A commentary in english upon saint Paul's epistle to the ephesians/ for the instruction of them that be unlearned in tongues/ gathered out of the holy scriptures and of the old catholic Doctors of the Church/ and of the best authors that now a days do write. Anno. D. 1540 ♣ Per Zancelo●um Ridleum Cantabrigenseni. ¶ Cum privilegio ad imprimendum solum A preface of the Author to the reader GRACE. MERCY and peace from God the father and from our Lord jesus Chryst/ be unto all them that loveth/ favoureth/ and promotethe the truth of God's word. Amen. ♣ Many and divers causes moved me to write this Commentary in english/ O gentle reader for their sakes which do not understand Latyn but only read english/ to help the rude and ignorance people to more knowledge of God and of his holy word. Because I perceive few or none to go about to open by commentaries or expositions in english to the unlearned to declare the holy Scriptures now suffered to all people of this realm to read & to study at their pleasure to their edifying and comfort in god by the kings gracious licence/ for the which thing buy thanks is to be given to God and laud & praise to the kings highness that so tendereth the health & salvation of his subjects that willeth they shall lack nothing that may be to their comfort and soul's health and specially that they shall not lack the word of God/ which is the food of the soul. Math. 4. that saveth the soul. jacobi. 1. the armour only whereby the devil and all his temptations is withstand/ resisted & overcomen. Ephesyans' .6. the mean whereby God doth save them that believe. 1. Corin. 1. ye the spirit and the life .1. that bringeth the spirit of God and life everlasting. Because I could percayve few or none to go about to open and declare this word of life to the english people unlearned in tongues that it might be life in deed/ which now undeclared to them but only had in the bare Lettre do appear to many rather death than life/ rather to bring men in to errors and heresies/ then into the truth and verity of God's word/ which now undeclared bringeth not so much the simple/ rude/ and ignorant people from their ignorant/ blindness/ corrupt and backward judgements/ false trusts/ evil believes/ vain superstycyousnes and feigned holiness/ in the which the people have been in blindness long time for lack of knowledge of holy Scripture. which the man of Rome kept under the hatch & would not suffer to come to light to deliver the servants of God from ignorance and blindness/ but would have kept them always in darkness/ that his usurped power should not have been espied/ his worldly glory menysshed and his profit decayed Because I did see none go about to deliver the rude people from their blindness ignorance or errors by any exposition in English upon the Scriptures but many to study rather to continue them still in errors and in blind ignorance therefore I as one of the least learned of all hath set forth and expocision to this Epystel of Saint Paul to the ephesians as afore this in the Epystel of Jude the Apostle of Chrest that the people that can but only read English may the better know part of the wholesome doctrine of saint Paul may be delivered from their ignorance and blindness/ corrupt and backward judgements/ evil oppynions/ rooted in their hearts/ false trusts and vain supersticyousnes/ which the holy Ghost here speaking in Saint Paul reproveth and condemneth / and teacheth nessysarye things for man's salvation as you may here see and read in this exposition wherein I have as it hath pleased God to give his grace opened the holy scriptures showing the true use of them/ and wherefore they serve. And in this thing to be done I have used the help of tongues as of the Greek/ Hebrew and the Latin tongues/ and the help of the old catholic Doctors approved by the Church and also of the best authors that in these days now do write/ and of them all gathered out that after my judgement should declare the Scripture best and most for the glory of God and/ and for the edifying of the Christians unlearned in tongues/ as may be seen throughout all this exposition. ☞ The second cause that moved me to this was to discharge my conscience knowing the gifts of God given to be diverse/ given to every man not to be idle/ but to exercise himself in his talents given/ to the glory of God and to the profit of other. In this my talent given of God/ all thought I know it is the least of all it is my duty not to be idle/ but to exercise my talent in all manner of ways to promote and set forth God's word to edify other/ to do this thing I thought no way more to God's glory and to the edifying of other/ than to set fourth an exposition of some part of holy Scripture to bring men unlearned to the love and desire of holy scripture which is the true word of the spirit of God to the which thing the unlearned shall be brought to when they shall see and clearly perceive so much wholesome doctrine/ so many godly virtues showed in one little epistle of Saint Paul/ what godly lessons and spiritual teachings should they have in the hole Bible. if it were in like manner declared unto them? sith there is so much heavenly teachings in one little epistle of saint Paul. ❧ The third cause was to exhort other that be much better learned than I that can do much better to set fourth some part of the holy Scripture in english or in Latin to show the goodness of God to us englishmen/ to show that God is the God of England as well as of France/ Italy/ Germanye/ or other countries. And that he hath showed his truth as well in England as in these countries. For God is not the acceptor of persons or of countries. In England be men of no less wit/ wisdom/ learning/ eloquence/ then be in France/ Italy/ Germanye/ or other countries. ye I will not speak of more wisdom and learning/ least I should be counted percy all to my country. Ye I doubt not but english men should give as great light to the word of God as ever did these countries/ if they would apply their study wits and minds to write upon the holy scripture and in writing declare it. Which thing many learned men would do/ if high rulers whom God hath set in authority to be defenders and promoters of his word/ would excite and provoke learned men there unto. And when a Commentary of the holy scripture were written approved of learned men worthy printing/ it might be printed and set fourth with privilege. So God should be more glorified/ his word better known and believed/ great glory and commendation come to England/ which should give great light in the true understanding of the scriptures to all the world. ☞ These and many other causes moved me to write this plain exposition in this epistle of saint Paul to the Ephesians. Wherefore gentle reader I pray the accept in good worth this my rude diligence and labours/ which was to set fourth openly before every man's eyes the mind of the Apostle saint Paul in this Epistle/ to show what thing he would have us to know and to do/ and what thing not to do/ and how he seeketh alway God's glory and the salvation of other to teach us to do such like. if this epistle be declared according to the mind of saint Paul give all thanks and praise to God only of whom it cometh/ and none to the writer whose mind is to teach or defend no error nor heresy/ but to teach the truth of God's word simply and plainly/ more regarding the truth/ then the eloquence of words/ and by the truth of the Gospel to profit every man if he can. If this exposition do agree with the holy Scriptures/ as I trust it doth/ take it/ if it do not/ refuse it/ I would not have my writings or sayings no farther to be taken than they do agree with the holy Scriptures of God and by them may be proved/ and by the holy Scriptures only to be judged. I am a man and may err as well as other hath done/ but I will not be obstinate/ if I shall be gently admonished and instructed better by the holy Scriptures of god to whom be all honour and glory/ world without end. Amen. ❧ ¶ Here endeth the preface of the author. THE ARGUMENT OF the epistle of saint PAUL to the ephesians. ✚ IN THIS EPYstel the Apostle Sayncte Paul showeth the abundant goodness of God the Father to all men/ how he hath created and made all men and all things necessary for them/ chosen and elected them to etarnall life and glory/ and to be heirs of the celestial kingdom/ only of his mere mercy and grace/ and not of the works merits or deservings of any man or of any saint in Heaven/ or in earth/ but by jesus christ only by whom he hath restored man again to life/ which by the sin of Adam lost the favour of almighty God life & the celesteal kingdom to the which he was created and made/ but by christ was restored again to the favour of God/ to life and to heaven all men both jews/ and gentiles their sins clearly forgiven for Christ's sake alone/ and be made dear beloved and holy in the sight of the father and right heirs of the Heavenly inheritance through faith in christ jesus which faith is received by the word of God preached unto them. ❧: secondly the Apostle teacheth what all men be of them sealues of their own nature/ mights and powers/ surely nothing else but the children of the Ire/ wrath and indignation of god/ children of darkness/ of sin/ death and of hell. And what they are made by Christ again/ that is that they be made dear beloved to god/ children of love/ of life/ of justice and of eternal salvation/ and that only by the mercy and grace of god and not of the merits of man/ but by the merits of christ alone. ¶ Thirdly here is showed how both the jews and the gentiles be made at one with God the father and amongs themselves by Christ that suffered death to make them at one. Also what is there office now justified through grace by faith in Christ jesus/ that is to forsake their old life/ and to walk in a new life not to be idle/ but to do good/ to do good works/ not such as man thinketh god/ but such as god hath appointed to be done in holy scripture that men should walk in/ and to go from one good work to another/ to i'll all manner of vice & sin/ if not for the love of God/ yet for fear of the plague of God. ¶ Fourthly here is declared the offices & duties of divers states of men/ as of these that be married/ of Children to their parents of servants to their masters/ of every one's duty to another in their states of leaving/ as you may read in the v. and vi chapters of this epistle/ where it is showed plainly the office of the wife to the husband/ and of the husband to the wife/ let the wife look on her duty to her husband/ learn it/ know and do it. Also let the man look on his duty and how he should order himself towards his wife/ and how he should intrate her that both of them knowing their duty according to God's law/ may more willingly and gladly do that thing that God requireth of them/ and they to please God better and live in more peace/ unite/ concord and/ quietness. Also the children may here learn their duty/ and wherefore that it becometh them to be obedient to their parent's/ because it is God's commandment and the will of God that Children should obey their parents. And also what is the duty of servants to their masters/ and of masters to their servants/ every one look on his duty/ and do it gladly and willingly/ for in so doing they do serve God. Finally here is showed the armour of christian men to fight against the devil and his temptations/ Last of all the Apostle desireth these Ephesians to pray for him/ commending to them Tychicum by whom he sense this epistle to these Ephesyans ¶ The first chapter of the Epistle to the Ephesians. PAUL an Apostle of JESUS CHRIST by the will of God to the saints which are at Ephesus/ & to them that believe on jesus christ. Grace be with you and peace from god our father and trom the lord jesus christ. saint Paul out of prison wrote this Epistle to these Ephesians/ whom he first saluteth with a Christian salutation/ and after the salutation he showeth the causes wherefore he wrote this Epistle saint Paul in his epistles useth one Christian salutation of the which we christians may learn how we should one salute and another/ And what things we ought one to desire and wish to another. In this salutation is written the name of him that writeth the epistle/ & the name of them to whom it was written. In the beginning saint Paul setteth his own name that they might know this epistle to be written of Paul/ that this epistle might be better loved and more esteemed amongs the ephesians/ when they should know the apostle Paul to have written this Epistle to them. Whom they knew surely would write no thing to them but that should be both for their comfort and profit of their soul's/ & also to the glory of god. What man was saint Paul before he was converted and turned to the faith of Christ jesus/ it is written in the Acts of the apostles .9. 