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A17705:778

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:775–790 of 1,190

:775p. 224

The thing then which fathers must have respect unto in setting their children too trades and occupations, is not too be forepossessed with regard how they may most gain, but how they may always be held in order, that they swerve not one way nor other. For when our lusts do• so carry us away, that we can no sooner spy a little gain, but we be by and by snatching at it: it is all one as if we shook hands with Satan, yea and these things become as hayted hooks that he casteth for us.

The thing then which fathers must haue respect vntoo in setting their children too trades and occupations, is not too bee forepossessed wyth regard how they may most gayne, but howe they may alwayes bee hylde in order, that they swarue not one way nor other. For when our lustes do• so carry vs away, that wee can no sooner spye a little gayne, but wee bee by and by snatching at it: it is all one as if wee shooke handes with Satan, yea and these thinges become as hayted hookes that he casteth for vs.

:776img 243

And like as a hungry fish will soon be taken, and the food that she raught at, costeth her full deer: so fareth it with these enticements of Satan. When men have no further forecast, but thus, ho, such a man gained well by such a trade, and great profit may be made of it: he steppeth too it at all adventure, and never makes bones at it, too scan or consider whether it be right or wrong: but (as I said afore) is choked or ever he come too that consideration. So much the more therefore doth it stand us on hand too mark well what Saint Paul sayeth here: namely, that when men be desirous too get their living, they must bethink themselves advisedly, and not bear with themselves in doing of things, because they be customably done of others, and no fault found with them among men: but consider that they have too do with God, and that it is he before whom we must make our account.

And lyke as a hungry fishe will soone bee taken, and the foode that she raught at, costeth hir full deere: so fareth it with these intycementes of Satan. When men haue no further forecast, but thus, ho, such a man gayned well by such a trade, and great profit may bee made of it: he steppeth too it at al aduenture, and neuer makes bones at it, too scan or consider whether it bee ryght or wrong: but (as I sayde afore) is choked or euer he come too that consideration. So much the more therefore dooth it stand vs on hand too marke well what Saint Paule sayeth heere: namely, that when men bee desyrous too get their lyuing, they must bethinke themselues aduyzedly, and not beare with themselues in dooyng of things, bycause they be customably doone of others, and no fault found with them among men: but consider that they haue too doo with God, and that it is he before whom wee must make our account.

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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. 225. 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

:777p. 225

Again, let us have good eye too the thing that is told us here, that is too say, too the succouring of the needy. For Saint Paul intended too warn us in one word, that our Lord in setting poor folks before us, intendeth too try what we be, namely, whether there be kindness in us, or whether we be cruel like wild beasts, And it is a thing also that ought too move us too compassion. And for the same cause, when the Scripture speaketh of doing alms, besides that it useth the word mercy, it sayeth also, that our bowels ought to be moved when we see our brethren in need. Ye see then that the sight of our neighbours necessities, ought too provoke us too liberality, and too relieve them. Let us not tarry till they cry out for hunger, nor till we be enforced, nor till shame compel us: but let every of us think, hath this man need? Hath God se• him before me? Hath he made me too know it? It is enough. For it is even as much as if he summoned me, and sent me his Receivers or Rent gatherers, too take up his revenues. Like as they that have Revenues and Rents, send their men to demand them, and gather them up: so our Lord requireth of us, that we should pay him his tributes, that is too say, the homage money that we owe him, in acknowledgement that the things which we possess, come from him, and even of his mere free gift. He sendeth us neither Sheriffs nor Sergeants, but the poor, and that ought too suffice us, for they be his true receivers: and that is, too the end we should not be loth to give them. The cause why their necessity is set before our eyes, is too the end we ⟨p. 225⟩should be touched with pity and compassion, and thereupon be inclined too do good. So then, let us mark that the sum of the things here spoken, is, first that we should forsake all manner of trades too live by, which are not agreeing too Gods word: assuring our selves that we shall always be taken for thieves before him, if we use any wicked trades, and that although we have good assurance that our calling is good and lawful: yet must we use it in such wise, as there be not any ravening, craft, or deceit in it. Mark that for one point. Again, let us understand, that there is no excuse for us before God, insomuch that although we allege famine, poverty, or necessity:

