Sermon 37: Upon Ephesians Chapter 5

15. Take heed therefore that you walk circumspectly, not as fools, but as wise: 16. Recovering the time: for the days are evil. 17. Therefore be not unwise, but understanding what is the will of the Lord. 18. And be not drunk with wine, wherein is looseness.

The care that we have of our temporal profit will suffice to condemn us before God, of the negligence that is seen in us, when we come to the well ordering of our life. For we think to escape by this excuse, that we thought not of it. But is it a tolerable fault, that when God calls us to him, and sets the heavenly life [reconstructed: before] us, specially telling us how dearly it was purchased, and requires nothing but that we should yield him his right, that is to say, that we should glorify him in true obedience: all this should be nothing with us? Must it not needs be that we be too gross headed, to stand buzzing about a straw, as you would say, and about a sort of things that vanish away, and in the mean while to despise the kingdom of heaven after such a sort, as to make no account of God's service, and to esteem the salvation of [reconstructed: our] souls as a thing of nothing? Yes: And therefore Saint Paul exhorts us now to be more awake than we have been accustomed: and first he says, that in this [reconstructed: space] we must stand upon our guard, and not imagine that God must acquit us for [reconstructed: our blockishness] sake, when we be entangled in this world, and by that means think not upon the kingdom of heaven. Take heed (says he) that you walk circumspectly. It is true that although we look never so nearly to ourselves, yet shall we not miss to be carried away by our infirmities, and we commit many faults, not only through ignorance, but also even knowingly, and often we be not strong enough to withstand temptations so manfully as were requisite. Nevertheless if you search narrowly why men pardon themselves many offences so easily, and why they bear themselves in hand that God thinks not on them: you shall find that it proceeds of negligence. For if we considered that we walk in the presence of God and his angels: surely it would hold us in another manner of awe than we be. That therefore is the cause why he does expressly require here a great care and circumspectness in us, to the intent that no man should give himself over to evil for want of taking heed.

And to provoke us the more to that, he adds, that we have need to redeem the time, because the days are evil. Wherein he shows that we cannot devise to abuse God's grace so little, but it is a willful losing of the time, which we cannot recover afterward. Now then, let us gather a brief sum of the things that are contained here, and let us begin at this point, that the days are evil, whereby Saint Paul does us to know, that we shall find many hindrances to keep us from coming to God. For we know we be hemmed in with so many corruptions, that even they which are best minded, shall stumble on the one side, be pulled back on the other, and many times stray quite away. Now we had need of a singular inward working, to fight in such wise as we may get the upper hand of all the impediments that Satan casts before us, to pluck us from our God, and to thrust us quite and clean out of the way of salvation. And therefore this has been true in all ages, that forasmuch as men are always froward of nature, and we be born in sin: Satan holds us as his prisoners. Again, there is not that man among us, which draws not other men to wickedness. Moreover, we scarcely know how to open our eyes, but we shall see some one thing or other, that may utterly overthrow us, and the devil through his wiliness applies all to his own working, that unless we take good heed to his doings, he mars us out of hand. But the more that the world rages, and the more that iniquity overflows: the more ought we to mark well this text, and the counsel that is given us here by the Holy Ghost. For surely nowadays men are come to the full measure of all enormity, and there is no part of the world where a man may find single and sound dealing. In old time yet a man might have found some nations, where the folk were not so crafty and malicious, nor so excessive in pomp and all kinds of pleasures, nor so far over the shoes in robbery, cruelty, and extortion. But nowadays let a man go about everywhere, and he shall find that there is nothing but as a horrible water flood and confused turmoil of all wickedness. And therefore if Saint Paul has said, that the days were evil, when there was a hundred times more soundness than there is nowadays: we ought to be the more vigilant in keeping good watch, according to the increasing of the evil of the time. If there be any fear of war, every one of us will abate his countenance, and consider that it is not for him to hazard all at one chop, but that he must reserve some little sprinkling for a pinch, as well of victuals as of other things. Also if we have any other troubles, every one of us will be forecasting enough in that behalf.