22. and Philip. 3. Where it is evident that he was a persecuter of Christ's church/ but of a persecutor god made him to be a defender and a sure pillar of Christis gospel. Which thing god wrought not for the merits of Paul/ but of his mere mercy and goodness/ that we should despair of no man/ as long as he liveth/ but god may call him again to his grace and favour and of an evil man may make him a good man/ as he made Paul of a persecutor of Christis church a faithful preacher and a defender of the gospel of Christ that we should glorify god. Which maketh good men of the evil/ and faithful preachers of Christis gospel of persecutors. Example in Paul. But if sinners will be made good men of evil men they must follow Paul/ they may not tarry nor continue in their naughty life/ but leave it/ be sorry for it/ desire mercy and pardon of god/ follow god when he calleth to amendment of life to trust in the mercy of god/ that god will be merciful to all penitent sinners that will trust in his mercy that do believe faithfully that Christ came to save sinners of the which I am one. And to be ready to do the will of god/ what his pleasure is/ without all fear of loss of goods of the world/ of honours or dignities/ or of this present life/ after the example of Paul acts .9. And so to walk all our life time to god's pleasure in our calling .2. An apostle of jesus Christ. Paul was an Apostle not of men: but of Christ jesus/ he was sent not to be a man pleaser but to please god/ of whom he was sent not to please men/ but god/ to preach the will and pleasure of god and not of man/ except the will of man be according to the will of god. And as he was sent of god to preach his will and pleasure and not the pleasure of man/ nor to sing to men Placebo and commendation so he did/ he preached gods will boldly without all fear with much hatred and envy of men of this world and with much persecution and affliction/ as it appeareth throughout the acts of the apostles .3. in that Paul was an apostle. Apostolus is a Greek word and betokenyth one that is sent forth of another to do a message. So Paul did not send himself to preach the gospel of Christ/ but he was sent of god & appointed to that office by Ananias/ as is written in the acts .9. so it be cometh other to be called of god and by man that shallbe preachers. There is four manners of apostles as saint Hierome showeth Gala. .1. first be they which be send of god only/ as the prophets were. Secondly be they which be called of god & send also by man. As Paul/ Titus/ & Timotheus was. Thirdly be they which be not called of god but send by man by favour/ love/ money/ service/ flattery and such like. Fourthly be they which be neither called of god nor of man/ but they thrust themselves in that common office seeking their own advantage/ lucre/ profit/ glory/ ease/ rest/ and such like. In this place saint Paul reproveth all them that will take on hand this common office as to be the minister of god/ and to be his legate/ which be not called of god to that office which seek rather the glory of men and their own lucre them the glory of god or the profit of their neighbour, what manner of men they should be/ and what qualites they should have that should be bishops saint Paul declareth. 1. Timo. 3. ad Titum. 1. men well learned in the scriptures of god/ able for to teach wholesome doctrine/ and by the same to overcome all them that will speak against the truth. Titum. 1. men that be sober/ sad/ & discrete that seek only the glory of god/ & the salvation of other. Therefore it becometh every man to tarry his vocation be he never so well learned/ least he for his hastiness run into damnation/ taking upon him and usurping a comen power before he be called to it by the superior power to whom the vocation as touching the outward vocation belongeth. And if it be so that the high powers in this behalf be negligent to seek for true ministers of god's word/ & would not have faithful preachers of the gospel/ or care not for them or care n t whether the people be fed with god's word or no. Which thing principally they should look for/ & provide that the people be fed with the word of life. That then he that is called of god/ being well learned in the holy scriptures/ intending nothing else but god's glory and the people's salvation/ may & aught to offer himself to the high powers and desire their authority and licence to preach the gospel/ as saint Paul saith .1. Timo. 3. He that desireth the office of a bishop he desireth an honest labour. If the superior powers will not give him licence in whom they find no fault/ then may he which is called of god/ walk in his calling/ & do the office that he is called to of god/ for a man is more bound to obey god then man. Act. 4. wherefore I would no man of his private authority should take upon him this high office of god/ as to preach his word openly before he be called of god and by man/ or at the least of god/ and attempted by lawful means the vocation of man/ showing himself always obedient to the lawful civil ordinances. 4. The Apostle of jesus Christ/ Paul was the apostle not of man but of jesus Christ to preach Christ's will and pleasure/ and not to please himself or to be a man pleaser/ nor to preach men's fantasies and dreams/ man's invention or man's doctrines. And here in these words he reproveth all pseudo apostles which study more to please men then God/ which preach not God's word poorly and sincerely/ but myxing it with man's fantasies and dreams seeking lucre/ honour/ & profit of men/ all such S. Paul in these words reproveth and willeth them only to be the messengers of Christ jesus and to seek his will & pleasure only. 5. By the will of god/ here he showeth how he was made the apostle of Christ/ not by his will nor yet by the will of men/ or for favour of any man/ but by the will of god only. Of these words two things we may learn. first that sinners do repent and leave their sinful life/ not of themself by their free will/ but by the grace and will of god/ example here in Paul/ that sinners should give all laud and praise to God only/ for the returning from sin/ to virtue/ and nothing to themselves. The second that we should know true and faithful preachers/ as Paul was to come to us only by the will of God/ and not of man/ or by the provision of man/ although man's diligence as much as may be in this behalf is to be required/ which thing if some men would consider/ and with themself deeply way the matter/ that true preachers come by the will of God/ and not of man/ and when it pleaseth god/ and not when man willeth/ they would not marvel why God sends now in our time more truer preachers of the gospel than in our father's time/ to whom the truth was not so poorly & sincerely showed as now to us in our days by the goodness of god of whom it cometh and not of our merits or deservings/ or at the will of man/ to god we should give thanks for his truth showed to us more plainly than it was to our father's/ & to except it with all gladness/ & to follow the true doctrine of Chryst/ & express it in our living nothing marveling that god's will showed .6. To saints at Ephesus that believe in christ jesus. These words showeth to whom this epistle was written to the saints that were at Ephesus/ and to the faithful in christ the words that follow expound them that go before/ that is to say/ saints be the faithful in Chryst that live at Ephesus/ so the scriptures oft-times expound themself/ of this place we may learn that saints in the scripture be not always taken for saints departed that be dead/ for saint Paul wrote not this Epistle to dead men but to men that be living whom he calleth saints/ which were faithful men believing in Christ jesus/ to whom he dedicated this epistle of the which we may learn saints in the scripture oftimes to be taken for the faithful living Christianes'/ as here in this place. Also me think this place maketh against them/ that would not have the scripture to be given to the lay people in their comen tongue/ for S. Paul wrote this epistle to the faithful christians at Ephesus/ aswell to the lay people as to the priests and bishops/ & would this Epistle to be red equally to them all/ that every one might have profit of it red/ heard or showed/ if it should be red only in latin to them/ what profit should the simple ignorant people have had by it that doth not understand latin/ saint Paul would it should be red and showed to all in that language/ that every one might know what he wrote to them/ and have profit by his writing/ and God the more glorified. 7. Grace be with you/ and peace from god our father/ & from the lord jesus Chryst Now he showeth what things he desireth and wisheth to these ephesians/ he desireth and wisheth them not honours/ not high dignities in this world/ nor yet pleasures/ or worldly riches/ no benefice/ no bysshopryke/ no empire/ no kingdom/ no corruptible goods/ as carnal men doth wish to their children & friends/ but he wisheth the grace of god & peace of conscience with god/ which peas only have they that be justified by faith. Ro. v. And this grace/ favour/ and peace with god/ it cometh not of ourself/ of our mights powers/ or of free will/ but it is of god the father and of our lord jesus Christ. This place checketh all them that desireth evil to other/ as the pestilence falling sickness/ french pocks/ palseye/ phranseye/ sudden death/ or any such like misfortune it checketh also all them that wisheth to themselves/ their children/ or their friends worldly things rather than heavenly things. Also he reproveth them that thinketh the grace of god to come to them (ex merito congruo vel condigno) that is to say of their just or deserved merits/ and not of god the father freely by christ jesus. ¶ Blessed be God and the father of our Lord jesus christ which hath blessed us/ with all manner of spiritual blessing in heavenly things by Christ according as he had chosen us in him or ever the foundation of the world was laid/ that we should be holy & without blame before him in love. Now beginneth he the narration and showeth the cause of this epistle/ and beginneth of thanks and praise of god for his benefits specially for his spiritual benefits given to us for jesus Christ's sake. In this he teacheth us in every beginning to laud god/ and give him thanks for his spiritual benefits/ as for our creation/ and for the creation of all creators in heaven and in earth necessary or profitable for man. And also that we should give God thanks for our redemption from sin/ death/ hell/ and the devil/ and deliverance from all thraldom of the devils power/ which benefits we have not of our deservings/ which deserved eternal damnation/ nor yet of the merits of angels/ archangel's/ patriarchs/ or prophets/ or by the merits of any man/ but only by the merits of Chryst and for Christ's sake. This place commandeth us to keep alway in memory the benefits of god/ not to forget them/ to laud and thank god for them. This place checketh those that forget god and his benefits / or think they have of themself of their labours/ pains/ merits/ these goods they have/ or think they have some things of God/ and other part of saints/ of all Images/ & so divide gods glory/ part to God/ and part to an Image of wode or of stone made by man's hand/ as some ignorant persons hath done in times passed/ thanked god for their health and the blessed Lady of walsynggame/ of Ippyswiche/ saint Edmonde of Bury/ etheldred of Ely/ the lady of Red boon/ the holy blood of hails/ the holy Rood of Begles/ of Chester/ & so of other Images in this Realm/ to the which hath been much pilgrimage/ and much idolatry/ supposing the dead Images could have healed them/ or have done sonething for them to god/ for the which the ignorant hath crouched/ kneeled/ kissed/ bobbed/ and licked the Images/ giving them coats of cloth of gold/ silver/ and of tysshu/ velvet/ damask/ and saten/ & suffered the lively member of Chryst to be without a russet cote/ or a sack cloth to keep him warm/ from the cold/ lest for could he should perish/ so we have clothed stocks and stones/ and suffered Chryst to perish for cold & die without the house: and buildeth goodly houses for an old Idolle/ a stock or a stone/ carved/ and painted for lucre sake .2. we may learn that we have received not one spiritual blessing/ but all spiritual blessings: as our creation/ redemption: justification/ forgiveness of sin/ life everlasting of no other but of Christ jesus/ and by no other means but for Christ's sake through faith/ that we should give all praise and thank only to god/ and offer up ourselves thankful sacrifice/ ready to obey gods will above all things/ ready to suffer with patience all injuries/ wrongs and afflictions for god & his word. And this is the true sacrifice of christians daily and hourly to be offered up to god for his benefits of all christians. 