Agein, let vs haue good eye too the thing that is told vs heere, that is too say, too the succoring of the needie. For Saint Paule intended too warne vs in one woord, that our Lord in setting poore folkes before vs, intendeth too trye what wee bee, namely, whether there bee kyndnesse in vs, or whether wee bee cruell lyke wyld beastes, And it is a thing also that ought too moue vs too compassion. And for the same cause, when the Scripture speaketh of dooing almesse, besydes that it vseth the woord mercie, it sayeth also, that our bowels ought to be moued when we see our brethren in neede. Yee see then that the syght of our neyghbours necessities, ought too prouoke vs too liberalitie, and too releeue them. Let vs not tary till they cry out for hunger, nor tyll wee bee inforced, nor tyll shame compell vs: but let euery of vs thinke, hath this man neede? Hath God se• him before mee? Hath he made mee too knowe it? It is ynough. For it is euen as much as if he summoned mee, and sent me his Receyuers or Rentgatherers, too take vp his reuenewes. Lyke as they that haue Reuenewes and Rentes, send their men to demaund them, and gather them vp: so our Lord requyreth of vs, that wee should pay him his tributes, that is too say, the homage money that wee owe him, in acknowledgment that the things which wee possesse, come from him, and euen of his meere free gift. He sendeth vs nother Shreefes nor Serieantes, but the poore, and that ought too suffyze vs, for they bee his trew receyuers: and that is, too the ende we should not be looth to giue them. The cause why their necessitie is set before our eyes, is too the end wee ⟨p. 225⟩should bee touched with pitie and compassion, and theruppon bee inclyned too doo good. So then, let vs marke that the summe of the things heere spoken, is, first that wee should forsake all manner of trades too lyue by, which are not agreeing too Gods woord: assuring our selues that wee shall alwayes bee taken for theeues before him, if wee vse any wicked trades, and that although wee haue good assurance that our calling is good and lawfull: yit must wee vse it in such wyse, as there bee not any rauening, craft, or deceyt in it. Marke that for one poynt. Agein, let vs vnderstand, that there is no excuce for vs before God, insomuch that although wee alledge famine, pouertie, or necessitie:

:778p. 225

all that will not serve too acquit us, but that we must set our hand too labour, that we may earn our living lawfully, and forbear too profit our selves by other mens loss. Finally, besides as it were the binding up of our hands from doing any man wrong, and from using any pretty shifts & slights too get other mens goods: let us have a regard too do good. Yea and let us have a special care too succour such as want: howbeit so as it be with the things that God hath given us of our own. For those are the offerings and sacrifices which we must make unto him, in acknowledgement of his benefits. And we know that Almsdeeds are called Sacrifices. Therefore when we do them, we must protest with an unfeigned and true meaning hart, that we come too do homage too God for the things that we hold of him. And if there be any theft in our hands, it is certain that our sacrifices shall be unclean, & our almsdeeds shall be turned into loathsomeness. Then let every man beware that he do not pill and poll with the one hand, too give of it anon after with the other: but let every of us have both our hands clean. Neither let us have a double hart, but labour with all uprightness to earn our living in such wise, that if God send us any profit by it, we may take it as his free gift. And in good sooth, Moses also forbiddeth us too father any piece of our gain upon our own running,¹ or upon the labour of our hands: for God will have us to be beholden to him for all. Therefore when we do any alms, let it be with this protestation, not only with mouth, but also in hart and deed, namely, that according as our Lord hath showed himself liberal unto us, and bestowed upon us, and given us over and above wherewith too serve our own need, we be willing too do him homage with it: and let us show in deed, that we intend not too keep too our selves the things ⟨image 244⟩that he hath given us, but do put them too the use whereto he hath ordained them, that is too say, too the relieving of those that have need of them.

