Sermons on Ephesians, Sermons · Sermon 34

Sermons on Ephesians · Sermons · Sermon 34

The .xxxiiii. Sermon, which is the second vppon the fifth Chapter.

3. And as for fornication, and all manner of vncleannesse, or couetousnesse, let them not once bee named among you, as becommeth Sainctes.

4. Nother ribaudrie, nor foolish talke, nor iesting, which are not▪ conuenient things: but rather thanksgiuing.

5. For, this yee know, that no vvhoremonger, or vncleane person, or couetous body, vvhichwhich is an Idolater, hath any inheritaunce in the kingdome of Christ and of God.

FOrasmuch as wee see our lyfe is subiect too many myseries, and assone as we hauehave scaped one daunger, another comes in the necke of it: wee ought too take the better heede too our selues. Then if a man hauehave a care of his lyfe: hee wyll bethinke him how too fence himselfe both ageinst colde and ageinst heate, and ageinst all other inconueniences: and agein, he wil take heede that no mischaunce happen too his house by making fyre in it, and as he goeth abrode, he is alwayes thinking vppon the aduersities that are woont too befall men. But wee should begin at the other ende: namely, that there are a hundred tymes mo daungers within vsus, than wee see without vsus. For the diuell hath many wyles too wynd vsus in, and a number of vyces doo make warre ageinst vsus. Therfore it standeth vsus on hand too watch, or else when we hauehave ouercome one vyce, it will bee easye for another too steale vppon vsus, and too take vsus vnwares. For he that shall hauehave absteyned from open force, shall bee tempted too defraud his neyghbour by couert policie: and he that despyzeth the goods of this world, shall hauehave some other infirmitie in him. For some bee giuen too whoredome, some too gluttony and superfluitie, and othersome too gamyng and play. Too bee short, besydes that eueryevery of vsus is dispozed (naturally) too wickednesse and sinne: there is not that man which hath not an infynite sort of enemyes too fyght ageinst. For (as I sayd) wee bee not onelyonly inclyned p. 241too some one euill by nature: but too so great a number, that euen they which are most vertuous, shall fynd themselues surpryzed at all handes. And therefore it standeth vsus so much the more on hand to marke the exhortations that are conteyned heere. Saint Paule hath told vsus of many vyces already, and shewed vsus the meane too incounter them and too put them too flyght. Now he addeth whoredome on the one syde, couetousnesse on the other, and foolishe talke that is full of vayne bibblebable. Wee would thinke it were ynough for vsus too hauehave bin warned in one woord, too walke godlily. But (as I hauehave touched already) let vsus consider a little, on which syde the diuell is woont too assault men. For when he hath once layd his battrie, if he cannot compasse his purpose, he beginneth new agein: 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 vsus. That is one thing which wee hauehave too marke vppon the exhortations that are made heere.

Now let vsus 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 vsus, that it is not ynough for eueryevery one of vsus too absteyne from actuall whoredome: but wee m…st also consider, that God in commaunding vsus too bee chaste and vndefyled, meaneth that wee should bee well fenced ageynst all the intycementes whereby Satan myght beguyle vsus. 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 vsus, that wee must bee chaste in respeet of our bodyes: but he addeth, that all vncleannesse or filthinesse ought too bee farre from vsus: 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 vsus, 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 vsus so garded vnderunder the feare of God, as he may hauehave no entrance vntoo vsus.

Moreouer he addeth afterward, Filthinesse or vncomlinesse. For when men take leaue too bee wanton, surely all rebaudrie will hauehave 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 hauehave 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 hauehave too beare in mynd.

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 hauehave 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 hauehave goods, eueryevery 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 eueryevery 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 hauehave their course, but that they ought to be driuen from among vsus. And in deede if there be any plague in a towne, eueryevery 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. 242keepe 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 vsus: and yit notwithstanding eueryevery 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 vsus, where Saint Paule forbiddeth vsus too name whordome. Trew it is that that word must needs be in vse still: for Saint Paule standeth not vppon that Ceremonie.Exod. 20. b. 14.Exod 20 And in deede God sayeth expresly in his Lawe,Deut. 5. b. 18.Deut 5 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 vsus what an enormitie the breaking of the fayth betweene man and wyfe is. 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 vsus 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, eueryevery man will giuegive him self too it, so as custome will go for lawe, and men will take whoredome too bee lawf…ll. Finally wee hauehave 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 giuegive 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.

