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Title page of The sermons of M. John Calvin, upon the Epistle of S. Paul too the…, London, 1577

A17705:835

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 34: The .xxxiiii. Sermon, which is the second upon the fifth Chapter.Sermons of Iohn Caluin vpon Saint Paules Epistle too the Ephesians,… › Sermon 34: The .xxxiiii. Sermon, which is the second vppon the fifth 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:832–847 of 1,190

:832p. 241

and when he hath given a skirmish on the right side, he comes again too the left, and one while before, and another while behind, and always he findeth some gap open into us. That is one thing which we have too mark upon the exhortations that are made here.

and when he hath gyuen a skirmish on the ryght syde, he commes agein too the lefte, and one whyle before, and another whyle behind, and alwayes he fyndeth some gap open intoo vs. That is one thing which wee haue too marke vppon the exhortations that are made heere.

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Now let us come too S. Pauls speaking of fornication and all uncleanness. Forasmuch as it is a vice that all men do over easily bear withal in themselves: therefore he warneth us, that it is not enough for every one of us too abstain from actual whoredom: but we m•st also consider, that God in commanding us too be chaste and undefiled, meaneth that we should be well fenced against all the enticements whereby Satan might beguile us. There are then some kinds of whoredom or whorishness, which are not made account of among men: but yet shall they not fail too be condemned afore God. For this cause S. Paul thought it not enough too tell us, that we must be chaste in respect of our bodies: but he addeth, that all uncleanness or filthiness ought too be far from us: and likewise he matcheth covetousness with it. It is true that they be two far diverse vices for a whoremonger will commonly be prodigal: and whereas he had bin well and thrifty before, he will forget himself, so as he will wast away all. S. Pauls intent was not too make articles of difference between vice & vice, neither was it needful. Therefore it was enough for him too show after how many sorts the devil might beguile us, if we keep not good watch, & shut the gate against him, & also prevent him, & descry the dangers wherein we be, to the end that practise what he can, he may always find us so guarded under the fear of God, as he may have no entrance unto us.

Now let vs come too S. Paules speaking of fornication and all vncleannesse. Forasmuch as it is a vyce that all men doo ouer easly beare withall in themselues: therefore he warneth vs, that it is not ynough for euery one of vs too absteyne from actuall whoredome: but wee mst also consider, that God in commaunding vs too bee chaste and vndefyled, meaneth that wee should bee well fenced ageynst all the intycementes whereby Satan myght beguyle vs. There are then some kyndes of whoredome or whorishnesse, which are not made account of among men: but yit shall they not fayle too bee condemned afore God. For this cause S. Paul thought it not ynough too tell vs, that wee must bee chaste in respeet of our bodyes: but he addeth, that all vncleannesse or filthinesse ought too bee farre from vs: and lykewyse he matcheth couetousnesse with it. It is trew that they bee two farre diuerse vices for a whooremonger wyll commonly bee prodigall: and wheras he had bin well and thriftie before, he will forget himselfe, so as he will wast away all. S. Paules intent was not too make articles of difference betweene vyce & vyce, nother was it needefull. Therefore it was ynough for him too shewe after how many sorts the diuel might beguile vs, if we kepe not good watch, & shet the gate ageinst him, & also preuent him, & descry the daungerswherin wee be, to the end that practyze what he can, he may alwayes fynd vs so garded vnder the feare of God, as he may haue no entrance vntoo vs.

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On this page: :832–847
Section: :829–851
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. 34, p. 242. EEBO-TCP A17705.

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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

:834img 260

Moreover he addeth afterward, Filthiness or uncomeliness. For when men take leave too be wanton, surely all ribaldry will have full scope. (As for example,) if wantonness and other foolish things be permitted, as dancing and such other things, men will say at the first, that that may well be borne withal, so there be no worse. But let men once bear and suffer dancing, masking, mummeries, & such other like dung: and out of doubt the devil will have a fling at them, & it cannot by any means be letted, but that all will be marred. That is the cause why Saint Paul in forbidding whoredom, addeth also all manner of ribaldry or unhonestie: And by and by therewithal fond talk. For a body would take it too be no great harm, if a man should jest and dally with a maid or a wife, and prattle of a number of things. But (as I said) they be all of them allurements of Satan: and if it be suffered, it cannot be but the maid must be made a harlot, though she were the honestest woman in the world. That in effect is the thing which we have too bear in mind.

Moreouer he addeth afterward, Filthinesse or vncomlinesse. For when men take leaue too bee wanton, surely all rebaudrie will haue full scope. (As for example,) if wantonnesse and other foolish things bee permitted, as dauncing and such other things, men will say at the first, that that may well be borne withal, so there be no worse. But let men once beare and suffer dauncing, masking, mumries, & such other lyke dung: and out of dout the diuell will haue a fling at them, & it cannot by any means bee letted, but that all wil be marde. That is the cause why Saint Paule in forbidding whoredome, addeth also all manner of ribaudrie or vnhonestie: And by and by therewithall fond talk. For a bodie would take it too bee no greate harme, if a man should iest and dally with a mayd or a wyfe, and prattle of a number of things. But (as I sayd) they bee all of them allurements of Satan: and if it bee suffered, it cannot bee but the mayd must bee made a harlot, though shee were the honestest woman in the world. That in efffect is the thing which wee haue too beare in mynd.