3. As he hath chosen us before the foundation of the world was laid/ so he hath blessed us with all spiritual blessings before the foundation of the world laid. And as this election of God was only of the mere grace/ will/ & pleasure of god/ so was all his blessings toward us intended of his only goodness/ and not of our merits or deservings/ what thing could we deserve before we were borne that provoked God to love us/ or was the cause why that god loved us: nothing. 4. That we should be holy and without blame before him in love. Now he showeth the cause why god elected us in him before the beginning of the world/ that we should be holy: and without fault or blame before him in love We thinketh the Apostle doth speak these words to stop the ungodly mouths of carnal men/ which say if we be elected and chosen of god to immortal glory/ what maketh maier what we do/ do what we will we shall at the last come to that glory/ and bliss/ if we be not chosen and predestinate to be saved what skilleth of our works/ they shall not profit us to obtain life everlasting in joy/ if we do all the commandments that god hath commanded to be done/ at the end we shall be rejected and dampened if we be not predestinate of god to be saved by Chryst jesus through faith/ that no man should speak so ungodly/ or reason with himself on this manner/ and condemn Good works/ despise to live holily/ care not how he live/ whether he keep gods commandments or no/ saint Paul saith that god hath elected and chosen us to be holy before him in love/ that is to say who so ever will be holy/ and give themselves to serve god/ to keep his commandments/ to live a life puer and clean from all vice and sin/ to believe in god/ to trust christ only to be his saviour/ redeemer/ justifier/ deliverer from sin/ death/ hell/ and eternal damnation/ and give himself to love god above all things in this world/ preferring gods glory above all earthily things/ and to deserve good to every man/ studying always to seek the glory of god and the profit of other men/ according to the will and pleasure of god for whose sake only good works that God commandeth in scripture are to be done/ which works they do that be chosen and elected of god to eternal salvation/ who be elected of god to salvation/ who be not/ we can not tell by the outward works that they do. Signs of gods predestination is these. first god of his goodness elected/ electeth and chooseth whom he will only of his mere mercy and goodness without all the deservings of man/ whom he hath elected he calleth them for the most part by preaching of the gospel/ and by the hearing of the word of god to faith in Chryst jesus/ & through faith he justfieth them/ forgiveth sins/ and maketh them obedient to hear his word with gladness/ to do that thing that God's word commandeth them to do in their state and calling/ wherefore to hear the word of God with gladness/ to believe it/ to know that it is the mean by the which god hath ordained to bring to salvation them that believeth to order their lives according to the commandment of the word of god to do all good works commanded in the scriptures to the uttermost of your power these be the signs of salvation/ of the contrary part who so ever be not glad to hear the word of God/ but despise it/ condemn it/ regard it no more than Esopes' fabules: or think the word of God to be foolishness: a vain thing/ of no profit ne pleasure/ a thing to be hated and set at nought/ and so give no credence to it/ care not for it: care not to keep God's commandments: all set to seek the pleasures and the glory of this world: who so ever is so affected/ it is a token that they be not the children of salvation but of perdition and eternal damnation: of these works that follow we may have a conjecture who be ordained of God to be saved and who to be damned. ¶ And ordynated us before to receive us as children through jesus Chryst/ according to the pleasure of his will/ unto the promise of the glory of his grace/ whereby he hath made us accepted in the beloved in whom we have redemption/ through his blood/ forgiveness of sins according to the riches of his grace/ which he hath showed upon us abondantly in all wisdom and prudence/ and hath opened unto us the mystery of his will according to his pleasure/ which he had purposed in himself/ that it should be preached/ when the time was full come/ that all things should be gathered together by Chryst both the things which are in heaven/ & also the things that are upon earth by him. Saint Paul repeateth here with many plain words the things he had spoken before/ that is to say that we were elected of god in him to be saved before the beginning of the world/ that we should be holy and without blame before god by love/ the same thing is repeated again in other words: which thing the Apostle doth because he would have this thing surely known and rooted in every man's heart and mind: of the which preachers may learn to repeat one sentence once or twice/ which they would have known most chiefly and most surely printed in heart. 2. God hath ordained us that we should be his children by adoption and that not of our deserving or merits but only by his mercy and grace/ and by the merits of Christ'S passion/ that all the praise and thank should be given only to God for it/ and nothing to ourself he hath made us his children by adoption/ that we should sue our father in all holiness of life/ that we should follow his footsteps in our life. 3. according to the pleasure of his will/ these he addeth lest any should say that we be made the children of God by adoption for our merits/ or for the merits of our Lady/ Peter/ or Paul or of some other man/ and not only for the pleasure of god of whom we have all things that be good/ and his will only alone is the cause of them and no other cause is to be asked why god hath elected and chosen us to be his children by adoption and heirs of the kingdom of heaven but only his will/ marcy/ and pleasure/ that all praise and thank might alone be given to him and to none other creature/ work deed nor man. 4. Unto the praise of the glory of his grace/ here he declareth for what end he hath elected us to be his children by adoption/ that he might be praised/ glorified of all men/ which hath made us sinners his well-beloved children/ and that by jesus Christ alone/ which hath pacified the ire of the father and reconciled us to his favour to whom we be made well-beloved through the death of Christ. 5. In whom we have redemption thorough his blood: forgiveness of sins. Two things is here declared. One is that by Cyryste we are redeemed from the malediction of the law: from sin: death hell/ eternal damnation: and from all captivity and thraldom of the devil: and by Christ be restored to the liberty of the spirit of god. The other that we have forgiveness of our sins only be Christ'S blood shed for us upon the Cross. Mark the remission of sins is given to us by the blood of Christ: and not by the pope's pardons/ masses and Scala celi: by pilgrimages to Paul/ Peter: johan/ or james/ in the year of jubilei: by the brothered or fraternyte of Chrystoffor of york/ or of our Lady of Boston: nor yet by saint France's cowl: Benedictes habit: cope or cote: by monks boots: or by the carving of friar obseruates shoyes or knotted girdles: nor by Zion beads: by holy water: ringing of the great holy bell/ or by any such like outward ceremony or sacrifice: who so by these things thinketh to obtain forgiveness of their sins before god: they deceive themself: they blaspheme Christ: they be injurious to his bloudeshed upon the Cross to take away our sins to obtain pardon of God for our sins: and to wash us clear from sin: as saint johan saith. Apocalyp. 1. The blood of Christ hath washed us from our sins: and johan 1. joh. 1. The blood of Christ hath purged us from all iniquity: if forgiveness of sin be by the blood of christ: than it is not by the Pope's bulls/ or pardons: masses: and Scala celi: and such like of man's inventions and dreams invented by man: if by such works sins might have been taken away then died Christ in vain. Gaia. 1 If sins might have been purged by such means or works of man: than was Chryst a fool that suffered so sharp a death to save us/ & to take away our sins. I suppose Christ'S blessing to have been as good as the bishop of Rome's blessing/ or any other bishops blessing/ but Christ taught us not to believe by such means our sins to be purged/ wherefore they be stark lies ye blaspheme to Chryst and his holy blood to believe our sins to be taken away by any other way or mean then by Chryst and his holy blood/ wherefore they are from the true way that think by their works/ merit's of saints or of men alive or departed/ by the virtue of the mass heard or said thinking the mass to be a sacrifice to god to take away the sin of the people/ for there is none other sacrifice to take away sin but Christ which hath satisfied for our sin: and is a full satisfaction for the sins of the hole world. johannis. 2. and by one oblation once offered up for us upon the Cross he hath made all them perfit that shallbe sanctified for evermore. Hebre. 10. 4. According to the riches of his grace Redemption and remission of sin hath come unto us all by the rich grace of god and not by our merits/ deeds/ or works or for any saint sake living or departed but alone for Christ's sake freely/ without our merits or any deservings of our part that all laud and praise with thanks might only be given to God as the auctor of all goodness. 