They will rather make such excuces as these: I hauehave a charge of wyfe and children, and why is it not lawfull for mee too seeke sustenance for them? Agein, should I not hauehave a care for heereafter, that I may set them in some good stay? Couetousnesse hath such store of 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 onelyonly 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 vsus 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 hauehave 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 eueryevery body should bee desyrous too inquire of such filthinesse. Thus are snares layd too chatch vsus withall, whensoeuer the diuell shal hauehave 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 eueryevery man should delyght in whoredome, and bee no more ashamed too giuegive 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 eueryevery where else. Yea and we see that such as hauehave 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, EueryEvery 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. 243for that cause Saint Paule sayth, that they must not once bee named among vsus. And lykewyse dooth he say of Couetousnesse. For eueryevery 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 hauehave 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, eueryevery 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, vnderunder pretence of good thriftinesse, as they terme it, that is too say, vnderunder 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 vsus, for feare least wee bee atteynted with them.

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 giuegive ouer himselfe too Satan. Therefore let vsus take heede too our selues, and driue the enemie farre from vsus, and let vsus bee sure that where such lyghtnesse and leaudnesse hauehave 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. EueryEvery man complaynes now adayes, that there is no more chastitie in the world. And is it any wonder? For 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 vsus marke well what S. Paule telleth vsus heere. For women hauehave 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 hauehave eueryevery day new deckings and trimmings, and eueryevery 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 hauehave their ribauldry songes myngled with it. 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 eueryevery body should giuegive ouer themselues too superfluitie and garishnesse, and seeke nothing else but too plundge themselues ouer head and eares in it? So then, let vsus 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 hauehave 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 vsus marke well what is sayd vntoo vsus 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. 244daughter, too talke vntoo hir of louelove 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 hauehave to beare in mynd.

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 vsus? 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 giuegive 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 vsus come to our owne state. God knoweth our infirmities: but he wil not hauehave vsus to welter in them: for he hath voutsafed to dedicate vsus too his seruis. Now let vsus 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 vsus and weeld vsus, 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 vsus or else wee shal not bee Gods children: it is not for vsus too pleade any more in defence of ribaudrie, that it myght bee taken but for a lyght fault. Saint Paule therfore bringeth vsus backe too the honour that God dooeth vsus: as if he should say, that if it seeme ouer straunge and hard vntoo vsus 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 vsus in voutsafing too dedicate vsus too his obedience. For what are wee by nature? what is there in vsus? Euen from 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 vsus 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 vsus backe from it: is it not reason that wee should be dedicated vntounto him, seing he calleth vsus too holinesse? And ought not this honorable tytle too restreyne vsus, from taking such vnbrydled libertie as eueryevery of vsus could fynd in his hart too take in folowing his owne lusts? Too bee short, Saint Paule ment too shewe vsus 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 hauehave other vyces: yea & we hauehave all vyces in vsus, but that we be restreyned by Gods brydle: and yit doth eueryevery 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 vsus not bee dismayd though the Diuell bee so suttle, and wee so tender and so easie too bee soone shaken downe: but let vsus consider how God calleth vsus 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 vsus by setting before vsus the state wheruntoo God hath voutsafed too call vsus through his goodnesse, too the intent that eueryevery man should gather strength, and not giuegive any way too Satan: but that although wee bee sore layd at, yit wee should not yeeld him the victorie, bycause God hath chozen vsus vntoo all clennesse. And after he hath drawen vsus 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 vsus 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 hauehave not created you too liue at alauenture in this worlde, but I hauehave therwithall adopted you, too the intent too call you too the heauenly heritage. Now then, seeing I hauehave 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 giuegive 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. 245and fall too wallowing agein in the myre, after yee hauehave bin wasshed and made cleane? If yee will be my children, hold yee in the plyght that I hauehave set you. After this maner dooth God proceede with vsus, too drawe vsus too him, as though he did (as yee would say) half flatter vsus. And on the other syde, bycause he sees vsus 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 vsus 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 hauehave 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 vsus: and therin wee see what care he hath of our welfare, as I sayd afore.

