Sermons on Ephesians, Sermons · Sermon 31
The .xxxi. Sermon, which is the eleuenth vppon the fourth Chapter.
26 Bee angrie, and sin not: Let not the sunne go dovvne vppon your anger,
27 Nother giuegive yee place too the diuell.
28 Let him that stole, steale no more: but let him rather labour, woorking vvith his handes in the thing that is good, that he may hauehave too giuegive vntoo him that needeth.
WEe saw the last Sōday, that if eueryevery of vsus looked well too himself and too his owne vyces, wee shoud hauehave ynough wherwith to stay our chafing and choler, from wreaking our wrath vppon such as offend vsus. For wee bee so wayward of our selues alredy, that a small thing will put vsus out of pacience. And therfore the fault that another man committes ageinst vsus, be it neuer so little, will alwayes set vsus in a chafe. And why? Bycause wee take too much leyzure too looke vppon other mens faultes, and in the meane whyle forget our owne. The remedy then which is set vsus downe heere to keepe vsus from being so soone and so lyghly offended at other mens faultes, is, that eueryevery of vsus enter intoo himself, and vexe and chafe himself there, when he sees himself so wretched as all of vsus are.
Now after that Saint Paule hath shewed that it were much better and more for our behoof too bee bee greeued at our owne vyces, than at eueryevery small occasion, when men behaue not themselues too our lyking: he addeth theruntoo, Let not the Sunne go downe vppon your anger. We must not vnderstand by this, that S. Paul ment to acquite such as are soone angrie, & soone appeazed: for it is a vice worthy of blame. And although it bee more excuzable than the feeding of a displeazure which turneth too rancour or hatred: yit notwithstanding we cannot bee so soone pacifyed, but that wee shall hauehave offended God alredye with our choler. For wee heare what is sayd euen by the mouth of our Lord Iesus Christ:Math. 5. d. 22. namely that if wee shewe any signe of displeazure at all, and it be as it were but by grunting betweene the teeth wee bee alreadye in daunger of hel fyre before God. Wee shal not neede too hauehave giuen any blowe, nor too hauehave doone any open wrong wherby wee myght bee brought before a Iustice: if wee hauehave but only offended so farre as too hauehave conceyued any pritch, there is no excuce for vsus. And therfore when Saint Paule forbiddeth vsus too feede our anger, he dooth not vtterly iustifye them that are gentle and easye too bee reconcyled, and will soone forgiue: for they bee blame woorthie alredie, as I sayd afore. But he proceedeth here by degrees, as if he should say, my freends, if eueryevery of vsus thought vppon his owne sinnes, it is certeyne that wee should bee moued too mislyke of our selues, bycause wee prouoke Gods wrath ageinst vsus: and he that hath a lyuely feeling of his owne faults, will arme himself therwith ageinst himself. For wee ought too hauehave a zele too Godward, as though wee were his attourneyes, and that zele ought too procure vsus too condemne euill whersoeuer wee fynd it. But Anger is alwayes at our elbowe, yea and it dwelleth in vsus, so as wee shall neuer bee so perfect as were too bee wisshed, so long as wee bee in this world. (Yit notwithstanding) howsoeuer the cace stand, let vsus beware that wee suffer not our selues too bee possessed with inordinate passions. For if wee conceyue any hartburning, and go too bed vppon it: surely wee shalbee poysoned by and by, and the mischeef wil not bee espyded so easly. It is all one as if a man that felt him self alredye attached with infection of some disease, should linger in his miserie, and by all meanes possible eschewe the phisicion, and runne as farre backe from him as he possibly coulde, if he woulde offer too come too him: and afterward when he would hauehave remedie, it is too late, bycause the disease is settled, & hath so ouergrowen him, that phisick cannot stand him in any stead. Euen so is it with the man that is angrie, and contineweth in it without purging of the malice from his stomacke: certeinly it is as if a man had some inward and vnespyed disease, which groweth so strong, as afterward it becommeth vncurable. That is the second degree which Saint Paule hath set downe heere. First he sheweth vsus how wee may bee faultlesse before God, in respect of anger and choler: that is too wit, by thinking eueryevery of vsus vppon our owne faults, too condemne them, and too bee …orie for them, and too feele such anguishe of mynd for them, that wee bee as men half in a …. That is a holy Anger, and such a one as God allow…th of. And yit notwithstanding, forasmuch as wee bee ouerweake, if wee commit a fault, at leastwyse let vsus not dubble it: and though wee hauehave offended God, let it not make vsus too multiply choler ageinst him, least the diuell get possession of vsus, and wee cannot afterward abyde too bee brought backe agein intoo the good way, but our passions doo so ouermayster vsus, as they make vsus too followe them without end or measure. In any wyse let vsus beware of that.