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And he thinks it not enough too say, that Gods children must abstain from covetousness and whoredom, and from the things that come near unto them: but too the intent we may abhor them all the more, he sayeth, Let them not be once named among you. It is not without cause that he sayeth so, for (as I have said already, and as shall be declared more fully hereafter) as touching covetousness, it will be thought too be a virtue when a man worketh and scrapeth together on all sides: O that is a good thrifty fellow: men clap their hands at him, men soothe him: and although they count him but as a thief, and a robber, and a Cutthroat: yet notwithstanding so he have goods, every body will think he doeth well too maintain him self with such as be in credit. Lo how men are flattered in their covetousness. And again, as concerning whoredom, we see that if Gods word cried not out upon that vice continually without ceasing, it would be set at liberty, and every man would dispense with him self, so as there would be no more honesty among men. Saint Paul therefore perceiving it too be so hard a thing too keep men from them, saith, that not so much as the very names of them ought to be suffered to have their course, but that they ought to be driven from among us. And in deed if there be any plague in a town, every man will keep him self close in his house, and be afraid too go abroad where any peril is. Too be short, men will be ware enough too ⟨p. 242⟩keep them selves close, that the disease catch them not. Yea and general commandment also shall be given too keep the streets clean, that the air be not infected by them, and too take away the things that may feed or increase the mischief. But in the mean while, these deadly plagues assail us: and yet notwithstanding every man holds on his way still, and it should seem that we would fain be poisoned with them. Howbeit this warning ought not too be unprofitable for us, where Saint Paul forbiddeth us too name whoredom. True it is that that word must needs be in use still: for Saint Paul standeth not upon that Ceremony.¹ And in deed God sayeth expressly in his Law,² thou shalt not commit adultery. He thinketh it not enough too forbid whoredom: but too the intent we should abhor it the more, he showeth us what an enormity the breaking of the faith between man and wife is.

And he thinks it not ynough too say, that Gods children must absteyne fron couetousnesse and whoredome, and from the things that come neere vntoo them: but too the intent wee may abhorre them all the more, he sayeth, Let them not bee once named among you. It is not without cause that he sayeth so, for (as I haue sayd alredy, and as shalbe declared more fully hereafter) as touching couetousnesse, it wil bee thought too bee a vertew when a man woorketh and scrapeth toogither on al sydes: O that is a good thriftie fellow: men clap their handes at him, men soothe him: and although they count him but as a theefe, and a robber, and a Cutthrote: yit notwithstanding so he haue goods, euery body will think he dooeth well too maynteine him self with such as bee in credit. Lo how men are flattered in their couetousnesse. And agein, as concerning whoredome, wee see that if Gods woord cryed not out vppon that vyce continually without ceassing, it would bee set at libertie, and euery man would dispence with him self, so as there would bee no more honestie among men. Saint Paule therfore perceyuing it too bee so hard a thing too keepe men from them, sayth, that not so much as the very names of them ought to be suffred to haue their course, but that they ought to be driuen from among vs. And in deede if there be any plague in a towne, euery man will keepe him self cloce in his house, and bee afrayd too go abrode where any perrill is. Too bee short, men wil bee ware ynough too ⟨p. 242⟩keepe them selues cloce, that the disease catch them not. Yea and generall commaundement also shalbee giuen too keepe the streets cleane, that the aire bee not infected by them, and too take away the things that may feede or increace the mischeef. But in the meane whyle, these deadly plagues assayle vs: and yit notwithstanding euery man holds on his way still, and it should seeme that wee would fayne bee poysoned with them. Howbeeit this warning ought not too bee vnprofitable for vs, where Saint Paule forbiddeth vs too name whordome. Trew it is that that word must needs be in vse still: for Saint Paule standeth not vppon that Ceremonie.¹ And in deede God sayeth expresly in his Lawe,² thou shalt not commit aduoutrie. He thinketh it not ynough too forbid whoredome: but too the intent wee should abhorre it the more, hee sheweth vs what an enormitie the breaking of the fayth betweene man and wyfe is.

1Exod. 20. b. 14.
2Deut. 5. b. 18.

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God then nameth whoredom in that text, and so doth Saint Paul name it here also: and that is not to contrary one another: but to do us to understand, that we should not talk of it in jest or sport, as men are wont too do: for that is but a further imbruing of men with that vice, so as they might not mislike it any more. We see that when there is talking of all ungodliness, and leave is given too use loose speech, every man will give him self too it, so as custom will go for law, and men will take whoredom too be lawful. Finally we have too mark that Saint Pauls intent was not too speak of the bare names of Whoredom and Covetousness: for if a man say too a whoremonger, What? Thou playest the whoremaster: he will deny it, and say, I did but dally, and play the wanton. As much will these naughtipacks do which give over them selves unto it. But there is neither whoremonger nor harlot, which abhorreth not the name of whoredom. And why? For they see it is a filthy thing, and that it is as much as if a man should set them upon a scaffold too be a shame too all the world. Saint Paul therefore spake not of the bare name of Whoredom. As much is too be said of the name of Covetousness. What talk ye of Covetousness? It sounds ilfavoredly, and no man will be acknowen that he is attainted with covetousness.

God then nameth whoredome in that text, and so dooth Saint Paule name it heere also: and that is not to contrarie one another: but to do vs to vnderstand, that we should not talk of it in iest or sport, as men are woont too doo: for that is but a further inbrewing of men with that vyce, so as they myght not mislyke it any more. Wee see that when there is talking of all vngodlinesse, and leaue is giuen too vse looce speeche, euery man will giue him self too it, so as custome will go for lawe, and men will take whoredome too bee lawf•ll. Finally wee haue too mark that Saint Paules intent was not too speake of the bare names of Whoredome and Couetousesse: for if a man say too a whoremonger, What? Thou playest the whoremaister: he will deny it, and say, I did but dally, and play the wanton. As much will these naughtipacks doo which giue ouer them selues vntoo it. But there is nother whoremonger nor harlot, which abhorreth not the name of whoredome. And why? For they see it is a filthie thing, and that it is as much as if a man should set them vppon a scaffold too bee a shame too all the world. Saint Paule therfore spake not of the bare name of Whoredome. As much is too bee sayd of the name of Couetousnesse. What talke yee of Couetousnesse? It sounds ilfauoredly, and no man will be acknowen that he is atteynted with couetousnesse.

