseries and penuries, is a tryfling toy before God: All those allegations are nother heere nor there before God, sayeth S. Paule. For if any bee afrayd that he shall want: let him not forbeare too labour. Marke that for one poynt. And heere let vs learne too leaue these self soothings, wherwithall a number of folkes doo bring themselues asleepe, who when they haue sayd, what shall I doo? Doo beare themselues on hand that Gods mouth is stopt, and that he dares no more come nygh them: and they will needes bee so priuiledged, that too their owne seeming they bee quyte and cleare, if they can alledge for themselues, how then? Whereof shall I lyue? What shall I doo, if I follow not my woonted trade? It seemeth too vs that God is shet out of the gate, and that he hath no more authoritie too condemne vs, when wee haue once alledged those thinges for our selues. But that is but folly, sayeth S. Paule. Wee should rather scratch vp the earth with our nayles, than offend God by dooyng wrong too our neyghbours. The thing then wheruntoo he sendeth vs backe, is, that when a man is growen riche, and hath lyued a long tyme at his ease by fil•hing and stealing: that is too say, by prety fyne slyghtes and conueyances, that are ageinst equitie and right: let him ⟨image 241⟩not bee ashamed too abate his countenance, and too labour for the getting of his liuing. Albeeit that he haue erst doone nothing but sit stil, and gotten his liuing by deuyzing mischeefe: yit let him not bee ashamed too labour and to take paine for his sustenance. Too bee short, Saint Paule sheweth vs heere, that all vnlawfull gaynes must bee left by such as call themselues Christians, and wil bee taken so too bee. And this warning is as needfull for vs now adayes, as euer it was for any.

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For besides that, we must abstain from all subtlety and deceit, when God once calleth us too be his children, and will have us too maintain a brotherhood among our selves: many of us also must give over our trades of living. For what a number of means too live upon, are there in the popedom? But when we come before God, let us always remember this definitive sentence which I have set down: namely that we consider how the case concerneth our not answering before an earthly Judge, but before him which seeth all things, and before whom there is no cloaking of any thing. Therefore let us think well upon it, seeing there are so many means excusable in popery, wherewith as good as a fourth part of the world is maintained, and yet are all of them not only unavailable, but also abominable before God. For first of all there be Priests and Monks, and all the rabble (of Cloisterers.) Secondly there are there hangers on which live of them, and are as it were their waged men, which have some gain by them, and do scum of some part of their fat by one mean or other: under which Covert there lurketh a very long tail that is turned in and out like a Maze. Again, there are a great sort too be seen, which give themselves all wholly too things that are nothing worth. True it is that in this darkness of theirs men see not very well: insomuch that black (as ye would say) is turned into white. But yet howsoever the case stand, there is no placard for men in this behalf, but every man must have an eye too this, that like as hitherto I have filched & polled to get my living: and have exercised some wicked practise or other, which God, condemneth by his word: seeing I had defiled myself in eating the bread which came not too me lawfully from the hand of God as it should do, according too my asking of my daily bread of him, but by filching here and there: I must now henceforth change my copy, and learn too labour in such wise, as I may truly say, that the things which I have, do come too me of Gods blessing▪ That ⟨p. 223⟩is the thing which we have too remember upon this lesson of Saint Pauls.