all that will not serue too acquit vs, but that wee must set our hand too labour, that wee may earne our lyuing lawfully, and forbeare too profit our selues by other mennes losse. Finally, besydes as it were the bynding vp of our handes from dooyng any man wrong, and from vsing any pretie shiftes & slyghtes too get other mens goods: let vs haue a regard too doo good. Yea and let vs haue a speciall care too succour such as want: howbeit so as it bee with the thinges that God hath giuen vs of our owne. For those are the offerings and sacrifices which wee must make vnto him, in acknowlegment of his benefytes. And wee knowe that Almesdeedes are called Sacrifyces. Therfore when wee doo them, wee must protest with an vnfeyned and trew meaning hart, that wee come too doo homage too God for the things that wee hold of him. And if there bee any theft in our hands, it is certaine that our sacrifyzes shall bee vncleane, & our almesdeedes shall bee turned intoo lothsomnesse. Then let euery man beware that he doo not pill and poll with the one hand, too giue of it anone after with the other: but let euery of vs haue both our handes cleane. Nother let vs haue a dubble hart, but labour with all vprightnesse to earne our lyuing in such wise, that if God send vs any profit by it, wee may take it as his free gift. And in good sooth, Moyses also forbyddeth vs too father any peece of our gayne vppon our owne running,¹ or vppon the labour of our handes: for God will haue vs to bee beholden to him for all. Therefore when wee doo any almesse, let it bee with this protestation, not onely with mouth, but also in hart and deede, namely, that according as our Lord hath shewed himselfe liberall vntoo vs, and bestowed vppon vs, and giuen vs ouer and aboue wherwith too serue our owne neede, wee bee willing too doo him homage with it: and let vs shewe in deede, that wee intend not too keepe too our selues the things ⟨image 244⟩that he hath giuen vs, but doo put them too the vse whertoo he hath ordeyned them, that is too say, too the releeuing of those that haue neede of them.

1Deut. 8. d. 17.

:782p. 226

Saint Paul correcteth a vice here which is very dangerous, and yet notwithstanding so common as can be among men, because they see not at the first what harm it bringeth, and therefore do take leave the easier too do it. For it will be said, that too hold pleasant talk, and in the mean while too think no man no harm, is a thing that may be abidden: as who should say, it were possible too poison our neighbours mind, and yet for all that, it should be no harm. And hardly may men be persuaded that it is so, notwithstanding that the holy Ghost have said it. I say that when there is any light or lewd talk, or tending too give liberty unto evil: it is all one as if talk were ⟨p. 226⟩ministered too poison mens souls. Now then it behoveth us so much the more too mark what is told us here: for Saint Paul termeth it filthy and lewd talk, which cannot but infect. Men will deny it (as I said afore:) but experience showeth sufficiently,¹ how it is not without cause said in another place, that evil words corrupt good manners. Though we weer never so modest, chaste, clean minded, and given too good: yet if we admit wanton talk, it pierceth even too the bottom of the hart, and we be attainted with it before we perceive it, insomuch as it marreth us utterly. And in very deed if a woman give ear too the messages that are brought her, tending too seduce her: a man may well say she is a harlot already, and the thing it self is manifest enough. Then is it certain that all unchaste and lewd speeches, are bawdy tricks: and although the parties that are so given too casting forth of such lewd talk, do it not always of that mind: yet of what intent so ever they do it, Satan is the author of it. And (as I said afore) if such unchaste and loose talk have full scope, needs must we be poisoned out of hand, and the mischief have his course. And therefore not without cause doth Saint Paul forewarn us, that no Unclean speech, or (as I said afore) no filthy speech proceed out of our mouth. And on the contrary part he setteth down, that we have sufficient matter too talk of one with another: that is too wit, too edify, that men may fare somewhat the better by our communication. Accordingly as even the heathen men can say, that it doeth one good too be in such a mans company. And why?