Let us bethink ourselves (will we say) for necessity will drive us to it. But now we see well the evil of the days, that is to say, that all is against us, and although we were the most diligent and circumspect in the world, yet shall we not fail to be caught [reconstructed: tardily] with many things, and to find ourselves hindered when we should serve God: and yet notwithstanding, all this passes and slips away, and we mind it not at all. Therefore let us bethink ourselves, and learn to redeem the time, that is to say, the more occasions there are to provoke us to naughtiness, and to pull us away from God, the more let every one of us enforce and strain himself to do good. For we are accustomed to take the corruptness of the time for a cloak to cover our sloth and unwillingness withal, and so we always bear ourselves in hand, that it is lawful for us to play the unthrifts among unthrifts, as the proverb says. If a man tells us that we must live honestly and uprightly: how shall I do then, will every man say? A man cannot buy a pennyworth of apples without some deceit: and how then may I deal in wares or merchandise? Again, if a man tells us that we must live soberly and [reconstructed: steadily]: yes, (say we) but who does it? If a man speaks to us of patience and mildness, and such other things: Is it not apparent (say we) that every man behaves himself quite contrariwise? Shall I be all alone in the world? Lo how we make vice our buckler against God, and against all the warnings that are given us, as if to say, that because it is common, therefore it ought to serve us for an acquittance or discharge. But contrariwise it is said here, that we must take so much the more pains to redeem the time, and the more that the devil labors to hinder us, and the more means and wiles that he has to do it withal, the more must every one of us employ himself manfully, and waken up all his wits and understanding, praying God to strengthen us, and to give power to resist him. Thus you see that our redeeming of the time must not be by making of temporal (and worldly) gain, for in that behalf we need neither counsel nor encouragement, every man is too much inclined that way of his own nature, and our lusts are so fiery, as they will not suffer us to be slothful in that case. But since we see the devil goes about to trouble us, that we should not spend our lives in the serving of God: let us redeem the time in that respect. And after what manner? In that he speaks of redeeming, (ransoming, or buying again) he presupposes that we must forgo and lose the thing that we were desirous to have kept. For when we are to redeem a thing that was gone out of our hands, or (to buy) a thing that we need, or to (compound for) a thing that another man withholds from us: in those cases we forgo some piece of our profit. If another man has laid hold of a thing that were for my benefit: I must give him a piece of money to get it out of his hand again. Even so it is said, that we must redeem the time. And after what manner? Not always with gold and silver: but by forsaking our own lusts. It is true that sometimes gold and silver must be spent about it. For if worldly riches turn us away, or pull us back from following wherever God calls us, we must redeem the time, that is to say, all that ever we perceive to be harmful and offensive after that sort, must be thrust underfoot. However there are many other means besides. For some are so snarled in their ambitiousness, as this world has altogether ravished them, and they take no taste of the everlasting life, for anything that can be preached to them. Others are given to deceiving, and others to extortion. According then as every man sees the devil able to win of him, and to make him to lose his time, by consuming it in wicked things: so let him redeem it, that is to say, let him reform himself, and forsake both himself and all the temptations with which he might be entangled. You see then, that the thing which we have to note upon this point, is, that considering the corruptness which is nowadays throughout the world, and the great number of outrageous vices, and how all things are quite out of order, and (to be short) that even the most perfect men are somewhat infected with the vices, and disorders that are everywhere: instead of seeking vain excuse, by alleging that we are weak, and unable to overcome the great number of impediments that are offered us, we must redeem the time.