That also is the cause why he sayeth, that wee giuegive place too the diuell, when the sunne goeth downe vppon our anger. It is trew, that wee hauehave no sooner tripped, but that diuell hath alredy had power ouer vsus: howbeeit he is brydled in such wyse, that if wee bethink vsus of our faults, and amend them, God suffereth him not too hold vsus captiue as prisoners. But when we be so farre ouerseene as to take pritch, and to lyke wel of our owne testinesse, and therupon to conceyue a number of fancies too rancle inward more and more: (I say) if wee bee at that poynt: wee hauehave giuen Satan entrance, he hath taken possession of vsus, and afterward it is out of tyme for vsus too wish too returne: for the mischeef is rooted so deepe, and growen so strong, that medicines can not doo any more good, as I hauehave shewed alredy. Now we see S. Paules meaning. And therfore let vsus put this doctrin in vre. The first poynt wherof is to examin well the euill that is in vsus, that we may be angry with our selues, and eueryevery of vsus be as a foe too himself, as driuen by a zeale to Godward, to hate & abhorre our owne vyces. Let that be the first thing that we bestowe our studie vppon and then shall we hauehave wherupon too occupie well our chafing and choler, & we shalbe no more so hasty to take pritch ageinst such as hauehave doone vsus some wrong, but wee will rather beare with them that hauehave fowly offended vsus, bycause wee shall hauehave buzinesse ynough too serche out our owne imperfections. And (as I sayd afore) wee shall the easlyer beare with other mennes misdealings, when wee perceyue our selues blame woorthie so many wayes, not towards mortall creatures only, but towards the liuing God. For what are wee that wee should keepe such a stirre for eueryevery wrong that is doone vsus, seing wee craue forgiuenesse at Gods hand eueryevery day (as necessitie also constreyneth vsus) of the offences which wee hauehave committed ageinst his maiestie, and wherthrough we hauehave brokē his ryghtuousnes? The very meane therfore to appease al wicked & excessiue cholericknesse, is that eueryevery of vsus be greeued & angry with him self, bycause he sees him self subiect too so many infirmities, or rather so many sinnes and vyces.
And for the seconde poynt, if wee chaunce too stumble and fall through fraylty, that wee bee not so hild backe by the feare of God, but that wee be faultie before him: let vsus beware that wee doo not harden and foade our selues in our euill dooing, but as soone as wee feele anye vnmeasurable mouing in vsus, let vsus step before it, and indeuer too represse it: let vsus vse violence in that behalfe too subdew our passions that carye vsus so away, making vsus too skirmish so ageinst God and our neyghbours. Thus must wee fyght manfully too brydle all our cholleriknesse. Or else if any excesse hauehave escaped vsus, let vsus come back agein and bethink our selues better, and let vsus rid it away quickly, assuring our selues it is as a disease that requyreth speedie remedie, or else it will ouergrowe in such wyze, as all succour shall come out of season. Let vsus think vppon it.