SAint Paule correcteth a vyce heere which is very daungerous, and yit notwithstanding so common as can bee among men, bycause they see not at the first what harme it bringeth, and therfore doo take leaue the easlyer too doo it. For it will bee sayd, that too hold pleasant talke, and in the meane whyle too think no man no harme, is a thing that may bee abidden: as who should say, it were possible too poyson our neyghbours mynd, and yit for all that, it should bee no harme. And hardly may men bee perswaded that it is so, notwithstanding that the holy Ghoste haue sayd it. I say that when there is any lyght or leaud talk, or tending too giue libertie vntoo euill: it is all one as if talk were ⟨p. 226⟩ministred too poyson mens soules. Nowe then it behoueth vs so much the more too mark what is told vs heere: for Saint Paule termeth it filthie and leaud talk, which cannot but infect. Men will deny it (as I sayd afore:) but experience sheweth sufficiently,¹ how it is not without cause sayd in another place, that euill woords corrupt good manners. Though wee weere neuer so modest, chaste, cleane mynded, and giuen too good: yit if wee admit wanton talk, it perceth euen too the bottom of the hart, and wee bee atteynted with it before wee perceyue it, insomuch as it marreth vs vtterly. And in very deede if a woman giue eare too the messages that are brought hir, tending too seduce hir: a man may well say shee is a harlot alredie, and the thing it self is manifest ynough. Then is it certein that all vnchaste and leaud speeches, are baudie tricks: and although the parties that are so giuen too casting foorth of such leaud talk, doo it not alwayes of that mynd: yit of what intent so euer they doo it, Satan is the author of it. And (as I sayd afore) if such vnchaste and looce talk haue full scope, needs must wee bee poysoned out of hand, and the mischeef haue his course. And therfore not without cause dooth Saint Paul forewarne vs, that no Vncleane speeche, or (as I sayd afore) no filthie speeche proceede out of our mouth. And on the contrarie part he setteth downe, that wee haue sufficient matter too talk of one with another: that is too wit, too edifye, that men may fare somwhat the better by our communication. Accordingly as euen the heathen men can say, that it dooeth one good too bee in such a mans companie. And why?

11. Cor. 1•. d. 33.

:784p. 226

Ye see then that the thing which we have to mark in the first place, is that our Lord hath given us tongues too make one another privy of our minds, and that is too the intent we should make them serve too ⟨image 245⟩the benefit of our neighbours, and thereabouts ought we to employ them wholly. And the tongue which is the mean too utter our harts and minds one too another, ought too guide all the residue, as having the superiority over them.¹ On the other side, not without cause is it termed by the name of glory, too show whereabouts we ought too employ it, and too what use, namely too the honouring of God. Therefore if we looked well upon the order of nature, it ought to be sufficiently printed in our harts, that our words should be necessary, and too the furtherance of our neighbours welfare and profit. The first point therefore which we have too bear in mind, is that our Lord will have all the parts of us too serve too doing good, and specially our tongue, so as the drift of all our talk be too edify. As for example, one hath need of Counsel, another of warning; another of rebuking, and another too be put in mind of some thing, or else to be taught, because he is utterly ignorant: and again, it extendeth too all things in this present life. True it is that the principal thing which we have too look unto, is too teach the ignorant, and too show them the way of salvation. Besides that, if any man misbehave him self, so as he be negligent and slothful, he must be spurred forward by good exhortations: and if he be unruly, he must be shamed, (as much as lieth in us,) that it may bring him back too the seruis of God. Again, a man must comfort such as are in heaviness, and give counsel too such as are in distress, too the intent they fall not into despair. Too be short, we must endeavour too hold back the poor s•ules that should else go too destruction. And of all others that is the principal benefit. But yet if we see a poor man that is like too be deceived, we must give him some warning of it. And when we be once come too that point, it is certain that we shall give our selves continually to the benefit and behoof of our neighbours, yea even infinite ways, as well in respect of the body as of the soul.