7. which hath shed upon us abundantly in all wisdom/ also we have received of gods goodness all spiritual wisdom/ as touching the knowledge of godly things and all other knowledge necessary for the health of our foul. This place something reproveth them that say there is many things necessary for the salvation of man that be not written in holy scripture/ nor yet can be gathered out of the holy scripture. S. Paul. Ro. 1. saith that the gospel is the power of god that works all health to all them that believeth. This place showeth all learning knowledge and godly wisdom to come of god & not of our study diligence and labour/ although our study & labour is required as lawful means necessary by the which god giveth knowledge/ learning/ and wisdom/ to them that with a pure heart requireth of him. This reproveth all them that thinketh they get the learning they have by their own labour study and pains/ & think not that it cometh of god/ which giveth these gifts to them that seek and labour in faith desiring to have learning to glorify god to profit them and other according to their talents .8. which hath opened unto us the mystery of his well according to his will & pleasure. The time he showeth when god gave to us this knowledge/ and wisdom/ by his grace/ he did give it when it pleased him to show the mystery of his will hid long from the world/ but at the last showed by his word declared plainly to the world when he pleased/ and not at the pleasure of man/ of the which we may learn that the word of god cometh to us and is clearly showed at the will of God/ & not at the will of man/ or at man's pleasure/ although god use man as an Instrument to show his will for our health & profit. But peradventure some will ask/ what was this mystery that god had hid so long from the world in himself/ & now had showed it when the fullness of time was come. In the which he sendeth his son jesus Chryst to this world to be incarnate/ by whom he hath restored all things in heaven and in earth/ and made them perfit/ to this saint Paul maketh answer here saying this mystery was the mystery of the Gospel preached now openly to the Gentiles: as it was to the jews/ that the gentiles should be saved by Chryst as the jews/ and that the life and the inheritance of Heaven pertained/ aswell to the gentiles/ as to the jews/ which mystery was hid from a great part of the gentiles to Christ'S coming/ to the preaching of the Apostles after Christ's ascension to heaven/ of this we may learn that God doth not give all knowledge of his divine will at one time: or all together/ but one thing after an other after long continuance of time/ as here you may see that the gospel was long hid fro the gentiles by long time and many years/ that we should nothing marvel at god's will and pleasure/ if god do show now in our time his gospel more clearly and open it more plainly to us: than it was in our father's time and days of this we should not muse or marvel/ but rather glorify god that giveth this knowledge thank him heartily for it accept the gospel with gladness/ give credence to it/ leave our old blindness/ superstityousnes: false trusts/ backward judgements: and other like/ by the which we have been deceived for lack of true knowledge of the word of god now showed/ thanked be god But if any will be more curious than needeth to ask/ why god hath hid this mystery of his will so long from the world and now showeth it in these last days? surely I have not to answer: but that it is the will and pleasure of God so to do: which hath always seen what thing was most profitable for the gentiles/ or else that he hath seen that the gentiles before this time would not have believed the gospel preached: that they should be less punished not knowing the gospel than if they should have known it/ and not followed it/ or else that he knew they would have persecuted the preachers of the Gospel: and so should have deserved more grievous punishment: or else that it was decreed of God that all things should be showed of god by christ and all things restored & made perfect by Christ. ¶ By whom also we are come to the inheritance/ we that were thereto predestinate before according to the purpose of him which worketh all things after the council of his own will/ that we might be to the praise of his glory/ even we that there before believed on Christ on whom also ye believed/ after that ye heard the word of truth namely the gospel of your salvation/ wherein when ye believed/ ye were sealed with the holy spirit of ꝓmes/ which is the earnest of our inheritance to our redemption/ that we might be his own to the praise of his glory. Saint Paul here repeateth these things that he hath showed before gathering a some of them all: that is to say/ that we are appointed of God to eternal life: thorough jesus Christ/ and he made the children of God by adoption: not by our strength or merits: or by the merits of any man/ but only by the grace of god and the merits of Chryst. And that by the deliberate will of God/ by whose might and power all things are done/ that be good/ just/ & lawful/ for God willeth none iniquity/ or sin/ but is holy and just in all his works/ and he willeth all good things .2. That none should think our heavenly inheritance to come to us by lote or by chance as God had not prepared it for us before the beginning of the world/ he saith this heavenly inheritance to have been ordained for us by the forewyll of god always intended of the father towards us of his goodness/ by whose will and power all good things are done/ whose will no man can resist or stoup his works/ that they be not done/ as he hath ordained them to be done/ whose will we can not attain unto/ and what shallbe the effects of things till they be done .3. And although all things are done by the power of god/ yet god is not the auctor of evil. ja. 1. god willeth no sin but he is just in all his ways & holy in all his works/ he will that all men shallbe saved/ & to come to the knowledge of the truth therefore they that perish & shall be dampened/ by their own fault/ they perish and be dampened/ and not by any fault in God/ which willeth every man to be saved/ and for that end be commandeth the Gospel to be preached unto all creatures/ that they should believe/ & follow the Gospel in life and be saved/ therefore they that do not believe it: but contemn and despise it and think it a foolish and a vain thing they be the cause of their own death .4. that we might be to the praise of his glory/ we be predestinate of god made and created not for ourself: but for the laud and praise of God/ that we should give all glory to god for all goodness and provoke all other to glorify god and worship him in spirit and truth as it is our office and duty to do .5. even we that before believed after that we heard the word of truth the gospel of health: as who should say/ we that believed in Christ before the word was preached to the gentiles our office is not only to glorify god in ourselves/ but to bring all other to glorify god with us as much as shall lie in our power. This place reproveth them that dyswadeth men from the word of god from learning of it/ from reading of it/ from sermondes by the which means god hath ordained men to be brought to glorify god in spirit and in merit/ as he would be glorified of all men: also he saith we believed after that we heard the word of truth. In these words he showeth how faith cometh/ that is to say by hearing of the word of truth according to saint Paul's saying. Ro. 10. Faith is of hearing/ and hearing by the word of god also he showeth here what is the word of truth: it is the gospel of health and so it is called: because it bringeth everlasting health to all them that faithfully believeth showing their faith in good works .4. in whom when ye believed/ ye were sealed with the holy spirit of promise here is showed what fruit doth come of hearing of the word of truth that by it is gotten faith/ without the which no man can please God/ and having it all things pleaseth God/ and these that believe receive the spirit of God/ as an earnest to put them in surety that they shall receive and have all things that be promised them to have by god's word/ that is to say that they shall have life everlasting and the inheritance of heaven/ and for a surety of that promise the believers receive the holy ghost as an obligation for the performance of that promise: by the which they be made as sure to have the promise of god as if they had received it all ready. This place maketh again them that say no man can know whether he is in the favour of God or no/ or whether they be worthy hatred or love of god alleging for them the saying of Ecclesyastes .9. to whom this answer I make that men can not know of themself whether they be in the favour of god or no/ but that they may know by the holy spirit whom they have that believe faithfully/ if a man may know whether he hath faith or no/ he may know whether he be in the favour of god or no? If he have true faith God favoryth him/ if he lack faith god favoureth him not/ so a man may know by faith the spirit of god given to glorify us of god's favour and love towards us/ and that god favoureth us as long as we shall have faith & the spirit of god which faithful believers have and possess/ so a man may know whether he is now at this present time in the favour of god or no: hated or beloved/ but what he shallbe to morrow/ the next day or in time to come no man can tell Therefore he that standeth in the favour of god by faith/ by the holy ghost/ let him look that he fall not from god by unfaithfulness and incrudelite & by unkindness/ contemning of gods word/ & disobedient to god's commandements/ and so fall from the favour of god/ lose faith & the holy spirit of god/ lose life eternal. As for the words of Ecclesiastes .9. where it is written that no man can know whether he is worthy hatred or love/ the words are to be understand thus that of good or evil that chance to men in this world/ no man can know whether he is worthy hatred or love/ for goods and evils/ prosperity & adversity chance equal to good men and evil men & oft-times it chanceth that evil men have more prosperity then good men/ evil have riches/ wealth/ & pleasure/ good men have poverty need/ pain/ and punishment/ wherefore of prosperity or adversity in this world is no man to be esteemed more or lass in the favour of God/ saying these things chance equally to the good and the evil/ in this world/ I would that every man should not only think himself that he is in the favour of god/ but also know it surely that god favoureth him: except he think so how can he favour god for love if he doubt whether god love him or no/ or in this thing be wavering/ think some time god love him sometime he loveth him not. The spirit of god is given us to put us in a surety that God favoureth us/ and if we lack this spirit/ we be not of christ. Ro. 8. we have also received the spirit of adoption: by whom we call father father/ and this spirit showeth to our spirit that we are the chylden of god. Ro. 8 therefore I would that every man should certainly think and persuade with himself that he is in the favour of God/ and that god will give him everlasting life joy & bliss in the world to come/ which they that believe now have by faith/ and in the world to come shall possess in deed/ then I suppose they would continue in faith and show their faith by all good works commanded in the scripture. Some also here will ask how shall we know whether we have faith & the spirit of god or no/ this thing may be known by the fruits/ & by the words: motions that they shall perceive in their hearts/ if they perceive that they be glad to hear god's word/ to read it/ study it/ be glad it goth forward for God's glory only/ do believe it to be true/ and that God will perform and bring to pass all things promised or threatened in his word/ that he will reward good men/ and punish evil men in the world to come/ if they shall perceive a readiness a towardness to be obedient to do God's commandment/ ye to do it in deed for god only to the uttermost of their power/ if these things they perceive in themselves/ they be sure signs that they be in the favour of god/ have faith and the spirit of god/ and shall have life everlasting/ of the contrary part if you perceive in yourself no desire/ lust/ or will to hear the word of god/ to read it/ to study it/ ye think it is but folysshenes a vain thing/ a unprofitable thing or that you care nothing for it/ or that you hate it and envy it and the professors of it persecute them as authors of devils doctrine/ you feel yourself nothing ready to obey the commandments of god but ready to all pleasure of the flesh and of the world/ to do sin and naughtiness these be sure tokens that you be out of the favour of god/ lack faith and the spirit of god/ and in the high displeasure with god of these things and tokens showed/ you shall know whether you be in the favour of god/ more sure than by the fight of the holy blood of hails/ or by the going thorough saint wylfredes needle/ and also if you be out of God's favour/ you lack faith and the spirit of god that moveth and steereth men alway to all good works for god only/ alone regarding his will and pleasure. 