Now the only means to do it, is to understand that Satan's thrusting of us down after that sort, is no sufficient discharge for us before God: for if we resort to him, he will give us armor and weapon to hold out the battle withal, until we have gotten the victory. But however the case stands, let it not grieve us to lay away the things that we liked, and to hold our wicked affections as it were imprisoned, and then will it be easy for us to follow the thing that Saint Paul says here, that is to say, to be watchful and heedful that we walk advisedly, even as wise folk, and not as fools. We have seen already before, that if we profit in God's school as we ought to do, we shall have a sure rule, and cannot be deceived nor seduced. For God knew what we have need of, and he has not forgotten to show us anything. And therefore Saint Paul presupposes that although we are blind wretches, although we are overwhelmed with the darkness of this world, although the devil has many subtleties and wiles to wind about us: yet if we are good scholars toward God, and suffer ourselves to be ruled by him and his word: we shall have sufficient wisdom, and we shall not be able to say, that we offended unawares: for God is forecasting enough to rule our whole life, at least if we hearken to all that he says, and yield ourselves easy and willing to be taught. If it is so: then may we surely be wise, as Saint Paul requires.

And in deed he expounds himself by and by after in saying, that we must not be unwise, but well advised, and understanding what is the will of God. He shows here what manner of wisdom he means. It is not as the world speaks of it. For the world says, a man is very wise when he is subtle-headed to deceive, and can manage to keep himself from his enemies, and maintain himself by his shifting and policy. Or else, the wisdom of the world is also to lay well ahead for a man's own profit, whether it be by hook or by crook. For there is no talk of the fear of God, there is no talk of equity, and much less of simple and plain dealing: because he who will be wise toward the world must bear two faces in one hood, he must be malicious, he must be full of lying. As for him that walks in truth, he shall be counted as a dottrel, for he makes himself a bait for every man to prey upon. He that will not turn neither to the right hand nor to the left, shall likewise be called an idiot. You see then that the wisdom of the world cannot be without lewdness and evil conscience. But Saint Paul, following the sayings of the Scripture, namely that the beginning of wisdom is the fear of God, and that the fear of God is the perfection of it also: tells us that when we are skillful in God's will, then are we wise. His intent then is under these words to condemn all the crafts, tricks, and subtleties that men use, and in which they wallow, and of which they boast, and to show that all such stuff is but loathsomeness before God. What manner of wisdom then shall there be in us? Enough, if we know what the will of God is. Indeed, but in the meantime how shall we behave ourselves toward the world? God will so bless our simplicity, as we shall not fall into the snares of the wicked. For we hear our Lord Jesus instructs his disciples to be simple as doves (which are silly birds, and soon scared away) and yet nevertheless to be wise as serpents (Matthew 10:16). God therefore will not suffer us to be fleeced and eaten up by the wicked, though we live simply and plainly, and have none of all the worldly shifts to resist them. Let us but only betake ourselves to the keeping of our God, and he will give us wisdom enough. However, the chief matter is not to have skill to maintain ourselves in this world, and to disappoint men of doing us wrong and injury. We must begin higher: that is to say, at the ruling of our life in such wise as God may allow of it, and we show ourselves to know with what [illegible] he has set us in this world, and to what end he has created and redeemed us, namely that we should come to the inheritance of heaven. That is the way for us to be rightly wise.