Yee see then that the thing which we haue to mark in the first place, is that our Lord hath giuen vs tungs too make one another priuy of our myndes, and that is too the intent we should make them serue too ⟨image 245⟩the benefyte of our neyghbours, and therabouts ought wee to imploy them wholy. And the tung which is the meane too vtter our harts and mynds one too another, ought too guyde all the residew, as hauing the superioritie ouer them.¹ On the other syde, not without cause is it termed by the name of glorie, too shewe wherabouts wee ought too imploy it, and too what vse, namely too the honoring of God. Therfore if wee looked well vppon the order of nature, it ought to bee sufficiently printed in our harts, that our woords should bee necessarie, and too the furtherance of our neyghbours welfare and profit. The first poynt therfore which wee haue too beare in mynd, is that our Lord will haue all the partes of vs too serue too dooing good, and specially our tung, so as the drift of all our talk bee too edify. As for example, one hath neede of Counsell, another of warning; another of rebuking, and another too be put in mynd of some thing, or else to be taught, bycause he is vtterly ignorant: and agein, it extendeth too all things in this present lyfe. Trew it is that the principall thing which wee haue too looke vntoo, is too teache the ignorant, and too shewe them the way of saluation. Besyds that, if any man misbehaue him selfe, so as he bee negligent and slothfull, he must bee spurred foreward by good exhortations: and if he bee vnruly, hee must bee shamed, (as much as lyeth in vs,) that it may bring him backe tooo the seruis of God. Agein, a man must comfort such as are in heauinesse, and giue counsell too such as are in distresse, too the intent they fall not intoo despayre. Too bee short, wee must indeuer too hold backe the poore s•ules that should else go too destruction. And of all others that is the principall benefyte. But yit if wee see a poore man that is lyke too bee deceyued, wee must giue him some warning of it. And when we bee once come too that poynt, it is certein that wee shall giue our selues continually to the benefyte and behoof of our neyghbours, yea euen infinite wayes, as well in respect of the bodie as of the soule.

1Psal. 16. c. 9. & 57. b. 9.

:785p. 227

And let us see now whether we have not sufficient ground and matter too work these things upon. We cannot go one step, but we see how one hath need too be spurred, another too be rebuked, the third too be comforted, and another too be taught. If we hold our tongues at all this, and care neither for the bodies nor for the souls of them that are linked too us, and with whom we ought too be united as the fingers of a hand: is it not an open despising of God, when we embase the natural use of our tongue in such wise? And ⟨p. 227⟩therefore let us keep us from marring of the thing that we ought too set so much store by, namely the mean which we have too glorify God, by making confession of our faith, and by calling upon him, and also by serving our neighbours turns after so many sorts, as I have showed already. And so the first point which we have too mark in this strain, is the lawful use whereunto God hath ordained our tongues, and how they ought too be applied wholly thereunto.

And let vs see nowe whether wee haue not sufficient ground and matter too woorke these things vppon. Wee cannot go one step, but wee see how one hath neede too bee spurred, another too bee rebuked, the third too bee comforted, and another too bee taught. If wee hold our toungs at all this, and care nother for the bodyes nor for the soules of them that are linked too vs, and with whom wee ought too be vnited as the fingers of a hand: is it not an open dispyzing of God, when wee imbace the naturall vse of our toung in such wyse? And ⟨p. 227⟩therefore let vs keepe vs from marring of the thing that wee ought too set so much store by, namely the meane which wee haue too glorify God, by making confession of our fayth, and by calling vppon him, and also by seruing our neyghbours turnes after so manye sortes, as I haue shewed alredye. And so the first poynt which wee haue too marke in this streyne, is the lawfull vse whereuntoo God hath ordeyned our toungs, and how they ought too bee applyed wholly thereuntoo.