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They will rather make such excuses as these: I have a charge of wife and children, and why is it not lawful for me too seek sustenance for them? Again, should I not have a care for hereafter, that I may set them in some good stay? Covetousness hath such store of ⟨image 261⟩excuses, that it is coloured and varnished with them, and the term hath such visors put upon it, that it is taken wellnigh for a virtue. But Saint Paul meant not that men should only forbear the bare names, which might make the vices themselves abhorred and hated: but he would rather that whoredom should be named as a villainous thing, and that men should understand that a whorehunter cutteth himself of from the body of our Lord Jesus Christ, banisheth himself from the kingdom of heaven, and is cursed before God and his Angels. Those are things that must be known. And again, that a Covetous person is an Idolater and forsaketh God, that he is as a damned soul and a confounder of all right and equity, that he is possessed of the devil, and a tormentor too himself. Those are the things which it standeth us on hand too know, and whereof we cannot speak too much. But we know what the manner of them is, which are desirous too take all liberty: for all their delight is too sharpen their wits too tell merry tales, (saying:) I remember me of such a thing and such a thing that was done in my time. Yea and they will not stick to report what they have heard of their grandfathers, before they themselves were borne into the world. And if there were any ribaldry or unthriftiness in their doings, that will they lay open. And top what end? To the end that every body should be desirous too inquire of such filthiness. Thus are snares laid too catch us withal, whensoever the devil shall have won so much at our hands. Ye see then that the things which Saint Paul meant, are the pleasant tales that are told too make the men merry, too the intent not only that every man should delight in whoredom, and be no more ashamed too give themselves over too all lewdness: but also take it as a lawful thing, so as there may be common speeches of it, and it may be made a table talk at all feasts, and an ordinary communication in the streets and every where else.

They will rather make such excuces as these: I haue a charge of wyfe and children, and why is it not lawfull for mee too seeke sustenance for them? Agein, should I not haue a care for heereafter, that I may set them in some good stay? Couetousnesse hath such store of ⟨image 261⟩excuces, that it is colored and vernished with them, and the terme hath such visors put vppon it, that it is taken welneere for a vertew. But Saint Paule ment not that men should onely forbeare the bare names, which myght make the vyces themselues abhorred and hated: but hee woulde rather that whoredome shoulde bee named as a villanous thing, and that men should vnderstande that a whorehunter cutteth himself of from the bodye of our Lord Iesus Christ, banisheth himself from the kingdome of heauen, and is cursed before God and his Angels. Those are things that must be knowen. And agein, that a Couetous person is an Idolater and forsaketh God, that he is as a damned soule and a confounder of all ryght and equitie, that he is possessed of the diuell, and a tormentour too himself. Those are the things which it standeth vs on hand too knowe, and wherof wee cannot speake too much. But wee knowe what the manner of them is, which are desyrous too take all libertie: for all their delyght is too sharpen their wittes too tell merrie tales, (saying:) I remember mee of such a thing and such a thing that was doone in my tyme. Yea and they will not sticke to report what they haue heard of their graundfathers, before they themselues were borne intoo the world. And if there were any ribaudrie or vnthriftinesse in their dooings, that will they lay open. And top what end? To the end that euery body should bee desyrous too inquire of such filthinesse. Thus are snares layd too chatch vs withall, whensoeuer the diuell shal haue wonne so much at our handes. Yee see then that the things which Saint Paule ment, are the pleasant tales that are told too make the men merry, too the intent not only that euery man should delyght in whoredome, and bee no more ashamed too giue themselues ouer too all leaudnesse: but also take it as a lawfull thing, so as there may be common speeches of it, and it may bee made a table talke at all feastes, and an ordinarie communication in the streetes and euery where else.

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Yea and we see that such as have any journey or travel, I mean even the poor people, cannot solace themselves in their labour without offending God, by intermingling always of some fond tales. And too what end serve they? Even too harden mens hearts, that they may think with themselves, Every man is at the same point: no marvel though lechery be made so heinous a matter: behold how such a man behaveth himself, and such a one also. And when vices can once be made common, then too their seeming the goal is won on their side. Now ⟨p. 243⟩for that cause Saint Paul saith, that they must not once be named among us. And likewise doth he say of Covetousness. For every man takes it for a virtue, if he can pill and poll all his life long, and never leave raking of other mens goods too him by fraud and extortion. Yea and men have a delight too follow them, and too say, O, such a man of mine acquaintance could well skill too use such a practise and such a trick. True it is that covetous folks will not speak so of them whom they malice. For they will say, that villein? he doth nothing else but catch and scrape on all sides, there is no trust in him, he is cruel and churlish: and too be short, every of them spiteth at his fellow. And so ye see how the covetous sort do rail one upon another. But when a covetous person intendeth too confirm himself in his naughtiness, and too harden himself in it, and too cover his faults: he will say, It is meet that a man should be forecasting: I knew such a one and such a one that came forward by that mean: he was a poor fellow, and had nothing: but he hath behaved himself in such wise, that he hath horded up well. And how? Marry he had good policy, and if any man fell into his hands, he left his hear behind him, if he left not skin and all. Thus do covetous folks shroud themselves in spoiling men, under pretence of good thriftiness, as they term it, that is too say, under pilling and polling, and such other like things. Therefore we see how needful this exhortation of S. Pauls is, where he saith, that all vices must be shut out of the doors, and that if any man speak of them we must abhor him, & not make a jesting matter of them among us, for fear least we be attainted with them.

Yea and we see that such as haue any iorney or trauell, I meane euen the poore people, cannot solace themselues in their labour without offending God, by intermingling alwayes of some fond tales. And too what end serue they? Euen too harden mens hartes, that they may thinke with themselues, Euery man is at the same poynt: no maruell though lecherye bee made so heynous a matter: behold how such a man behaueth himself, and such a one also. And when vyces can once bee made common, then too their seeming the goale is wonne on their syde. Now ⟨p. 243⟩for that cause Saint Paule sayth, that they must not once bee named among vs. And lykewyse dooth he say of Couetousnesse. For euery man takes it for a vertewe, if he can pill aud poll all his lyfe long, and neuer leaue raking of other mens goods too him by fraude and extorsion. Yea and men haue a delyght too followe them, and too say, O, such a man of myne acquayntance could well skyll too vse such a practyze and such a tricke. Trew it is that couetous folkes will not speake so of them whom they malice. For they will say, that villein? he dooth nothing else but catch and scrape on all sydes, there is no trust in him, he is cruel and churlish: and too bee short, euery of them spyteth at his fellow. And so ye see how the couetous sort do rayle one vppon another. But when a couetous person intendeth too confirme himself in his naughtinesse, and too harden himself in it, and too couer his faultes: he will say, It is meete that a man should bee forecasting: I knewe such a one and such a one that came foreward by that meane: he was a poore fellowe, and had nothing: but he hath behaued himself in such wyse, that he hath hoorded vp well. And how? Marrie he had good policie, and if any man fell intoo his hands, he left his heare behind him, if he left not skin and all. Thus doo couetous folkes shroud themselues in spoyling men, vnder pretence of good thriftinesse, as they terme it, that is too say, vnder pilling and polling, and such other lyke things. Therfore wee see how needfull this exhortation of S. Paules is, where he sayth, that all vyces must bee shet out of the doores, and that if any man speake of them we must abhore him, & not make a iesting matter of them among vs, for feare least wee bee atteynted with them.