Now if Saint Paule had sayd no more but thus: my freends, let not the Sunne go downe vppon your anger, for if rancour doo once settle, it will not bee easly put away: it had bin much, and that warning ought too hauehave suffyzed vsus. But the threate which he setteth downe with it in that he sayeth, GiueGive not place too the Diuel, ought too make the heares stand vp vponupon our heads. Some in deede hauehave expounded it too bee spoken of the enemies of the fayth, which seeke occasion of slaundering it: but it is easie too bee seene by the woords them selues, how hee intended too warne vsus of a thing which wee ought too bee more afrayd of, and which will scare vsus woorse: that is too wit, that the diuell getteth as it were the maystrie and dominion ouer vsus, when wee feede any grudge and hartburning ageinst our brethren. Now then, which of vsus wil not quake for feare, when he heareth of his subiecton vntoo Satan, as if he were in his bonds lyke a prisoner? And yit for all that we take no heede of the things that are told vsus heere. For S. Paul hath vttered Gods sentence, which is, that if wee pursue our anger and hartburning ageinst such as hauehave offended vsus, it is all one as if wee wilfully passed an obligation too Satan, too bee hild as thralles vnderunder his tyrannie. So much the more therfyre dooth it stand vsus on hand too bethink our selues aduyzedly, that if that vyce cannot be througly amended at the first brunt, wee may at lestwyze bee well ware that it doo not so settle in vsus, as that we cannot bee set at one agein, or that wee should pursue our quarells, or that men should not bee able too wey with vsus, vntill wee hauehave taken some reuendgment. Let vsus take heede (I say) that wee enter not intoo such bondage of Satan. And euen for that cause is it sayd, that when men doo fret and chafe after that fashion, of one diuell there are made …wayne. And why? For God is alredy offended at my neyghbour for dooing mee wrong, and if I also fal to stomaking of the matter on my part, & will needs requyte him with the lyke: the diuell hath won vsus bothe. I ought too pitie the soule that is after a sort stayed away alredye, and in the hygh way too perdition: I ought too seeke too bee at one with him agein, and too salue the sore as much as is possible: now if I also do let the reynes looce, and cast my self intoo Satans …lauerie through the cursed libertie that I take: then getteth he the vpper hand of both parties. So then, let vsus beare this threatening well in mynd, whereby the holy Ghost ment too waken vsus throughly, … eueryevery of vsus myght stand vppon his gard, too beware of taking pritch or stomacke at thinges, least afterwarde wee conceyue such hatred, as may so harden vsus, that there shall bee no more meanes too appeaze vsus.
Now hereuntoo S. Paule addeth another warning (as I hauehave declared already,) wherein he rebuketh the common vyces that are contrarie too the rule which our Lord giueth vsus, too the intent wee should lyue as Gods children, knowing wheretoo wee bee called. And nowe he speaketh of the Deceytes, Robberies, and Extorsions that are committed, when eueryevery man is too much wedded too himselfe, and hath no conscience of other mennes harmes. Let him then that stole (sayeth he) steale no more: but rather let him labour vvith his handes too doo the things that are good and profitable, and vvheriwth he may succour such as hauehave neede. Now wheras S. Paule speaketh heere of theft, he meaneth not such theeues as men punishe with whipping or with hanging: but all manner of slyghtes and craftes that are vsed too get other mennes goods by euill practyzes, as extorsions, bryberies, and all other lyke things. Although then that such things bee faced out, or else that they which are most giltie of them, bee not accuzed before men, bycause they can skill how too cloke their misdooings: yit dooth S. Paule call them all theftes and robberies. And why? For the Prophets and Apostles spake not the ordinarie manner of speeche that is vsed in Courtes of Iustice on earth: but had an eye to the iudgment seate of God. For the thing that may bee excuzed, yea and peraduenture well iustifyed before men, shall not fayle too bee condemned there. For God seeth much cleerer than mortall creatures. Agein, fauour or parcialitie may beare sway oftentymes in Lawe matters: so as there shal be cloking, dissembling, and couering, and the Iudges shall lyke well ynough too hauehave a napkin tyde afore their eyes, that a man may hauehave some starting hole too scape out at. They may oftentymes lyke well ynough of such thinges: but it is not so with God. Wherefore let vsus marke well, that the forbydding of vsus too steale, is not as the publishing of some statute lawe that belongeth too temperal policie: but wee bee called before the heauenly iudge, who discouereth the things that are hidden from men, and condemneth all wicked couetousnesse, as theft, whereby we bee moued too seeke our owne profit too much with the hinderance of our neyghbour. Too bee short, vnderunder this woorde theft or stealing, S. Paule comprehendeth all the wicked