:786p. 227

Now if we ought too procure the furtherance of our neyghbo•rs salvation, and also their temporal benefit and welfare: what a thing is it if we seduce them by our disorder, and utterly quench and put away all fear of God in them? When we serve Satan by our loose talk, when we labour too deface all honesty, when we move men too a beastly life: is not such defiling of our tongues an utter perverting of the order of nature? Then let us learn so too occupy our selves in good and necessary talk, as we eschew the defiling of our selves with wicked communication, which are as bawds tricks of Satan, too corrupt such as were well disposed too serve God. And so we see that look how many loose speeches pass in the world, so many spiritual poisonings are there (as I said afore) too corrupt good manners. And although we cannot be made to believe it: yet is it certain that it is proved sufficiently enough, even by experience. Howbeit let us not be as fools that will not learn but by great harm: but rather let us yield too that which is told us by the holy Ghost.

Now if wee ought too procure the furtherance of our neyghbo•rs saluation, and also their temporall benefyte and welfare: what a thing is it if wee seduce them by our disorder, and vtterly quenche and put away all feare of God in them? When wee serue Satan by our looce talk, when wee labour too deface all honestie, when wee moue men too a beastly lyfe: is not such defyling of our toungs an vtter peruerting of the order of nature? Then let vs learne so too occupy our selues in good and necessarie talke, as wee eschew the defyling of our selues with wicked communicatiō, which are as baudes trickes of Satan, too corrupt such as were well dispozed too serue God. And so wee see that looke how manye looce speeches passe in the worlde, so many spirituall poysonings are there (as I sayde afore) too corrupt good manners. And although wee cannot be made to beleeue it: yit is it certein that it is proued sufficiently ynough, euē by experience. Howbeeit let vs not bee as fooles that will not learne but by great harme: but rather let vs yeeld too that which is told vs by the holy Ghost.

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And hereupon we may gather, that it is not too be thought strange, though the world be now adays given too all lewdness. For it seemeth too be no evil at all too use jesting and scoffing talk, insomuch that men would make a virtue of it, and find no bones at all in it. Likewise we see a great number of jesters and scoffers, whose drift is too put away all shame, that men might let themselves at random, and become utterly shameless. We see this too much in use, and therefore no marvel though we gather the fruits of that wicked and cursed licentiousness, which is too much suffered. And hereby we see also, what is too be thought of all wanton (and bawdy songs, and of lovemakings. If a young maid use (as it is used too commonly) too sing foolish songs of love: she will be made a whore, even before she know what whoredom is. And so is she ⟨image 246⟩(emboldened and) inhardned too all unshamefastnesse, and the devil getteth possession of her before she know what chastity meaneth, and how horrible a thing it is to put forth herself too such lewdness, and too break her faith and troth which she shall have plighted, when she comes too marriage. Before a maid can be able too discern all this: she shall be utterly marred aforehand, if she acquaint herself with lewd songs. And it is wonder that this mischief can not be redressed. Whereby it appeareth, that Satan laboureth in that behalf, and straineth himself too the uttermost, knowing that he hath us at a great advantage, if he may so sow his cursed cockle, too corrupt our good manners. For surely if the devil wrought not in it, we might more easily deal too dispatch and rid away all those ribaldries and filthiness out of remembrance, which are as deadly plagues, as I have said afore. But it is impossible. For though there were sorer punishment for it than there is: yet both wives and maids had lever go too prison, and too be taken for harlots, than too correct that vice, which is the corrupter of the whole world, and too bridle their cursed tongues, which serve for nothing but too infect all things with that filthiness. Yet notwithstanding, we shall have the less excuse after such warning, and as for them that stop their ears, and will needs harden their hearts against the holy Ghost:

And heereuppon wee may gather, that it is not too bee thought straunge, though the world bee now adayes giuen too all leaudnesse. For it seemeth too bee no euill at all too vse iesting and scoffing talke, insomuch that men would make a vertewe of it, and fynd no bones at all in it. Lykewyse wee see a great number of iesters and scoffers, whose drift is too put away all shame, that men myght let themselues at raundon, and become vtterly shamelesse. Wee see this too much in vse, and therefore no maruell though wee gather the frutes of that wicked and cursed licentiousnesse, which is too much suffered. And heereby wee see also, what is too bee thought of all wanton (and baudie songs, and of louemakings. If a young mayd vse (as it is vsed too commonly) too sing foolish songs of loue: shee will bee made a whoore, euen before shee knowe what whooredome is. And so is shee ⟨image 246⟩(imboldened and) inhardned too all vnshamefastnesse, and the diuell getteth possession of hir before shee knowe what chastitie meaneth, and how horrible a thing it is to put foorth hirself too such leaudnesse, and too breake hir fayth and troth which shee shall haue plyghted, when shee comes too mariage. Before a mayd can bee able too discerne all this: shee shalbee vtterly mard aforehand, if shee acquaynt hirself with leaude songs. And it is wonder that this mischeef can not bee redressed. Whereby it appeereth, that Satan laboreth in that behalf, and streyneth himself too the vttermust, knowing that he hath vs at a great aduauntage, if he may so sowe his cursed cockle, too corrupt our good manners. For surely if the diuell wrought not in it, wee myght more easly deale too dispatch and rid away all those ribawdries and filthinesse out of rememberance, which are as deadly plagues, as I haue sayd afore. But it is impossible. For though there were sorer punishment for it than there is: yit both wyues and maydes had leuer go too prizon, and too bee taken for harlots, than too correct that vyce, which is the corrupter of the whole world, and too brydle their cursed toungs, which serue for nothing but too infect all things with that filthinesse. Yit notwithstanding, wee shall haue the lesse excuce after such warning, and as for them that stop their eares, and wil needes harden their hartes ageinst the holy Ghost:

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Ye see then that the thing which we have too remember in this strain, is that inasmuch as God hath appointed our tongues too such use as we have heard, that is too wit, too the service of our neighbours, and too the benefiting of them both in body and soul: we must employ them diligently thereunto. And therefore let us above all things keep us from infecting of those that were inclined too serve God, and from thrusting them out of the way by casting forth such speeches before them as may cool their goodness, & provoke […] ⟨p. 228⟩too evil, yea and make them more licentious and negligent. For evil speech corrupteth good manners many ways. There are some naughtipackes too be seen, that are […] •corners of God. And if they be warned too have any remorse of their doings: •ush say they, God passeth much for this. Again, othersome come not too such extremity, but yet will they lessen their faults, so as they shall be but venial sins with them. Othersome do cloak all things: and all others generally will say, Tush, we must not be so careful, God will not have us too live so sadly, for what a thing were that? It should not be lawful for us too laugh within a while. And their speaking after that manner, is too bury all fear of God by little and little. Ye see then that many sorts of such folk, yea many mo than needeth, do show themselves too much: and they be as many records, that lewd words are poisons too murder mens souls withal. And therefore let us stand upon our guard in that behalf. And first of all (as I said) let every man beware that he speak chastely, and use none other than honest speech. And therewithal let us shun all them as devils, which jest out the matter after that fashion, notwithstanding that for their mirth's sake they be welcome too us, and sometimes also fare well of free cost, (O, say we,) He is a good fellow, he will make all the company merry. Now whereas men are desirous too have such folk, too tickle their ears by casting forth their jests and dalliances, and such other like things: let us learn too shut them out of our doors. For we would not willingly hold up our throat too a dagger, when we saw it drawn: neither would go seek one too murder our bodies. And why then do we long sore too have our souls murdered, which is much worse?