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And we must mark also that which he addeth of all wantonness and foolish (or fond) talk. For (as I said afore) it is certain that whoredom must needs grow lawful among men, when they suffer such provocations and occasions of naughtiness: for it is all one as if a man would wilfully give over himself too Satan. Therefore let us take heed too our selves, and drive the enemy far from us, and let us be sure that where such lightness and lewdness have full scope, by and by there must needs be a Brothelrie, or stews set up, not in some one corner of a City or town, but over all, so as no place shall be clean, as experience showeth too much. But yet would not men be willing too see it so. Every man complains now adays, that there is no more chastity in the world. And is it any wonder? For ⟨image 262⟩the time hath bin that there was some honesty and soberness too be seen in married women: but now they count it a virtue too be more than mannish, and too be brazenfaste and utterly shameless. And why? will men say that a woman is chaste, if she be not well tried? Ho, no, no. Come who will (says she:) if these roisters fall too dallying with me, tush, I can tell well enough how too send them away, they shall well find to whom they speak, for I wot how to answer them. Thus will a harlot play the chaste wife, as though she were a mirror of all honesty: and yet in the mean while she will stand at the barriers like a man of arms, against all comers that will hold talk with her of lewdness and ribaldry. Now therefore let us mark well what S. Paul telleth us here. For women have bin suffered a long time too be so unmeasurable bold: and besides wanton talk, there are also very garish attires, that it is very hard too discern whether they be men or women: they must have every day new deckings and trimmings, and every day some new disguised fashion or other. They make them great cart wheels like Peacocks tails, that a man cannot pass within three foot of them, but he shall feel as it were a wind mill sail flasking by him. Again, they have their ribaldry songs mingled with it.

And wee must marke also that which he addeth of al vvantonnesse and folish (or fond) talke. For (as I sayd afore) it is certein that whoredome must needes growe lawfull among men, when they suffer such prouocations and occasions of naughtinesse: for it is all one as if a man would wilfully giue ouer himselfe too Satan. Therefore let vs take heede too our selues, and driue the enemie farre from vs, and let vs bee sure that where such lyghtnesse and leaudnesse haue full scope, by and by there must needes bee a Brothelrie, or stewes set vp, not in some one corner of a Citie or towne, but ouer all, so as no place shall bee cleane, as experience sheweth too much. But yit would not men bee willing too see it so. Euery man complaynes now adayes, that there is no more chastitie in the world. And is it any wonder? For ⟨image 262⟩the tyme hath bin that there was some honestie and sobernesse too bee seene in maryed women: but now they count it a vertew too bee more than mannish, and too be brazenfaste and vtterly shamelesse. And why? will men say that a woman is chaste, if shee bee not well tryed? Ho, no, no. Come who will (sayes shee:) if these roysters fall too dallying with mee, tush, I can tell well ynough how too send them away, they shall well fynd to whom they speake, for I wote how to answer them. Thus will a harlot play the chaste wyfe, as though shee were a mirror of all honestie: and yit in the meane whyle shee wyll stand at the barryers lyke a man of armes, ageinst all commers that will holde talke with hir of leaudnesse and ribauldrie. Now therfore let vs marke well what S. Paule telleth vs heere. For women haue bin suffered a long tyme too bee so vnmeasurable bold: and besydes wanton talke, there are also very garish attyres, that it is very hard too discerne whether they bee men or women: they must haue euery day new deckings and trimmings, and euery day some new disguyzed fashyon or other. They make thē great cart wheeles lyke Peacockes tayles, that a man cannot passe within three foote of them, but hee shall feele as it were a wynd myll sayle flasking by him. Agein, they haue their ribauldry songes myngled with it.

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Now what chastity can there be where it is so driven away and banished by force, and on the contrary part, the trumpets sound on all sides, that every body should give over themselves too superfluity and garishness, and seek nothing else but too plunge themselves over head and ears in it? So then, let us mark well, that when there is such disorder both in gestures, and in countenances, and in talk, and in dancing, and in all like fondness, and in all vanities and looseness: it is all one as if man should cut trenches from a river too convey the water too him. For whereas a river runneth his ordinary course, if a man cut the stream of, and draw it on the other side, must it not needs have his course that way? Then if men fall too corrupting of the world after that fashion, (as in deed it is one of the cunning tricks that the devil hath used a long time:) must not all needs go too havoc, and be utterly past recovery? Yes: and therefore let us mark well what is said unto us here. For when we hear these jesters say, What a Gods name: men shall shortly be at the point that they may not laugh and be-merry: dancing is forbidden: it shall not be lawful for folk too talk together: a good fellow may not be so bold as to come in company with a mans ⟨p. 244⟩daughter, too talk unto her of love matters: if a man do but speak too a wife, though it be but in sport, by and by it shall be turned to a crime: and in the end what will come of it, when there shall be such stowrenesse and sternness in the world? when men speak after that manner, it is all one as if they proclaimed themselves too be the Devils proctors and advocates, too infect and poison the whole world, that there might be nothing but looseness, and that whoredom and ribaldry might reign in such liberty, as men might no more think it too be sin. That in effect is the thing that we have to bear in mind.