practizes, that are vsed too deceyue other men withall: and also all extorsions whereby men are fleeced of their goods and bereft of their substance. Now then wee see that there are Theeues too bee found of all degrees. For there is not that man which is not buzie in gryping too himselfe, I meane of them which are not reformed by Gods spirit. Although a marchant man bee counted of good wealth, yit will he hauehave store of fetches and policies still, and they shal bee as nettes layde for the simple sort and such as hauehave no experience, which perceyue them not. In lyke cace is it with Handicraftes men: for they hauehave the skill too counterfet their woorkes in such wyse, as men shall bee deceyued by them. Agein, as touching the pryce, there is no trusting too them, al is one too them, so they may sell their wares, for they thinke that all is lawfull for them. Lykewise doo laborers and husbandmen. Too bee short, there is no state of men wherin there are not infinite faultes, and extorsions too bee seene, so as eueryevery man would gayne and make himselfe strongest. If yee looke vppon the rich, and vppon such as lyue of their Rentes, it is yit woorse. For they flea off the skinnes of the inferiour people, and of such as are vnable too resist them. And yit before men (as I sayd,) all of them doo iustifye themselues: howbeeit, that is bycause they knowe not that God hath sounded heere his trumpet, too summon them before him, ne consider what manner of perfection and purenesse must bee brought vntoo him. So much the more therfore dooth it stand vsus on hand too try, not onelyonly all our outward deedes, but also all our our wicked affections, wherby wee be tempted too inrich our selues b…yond reason and ….
And Saint Paule sayeth purposely, that he which hath stolne, should steale no more: too shewe that there ought too appeere such a chaunge in our lyfe, when God hath once brought vsus home too himself by his Gospell, as wee may no more resemble the wretched vnbeleeuers which walke in darknesse, but consider that our Lordes inlyghtening of vsus, is with condition, that wee should become newe creatures. And herewithall wee see the thing that I hauehave touched alredy: namely that S. Paule speaketh not of the common theftes that are condemned and punished afore the world: for then should it follow, that all had bin theeues which had bin conuerted too christianitie. But (as I sayde afore) he vseth the woorde Steale, purposely too make vsus too abhorre all craftinesse, malice, suttlenesse, and catching of other mens goods the more. For if it had bin sayd (but thus:) vse no more craft too deceyue men, nother take yee leaue too pull the things to you, that are none of your owne: he had not touched them so much too the quicke, which flatter themselues, and seeke too hauehave some couert to cloke their vyces withall. But when as he sayeth, Steale no more: it is to the ende that wee should thinke thus with our selues: Alas, albeeit that I would fayne excuze my self, and too my seeming it were not doone amisse of mee, and men hauehave bleared eyes: yit must I not rest vppon that. For in the meane whyle my faultes shal not fayle too bee registred before God, and I must bee fayne too yeelde an account of all things that hauehave not bin doone according too vncorrupte equitie and ryght, and I must bee taken for a theef before God, notwithstanding that all the world hauehave quit mee.
But now let vsus see howe well this doctrine is put in vre. A man shall fynd that they which are conuerted too the Gospell, take most libertie too doo euill. It should seeme that a number hauehave learned nothing else by the Gospel, but to buzie themselues about pretie slyghtes too intangle other mens goods. For there are too bee seene, which vsed greater simplicitie in the tyme that they were blynd wretches, and knew nothing of God, and of the pure doctrine of saluation, for they had at least wyse some vpryghtnesse and playne dealing too the worldward. But they hauehave so profited backeward in Gods schoole, as they bee farre wylyer than they were before, in making theyr owne aduauntage, and in taking more libertie, and in bearing themselues on hand that all thinges are lawfull for them. And therwithall they bee so shamelesse in facing and bolstring out their dooinges, that they doo but make a pot at it, and beare themselues on hand that they hauehave great wroong doone them, when they bee blamed for the things that are apparantly knowen too all men, and whereof euen little children may bee iudges. So much the more then are wee too bee condemned, seeing that Paule telleth vsus heere, that although wee enriched our selues by Crafte and Extorsion, and made no conscience too rake other mens goods too vsus, before wee had good teaching: yit at leastwyze wee should bee well aduyzed too walk more vpryghtly with our neyghbors, now that we be inlyghtened by Gods word. Yee see then that the thing we hauehave to beare in mynd vppon this text, is, that our Lord Iesus Christes doctrine ought to rule vsus in such singlenesse, as eueryevery of vsus may forbeare his craftinesse and suttleties.