7. That we might be his own to the praise of his glory/ for what end god hath chosen us & made the word of god to be preached to us/ surely for this end/ that we should have faith/ receive the holy spirit/ & be made sure of god's favour towards us and that he loveth us/ & that we should glorify him again/ by faith/ by love to him & to our neighbour to do the works of god commanded us to do in the holy scripture in our vocation and calling and that only for god/ & have no respect to ourself. Thus we may hear/ know what fruit cometh of the word of god preached/ that is to say/ through the holy spirit is given/ certantye of god's favour/ knowledge of gods will/ & of our office and duty both to god and also to our neighbour and life everlasting. ¶ Wherefore also in so much as I have heard of the faith which ye have in the lord jesus & of your love unto the saints/ I cease not to give thanks for you/ & make mention of you in my prayers/ that the god of our lord jesus Christ & the father of glory may give unto you the spirit of wisdom/ & open unto you that knowledge of himself and lighten the eyes of your understanding that ye may know what is the hope of your calling and what the riches of his glorious inheritance is upon the saints. Saint Paul here showeth the office of one christian man toward an other/ that it is to give thanks to god for faith/ hope/ charity/ other gifts spiritual given to other of god. And in this he teacheth christian men what they should do when they hear that the word of god is poorly & truly preached without all dregs of man's invention dreams/ or phantasyes'/ and that other receive faith and exercise the works of charity to the poor people/ that they should give laud praise and thanks to the lord for it/ to desire of god that they may continue in the truth & go forward in it/ and increase every day more and more in all godly knowledge and spiritual wisdom that they may know what is the hope/ that is to say the thing that they hoped for/ which is the heavenly inheritance which they hope and look for, to the which god hath called them/ these be the duties of a christian man one to an other to wish and desire of god/ and not to be sorry that so much spiritual knowledge of God be showed to the rude and ignorant people as is now showed in our time. And here saint Paul reproveth those that be sorry that there is so much knowledge of god's word showed and opened to the simple people as is/ it checketh also all them that dysswadeth the lay people unlearned/ from the hearing of the word of god from the reading of it/ from the study of it. 22. Virtue can not be bid where somever it is but it will be known although they would it should not be known that do virtuously to avoid praise of men/ as the faith and charity of these Ephesians came to Paul in prison/ for the which Saint Paul praised them/ and virtue shall not lack his praise or reward in this world/ or at the less in the world to come. 23. Saint Paul commendeth these Ephesians/ not for their goodly temple/ nor yet for their noble worshipping of Diane/ nor yet for their religious men called of divers sects/ and of diverse habits / for their goodly singing in the queare/ or their organs and playing in their churches/ or for other goodly ceremonies/ nor for their tapers/ torchs/ carved painted/ or gilded Images/ or for their goodly great bells or multitude of masses or such like/ but for their faith in jesus Christ/ and their charity to the poor people that hath need of help and succour. And Paul commendeth them not because he would make them proud/ but because he would provoke them to go forward and continue in faith and charity/ and increase them every day more and more/ and that they should know good works not to lack his reward with god in the world to come. 4. In this prayer he teacheth us what things we should desire of god in our prayers/ that it would please God to give us the spirit of spiritual wisdom and knowledge/ that we might be lightened with all godly knowledge/ that we might know how rich is our hope in the thing we hope for/ the heavenly inheritance/ unto the which Christ hath bought us with his precious blood shed for us/ of this place we may learn that we can not know what is our hope/ glory/ and inheritance which we look for after this present life/ except that God show it to us by his spirit of wisdom and knowledge/ and open our eyes that we may see and perceive it. And to obtain this spirit of God/ and that we may every day increase more and more in this divine knowledge/ saint Paul month us to pray to god which alone doth give this spirit. This place maketh against them that would the ignorant simple people should have no further knowledge of god then be contained in the pater noster/ and to be contented with that knowledge/ and desire no further/ but to leave to high divines the further knowledge in the scriptures of god/ but let such blind guides and ignorant teachers put away their blindness and ignorance/ and learn better knowledge of god/ desire it in faith by prayer/ by study/ by hearing and reading of holy scriptures/ that they may increase in more knowledge and teach other better to seek to more knowledge/ that they may come to the more knowledge of god/ and of the celestial kingdom/ which things they know better the more knowledge they have in the holy scriptures of god. Also saint Paul showeth here that faith/ charity/ knowledge of godly wisdom may be increased in saints living here in his world/ and therefore he exhorteth every man to increase their faith/ their charity/ their knowledge/ in the which he showeth that there is no man so good but that he may be better & increase in goodness/ in the which he exhorteth every one to increase/ & every day be better & better. ¶ And what is the exceeding greatness of his power toward us which believe according to the working of his mighty power which he wrought in Christ when he raised him up from the dead and set him on his right hand in heavenly things above all rule/ power/ & might and domynation and above all that may be named/ not only in this world/ but also in the world to come And hath put all things under his feet/ & hath made him above all things/ the head of the congregation which is his body & the fullness of him that filleth all in all. The Apostle goeth forth with his prayer for these ephesians and desireth God that they might know by the spirit of wisdom and knowledge of god that they might know the excellent power of god which god hath declared mightily in the raising up his son jesus Chryst from death to life/ and made him to sit on his right hand above all heavenly powers In Christ was showed the excellent power of god/ above all things/ which power god will show to them that believeth. 2. He showeth here the glory of Christ to be above all the powers/ dominions/ or potestates in heaven that we should put our trust in Christ/ which will exalt to that place where he is all them that believe in him and thinketh to come there where Christ is on the right hand of the father only by christ/ and not by their own merits or deservings and to put men in a surety of that thing Christ himself was exalted from death to life eternal. 3. The power and the glory of Christ is showed in that he sitteth on the right hand of the father in heaven above all powers rule/ dominion/ potestates/ and virtues/ and above all names that is in this world or in the world to come/ and all things are subjecteth to him and under his dominion and power/ and he is the head of the congregation which is his body. Christ is the head/ in whom consisteth the perfection of the hole body and he that maketh in the body all things perfit. 4. This place reproveth the bishop of Rome and all his decrees that maketh him head of the Church of christ/ for the head of the church of Christ is not the bishop of Rome/ but christ which maketh all things imperfect perfect/ & princes & Kings in their kingdoms worldly/ be as heads of their subjects under Christ to see every one be in right order/ to god's will and pleasure/ and that every man in every state and degree do his duty after his calling/ for to the Kings/ Prince's/ and other superior power/ it becometh every man to be obedient/ and from their power can no man exempt any of these subjects by any profession of man/ wherefore bishops of Rome exempting religious men from due obedience to their kings and Princes have done against god's law and saint Paul's doctrine. Ro. 13. 1. Pe. 2. Hebre. 13. which places commandeth all subjects to be obedient unto the high powers/ for they that resist powers/ they resist the ordinance of God and these that resist the ordinance of God they take to themself judgement and damnation. Ro. 13. ¶ The second chapter to the ephesians. ANd quickened you also when ye were dead through trespacꝭ and sins/ in the which in time past ye walked according to the course of this world/ and after the Prince that ruleth in the air/ namely/ after the spirit which now worketh in the children of unbelieve among whom we also had our conversation in time passed in the lusts of our flesh and of the mind and more naturally the childrenne of wrath even aswell as other. The apostle compareth the state of these ephesians that they were in now when he wrote this Epistle to them/ with the state & condition of life that they were in before Chryst had called them to faith by his word preached among them/ that by the remembrance of it/ they might be provoked with more gladness and hearty love to praise and laud God/ and give him hearty thanks that it hath pleased him to call them from darkness to light from ignorance to knowledge/ from sin to justice from death to life/ he saith when you knew not christ/ you were dead by trespasses and sins/ behold in what case they be in the know not christ and his holy word/ by trespasses and sins he understandeth all manner of vices and sins/ whether they be in thought will/ act/ or in outward deed/ when they knew not christ they were dead by sins/ now they knowing christ do live/ and be called from death to the life of grace and of glory eternal/ before they walked in vice and in sin/ now they walk in grace and in virtue/ before they walked after the manners/ lusts and pleasures of this world/ that is to say/ after the lusts of the flesh/ the lusts of the eyes/ and proudness of life. 1. joh. 2. Now they walk after the good will of god and after gods pleasure/ before they followed the prince of the air and was obedient to his will (this Prince of the air is that evil spirit that worketh in sturdy/ froward/ and disobedient persons to gods will and that doth not believe God) but now they walk after the will of god the father of our Lord jesus christ lord of heaven and earth whose spirit bringeth and leadeth to all good works of God who is he that knoweth he is called from sin/ death/ hell/ & eternal damnation/ to justice/ life/ heaven/ & eternal joy and bliss/ & will not give thanks laud and praise to him that brought him to this joy and felicity? Truly I think no man/ but he would give great thanks when he remembreth the benefits of his calling/ and for that cause saint Paul here compareth these two states together that every one of us may remember in what case we were in before Christ called us to his knowledge by his word/ for as these ephesians were/ so were we/ and the same thing he writeth to them he writeth to us/ it agreeth aswell to us as to them/ and all one thing/ as touching our state. 2. This place showeth that all men that came of Adam to be subject to sin/ and for sin worthy eternal death/ none able to deliver themself from death and damnation/ of the which we may learn that no man by his own nature/ might/ power/ or free will/ can save himself from death and hell/ but who somever be saved that they be saved by the only grace of god and not by their own merits/ or by the merits of saints departed. 3. You see what followeth sin/ death/ & punishment followeth sin/ as the reward for sin/ and that these that want the grace of god can not but fall to sin/ and go from one sin to an other/ and walk after the lusts of the flesh/ and apply themselves to the will of the devil which worketh in evil men and provoketh to all unhappiness vice/ & sin/ as these ephesians did before they were called by the word of god to faith & to know Christ. 4. In evil men worketh the prince of the air which is the devil that enticeth alway to evil/ and to do she works of the devil. The devil is called the prince of the air/ not because he hath dominion and power to rule the air at his pleasure or will/ for that to god doth pertain/ but that he hath power only of evil men that liveth here in the air & give themself to serve the devil rather than God/ and many more there is that serve the devil than god/ for there is many more unfaithful than faithful/ more sinners then good livers/ more that follow the honours of the world/ the pleasures of the flesh/ then that truly serveth god by true faith and faithful works of charity commanded in the scripture/ more that abuse the goods of the world then that use them as they should do/ of all abusers of goods of the world the devil is the Prince and captain/ for they do the will of the devil so we may learn of whom the devil is prince/ & what he maketh his servants to do/ works of darkness/ and death/ and where he useth his power/ here in the air where as evil men liveth following the lusts of the flesh/ worldly honour's/ and pleasures of men/ seeking their own pleasure more than god's glory/ or the profit of their neighbour. 