Now what chastitie can there bee where it is so driuen away and banished by force, and on the contrary part, the trumpets sound on all sydes, that euery body should giue ouer themselues too superfluitie and garishnesse, and seeke nothing else but too plundge themselues ouer head and eares in it? So then, let vs marke well, that when there is such disorder both in iestures, and in countenances, and in talke, and in dauncing, and in all lyke fondnesse, and in all vanities and loocenesse: it is all one as if man should cut trenches from a riuer too conuey the water too him. For wheras a riuer runneth his ordinarie course, if a man cut the streame of, and drawe it on the other syde, must it not needes haue his course that way? Then if men fall too corrupting of the world after that fashyon, (as in deede it is one of the cunning trickes that the diuell hath vsed a long tyme:) must not all needes go too hauock, and bee vtterly past recouery? Yis: and therfore let vs marke well what is sayd vntoo vs heere. For when wee heare these iesters say, What a Gods name: men shall shortly bee at the poynt that they may not laugh and bee-merrie: dauncyng is forbydden: it shall not bee lawfull for folke too talke toogither: a good fellowe may not bee so bold as to come in company with a mans ⟨p. 244⟩daughter, too talke vntoo hir of loue matters: if a man doo but speake too a wyfe, though it bee but in sport, by and by it shall bee turned to a cryme: and in the ende what will come of it, when there shall bee such stowrenesse and sternnesse in the world? when men speake after that maner, it is all one as if they proclaymed themselues too bee the Diuels proctors and aduocates, too infect and poyson the whole worlde, that there might be nothing but loocenesse, and that whoredome and ribaudrie myght reigne in such libertie, as men myght no more thinke it too be sin. That in effect is the thing that we haue to beare in mynd.

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Heerwithall Saint Paul sayeth, that it becometh well the Saints: and that is too show, that there ought to be no disputing nor replying: but that vices should be condemned sharply. For whereunto doth God call us? Too that point must we come. Truly if any man say, men are frail, and alas if they might not be so bold as too cast their eye aside too give a pleasant look, but they should be condemned for it: I say if mans frailty might be construed so, truly that vice would either be utterly lessened, or else made half excusable. But let us come to our own state. God knoweth our infirmities: but he will not have us to welter in them: for he hath vouchsafed to dedicate us too his seruis. Now let us see if we can make these loose behaviours and all these follies, which are but Satan's allurements (as I said afore), too agree with the word Holiness. What is meant by holiness? It is as much too say, as we must be shoaled out too offer our selves unto God, that he may enjoy us and wield us, so as we may be wholly his, and (too be short) be no more attainted and sullied with the filthiness of the world. If Holiness import all this, and that it must be in us or else we shall not be Gods children: it is not for us too plead any more in defence of ribaldry, that it might be taken but for a light fault. Saint Paul therefore bringeth us back too the honour that God doeth us: as if he should say, that if it seem over strange and hard unto us too refrain from the vanities wherein the world delighteth so much, and wherein men think even their life too consist, insomuch that the unbelievers think not themselves too be alive, unless they may delight themselves with foolish and wanton dalliance, but that they do but linger and pine away: when we be provoked too the like things: we must consider what honour God hath done us in vouchsafing too dedicate us too his obedience. For what are we by nature? what is there in us? Even from ⟨image 263⟩our mothers womb we bring nothing but disorder, we be cursed, we be sopped in sin, and too be short, from top too toe there is not any piece in us which is not given too evil: all our members are instruments of sin: neither eyes nor ears, neither mouth, feet, nor hands are exempted. Forasmuch then as we be full of all uncleanness through sin, and yet for all that, God hath now plucked us back from it:

Heerwithall Saint Paule sayeth, that it becommeth well the Saincts: and that is too shewe, that there ought to be no disputing nor replying: but that vyces should bee condemned sharply. For wheruntoo dooth God call vs? Too that poynt must wee come. Truely if any man say, men are frayle, and alas if they myght not bee so bold as too cast their eye asyde too giue a pleasant looke, but they should bee condemned for it: I say if mans frayltie myght bee construed so, truely that vyce would eyther bee vtterly lessened, or else made half excuzable. But let vs come to our owne state. God knoweth our infirmities: but he wil not haue vs to welter in them: for he hath voutsafed to dedicate vs too his seruis. Now let vs see if wee can make these looce behauyours and all these folies, which are but Satans allurements (as I sayd afore), too agree with the woord Holinesse. What is ment by holinesse? It is as much too say, as wee must bee sholed out too offer our selues vntoo God, that he may inioy vs and weeld vs, so as wee may bee wholly his, and (too bee short) bee no more atteynted and sullyed with the filthinesse of the worlde. If Holynesse import all this, and that it must bee in vs or else wee shal not bee Gods children: it is not for vs too pleade any more in defence of ribaudrie, that it myght bee taken but for a lyght fault. Saint Paule therfore bringeth vs backe too the honour that God dooeth vs: as if he should say, that if it seeme ouer straunge and hard vntoo vs too refreyne from the vanities wherin the worlde delyghteth so much, and wherin men think euen their lyfe too consist, insomuch that the vnbeleeuers thinke not themselues too bee alyue, vnlesse they may delyght themselues with foolish and wanton dalliance, but that they doo but linger and pyne away: when wee bee prouoked too the lyke things: wee must consider what honour God hath done vs in voutsafing too dedicate vs too his obedience. For what are wee by nature? what is there in vs? Euen from ⟨image 263⟩our moothers womb wee bring nothing but disorder, wee bee cursed, we bee saped in sin, and too bee short, from top too toe there is not any peece in vs which is not giuen too euill: all our members are instruments of sin: nother eyes nor eares, nother mouth, feete, nor hands are exempted. Forasmuch then as wee bee full of all vncleannesse through sin, and yit for all that, God hath now plucked vs backe from it:

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is it not reason that we should be dedicated unto him, seeing he calleth us too holiness? And ought not this honourable title too restrain us, from taking such unbridled liberty as every of us could find in his hart too take in following his own lusts? Too be short, Saint Paul meant too show us here, how we may fight against our wicked lusts. For if we follow our own nature, surely though some man be not inclined too lechery, yet shall he have other vices: yea & we have all vices in us, but that we be restrained by Gods bridle: and yet doth every man beguile him self on his own behalf. Now what is too be done? We must not spare our selves, but rather fight against our selves. Let us not be dismayed though the Devil be so subtle, and we so tender and so easy too be soon shaken down: but let us consider how God calleth us too the contrary. And what is that? Too be holy in him. The thing therefore that Saint Paul meant too say in the first place, is that he armeth us by setting before us the state whereunto God hath vouchsafed too call us through his goodness, too the intent that every man should gather strength, and not give any way too Satan: but that although we be sore laid at, yet we should not yield him the victory, because God hath chosen us unto all cleanness. And after he hath drawn us so by gentleness, he doth also set down an horrible menace, and which ought too make the hairs too stand up upon our heads: and thereby we see how God endeavoureth too win us too him by all means. When he sayeth, You be Saints or Holy ones: therein God useth sweetness and gentleness, as if he should say, my children, bethink your selves, for I have not created you too live at adventure in this world, but I have therewithal adopted you, too the intent too call you too the heavenly heritage. Now then, seeing I have redeemed you with the blood of my Son, and given you my spirit too dwell in you, too the end you should be my temples, and I be worshipped there: will you now go and give your selves too all lewdness again▪ and in stead of being my temples, become sties for swine, and suffer your affections too be as dirt and dung too defile you withal, ⟨p. 245⟩and fall too wallowing again in the mire, after ye have bin washed and made clean? If ye will be my children, hold ye in the plight that I have set you.

is it not reason that wee should be dedicated vnto him, seing he calleth vs too holinesse? And ought not this honorable tytle too restreyne vs, from taking such vnbrydled libertie as euery of vs could fynd in his hart too take in folowing his owne lusts? Too bee short, Saint Paule ment too shewe vs heere, how wee may fyght ageinst our wicked lusts. For if we follow our own nature, surely though some man be not inclyned too lecherie, yit shall he haue other vyces: yea & we haue all vyces in vs, but that we be restreyned by Gods brydle: and yit doth euery man beguyle him self on his owne behalf. Now what is too bee doone? Wee must not spare our selues, but rather fight ageinst our selues. Let vs not bee dismayd though the Diuell bee so suttle, and wee so tender and so easie too bee soone shaken downe: but let vs consider how God calleth vs too the contrarie. And what is that? Too be holy in him. The thing therfore that Saint Paule ment too say in the first place, is that he armeth vs by setting before vs the state wheruntoo God hath voutsafed too call vs through his goodnesse, too the intent that euery man should gather strength, and not giue any way too Satan: but that although wee bee sore layd at, yit wee should not yeeld him the victorie, bycause God hath chozen vs vntoo all clennesse. And after he hath drawen vs so by gentlenesse, he dooth also set downe an horrible manace, and which ought too make the heares too stand vp vppon our heads: and therby wee see how God indeuereth too win vs too him by all meanes. When he sayeth, You bee Saynts or Holy ones: therin God vseth sweetnes and gentlenesse, as if he should say, my children, bethink your selues, for I haue not created you too liue at alauenture in this worlde, but I haue therwithall adopted you, too the intent too call you too the heauenly heritage. Now then, seeing I haue redeemed you with the blud of my sonne, and giuen you my spirit too dwell in you, too the end you should bee my temples, and I bee woorshipped there: will you now go and giue your selues too all leaudnesse agein▪ and in sted of being my temples, become styes for swyne, and suffer your affections too bee as dirt and dung too defyle you withall, ⟨p. 245⟩and fall too wallowing agein in the myre, after yee haue bin wasshed and made cleane? If yee will be my children, hold yee in the plyght that I haue set you.

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After this manner doth God proceed with us, too draw us too him, as though he did (as ye would say) half flatter us. And on the other side, because he sees us cold, and that we abuzz his patience, and are not touched too the quick with his grace when he uttereth it, but follow still our own lusts: he threateneth us like a father who perceiving his child too be unruly, and not of so free disposition as too be won at the first: (sayeth thus unto him:) Wottest thou what? Though I have cockered thee and suffered much at thy hand, yet must thou behave thy self otherwise, and play the good child towards me, or else go too the devil. If thou wilt needs continue still in thy naughtiness, get thee too the gallows: for I am not a father that will suffer my self too be so mocked without redressing of it. After this manner will a father endeavour too keep his child in his good favour if it be possible: but if he see that it boot not, he falleth too threatening and chiding of him, and all too break that stubborn hart of his, if he can. Even so dealeth God with us: and therein we see what care he hath of our welfare, as I said afore.

After this maner dooth God proceede with vs, too drawe vs too him, as though he did (as yee would say) half flatter vs. And on the other syde, bycause he sees vs cold, and that wee abuze his pacience, and are not touched too the quicke with his grace when he vttereth it, but followe still our owne lusts: he threateneth vs lyke a father who perceyuing his chyld too bee vnruly, and not of so free disposition as too bee wonne at the first: (sayeth thus vntoo him:) Wotest thou what? Though I haue cockered thee and suffered much at thy hand, yit must thou behaue thy self otherwyse, and play the good chyld towards mee, or else go too the diuell. If thou wilt needs continew still in thy naughtinesse, get thee too the gallows: for I am not a father that will suffer my self too bee so mocked without redressing of it. After this maner will a father indeuer too keepe his chyld in his good fauour if it bee possible: but if he see that it boote not, he falleth too threatening and chyding of him, and all too breake that stubborne hart of his, if he can. Euen so dealeth God with vs: and therin wee see what care he hath of our welfare, as I sayd afore.