Furthermore forasmuch as a number excuse themselues, saying, How shall I doo then? For I hauehave no trade too liue by, vnlesse I may follow still myne owne maner of dealing: Saint Paule sayeth, Let them labour. Let him that would make it excuce, that he hath not wherwith too fynd him self, except hee may deceyue and defraud: let him (sayeth Paule) giuegive him self too laboring with his hands. As if he sayd, that mens dispensing with them selues vnderunder colour that they should then fast, and indure many miseries and penuries, is a tryfling toy before God: All those allegations are nother heere nor there before God, sayeth S. Paule. For if any bee afrayd that he shall want: let him not forbeare too labour. Marke that for one poynt. And heere let vsus learne too leaue these self soothings, wherwithall a number of folkes doo bring themselues asleepe, who when they hauehave sayd, what shall I doo? Doo beare themselues on hand that Gods mouth is stopt, and that he dares no more come nygh them: and they will needes bee so priuiledged, that too their owne seeming they bee quyte and cleare, if they can alledge for themselues, how then? Whereof shall I lyue? What shall I doo, if I follow not my woonted trade? It seemeth too vsus that God is shet out of the gate, and that he hath no more authoritie too condemne vsus, when wee hauehave once alledged those thinges for our selues. But that is but folly, sayeth S. Paule. Wee should rather scratch vp the earth with our nayles, than offend God by dooyng wrong too our neyghbours. The thing then wheruntoo he sendeth vsus backe, is, that when a man is growen riche, and hath lyued a long tyme at his ease by fil…hing and stealing: that is too say, by prety fyne slyghtes and conueyances, that are ageinst equitie and right: let him not bee ashamed too abate his countenance, and too labour for the getting of his liuing. Albeeit that he hauehave erst doone nothing but sit stil, and gotten his liuing by deuyzing mischeefe: yit let him not bee ashamed too labour and to take paine for his sustenance. Too bee short, Saint Paule sheweth vsus heere, that all vnlawfull gaynes must bee left by such as call themselues Christians, and wil bee taken so too bee. And this warning is as needfull for vsus now adayes, as euer it was for any. For besydes that, wee must absteyne from all suttletie and deceyte, when God once calleth vsus too bee his children, and will hauehave vsus too maynteyne a brotherhood among our selues: many of vsus also must giuegive ouer our trades of liuing. For what a number of meanes too liue vppon, are there in the popedome? But when wee come before God, let vsus alwayes remember this definitiue sentence which I hauehave set down: namely that we consider how the cace concerneth our not answering before an earthly Iudge, but before him which seeth all things, and before whom there is no cloking of any thing. Therfore let vsus thinke well vppon it, seeing there are so many meanes excuzable in poperie, wherwith as good as a fourth part of the world is maynteyned, and yit are all of them not only vnauaylable, but also abhominable before God. For first of all there bee Priestes and Moonkes, and all the rabble (of Cloysterers.) Secondly there are there hangers on which liue of them, and are as it were their waged men, which hauehave some geyne by them, and doo skum of some part of their fatte by one meane or other: vnderunder which Couert there lurketh a very long tayle that is turned in and out like a Maze. Agein, there are a great sorte too bee seene, which giuegive themselues all wholly too things that are nothing woorth. Trew it is that in this darkenesse of theirs men see not very well: insomuch that black (as yee would say) is turned intoo whyte. But yit howsoeuer the cace stand, there is no placard for men in this behalf, but eueryevery man must hauehave an eye too this, that like as hithertoo I hauehave filched & polled to get my liuing: and hauehave exercyced some wicked practize or other, which God, condemneth by his woord: seeing I had defyled myself in eating the bread which came not too mee lawfully from the hand of God as it should doo, according too my asking of my dayly bread of him, but by filching here and there: I must now hensfoorth chaunge my copie, and learne too labour in such wyse, as I may truly say, that the things which I hauehave, doo come too mee of Gods blissyng▪ That is the thing which wee hauehave too remember vppon this lesson of Saint Paules. And it behoueth vsus to put it so much the better in vre, considering that theeuerye is more ry…e now adayes in the world than euer it was, and yit notwithstanding a number of men doo flatter themselues still in that behalf, bycause the belly will needes hauehave the foredeele. When a man hath whereon too liue (say they) and all things necessary besydes: it is good reason that he should not exempt himself from Gods woorde: but that wee should starue for hunger, what order were in that? what rigour were it? Forasmuch then as wee bee so inclyned too seeke too bee prouided for, by hooke or by crooke, without regarding what is lawful or vnlawfull: let vsus thinke the better vponupon the things that S. Paule telleth vsus heere.