Again, although this doctrine seems strange to such as are plunged in the world, and utterly heathenish without knowing what they are called to: yet notwithstanding if we look thoroughly into it, we shall see it is not unjustly said, that there is no wisdom but the fear of God. For what do all they who will needs advance themselves by their covetousness, ambition, and other practices of theirs? It is certain that they do manifestly provoke God's wrath against themselves: and often times they receive the reward which they deserve, for they spin snares, both for themselves and for their children: insomuch that whereas they hoped to enrich themselves, or to maintain themselves in great [illegible], and to leave an everlasting remembrance of themselves in their houses here: God does so curse all their attempts, that the more they hoard up, and the higher that they climb, the more horrible is their fall and confusion, so as the goods which they had heaped up, are turned to their undoing, at least toward the world. But suppose the case that their prosperity held always at one stay: yet do we know that our happiness consists not in this transitory life which is of no continuance, but is as a shadow that vanishes out of hand. What shall we then think of the man, which being created after God's image, redeemed by the blood of our Lord Jesus Christ, and adopted to be companion with the angels, does notwithstanding play the beast willfully, by forgetting what he himself is, indeed and even the price of his salvation? If a man who is created to inherit everlasting life, be contented with the having of three or four days' pleasure here below, and never cares for all the rest: must it not needs be that Satan has bewitched him, and bereft him of all understanding and reason, and finally made him like a brute beast? For if a man's son forsake his father's house, and the sustenance that is prepared for him there, and runs roving abroad to have two or three days' pleasure, whether it be in whoredom or in any other lewdness, and within a while after becomes a beggar, and has not a morsel of bread to eat: will not the world say, that such a child is stark blind, and worse than mad? Now let us compare this to the heritage that is prepared for us in heaven, and was purchased so dearly for us: Let us see wherein it excels our wicked and cursed lusts: Let us see where those men cast themselves who shrink away from God, and what their end is like to be, when they are so gone away from the wellspring of life, and of all welfare and joy. So then, had we any settled understanding, surely we would no more think it strange, that the true wisdom of men is to live in the fear of God. For that is the thing wherein all our welfare consists, as it is said in the Psalm. So much the more therefore does it stand us in hand, to mark well this lesson, where Saint Paul tells us, that we shall ever be as strangers from all welfare, so long as we seek not to obey God.

Besides the things already said, we have also to mark, that (as I said before) there is not any other rule, than the framing of our life according to God's commandment. Would we then that God should allow of us, and like well of us? Let us not rest upon our own intents, nor let every one of us be given too much to stand in his own conceit, and to say, this seems good to me, it must needs be so, for I like well of it. Let us beware of such over-boldness, and let us offer ourselves to our God, assuring ourselves that we cannot do amiss in obeying him, inasmuch as it is our whole wisdom to inquire of his will. Now can we say that our Lord has hidden anything from us that was for our benefit to know? No, for he declares that he will show us the way of life, so we be not stubborn, but bow down our heads with one accord to be subject to his word. The same was declared long before in the Law, which notwithstanding was but dark in comparison of the Gospel: for there we have the full and perfect sight. Now therefore let us not allege that we be rude and gross, nor let the very worst idiots in the world think to escape at that loophole, by saying, I am no divine, I never went to school. For God has stooped in such a way, that all of us from the most to the least may be taught familiarly by his word, so there be no replying nor gainsaying in us, but that we suffer ourselves to be guided and governed by his will. And his will is manifest to us, as he declares by his prophet Isaiah. I have not spoken to you in secret (says he), I have not said in vain, seek me, whoever seeks me, I will be at hand with him, and show him familiarly whatever is for his welfare. To be short, Saint Paul presupposes here (as he says to the Colossians) that when the Gospel is preached to us, there we shall find a faultless wisdom, by means of which we shall have a very certain way: and therefore let us beware that we swerve not from it one way nor other.

It is true that all men shall not be so well enlightened as were requisite: but upon what is that to be attributed, but upon our own fault and negligence? And again, although many simple souls attain not to such knowledge, as might lead them and direct them perfectly to the serving of God, according to their heart's desire: yet notwithstanding, all they that submit themselves humbly to God's word, and receive it, and give themselves to it, and bear such reverence towards it as they ought to do: shall surely have a good lodestar to lead them to the heritage of heaven, although they drag their legs after them, and be not so well advised as were to be wished. For this cause Saint Paul rebukes all them of unthankfulness and stubbornness, to whom the Gospel is preached, if they be not sure what God's will is, for that shows them as much as is for their [illegible]. It is true that God will not make us to soar above the clouds, nor feed our curiosity, as a number desire, who would have speculations, and are eager to hear some new things, and would [illegible] every day change of speech to tickle their ears withal. But God will not follow our fancies so far. He will teach us the things that are needful for the bringing of us to him. And what would we more? That therefore is the thing which we have to remember upon this saying of Saint Paul.