5. Among whom we also had our conversation/ as he should say/ not only you Gentiles were dead by sin/ going from one sin to an other doing the will of the prince of the air/ but also all we jews were dead by sin/ & had deserved everlasting death for our sin & worthy to have been for evermore excluded the kingdom of heaven/ wherefore insomuch the we with you be delivered from sin/ death/ hell/ & eternal damnation/ it is is not to be imputed to our merits or deservings but only to the goodness of God/ to whom we jews give thanks & glorify god for it/ as you gentiles/ for God by his son jesus Christ hath delivered us all from death. 6. Men that be out of the favour of god walk from one sin to an other/ do the lusts of their flesh/ and of their own will contrary to the will of god/ here we may learn what we can do of ourself/ lest to our own mights and powers if we lack the grace of God/ surely we can do nothing else but sin/ and follow the desires of our corrupt flesh/ as adultery gluttony/ drunkenness/ Envy/ malice/ tancor hatred/ pride/ covetousness/ error heresy Idolatry/ & other such like of the which cometh death & eternal damnation. 7. And were naturally the children of wrath aswell as other. Saint Paul extolethe the jews nothing above the gentiles as touching health justification and life everlasting/ but maketh the jews and the gentiles equal showing them doth by their own nature to be children of wrath and of damnation that all praise and glory might be given only to God for our justification/ forgiveness of sin/ and the gift of life everlasting in joy and bliss: and no part ascribed to man to man's might or power merits or deservings. ¶ But god which is rich in mercy through his great love wherewith he loved us/ even when we were dead in sins hath quickened us with Christ (& for by grace are ye saved) and hath raised us up with him/ and set us up with him in heavenly things through Chryst jesus that in times to come he might show the exceeding riches of his grace in kindness to us ward in Christ jesus. The Apostle now showeth how that both the jews and the gentiles dead by sins have obtained life not by their own merits/ but only by the grace of god/ and that when all hope of life was paste after man's judgement or by the myghtꝭ of man's nature: for how could there be any hope of life of them which were by nature the children of the wrath of god/ and condemned to death. But then god which is by nature good/ gentle and merciful/ & rich in mercy. Of his great charity and love toward us hath restored us dead by sin to life again by jesus christ/ and that not of our good works/ but freely and for Christ's sake only/ by whom is our life. The goodness of god in this point is more to be noted toward us. That he hath loved us when we were his enemy's evil & wicked sinners that then he would not suffer us to perish in our sins/ but hath delivered us from death to life to be heirs of his kingdom. 2. And that he would make us sure of perpetual health and life. He sayeth that god hath quickened us & raised us again with Christ and made us to sit among the heavenly company with christ/ and that by the only mercy & grace of god by the which we are saved. Here the Apostle speaketh in the time passed for the time to come/ for the certainty of the thing to come by Christ. And least any should be wavering in hope or doubtful of the promises of God to be fulfilled as at man's promises. God willeth that men should be as sure of his ꝓmisses (as if they were received in deed) by faith and hope of them/ which hope is never deceived. 3. The raising up of Christ from death to life maketh us sure that we shall arise fromde death to life. Ye we which are in this last times in the which thing is showed the rich grace of god/ and his mighty power to all the world and for all times. ❧: FOR by grace are ye saved through faith & that not of yourselves, for it is the gift of god, not of works, lest any man should boast him self. For we are his workmanshype created in Christ jesus unto good works, to the which god ordained us before that we should walk in them. ♣: Here we may learn of Paul oft-times if need be to repeat one thing which we would have surely known/ and printed in men's hearts/ specially this thing/ that our salvation cometh not of ourself/ of our works or merits of man/ but only of the grace of god through faith. In the which words saint Paul reproveth all them that think our justification doth come by other things then by the grace of god & by Christ: as by prayers/ beads hallowed at Zion/ by masses of Scala celi/ by rosaryes of our Lady/ by saint Francis girdle/ cote/ cowl or habit/ hose/ shoes or boats/ gyrdeles/ purse or knife/ matins masses or even song/ or any other such like without the grace of god & without faith: of the which cometh life everlasting. 2. To faith in the scripture is attributed our justification/ not because faith is the author of our justification. For the author of our justification is Christ/ but justification is attributed to faith because faith receiveth the mercy of god & believeth the promises of god made to just men and believers to be fulfilled. So faith is the organ & the mean by the which we perceive our justification to come of the only mercy of god/ and it maketh us to believe the scriptures that shows that we are justified by grace through faith without all works. Good works go not before faith/ but they follow faith and our justification by the faith & maketh us certain that we be justified as shallbe (god willing) more plainly here after declared. 3. All be it that we be justified by faith & know we have our sins forgiven of god's goodness through faith/ yet we have no cause why we should glory in ourself. For faith is not of us/ but it is the gift of god & not the work of our power as saith saint Paul. 2. Corin. 3. we are not able of our self to think any good thought/ as of ourself: but all our ability is of the lord. Also saint Paul to the Rom̄. 2. sayeth. If by grace we be saved now it is not of works/ for grace is then no grace: but if it be of works now it is no grace. ❧: ⚹: ❧ 4. Nat of works least any man should boast him self. Our health & justice is not of any works. For if it were of works/ then might men boast them self in their works: but man hath not where in he may boast him self. For what haste thou o man that thou haste not received? and if thou hast received/ why dost thou glory/ as though thou hadst not received it Therefore he that will glory let him glory in god/ of whom cometh redemption justification/ health/ salvation and life everlasting in bliss. ❧: ❧ 5. But some peraventure will say. If our works do not justify us/ we will do no good works/ or what should it profit us to do good works if by works we be not justified? To this saint Paul here maketh answer saying/ that we are the creatures of god made to do good works/ which god hath prepared that we should walk in them. So we may not cease from doing of good works/ although good works do not justify us. For good works are to be done to the glory of god/ & without blasphemy of god. It is blasphemy to god to attribute to works that is to be attributed and given only to god. It is to be ascribed only to god our justification/ our salvation/ forgiveness of sins ad life everlasting. Wherefore good works are not to be done for this intent that they should justify us/ deserve the grace of god/ take aware sins & bring life everlasting by reason of the work in itself. But good works are to be done of christian men to show & declare our faith to us and to all the world. To declare our love and kindness of our heart towards god for his benefits given to us. To make our calling certain and sure so that we might do the will of god/ and avoid his displeasure both in this world & also in the world to come. 1. Corin. 2. That we might show our readiness to do the will of god that we might provoke other men to glorify god with us. Math. 5. That we might agree to our creation/ & profit other men in goods & gifts given us of god for that end. And that we should be always to the glory of god with out fault before him by love. Ephe. 1. For these causes & diverse other/ good works are to be done. ❧: ❧ ❧: ❧ 6. Some peraventure will say. If good works do not justify us/ take not away sin & give everlasting life. Wherefore in the scriptures is justification/ forgiveness of sin and life eternal attributed to good works so oft? To this I answer that scripture oft-times speaketh after the manner of men. The father oft-times enticeth his son to do his will by promise of a reward. So the scripture speaketh after the manner of fathers or of men where as it promiseth justification/ forgiveness of sin/ & life everlasting to them that keep the commandements of god that be faithful: as Christ sayeth Math. 18. If thou will enter in to life keep the commandments of god. Here the scripture speaketh after the manner of men enticing every man to keep gods commandments/ promising them a reward/ if they keep gods commandments. He meaneth not here that the keeping of the commandments deserveth life everlasting: but rather that life everlasting is freely given to them that keep the commandments of god/ and they may be sure of life in joy & bliss to come that keep the commandments. And they that keep not gods commandments may be sure they shall have no life in the world to come/ but shallbe dampened perpetually in hell. Furthermore where as the scriptures do apere to give to works forgiveness of sins. The scriptures speaketh of such works that be done in faith/ which hath always annexed forgiveness of sins/ not for the works sake/ but rather for the faith that they were done in/ because they that work these works were justified before god through faith before they did work Finally sometime in the scripture justification is attributed to works/ because works declareth men to themselves and to other that they have a true and lively saith by the which they be justified before god. And so justification of works is the declaration of a true faith/ and so is justification taken some times in the scripture as in james. 2. & Luce. 16. where Christ sayeth to the Phariseis. You are they which justify yourselves before men/ god knoweth your hearts. 