And he proceedeth yit one degree further in this chaunge, which he inioyneth vntounto all the faythful: which is, that he telleth them they must not only absteyne from defrauding of other men, and from polling them of their goodes: but also indeuer too succour such as hauehave neede. Although then that it seeme ouer rough vntounto vsus too absteyne from all euill, and that in sted of liuing at our ease, as we hauehave bin woont to do, and of hauing many commodities,) wee should bee fayne to scratch our liuing out of the earth with our nayles (as they say) and too labour with greate peyne and trauell, yea and too fare verye hardly: if although (say I) that this seeme ryght hard: yit must wee go further, that whē we hauehave wherwith to get our liuing without vsing of wicked practizes, wee must now and then spare somewhat of that which God giueth vsus through his blissing, too releeue the needie withall. Therfore let vsus not looke whertoo wee bee inclyned, but let vsus consider that of our owne nature wee bee so froward and wedded too our owne profit, that eueryevery of vsus will needs bee alwayes well stored, and that forasmuch as wee hauehave so little regard of them that are mēbers of the bodie of our Lord Iesus Christ aswel as our selues, we must take paines to inforce our selues to do them good: for that is a labor that will bring vsus too another. Wee must (say I) inforce all our affections, and theruppon imploy our selues earnestly and vnfeynedly, that wee may bee able too protest that the bread which wee eate, commeth too vsus from Gods hand, and that wee bee susteyned by his goodnesse, as if it were by a father that cantleth out euerye of his children their pittance. Then let vsus bee at that poynt. And moreouer, let vsus not think it ynough too absteyne from all craftinesse, and from wynding in of men by our fetches, and from catching of other mens goods: but let vsus labour too doo good with the little which wee hauehave, and too succour such as hauehave neede.
Howbeeit Saint Paule addeth heere yit one circumstance more, which deserueth to be wel noted: and that is, that he will hauehave vsus to labour in the thing that is good. And why addeth hee that? Let vsus consider what a number of trades, Crafts, or occupations there are in the world, which serue for nothing but corruption, and to toll in pence, as they say. Truly men are not aware of it. And why? Bycause all men are contented, that such as hauehave wherwith, should bee prodigall, too the intent that their money may flye abrode. Agein, such as (too their owne seeming) cannot get their liuing otherwyse, are inuenting of newe deuyces eueryevery day, too angle the money out of fooles purses, and of such as are so giuen too lyghtnesse. Agein, they that hauehave wherwith, will needs set out themselues, and bee braue too the worldward. And that is the cause why the occupatons and trades which serue but for pompe and superfluitie, and for I wote not what nycenesse and allurements, and alonly too prouoke folke too leaudnesse, will needs make men beleue that there is nothing amisse in them. But Saint Paule hath therfore set downe a distinction heere. For it is not ynough when a man can say, Oh, I take peyne, I hauehave myne occupation, or I hauehave such a trade: that is not ynough: but hee must see whether the same bee good and profitable for the common welth, and whether his neyghbours may fare the better by it. For ought not this too be the end wherto all trades, occupations, and states doo tend, and whertoo they ought too referre themselues: namely, that eueryevery man looke too imploy him self in some thing wherby he may doo good? And for the same cause are wee lykened too the members of a bodie. Now then,1. Cor. 12. b. 12. as who should say, that the hand should imploy it self too the delyghting of some other member, which notwithstanding should receyue harme by it. By that meanes all the bodie should go too destructiō. So thē, in asmuch