Saint Paule therefore, after he hath told vsus that wee bee Saintes: addeth, that no couetous person, no lechour, nor no vncleane man shall enter into the kingdome of God, nor hauehave any part of the heritage that is purchaced for vsus. This threatning (as I sayd) ought too scare vsus 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 vsus, 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 hauehave 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 vsus 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 vsus in our Lord Iesus Christ, to the intent that we being his members, and 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 vsus 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 hauehave bin purchaced for vsus 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: and yit you hauehave 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 vsus heere earnestly by all meanes, too the intent that if wee cannot bee drawen wholly vntoo God by louelove, at leastwyze yit threatening may doo vsus some good, and moue vsus 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 vsus too bee banished from the kingdome of heauen: if wee notwithstanding doo make none account of the thinges that he telleth vsus: what a dealing is that?

Furthermore whereas Saint Paule sayeth, that nother whoremoongers, nor cuetous men, nor vncleane persons shall enter intoo the p. 246kingdome of God: he meaneth not that all such as hauehave 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. Cor. 6. b. 8. 9. 10. 11.1 Cor 6 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 hauehave 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 hauehave 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 hauehave wrought in vsus 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 vsus. For wee must bee fayne too keepe continuall battell through repentance, all our lyfe long. And repentance should take no place, if wee felt not sinne dwelling styll within vsus. Therfore it suffyzeth that it reigne not in vsus, as S. Paule exhorteth vsus 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 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 vsus, 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 hauehave put off our corruption, and bee dispatched of this transitorie lyfe: wylleth vsus yit at leastwize, that sinne should not reigne in vsus. So then, although wee bee steyned with many vyces, yit let vsus so fyght ageinst them, that they may not become heynous crymes, as though wee rebelled ageinst God, but continew onelyonly as infirmities, so as wee beseeche God too forgiue vsus them quite and cleane, acknowledging that wee hauehave neede too obteyne mercy dayly, accordingly as it is not without cause that he teacheth vsus too aske forgiuenesse of our sinnes. And so yee see how that saying is too bee vnderstoode.

Now furthermore S. Paul addeth (as wee hauehave seen alredy to the Galathians) that couetous folkes are Idolaters. Gala. 5. d. 20.Gal 5Truely this matter were well woorthy too bee discoursed more at length,Colos. 3 …. 5.Col 3:5 and there is nothing spoken of it which may not bee spoken agein. Howbeeit forasmuch as in handling the Epistle too the Galathians, I declared there why S. Paule calleth Couetous folkes Idolaters: it shall suffyze too touche the pith of the matter in fewe woordes. For as touching other vyces, they doo in deede make vsus too forget God. What are the inordinate lustes of our fleshe euerychone of them, but Idols? for eueryevery man is haryed away after the things that he desyreth, so as he setteth all his hart and mynd vppon them, and forgetteth God. Therefore it may well bee sayd, that all wicked lustes are Idols that impeache the maiestie of God, and prouoke vsus too stryue ageinst him, yea and too shake of his yoke, and too betake our selues vntoo Satan. Neuerthelesse, Couetousnesse is iustly called Idolatry, bycause it is certeyne that when a man dooth once giuegive himselfe theruntoo, he …etteth his whole felicitie therin. He is not lyke a Glu…ton, who hath some remorse and shame of his naughtinesse: nor lyke a drunkard, a whoremoonger, or a blasphemer. For there is yit some shamefastenesse in them. And why? Bycause they cannot so blynd men, but that they wyll speake shame of them for it. And although the whole world clapped p. 247their handes at them, and knew no whit of their leaudnesse: yit shall they themselues bee inforced too hauehave some hartbyting. Yee see then that all such as offend God any other way whatsoeuer it bee, shall yit bee hild in awe by some feare, and hauehave some remnant of discretion left in them too say, I doo amisse, and how much so euer they soothe themselues, and fall a sleepe, yea and euen vtterly harden themselues: yit shall they bee compelled too feele some pricking within. But the couetous man dooth so reioyce in his doyngs, that he thinkes not himself faultie, nother before God, nor before man: but (which more is) gloryeth in his wickednesse. For when he hath fleeced one, and robbed another of his goods, and deceyued one, and snared or intrapped another: theruppon when he casteth vp his account, he will say, Blissed bee God that hath prospered mee so well. Insomuch that yee shal heare the greatest Cousiners in the world, say, thanked be God, I hauehave made a good hand too day, I hauehave sped well this monethmonth, I hauehave gone well foreward this yeere. And yit for all that, if they enter intoo their owne hartes and sift them throughly: they shall fynd there that al was but theeuerie, extortion, craft, and deceyt. Howbeeit the diuell hath so stopped their eyes, that they hauehave no more discretion nor conscience to say, this is euill done. Forsomuch then as couetous folke are at that poynt, that they hauehave no more feare of God too stay them and holde them backe: therefore are they termed Idolaters. But this is not all the mischiefe, there is yit a woorse poynt: which is, that they set all their felicitie in their riches, and doo so forget themselues, as they thinke there can no harme happen too them, wherthrough they bee puffed vp with such pryde, that they thrust God a hundred leagues of from them, as the prouerb sayeth.