7. We be the creatures of god ordinated to do good works. Here in these words two things we be taught. first is that we be the creatures of god & his workmanship made of him. Of the which we may fully persuade to us the love of god/ for no man hateth his own work but loveth it and will not suffer it to perish/ and if we be the work of god (as we be in deed) We may not be proud against our maker or be displeased with him saying why hast thou made me after this fashion or that fashion it is not meet that the pot should say to the potter/ why hast thou made me to this use or that filthy use/ and another that deserveth no better than I to be had in honour & glory/ of this thing there is none other cause to be given but the will of the potter/ and it is convenient that every pot should be content with the will of the potter/ and not that he should murmur against the potter that hath preferred another before him sith the pote is in nother's det/ and both pots have that that they have only of the will of the potter. The second thing is that we should learn to know for what end we were created of god/ that is to say/ not that we should be idle or live evil and follow the pleasures of our flesh or of the world/ but that we be created to do good works & such works not as we think good to us but such as god hath ordynated that we should walk in them. And here he exhorteth men to good works least any should think faith sufficient and condemn good works/ good works I mean such as god hath appointed us to do by his holy word and not such work as men leaving god's word hath appointed to serve and please god with all. And here in this place may fall away pilgrimages/ offerings of candles/ gylding of images/ and religions of men/ which be works not instituted of god but of man and invented of man without god's word/ for the which voluntary works many have contemned and left on done the works commanded of god/ and preferred will works above them. 8. He moveth us here not to stand still when we have done one good work/ but to go forward from one good work to another appointed of god and not of ourself of our good intent thought of us to honour & please god with all/ when we can not tell whether god will be honoured after that way which we have imagined to honour him. For his honour do the not consist in works found out by men/ but in the works appointed in the scripture. For if all our new found works were taken away no part of the works assigned by God in the scriptures should be taken away. I mean if all pylgrimagꝭ to painted stocks/ or stones/ all gylting of images/ all offering up of candles/ all monks & freers/ all masses of Scala cesi/ all trental masses were taken away/ no part of the works commanded by god should be taken away/ no part of god's glory should be minished/ but rather promoted and set forward. For these works found by man hath hindered much the true honour of god that god hath not been truly honoured as he should be in spirit & in truth/ these will works hath letted many to do their charity where they should have done to the poor people (bought by the precious blood of Christ) which hath had need of the help of man. Also in that saint Paul exhorteth men only to do the works that god hath commanded in the scriptures and willeth that we shall walk in them and go forward in them & increase more & more/ me think in these words he teacheth works commanded of god to be sufficient to obtain life everlasting if none of our new found holy days or our will works invented of our good zeals only without god's word be put to the works of god/ we add to the works of god many works of man's invention/ as who should say gods works were not perfeit except man should put to some thing to make them perfeyt/ as god could not give us health and life everlasting/ except that we of our blind zeals should put to some thing of our addition. I do not speak here against any godly civil ordinance or any godly ceremony yet used or may be used in time to come that be made to set forth gods glory/ or for any descent or comely order to be had amongs men in the world/ or for any politic end to be used amongs christian men as charity requireth the glory of god better promoted and his word more regarded and set by/ and the charity of the christians more increased to the commodity of all good men. ❧ Wherefore remember that ye (which afore time were gentiles after the flesh and were called uncyrcumcision of them that are called circumcision after the flesh which circumcision is made with hand) that ye at the same time were with out Christ and reputed aliauntes from the common wealth of Israel, and were strangers from the testament of promise, therefore had ye no hope, and were without god in this world. ¶ To this place saint Paul hath spoken generally of the grace given to all men now beginneth he to speak of the grace of god given more specially to the gentiles when it pleased god only of his goodness and not of the merits of the gentiles to call them to grace & to faith which justfieth them/ and here the apostle teachithe all preachers after that they have showed the general grace of god given freely to all men to apply the grace or the benefits of god more specially to particular men/ as to them to whom it is spoken ti bring them to the remembrance of the benefits of god towards them to give god thanks for them by the knowledge of whom came all goodness/ after the example of S. Paul here in this place which applieth the grace of god given to the gentiles/ to these Ephesians. 2. He moveth these Ephesians to call to their remembrance the state of living they were in before the grace of god/ and the state they be in now after the grace of god given them/ which thing if they do they will with gladness give hearty thanks to god and glorify him for his goodness and show themself thankful to god by all readiness to obey and do gods commandments. 3. He showeth what they were before the gospel was preached to them/ and before they had received faith in jesus Christ first he sayeth that they had an odious name hated of all good men/ that is to say/ they were called Preputians which was amongst the jews as opprobrius a name as is amongst us christian men/ a Turk or a saracen or unchristend. And the jews eschewed the company of the Preputians and would neither eat drink nor speak with the Preputians and abhorred their company as we do the other people or Pagans/ and he that would use the company of the Preputians was abhorred of the jews/ as they were angry with Peter that had preached at the commandment of god to the gentiles. Acts. 1. & .2. but now you have an holy name landed & magnified of all good men/ and also of god the father. Also before you were without Christ/ that is not that Christ was not your sayvour and redeemer promised/ but that you knew not Christ to be your saviour and redeemer promised as well to the gentiles as to the jews/ as appeareth in the promise made to Abraham/ that in his seed should all the gentiles be blessed/ and that Christ was the expectation of the gentiles/ but this mystery was hid from the world unto Christ's incarnation that Christ should be a saviour to all men both to the jews and to the gentiles. This mystery was known to some both of the jews and gentiles/ but they were very few in comparison to them that were ignorant or else it may be said that the jews and the gentiles that were faithful and believed in Christ to come the only saviour of the world/ by the which faith they were saved that they knew not when Christ should come/ after what manner/ how/ and by what means he should redeem & save the world from everlasting death/ so the gentiles was counted without Christ that amongst the gentiles the knowledge of Christ was not so common before Christ's incarnation as it was after. When the gospel was preached equally to the gentiles as to the jues. Also the gentiles was counted aliens from the common wealth of Israel/ that is to say they were as foryners having no claim ne title to any prophet or commodity given or promised of god to the Israeletes that they had or professed. Here he taketh his similitude of ancestry that hath privileges and great commodities granted to them which the Citizens have enjoy and possess/ strangers and foreigners have no part of these commodities that the citizens have/ this privilege of the which is spoken here is the inheritance of the kingdom of heaven which was promised to the faithful that kept gods commandments as well of the gentiles as of the jews/ although the gentiles could not challenge it by no title given to them as yet when the gospel was hid from them. 4. And were strangers from the testament of promise/ as who should say/ the promises of life everlasting was strange to you/ you knew not that they pertained to you/ you could claim nothing of the life nor inheritance in heaven. Also you were without hope of life to come and wanting god in the world/ not that they wanted God/ or though there was no God/ but that they believed not in the true god/ and thought the god of heaven not to be their god/ a gentle/ meek good/ and a merciful god/ their saviour and redeemer without all hope of life to come in the other world This was the state of these ephesians before the gospel was preached to them by the apostles and by other after Christ's incarnation. 5. In the apostle speaketh of the circumcision of the flesh to whom the name of prepution was odious/ the apostle showeth two manner of cyrcumcisions/ one is in the flesh another is in the spirit or in the heart/ all the jews was circumcised in the flesh/ but not circumcised in the heart/ for there was many unfaithful Jews rebels to god murmuring against him disobedient to his commandments which although they were circumcised in the flesh yet in the spirit and in the heart they were not circumcised. Among the gentiles that never hard of Christ none was circumcised in the flesh/ but diverse was circumcised in spirit and in heart/ as all they of the gentiles that believed in god & was obedient to his word as was Naaman/ Cyrus/ Abimelech/ jetro father in law to Moses'/ and other more of the gentiles/ That some of the gentiles uncircumcised in the flesh but circumcised in spirit & in heart/ and was of the elect people of god to salvation/ we may gather that there may be of the elect of god amongst the Turks & Pagans although they have not our outward christian profession as was amongst these gentiles some bet christians then was many amongst the jews. Also me think the apostle in these words that he sayeth some were circumcised in the flesh checketh some of the jews circumcised in the flesh but not in the spirit. Which was not to be preferred before the gentiles/ and in these words he checketh some amongst us that be worse in living then the Turks or Pagans/ which thing is a great shame to all such evil and unfaithful christians. ¶ BUT now ye that be in Christ jesus, and a fore time were far of are now made nigh by the blood of Christ. ¶ Before these the apostle hath showed the state of thesed Ephesians & of all gentiles before they received faith/ that they had an odious name that was in hatred/ they were called uncyrcumcised Preputians/ without christ/ alients from the common wealth of Israel/ strangers from the promises of god that promised life/ without hope of life/ wanting god in the world/ people given to idolatry/ following all pleasures of the flesh/ ignorant of god. Now he showeth that they be delivered from that ungodly state and be received amongst the people of god as of them by the grace of god only/ through faith in Christ. 2. By Christ you be received which were before aleauntes/ be made of the household and citizens by the blood of Christ shed on the cross to save all them that were lost by sin/ and that will believe truly in Christ and know him to be an hole saviour/ & no butcher/ or a part saviour/ but an hole saviour/ as I have said before ❧ FOR he is our peace, which of both hath made one, and hath broken down the wall that was a stop by twexte us, and hath also through his flesh put away the cause of hatred (namely the law of the commandments contained in the law written) that of twain he might create one new man in himself, and make peace, and to reconcile both unto God in one body through the cross, and so he slew the hatred through his own self, and came and preached peace in the gospel unto you which were a far of, and to them that were nigh. ¶ Christ is our peace and our peace maker with the father/ and how he was our peace here he showeth. first in that he made of two people the jews and the gentiles one people to him agreeing in one thing. s. in the true worhsyp of god and health by Christ. secondly in that he took away the wall of debate/ that is to say the causes and the occasions of all strife and controversy between the jews and the gentiles/ which was the law as circumcision/ ceremonies and other sacrifices commanded in the law to be kept for a time to Christ's coming/ which the jews stiffly defended and would have them kept after Christ as they were before/ or else they said no man could be saved/ for without circumcision they thought no man could be saved/ and therefore they condemned the gentiles uncyrcumcised/ and thought they could not be saved by cause they were not circumcised/ but christ took away this contention and showed that circumcision was not of necessity to salvation of the soul. 2. Christ hath taken away the law as touching the ceremonials and judicial laws. Ye and the moral law also that it shallbe done no more for fear seruyll and bound fear as in time passed/ but that it shallbe kept for love only to god. Christ hath taken away the law as touching the ceremonials and judicials that it is not now necessary to keep them/ but that health may be without them/ nor yet they are not to be kept under the pain of damnation of the soul. For life everlasting may be without circumcision and other such like ceremonial and judicial laws which be abrogate and taken away/ that it is in a man's liberty to keep them or not keep them. It is no virtue to keep them nor sin to omit them. And contrary it is no sin to do them except any should have like opinion in them as the jews had/ that they think they must needs keep them or else they can not be saved/ to think they be justified by the keyping of such ceremonial and judicial laws and shall obtain by the means of them forgiveness of sin and eternal life/ in that opinion to keep these laws is sin after the gospel preached by Christ and his apostles/ as touching moral precepts Christ hath not taken them away/ but that they shall not be done for fear of the law/ for fear of hell/ and the punishment thereof/ but for the love of god/ with all gladness of heart. 