as we must alwayes hauehave before our eyes, that in what calling soeuer wee liue, God must go before vsus, as if hee called vsus too him, and wee followe the way that he sheweth vsus by his woord: surely he will neuer allow of any trade or occupation, which is not beehooffull and seruisable too the whole common welth, and redownding also too the profit of all men. Therfore if a man vse a trade or occupation which is too no purpose but to breede offences, or too bee sotte men in their delicate delyghts, and too marre them vtterly, or else too set out pomp excessyuely, as though men purposed euen in despyte of nature, too make hauocke of the good things that God hath giuen vsus: it is certeyne that all those thinges are without the compasse of godly vocations or callings, and that God dooth vtterly disallow them. Thou mayst well say, I hauehave trauelled in this or that: yea but thou hast serued the diuell. For lyke as the diuell hath his Martyrs, so hath he also his seruantes. Wee see how such as are gyuen too superstition, doo martir themselues without end or ceassing, & are (as yee would say) starke mad vponupon them, and as good as out of their wits. And oftentimes the scripture also vseth the same comparisons, too shew how the diuell casteth men quite out of their boundes, when he once possesseth them. Yee see then that many men torment themselues without reason: yea, but yit are they the diuels martirs. Lykewise there are a great number that shall hauehave taken much paine in some trade or occupation, too get their liuing: & yit if a man looke too what purpose it serueth, he shall fynd it to be nothing but infection & filthinesse, & that it serueth but to nurrish pride and superfluitie. To be short, it is an open prouoking of God, and a wasting and misspending of the things that God hath giuē, with commaundement to vse them soberly & stayedly. No maruell therfore though S. Paule hauehave set downe this distinction. And therfore let eueryevery mā looke diligently to himselfe, and when fathers are mynded too set theyr children too any trade or occupation, let them not looke (as the common custome is) which may bee most gaynefull: but let them match these twoo thinges toogither, namely, when they hauehave considered by what trade their sonne may best get his liuing, and prouyde for himselfe and his household, when he commeth too bee maryed: (therwith let him also looke) that he serue his neyghbours turnes, and that the vse of his craft or mysterie may redounde too the common profyte of all men. The thing then which fathers must hauehave respect vntoo in setting their children too trades and occupations, is not too bee forepossessed wyth regard how they may most gayne, but howe they may alwayes bee hylde in order, that they swarue not one way nor other. For when our lustes do… so carry vsus away, that wee can no sooner spye a little gayne, but wee bee by and by snatching at it: it is all one as if wee shooke handes with Satan, yea and these thinges become as hayted hookes that he casteth for vsus.
And lyke as a hungry fishe will soone bee taken, and the foode that she raught at, costeth hir full deere: so fareth it with these intycementes of Satan. When men hauehave no further forecast, but thus, ho, such a man gayned well by such a trade, and great profit may bee made of it: he steppeth too it at al aduenture, and neuer makes bones at it, too scan or consider whether it bee ryght or wrong: but (as I sayde afore) is choked or euer he come too that consideration. So much the more therefore dooth it stand vsus on hand too marke well what Saint Paule sayeth heere: namely, that when men bee desyrous too get their lyuing, they must bethinke themselues aduyzedly, and not beare with themselues in dooyng of things, bycause they be customably doone of others, and no fault found with them among men: but consider that they hauehave too doo with God, and that it is he before whom wee must make our account.