Now then let no man think it strange that the wretched world is so run astray, that every man sneaks away alone by himself, and there is nothing but confusion everywhere, as we see (for example) among the poor Papists, who [illegible] themselves [illegible] of all measure, and yet fall so far short of coming to God, that they go from him through their misguided and brutish zeal. And why? For they care not a whit for God's will: but every man follows his own fancy, and all of them excuse themselves under pretense of good intent. By that means has the world been perverted, by that means have all things been put out of order, and by that means has all certainty been taken away: even because that instead of God's will, which ought to be so apparent as every man might bow down his neck to it, to receive the yoke that is laid upon him, men have taken leave and liberty to do what they thought good of themselves. Forasmuch then as God's will has been so despised, and men have been so devilishly bold and overweening, as to behave themselves after their [illegible]: it did put all things to confusion, and the disorder of it is so great yet still, that it ought to make us shudder to think upon it. So much the more therefore does it stand us in hand, to hold ourselves very soberly in awe, by submitting ourselves to God and his pure word, and not to wander one way nor other, seeing that all our wisdom consists therein. That is the thing which we had to remember further, in Saint Paul's setting down of God's only will for the full rule of all things. But we cannot frame ourselves thereafter, unless we take our leave of all our ticklish lusts, and of all that seems good in our own eyes, and suffer God to reign over us, and to have such mastery among us, that we neither add anything to his pure word, nor take anything from it.

Saint Paul could well have said simply, that we must walk as people well advised. But he adds also on the contrary part, that we should not be fools and unwise, to the end to show that it is but a mockery when men say, I am hindered by other folks — I have not the means to follow my book, that I might do good at it, or I am a poor simple soul, or a [illegible], or a [reconstructed: handicraftsman]. Therefore to cut off this matter, Saint Paul tells us that although they who think themselves to be wisest are but fools, yet notwithstanding God will help such as allow themselves to be governed by his word. However let us note (as I said before) that it is not for men to advance themselves, or to be so proud as to think that they can govern themselves as they ought to do: for the beginning of our wisdom is to be fools in ourselves, as has been shown in the first chapter to the Corinthians (1 Corinthians 3:18). But on the one side there is presumptuousness, so that very few can humble themselves in such a way as not to be still pulled back and hindered by their own opinions: and (on the other side) others are so reckless, that although they have their ears daily beaten with God's word, yet they continue dull still for all that can be done. So much the more it is necessary for us to note well the warning that is given us here: which is, that to be well taught in God's school, we must not bring any whit of our own reason, nor must we think our own devices good, but we must be fools in ourselves, that is to say, void of our own reason, and we must give place and open way to God's word, so as we accept without any gainsaying whatever is uttered by his mouth.