Yee see then that the thing which wee haue too remember in this streyne, is that in asmuch as God hath appoynted our toungs too such vse as wee haue heard, that is too wit, too the seruice of our neyghbours, and too the benefyting of them both in bodie and soule: wee must imploy them diligently thereuntoo. And therefore let vs aboue all things keepe vs from infecting of those that were inclined too serue God, and from thrusting them out of the way by casting foorth such speeches before them as may coole their goodnesse, & prouoke 〈…〉 ⟨p. 228⟩too euill, yea and make them more licentious and negligent. For euill speech corrupteth good manners many wayes. There are some naughtipackes too bee seene, that are 〈…〉 •corners of God. And if they bee warned too haue any remorse of their dooings: •ush say they, God passeth much for this. Agein, othersome come not too such extremitie, but yit will they lessen their faultes, so as they shalbee but veniall sinnes with them. Othersome doo cloke all things: and all others generally will say, Tush, wee must not bee so carefull, God will not haue vs too liue so sadly, for what a thing were that? It should not bee lawfull for vs too laugh within a whyle. And their speaking after that manner, is too burie all feare of God by little and little. Yee see then that manie sortes of such folke, yea many mo than needeth, doo shew themselues too much: and they bee as manie recordes, that leaude woordes are poysons too murther mennes soules withall. And therefore let vs stand vppon our garde in that behalf. And first of all (as I sayd) let euery man beware that he speake chastely, and vse none other than honest speeche. And therewithall let vs shun all them as diuels, which iest out the matter after that fashyon, notwithstanding that for their mirthes sake they bee welcome too vs, and sometymes also fare well of free coste, (O, say wee,) He is a good fellowe, he will make all the companie merrye. Now whereas men are desyrous too haue such folke, too tickle their eares by casting foorth their iestes and daliances, and such other lyke things: let vs learne too shet them out of our doores. For wee would not willingly hold vp our throte too a dagger, when wee sawe it drawen: nother would go seeke one too murther our bodies. And why then doo wee long sore too haue our soules murthered, which is much woorse?

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Wherefore let us eschew such folks as can do nothing but quench and put out the fear of God in us, and make us shameless and hard hearted▪ and bereave us of all honesty, and shamefastness, for fear least God pay us the wages that we deserve, for having acquaintance and familiarity with such people: and therefore let us do our endeavour that such plagues may not reign among us. Be not deceived, (sayeth Saint Paul) speaking of such scoffers,¹ which serve but too provoke our lusts, too bereave us of all remorse of conscience, too abate the fear of God in us, and too abuse us in such wise, as sin may delight us. Beware (sayeth he) that none of you be deceived by lying words, because it hath bin a common thing in ⟨image 247⟩all ages. And therefore let us put Saint Pauls counsel in ure, and not only let every of us keep good watch that he be not surprised: but also let us have a care too keep other folks from being corrupted after that fashion. That is the thing which we have too remember here.

Wherefore let vs eschew such folkes as can doo nothing but quenche and put out the feare of God in vs, and make vs shamelesse and hard harted▪ and bereeue vs of all honestie, and shamefastnesse, for feare least God pay vs the wages that wee deserue, for hauing acquayntance and familiaritie with such people: and therefore let vs doo our indeuer that such plagues may not reigne among vs. Bee not deceyued, (sayeth Saint Paule) speaking of such scoffers,¹ which serue but too prouoke our lustes, too bereeue vs of all remorse of conscience, too abate the feare of God in vs, and too abuse vs in such wyze, as sin may delyght vs. Beware (sayeth he) that none of you bee deceyued by lying woordes, bycause it hath bin a common thing in ⟨image 247⟩all ages. And therfore let vs put Saint Paules counsell in vre, and not onely let euery of vs keepe good watch that he bee not surpryzed: but also let vs haue a care too keepe other folkes from beeing corrupted after that fashyon. That is the thing which wee haue too remember heere.

11. Cor. 15. d. 33.