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Saint Paul therefore, after he hath told us that we be Saints: addeth, that no covetous person, no lecher, nor no unclean man shall enter into the kingdom of God, nor have any part of the heritage that is purchased for us. This threatening (as I said) ought too scare us all, or else we be too blockish. What a thing is it that we should be bereft of Gods kingdom? And by the way we must mark well the words that he useth: for he saith, that we shall not possess the kingdom of God and of Christ. Not that they be two divers kingdoms: but too express the better how that inheritance belongeth unto us, namely not by birthright, nor yet by our own purchase, but by free gift. The kingdom of God then is the heavenly life, and all our whole happiness. For out of God what can we have but all unhappiness? Therefore if we be banished out of Gods kingdom, we must needs be plunged in all misery. But it is expressly said, too be the kingdom of Christ: and why? Because it was purchased us by his blood, and also because we be now restored again too the state from whence we were fallen in our father Adam. Again, we know that the inheritance is given us in our Lord Jesus Christ, to the intent that we being his members, and ⟨image 264⟩adopted of God by his means, should also be partakers of that which is peculiar too him. In the first too the Hebrews he is called the heir of all things: and is that too shell us utterly out? No: but because we cannot otherwise be taken for Gods children, but by being incorporated into the body of our Lord Jesus Christ, to whom all belongeth. Now then, if we should be rejected of God, if we should be cut of from all the benefits which have bin purchased for us by our Lord Jesus Christ, & that this should come to pass through our own unthankfulness. Alas, should we not be too too blockish? Yea, and for the better expressing thereof Saint Paul useth the word Heritage or Inheritance. As if he should say, if ye were heirs of Gods kingdom from your mothers womb, consider how great a grief it ought too be unto you too be set beside it. But now understand you, that the kingdom of God is communicated unto you by our Lord Jesus Christ, because he hath purchased it for you, and made you his brethren and fellows. And understand ye besides, that it is because God hath adopted you freely:

Saint Paule therefore, after he hath told vs that wee bee Saintes: addeth, that no couetous person, no lechour, nor no vncleane man shall enter into the kingdome of God, nor haue any part of the heritage that is purchaced for vs. This threatning (as I sayd) ought too scare vs all, or else wee bee too blockishe. What a thing is it that wee should bee berefte of Gods kingdome? And by the way wee must marke well the woordes that he vseth: for he sayth, that vvee shal not possesse the kingdome of God and of Christ. Not that they be twoo dyuers kingdomes: but too expresse the better how that inheritance belongeth vntoo vs, namely not by birthryght, nor yit by our owne purchace, but by free gift. The kingdome of God then is the heauenly lyfe, and al our whole happinesse. For out of God what can wee haue but all vnhappynesse? Therefore if wee bee banished out of Gods kingdome, we must needs be plundged in all miserie. But it is expresly sayd, too bee the kingdome of Christ: and why? Bycause it was purchaced vs by his blud, and also bycause wee bee now restored agein too the state from whence wee were falne in our father Adam. Agein, wee knowe that the inheritance is giuen vs in our Lord Iesus Christ, to the intent that we being his members, and ⟨image 264⟩adopted of God by his meanes, should also bee parttakers of that which is peculiar too him. In the first too the Hebrewes he is called the heire of all things: and is that too shell vs vtterly out? No: but bycause wee cannot otherwyse bee taken for Gods children, but by being incorporated intoo the bodie of our Lord Iesus Christ, to whom all belongeth. Now then, if wee should bee reiected of God, if wee should bee cut of from all the benefytes which haue bin purchaced for vs by our Lord Iesus Christ, & that this should come to passe through our owne vnthankfulnesse. Alas, should wee not bee too too blockish? Yea, and for the better expressing thereof Saint Paule vseth the woord Heritage or Inheritance. As if he should say, if yee were heires of Gods kingdome from your moothers wombe, consider how great a greef it ought too be vntoo you too bee set besyde it. But now vnderstand you, that the kingdome of God is communicated vntoo you by our Lord Iesus Christ, bycause he hath purchaced it for you, and made you his brethren and fellowes. And vnderstand yee besides, that it is bycause God hath adopted you freely:

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and yet you have it not by birthright, neither can ye say that it is your own, otherwise than by free gift. Now then, seeing it is a state of inheritance: will ye be so lewd as to lose such a benefit when it is offered you? Shall God invite you so graciously too his glory, shall he offer you all the joy and happiness of the kingdom of heaven, shall he match you with his own Son, and by that mean make you too possess all the good things that you can wish: and shall all this be nothing worth to you, but that you will needs hold scorn of it and refuse it? How can Satan so far overmaster you? We see then how Saint Paul meant too waken us here earnestly by all means, too the intent that if we cannot be drawn wholly unto God by love, at leastwise yet threatening may do us some good, and move us too yield, that our desires may by that mean be bridled, and our lusts not overflow so outrageously, but that sith God showeth himself our Judge, we may at leastwise refrain too resist him: for that is all one as if we would openly run rushing against him. Seeing that he with his own holy mouth hath avowed us too be banished from the kingdom of heaven: if we notwithstanding do make none account of the things that he telleth us: what a dealing is that?

and yit you haue it not by birthryght, nother can yee say that it is your owne, otherwyze than by free gift. Now then, seeing it is a state of inheritance: will yee bee so leaud as to looze such a benefite when it is offered you? Shall God inuyte you so graciously too his glory, shall he offer you all the ioy and happynes of the kingdome of heauen, shall he match you with his owne sonne, and by that meane make you too possesse all the good things that you can wishe: and shall all this be nothing woorth to you, but that you will needes hold scorne of it and refuze it? How can Satan so farre ouermayster you? Wee see then how Saint Paule ment too waken vs heere earnestly by all meanes, too the intent that if wee cannot bee drawen wholly vntoo God by loue, at leastwyze yit threatening may doo vs some good, and moue vs too yeeld, that our desyres may by that meane be brydled, and our lusts not ouerflow so outrageously, but that sith God sheweth himself our Iudge, wee may at leastwyze refrayne too resist him: for that is all one as if wee would openly runne rushing ageinst him. Seeing that he with his owne holy mouth hath auowed vs too bee banished from the kingdome of heauen: if wee notwithstanding doo make none account of the thinges that he telleth vs: what a dealing is that?