Hereupon Saint Paul comes back again to certain particular and special exhortations, as he had begun to do before, and first he says, that the faithful ought to keep themselves well from being drunk with wine, in which there is disorder. As if he should say, that we must have such restraint of ourselves in our eating and drinking, and so use the good things that God has appointed for our sustenance, as to take a moderate repast of them, and not make ourselves like brute beasts. Now, that we may profit ourselves well by this doctrine, we have to note first of all, to what end our Lord has appointed food and all other things that are for our sustenance. What then is the lawful use of wine, of water, of bread, and of all other victuals? Truly to feed ourselves with them, according to the need of our infirmity, and to sustain us so in life, as [illegible] do homage to him of whom we hold our life, and by whom it is maintained, yielding him thanks for his fatherly liberality: and secondly keep ourselves occupied every man according to his degree, and according to the ability that is given him. Thus you see that the lawful use of meat and drink, is to sustain us: not that we might be as blocks of timber, but that every one of us might occupy himself in [illegible] the things that God has appointed, to the benefit of his neighbor, and to the earning of his own living honestly: and especially above all things, acknowledge the benefits that God of his infinite goodness bestows upon us, that he may be glorified in all things, as it is said in another place (Colossians 3:17). Now then we see that meat and drink ought to serve to lead us to God. For is it reason that when God shall have reached out his hand to pour upon us the benefits that we receive of him, he should notwithstanding go unknown, and we still cram ourselves here at his cost, and yet forget him? Were not that too lewd and detestable a beastliness? Therefore although meat and drink be helps to our feebleness, yet ought we to refer all to God. Indeed it seems at the first sight, that we be hindered and kept from doing good, as well by eating and drinking, as also by sleeping. It is very true: and thereby God shows what we be. But on the other side we must come also to the recompense of it, that since the time is after a sort lost while we take our repast, because we cannot apply ourselves to the serving of our neighbors (during that time:) our [reconstructed: neglect] in that behalf may as it were spur us to resort to God, by considering what his goodness is toward us, according to the proof that he sets before our eyes. Thus you see (as I said) that although our eating and drinking do hinder us toward the world: yet ought they on the other side to give us occasion to be more cheerful in seeking God.

But now let us see what excess works. If a man crams himself so full that he becomes unwieldy, there is a change in his nature, and it is all one as if he were at defiance with God and with nature, and with all order. For (as I have said already) food and drink are ordained to strengthen us, that we may apply ourselves to the things which God commands, and our vocation requires. Now therefore, when a man is so pampered as he can no more, first he has defiled the sustenance that God gave him, and secondly he changes himself into a beast, and (as much as he can) defaces the image of God. Moreover God is forgotten. Is not this unkindness monstrous, as though a man would mingle heaven and earth together? But this is not yet all: Saint Paul adds here the upshot of all enormity when he says, that in drunkenness and in all riot there is looseness, that is to say, men overshoot themselves, putting away all shame, forgetting all honesty, and becoming wild beasts. We see that one of the properties of drunkenness is to drive men either into whoredom, or into some other lewdness, and to cast them into so sound a sleep, that they perceive nothing at all: let a man mock at them, let him spit in their faces, they feel nothing of it. Again, whatever comes at their tongue's end, out it goes, be it right or wrong, and they will as soon blaspheme God, as speak unjustly of men: for there is no discretion at all in them. Now when men are thus carried away, and whereas God had printed his image in them, to make them reasonable creatures, and given them an excellent state above all other living creatures: they fall to playing the beasts after that fashion, and become like asses and dogs: must it not needs be understood, that drunkenness is one of the most detestable things that can be? So then, Saint Paul meant to show us here in one word, that although there were no true fear of God in us to restrain us, nor we so well advised and discreet as to consider the true and lawful use of the [reconstructed: benefits] that God has granted us: yet we should refrain for shame of the world, forasmuch as we see that a drunken man is as a confusion to [illegible] all order, and there is nothing to be seen in him but a lump of all lewdness, insomuch that God's image is defaced, all reason quenched, and all things put out of order in him. Therefore since we see that drunkenness is matched with such extremities: ought we not to abhor it? And although Saint Paul has given here but a short glance at the enormities that happen through drunkenness: yet we must consider, that in the same he has also in general comprehended all the rest. The thing then which we have to remember upon this strain, is, that we must be sober, and have a stay of ourselves in our eating and drinking, and that although there be abundance before us, yet we must be so discreet in taking of our repast, as our foods and drinks do not encumber us. The very heathen men saw that: and no [reconstructed: wonder], for it is a knowledge that cannot be wiped out, that we must eat and drink to live, and not live to eat and drink: and again, that we must take our repast to strengthen us, and to make us able to do our [illegible], and not to make us unwieldy. For it is certain, that bread and wine and foods are not ordained to cast men down: but forasmuch as men should else decay for famine, our Lord renews them, and gives them their strength, according to this saying of the Psalm, that wine gladdens man's heart, and bread strengthens it. And so you see, what we have to remember in the first place.