And therfore it is not for nought that Saint Paule exhorteth the riche men of this world,1. Tim. 6. d. 17.1 Tim 6 not too trust too their goods, nor too exalt themselues for them. He sayeth that purposely, bycause they hauehave so greate opinion of their riches, that they feare not God, but rather vtterly forget him. Yee see then that the Couetous folk abuze their riches, by setting their whole hart vppon them, (which notwithstanding is forbidden them,Psal. 61. c. 11.Ps 61 by the prophet in the Psalme) and by weltring in such wyse in them, that too their owne seeming they hauehave their Paradyse heere alreadye. And therefore this cursed disposition and insaciable luste of Couetousnesse,1. Tim. 6. b. 10.1 Tim 6 which maketh all men both drunken and blynd, is iustly named Idalatrie, and lykewyse all the roote of all euill, bycause the couetous man seekes alwayes his owne auayles, and whether it bee by hooke or by crooke, by murther or by treason, by periurie or by poysoning, or by whatsoeuer meane else, all is one too him, so he may compasse his desyre. Thence spring so many trubbles and contentions, and so much bludshed through the world: that some are poysoned, and othersome hauehave their throts cut, there is none other cause but this insatiable gripplenesse of couetousnesse. Trew it is that Ambition, and whoredome, and such other lyke vyces drawe a sort of foule inconueniences after them: but yit dooth not that discharge the couetous sort from being atteynted with the same. So then let vsus mark well, that. S Paule speaking of Couetousnesse, doth iustly say, that it doth so subdew vsus too Satan, as it maketh vsus too forget God, and make vsus so brutish, as wee stand no more in feare of God, ne hauehave any remorse of conscience, and so puffe vsus vp with pryde, as God seemeth to be nothing with vsus, but wee yeeld the honor of the liuing God vntounto our gold, siluer, & riches. And that is so rank treason, that there is good cause why we bee made too abhorre it here, as wee see by that which the holy Ghost speaketh of it by the mouth of the Apostle.

Now let vsus fall downe before the maiestie of our good God, with acknowledgment of our faults, praying him too make vsus feele them with trew repentance, that being greeued and hartily sorie for them, wee may so sorrow for our offending of him, and for our straying from the way of saluation, as wee may seeke nothing but too dedicate our selues wholly vntoo him, that he may dayly cut of whatsoeuer corruption is in vsus, and make vsus forsake the world, as the end whertoo wee were redeemed and clenzed by the blud of our Lord Iesus Christ, and in the meane whyle voutsafe too beare with our infirmities, and too rid vsus of them continually more and more, vntill hee hauehave taken vsus out of this world, to ioyne vsus to himself in all ryghtuousnesse and holinesse. That it may please him too graunt this grace, not only too vsus, but also too all people and nations of the earth. &c.