For besydes that, wee must absteyne from all suttletie and deceyte, when God once calleth vs too bee his children, and will haue vs too maynteyne a brotherhood among our selues: many of vs also must giue ouer our trades of liuing. For what a number of meanes too liue vppon, are there in the popedome? But when wee come before God, let vs alwayes remember this definitiue sentence which I haue set down: namely that we consider how the cace concerneth our not answering before an earthly Iudge, but before him which seeth all things, and before whom there is no cloking of any thing. Therfore let vs thinke well vppon it, seeing there are so many meanes excuzable in poperie, wherwith as good as a fourth part of the world is maynteyned, and yit are all of them not only vnauaylable, but also abhominable before God. For first of all there bee Priestes and Moonkes, and all the rabble (of Cloysterers.) Secondly there are there hangers on which liue of them, and are as it were their waged men, which haue some geyne by them, and doo skum of some part of their fatte by one meane or other: vnder which Couert there lurketh a very long tayle that is turned in and out like a Maze. Agein, there are a great sorte too bee seene, which giue themselues all wholly too things that are nothing woorth. Trew it is that in this darkenesse of theirs men see not very well: insomuch that black (as yee would say) is turned intoo whyte. But yit howsoeuer the cace stand, there is no placard for men in this behalf, but euery man must haue an eye too this, that like as hithertoo I haue filched & polled to get my liuing: and haue exercyced some wicked practize or other, which God, condemneth by his woord: seeing I had defyled myself in eating the bread which came not too mee lawfully from the hand of God as it should doo, according too my asking of my dayly bread of him, but by filching here and there: I must now hensfoorth chaunge my copie, and learne too labour in such wyse, as I may truly say, that the things which I haue, doo come too mee of Gods blissyng▪ That ⟨p. 223⟩is the thing which wee haue too remember vppon this lesson of Saint Paules.

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And he proceedeth yet one degree further in this change, which he enjoineth unto all the faithful: which is, that he telleth them they must not only abstain from defrauding of other men, and from polling them of their goods: but also endeavour too succour such as have need. Although then that it seem over rough unto us too abstain from all evil, and that in stead of living at our ease, as we have bin wont to do, and of having many commodities,) we should be fain to scratch our living out of the earth with our nails (as they say) and too labour with great pain and travel, yea and too fare very hardly: if although (say I) that this seem right hard: yet must we go further, that when we have wherewith to get our living without using of wicked practices, we must now and then spare somewhat of that which God giveth us through his blessing, too relieve the needy withal. Therefore let us not look whereto we be inclined, but let us consider that of our own nature we be so froward and wedded too our own profit, that every of us will needs be always well stored, and that forasmuch as we have so little regard of them that are members of the body of our Lord Jesus Christ aswell as our selves, we must take pains to enforce our selves to do them good: for that is a labour that will bring us too another. We must (say I) enforce all our affections, and thereupon employ our selves earnestly and unfeignedly, that we may be able too protest that the bread which we eat, cometh too us from Gods hand, and that we be sustained by his goodness, as if it were by a father that cantleth out every of his children their pittance. Then let us be at that point. And moreover, let us not think it enough too abstain from all craftiness, and from winding in of men by our ⟨image 242⟩fetches, and from catching of other mens goods: but let us labour too do good with the little which we have, and too succour such as have need.

And he proceedeth yit one degree further in this chaunge, which he inioyneth vnto all the faythful: which is, that he telleth them they must not only absteyne from defrauding of other men, and from polling them of their goodes: but also indeuer too succour such as haue neede. Although then that it seeme ouer rough vnto vs too absteyne from all euill, and that in sted of liuing at our ease, as we haue bin woont to do, and of hauing many commodities,) wee should bee fayne to scratch our liuing out of the earth with our nayles (as they say) and too labour with greate peyne and trauell, yea and too fare verye hardly: if although (say I) that this seeme ryght hard: yit must wee go further, that whē we haue wherwith to get our liuing without vsing of wicked practizes, wee must now and then spare somewhat of that which God giueth vs through his blissing, too releeue the needie withall. Therfore let vs not looke whertoo wee bee inclyned, but let vs consider that of our owne nature wee bee so froward and wedded too our owne profit, that euery of vs will needs bee alwayes well stored, and that forasmuch as wee haue so little regard of them that are mēbers of the bodie of our Lord Iesus Christ aswel as our selues, we must take paines to inforce our selues to do them good: for that is a labor that will bring vs too another. Wee must (say I) inforce all our affections, and theruppon imploy our selues earnestly and vnfeynedly, that wee may bee able too protest that the bread which wee eate, commeth too vs from Gods hand, and that wee bee susteyned by his goodnesse, as if it were by a father that cantleth out euerye of his children their pittance. Then let vs bee at that poynt. And moreouer, let vs not think it ynough too absteyne from all craftinesse, and from wynding in of men by our ⟨image 242⟩fetches, and from catching of other mens goods: but let vs labour too doo good with the little which wee haue, and too succour such as haue neede.