Agein, let vsus hauehave good eye too the thing that is told vsus heere, that is too say, too the succoring of the needie. For Saint Paule intended too warne vsus in one woord, that our Lord in setting poore folkes before vsus, intendeth too trye what wee bee, namely, whether there bee kyndnesse in vsus, or whether wee bee cruell lyke wyld beastes, And it is a thing also that ought too moue vsus too compassion. And for the same cause, when the Scripture speaketh of dooing almesse, besydes that it vseth the woord merciemercy, it sayeth also, that our bowels ought to be moued when we see our brethren in neede. Yee see then that the syght of our neyghbours necessities, ought too prouoke vsus too liberalitie, and too releeue them. Let vsus not tary till they cry out for hunger, nor tyll wee bee inforced, nor tyll shame compell vsus: but let eueryevery of vsus thinke, hath this man neede? Hath God se… him before mee? Hath he made mee too knowe it? It is ynough. For it is euen as much as if he summoned mee, and sent me his Receyuers or Rentgatherers, too take vp his reuenewes. Lyke as they that hauehave Reuenewes and Rentes, send their men to demaund them, and gather them vp: so our Lord requyreth of vsus, that wee should pay him his tributes, that is too say, the homage money that wee owe him, in acknowledgment that the things which wee possesse, come from him, and euen of his meere free gift. He sendeth vsus nother Shreefes nor Serieantes, but the poore, and that ought too suffyze vsus, for they bee his trew receyuers: and that is, too the ende we should not be looth to giuegive them. The cause why their necessitie is set before our eyes, is too the end wee should bee touched with pitie and compassion, and theruppon bee inclyned too doo good. So then, let vsus marke that the summe of the things heere spoken, is, first that wee should forsake all manner of trades too lyue by, which are not agreeing too Gods woord: assuring our selues that wee shall alwayes bee taken for theeues before him, if wee vse any wicked trades, and that although wee hauehave good assurance that our calling is good and lawfull: yit must wee vse it in such wyse, as there bee not any rauening, craft, or deceyt in it. Marke that for one poynt. Agein, let vsus vnderstand, that there is no excuce for vsus before God, insomuch that although wee alledge famine, pouertie, or necessitie: all that will not serue too acquit vsus, but that wee must set our hand too labour, that wee may earne our lyuing lawfully, and forbeare too profit our selues by other mennes losse. Finally, besydes as it were the bynding vp of our handes from dooyng any man wrong, and from vsing any pretie shiftes & slyghtes too get other mens goods: let vsus hauehave a regard too doo good. Yea and let vsus hauehave a speciall care too succour such as want: howbeit so as it bee with the thinges that God hath giuen vsus of our owne. For those are the offerings and sacrifices which wee must make vntounto him, in acknowlegment of his benefytes. And wee knowe that Almesdeedes are called Sacrifyces. Therfore when wee doo them, wee must protest with an vnfeyned and trew meaning hart, that wee come too doo homage too God for the things that wee hold of him. And if there bee any theft in our hands, it is certaine that our sacrifyzes shall bee vncleane, & our almesdeedes shall bee turned intoo lothsomnesse. Then let eueryevery man beware that he doo not pill and poll with the one hand, too giuegive of it anone after with the other: but let eueryevery of vsus hauehave both our handes cleane. Nother let vsus hauehave a dubble hart, but labour with all vprightnesse to earne our lyuing in such wise, that if God send vsus any profit by it, wee may take it as his free gift. And in good sooth, Moyses also forbyddeth vsus too father any peece of our gayne vppon our owne running,Deut. 8. d. 17. or vppon the labour of our handes: for God will hauehave vsus to bee beholden to him for all. Therefore when wee doo any almesse, let it bee with this protestation, not onelyonly with mouth, but also in hart and deede, namely, that according as our Lord hath shewed himselfe liberall vntoo vsus, and bestowed vppon vsus, and giuen vsus ouer and aboue wherwith too serue our owne neede, wee bee willing too doo him homage with it: and let vsus shewe in deede, that wee intend not too keepe too our selues the things that he hath giuen vsus, but doo put them too the vse whertoo he hath ordeyned them, that is too say, too the releeuing of those that hauehave neede of them.
Now let vsus fall downe before the Maiestie of our good God, with acknowledgment of our faultes, praying him too make vsus feele them better, so as wee may bee sory for them, and aske him forgiuenesse of them, and profit more and more in his feare, that beyng withdrawen from our fleshly affections, wee may continue in his feare and louelove, too the intent too profit more and more in the keeping of his holy commaundementes. And so let vsus all saye, Almighty God heauenly father. &c.