And secondly let us consider, that when God suffers men to overshoot themselves into all lewdness, so as they be utterly without stay of themselves, without honesty, without shame, and every man sees them to be as brute beasts, and they themselves perceive nothing, but are as it were cast up at random to all shamefulness: it is a rightful punishment laid upon them by God for abusing of his liberality, and for glutting of themselves without any measure. Lo here the payment which this unhallowing of God's benefits deserves, when we cannot use them according to his ordinance, and according to the rule that he has set by his word, and imprinted in our hearts. For though we had never heard one word, nor of the law nor of the Gospel: yet are we sufficiently [reconstructed: instructed] even by beholding the order of nature, which the very heathen men considered. And here we have to remember, that the mischief is doubled when men step aside, and give over themselves (from evil to evil) by degrees: and therefore much less ought it to serve to lessen their fault as we see (a number would have it to do), who when they cannot deny but that they have done amiss, fall to this shift for their last refuge, saying, O, you may see, I was overtaken with the wine, my wits were intoxicated after I had once drunk. Behold (I pray you) how they that cannot start aside one way nor other, would eagerly have their drunkenness to serve to acquit them before God. But so little can that stand us in any stead, that on the contrary we shall be so much the more guilty. And in very deed, if laws were well ordained, a drunken man should have double punishment, when he had committed any offense through his unsoberness. And why so? For he was worthy of punishment already for unhallowing of the benefits which God had dedicated to our use, that they might move us to resort to him. Whereas he gave them in witness of his fatherly goodness, the party [reconstructed: abused] them after that fashion, and what a treacherousness is that? Drunkards then deserve one punishment for that. Again, for as much as they be drawn to evil doing [reconstructed: so] far off, as though they had confederated themselves with Satan: they ought to be punished again, for that they will needs excuse and cloak themselves. For although the laws of men have not always that consideration, or that men observe not that which ought to be observed: yet notwithstanding, they that give over themselves after that sort, and let themselves loose into all lewdness through their unsoberness, shall be driven to answer before God, for defiling of the things which God had sanctified to his service, and wherein he had put a mark of his goodness, to the intent to draw us to him by the same. Then if all be perverted in our eating and drinking: must we not yield an account before God, for our abusing of the benefits that he had bestowed upon us, contrary to his intent, as though we were minded to provoke him willfully to anger? Seeing then that drunkenness makes men so beastly, as to forget themselves in such wise, that God's image is defaced in them, and they become like dogs and swine, and asses: since we see ourselves so disfigured (say I), yea and worthy to be rejected of God as horrible monsters: and that we do also lay open our own shame and dishonesty before men: ought not every one of us at least to think himself advisedly, and to bridle our lusts in such sort when God gives us meat and drink, as we fall not into excess? Yes: and so we see in effect what we have to remember upon this theme. And if we cannot be so perfect as were requisite, let us sigh for our faults, and in any wise beware that we play not the beasts in eating and drinking, that God may be so honored of us as he ought to be, not only by our doing of homage to him for our life, but also by taking continual occasion by our meats to be provoked to resort to him. And let us understand, that he gives us even now some taste of his love, to the end that in waiting for the full enjoyment thereof, we may learn to forsake the world, and serve him with the more willing mind, knowing that he is not only our master, and has all superiority and dominion over us, but also our father, and is desirous to win us by his goodness.

Now let us fall down before the majesty of our good God, with acknowledgment of our faults, praying him to make us so to feel them, as we may truly repent us of them, and always resort to him to ask him forgiveness of them in the name of our Lord Jesus Christ, and he bear with us until he has drawn us quite and clean away from all the corruptions of the world and of our flesh, and that we be so reformed as we may seek nothing, but by all means to come to the perfect righteousness to which he exhorts us. And let us all say, Almighty God heavenly father.