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Furthermore whereas Saint Paul sayeth, that neither whoremongers, nor covetous men, nor unclean persons shall enter into the ⟨p. 246⟩kingdom of God: he meaneth not that all such as have offended and done amiss, are rejected of God. For who is he that can say, he is clear of all the vices that are rehearsed here? But he meaneth the whoremongers, covetous persons, and loose livers that take pleasure in their lusts, and are hardened in them, and are so settled in the filthiness of them, as there is not any more fear of God in them too hold them back. We hear what he sayeth too the Corinthians,¹ where having made a greater beadroll of the same and other vices, and having first uttered the like sentence, telling them that all such as are given too those vices shall never come in the kingdom of God: he sayeth, and such have you bin. He showeth that the faithful also had bin stained with the like corruptions. But ye be washed and made clean, (sayeth he) ye be sanctified by Gods holy spirit, and through the blood of our Lord Jesus Christ. As if he should say, by nature ye were miserable, and folk given too all lewdness. The willingness and desire that you have now too serve God, came not of your selves, but of Gods drawing of you unto him, that whereas you were erst as wild beasts, he hath brought you unto his obedience: whereas ye were foul and unclean, he hath washed you with the blood of our Lord Jesus Christ: and whereas you were unholy, he hath made you holy by his holy Ghost. And therefore fall not too wallowing and plunging of your selves again into uncleanness. Thus the true meaning of those words is in effect, that the wicked and such as lead an awless and lawless life, that is too say, such as fight not against their lusts, but delight in naughtiness, shall never come in the kingdom of God. For first of all, if the faithful be not renewed at their birth by the spirit of God: they be stained with the sins whereunto mankind is subject, yea and we see some that are wholly given unto them. And albeit that our Lord have wrought in us by his holy spirit: it doth not therefore follow that we be so well reformed at the first day, as there is no more evil in us. For we must be fain too keep continual battle through repentance, all our life long.

Furthermore whereas Saint Paule sayeth, that nother whoremoongers, nor cuetous men, nor vncleane persons shall enter intoo the ⟨p. 246⟩kingdome of God: he meaneth not that all such as haue offended and doone amisse, are reiected of God. For who is he that can say, he is cleere of all the vyces that are reherced heere? But he meaneth the whoremoongers, couetous persons, and looce liuers that take pleasure in their lustes, and are hardened in them, and are so settled in the filthinesse of them, as there is not any more feare of God in them too hold them backe. Wee heare what he sayeth too the Corinthians,¹ where hauing made a greater beadroll of the same and other vyces, and hauing first vttered the lyke sentence, telling them that all such as are giuen too those vyces shall neuer come in the kingdome of God: he sayeth, and such haue you bin. He sheweth that the faythfull also had bin steyned with the lyke corruptions. But yee bee washed and made cleane, (sayeth he) yee bee sanctifyed by Gods holy spirit, and through the blud of our Lord Iesus Christ. As if he should say, by nature yee were miserable, and folke giuen too all leaudnesse. The willingnesse and desyre that you haue now too serue God, came not of your selues, but of Gods drawing of you vntoo him, that wheras you were erst as wyld beastes, he hath brought you vntoo his obedience: wheras yee were foule and vncleane, he hath washed you with the blud of our Lord Iesus Christ: and wheras you were vnholy, he hath made you holy by his holy Ghost. And therfore fall not too wallowing and plundging of your selues agein intoo vncleannesse. Thus the trew meaning of those woordes is in effect, that the wicked and such as lead an awlesse and lawlesse lyfe, that is too say, such as fyght not ageinst their lustes, but delyght in naughtinesse, shall neuer come in the kingdome of God. For first of all, if the faythfull bee not renewed at their birth by the spirit of God: they bee steyned with the sinnes wheruntoo mankynd is subiect, yea and wee see some that are wholy giuen vntoo them. And albeit that our Lord haue wrought in vs by his holy spirit: it dooth not therfore followe that wee bee so well reformed at the first day, as there is no more euill in vs. For wee must bee fayne too keepe continuall battell through repentance, all our lyfe long.

11. Cor. 6. b. 8. 9. 10. 11.

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And repentance should take no place, if we felt not sin dwelling still within us. Therefore it sufficeth that it reign not in us, as S. Paul exhorteth us in the sixth too the Romans. There S. Paul telleth them too whom he speaketh, that if they look upon their former life, they must needs be ashamed, because they were so strayed away, that they had forgotten God and all virtue and honesty. Ye cannot (saith ⟨image 265⟩he) remember what ye were before ye were converted too the belief of the Gospel, but ye must needs cast down your eyes with great shame. And yet notwithstanding he telleth them, that sin must not now reign in our mortal bodies, although it dwell there still. In deed it were too be wished that there were no sin dwelling in us, and that we were all like the Angels of heaven. But Saint Paul knowing well that we cannot attain too that so long as we dwell in this world, and until we have put off our corruption, and be dispatched of this transitory life: willeth us yet at leastwise, that sin should not reign in us. So then, although we be stained with many vices, yet let us so fight against them, that they may not become heinous crimes, as though we rebelled against God, but continue only as infirmities, so as we beseech God too forgive us them quite and clean, acknowledging that we have need too obtain mercy daily, accordingly as it is not without cause that he teacheth us too ask forgiveness of our sins. And so ye see how that saying is too be understood.

And repentance should take no place, if wee felt not sinne dwelling styll within vs. Therfore it suffyzeth that it reigne not in vs, as S. Paule exhorteth vs in the sixth too the Romanes. There S. Paule telleth them too whom he speaketh, that if they looke vppon their former life, they must needes be ashamed, bycause they were so strayed away, that they had forgotten God and all vertew and honestie. Yee cannot (sayth ⟨image 265⟩he) remember what yee were before yee were conuerted too the beleefe of the Gospell, but yee must needes cast downe your eyes with great shame. And yit notwithstanding he telleth them, that sinne must not now reigne in our mortall bodyes, although it dwell there still. In deede it were too bee wished that there were no sinne dwelling in vs, and that wee were all lyke the Angels of heauen. But Saint Paule knowing well that wee cannot atteyne too that so long as wee dwell in this world, and vntyll wee haue put off our corruption, and bee dispatched of this transitorie lyfe: wylleth vs yit at leastwize, that sinne should not reigne in vs. So then, although wee bee steyned with many vyces, yit let vs so fyght ageinst them, that they may not become heynous crymes, as though wee rebelled ageinst God, but continew onely as infirmities, so as wee beseeche God too forgiue vs them quite and cleane, acknowledging that wee haue neede too obteyne mercy dayly, accordingly as it is not without cause that he teacheth vs too aske forgiuenesse of our sinnes. And so yee see how that saying is too bee vnderstoode.