3. That of twain he might create one new man in himself. For what end & purpose Christ abrogated the ceremonials and judicial laws he showeth/ that is that he should make of two people one people eternal to him/ that the one should not contemn the other/ as the jews contemned the gentiles before/ and the gentiles the jews but that they should agree in one god Christ jesus the saviour of all/ and in the true worship and faith by the which both the jews and the gentiles should be saved & justified before God and not thorogh any observances of the law that all men should know the life and health of man not to be in circumcision outward/ in ceremonies/ in sacrifices in invention and religion or merits of men nor in the worship of idols/ nor in superstitiousness of man's religion/ but alone in Christ that no man should rejoice in any other but in the lord and in the cross of jesus Christ. Gala. 6. So Christ hath reconciled the jews and the gentiles taking from them both/ part of their pleasure/ from the Jews circumcision/ ceremonial and judicial laws/ from the gentiles idolatry and lechery. In the which things both parts had great pleasure in/ so christ hath reconciled the jews and the gentiles in that he took away the hatred and the cause of their hatred. So I think amongs us now shall hatred cease and we shall all be made one/ sith the cause of our hatred is now taken away by the kings magestyes commandment. The hatred that was amongs us for the most part was for the worshipping of stocks/ stones/ blocks painted and guilded/ now these be taken away I soppose a great part of our hatred to cease and charity to increase to the glory of god and the profit of many. 4. How Christ hath reconciled us sinners to the favour of the father again here is showed that was by the cross/ that is to say by Christ a full sacrifice and a sufficient oblation for all the sins of the world/ by the which oblation of Christis body once offered up for all sinners/ all were made perfect reconciled/ had forgiveness of sins & made beloved to god the father and heirs of his kingdom by Christ that died on the cross for our redemption slavation/ justification and life eternal. 5. And came and preached peace in the gospel to you that were far of/ that is Christ preached peace and quietness in the hearts of the Gentiles which was counted far from the peace/ favour and love of god. And this peace was wroghte by three outward preaching of the gospel and the inwards working of the holy ghost. So was peace brought both to the jews and the Gentiles through Christ & by no other means than by his death of the cross. 6. If Christ hath take away these things that was of a necessity commanded of god to be kept because they were no more profitable for the people. How much more should no man marvel now if some institutions and religions of men be now taken away by god's word/ which be not profitable to man/ nor yet to the glory of god/ which do cause much false trusts suꝑstitiousnes/ erroneous opinions/ false judgements/ backward judgements/ idolatry/ and hindereth the true honour of god and faith in Christ jesus/ and hath made men to put their trust of health & salvation in other then in christ/ and so brought men to death & damnation/ from the which damnation to deliver us/ christ suffered death on the cross/ and brought to all believers and keepers of god's commandments life everlasting in all joy & bliss. ❧ For by him we both have entrance in one spirit unto the father ¶ Of these things that go before saint Paul now showeth plainly that by Christ only the way to the father of heaven is made open to all men/ both to the jews and gentiles/ and that the gentiles be aswell of the household of god as the jews/ and made heirs of the kingdom of god by Christ/ and the way to the father open to the gentiles as to the jews and that by Christ. 2. In that the way is made open to all men by Christ and by none other/ saint Paul reproveth those that would men should go and desire saints departed to pray for them that by the intercession of saints departed men might come to the father without Christ. We think it is foolishness to leave the way to the father of heaven appointed and assigned us in the scripture and to seek another way not spoken of in the scripture/ sith it is so that we be uncertain whether that saints departed be in that state that they will or be mean for us to the father or no? Whether they here us calling to them or no? Whether they know our necessity or no? whether they be hard of the father and obtain their purpose or no? Of these things we have no certainty by the scriptures/ wherefore I think it meet in this behalf to be content with teachings of the holy scripture which teacheth all necessary truths for man's salvation/ and not to seek another way to the father then the scripture teacheth. saint Paul sayeth here that the way to the father is made open to all men not by Petre/ Paul/ johan/ or james/ Mary/ or Magdelene but by Christ which is the mediator between god and man. 1. Timo. 2. saint Paul sayeth there is but one mediator between us & the father. we make many without the scriptures how do we and S. Paul agree? How do light & darkness agree? furthermore I see as yet no cause nor necessity that should make us to go to the saints departed and desire them to be mediators and means to the father for us sith there is no commandment in the scripture/ no example of holy men left us to follow/ no promise made to us that we shallbe hard of these saints/ or that we shall obtain our request the sooner by the intercession of these saints departed whom we call on and desire to pray for us. why should we leave Christ the only son of the father of heaven our daily advocate and mediator which only obtaineth that is necessary for us and go to other whom we know not whether they ge in that state of living that they may hear us calling to them or no/ or whether they will here us. foolishness it is to leave the certain for the uncertain. Certain it is that Christ prayeth continually to the father for us/ and christ is the full satisfaction for our sins. 1. joh. 1. and for the sins of the whole world. If Christ be our advocate as he is in deed and obtain of the father that is necessary for us/ what need have we of the prayer of saints not commanded in the scripture/ that were as who should say/ that god would not here Christ praying for us/ or that he would sooner hear the saints departed praying for us then Christ his son/ or that the prayer of Christ were not sufficient to obtain of the father/ that is necessary for our salvation/ then it were need for us to desire the prayer of saints departed/ but seeing God the father will here Christ his son before all saints/ and Christ's prayer is sufficient to obtain all that we have need of for our salvation. I think we have no need that saints departed should pray for us. But peradventure some will here object and say that this reason makes against the prayer of them that be alive/ to this I make answer that it is the will of god that these that be alive should one pray for another. jaco. 5 & Rom. 15. but so it is not certain by the scriptures/ that these that be departed should pray for us/ or that they may or will pray for us. Also some will say that they dare not be so bold as to go to Christ at the first. Therefore they say they will go to the saints that be in favour with Christ that by their intercission they may come the sooner to christ/ but I pray you/ what opinion have these men that so saith and thinketh of Christ/ do these think that Christ is more merciful/ more gentle/ more ready/ more glad to hear than when they call then the saints be. Is there any of the saints departed more merciful than Christ? more loving than christ? is there any of the saints that will hear us before Christ? that love us better than Christ? that careth more for us than Christ If Christ love us better than saints for he hath bought us more deter then saints/ he hath bought us by no corruptible things as gold or silver but by his precious blood/ we may be sure that he loveth that thing that he bought so dear/ better than saints that know not the price/ and that he hath more care for us then saints have/ therefore let us not be afraid to go with faith and meekness to Christ so kind/ so loving/ so gentle/ so glad/ so ready to receive us/ ye more ready to receive us/ than we be to come to him. A pray you what thing make they of Christ/ that will go to saints departed that they may come to Christ and so by Christ to the father/ but christ to be as a hard man that will not suffer petitioners to come to him without means/ to be as a cruel man unmerciful and ungentle. And that none should think so of christ/ he calleth saying come unto me all you that labour and bear heavy burdens and I will refresh you. Math. 2. He calleth all men to him/ as well the poor as the rich/ the subject as the king/ the lay-man as the pressed. saint Paul oft-times exhorteth men to come to Christ with great boldness. Hebre. 4. If Christ do call us and bid us come to him/ why should we be afraid to come to Christ? me think it is against good manner not to come when we be called/ ye me think it is foolishness to deny to come to him whom we desire to speak with when he calleth us and say we are not worthy to come to his presence but we will desire some of his beloved servants that we may come to his speech seeing the lord doth call us and willeth we shall come to him without spechemen. Seeing that Christ is the way to the father and that there is none other way nor means to the father without Christ. Io. 14. They labour in vain that seek another way to come to the father of heaven then by Christ/ nor yet can obtain of the father that that is necessary for us so soon as Christ to whom god the father hath promised that he will deny us nothing that we shall ask of him worthily in faith for Christ's sake. johan. 14. Therefore let us ꝑferre no saint before Christ but ask of the father things meet to be asked for Christ's sake and we shall obtain our desire according to the promise of god. Io. 14. God doth not promise to grant our petition if we desire of him in the name of any saint departed/ therefore me think it is foolishness to forsake that is certain & follow that is uncertain/ certain it is that we shallbe hard of the father if we ask for Christ's sake & in Christ's name. but whether we shallbe hard if we ask in the name of any other saint departed/ it is uncertain by the scriptures/ ye it is unknown whether the saints here us calling to them or no? whether they know our necessity or no? whether they be in the state that they do pray for us or no? or can or may by their prayer obtain any thing of the father for us. The scripture will that we should pray to god. Math. 6. & jaco. 1. in the name of Christ. Scripture willeth that we shall pray to them in whom we should put out trust. Roma. 10. and have hope to obtain our petition of/ no trust nor hope is to be put in saints/ wherefore me think prayer is not to be made to saints departed/ me think that prayer to saints be a sign of diffidence of Christ and of his goodness/ and therefore men run to saints to obtain their favour and help/ and yet all goodness cometh of god jaco. 1. and not of saints departed/ of an evil parsuasion of Christ I think men leave Christ & run to saints parsuading with themself that Christ will hear no sinners/ therefore they run to the saints desiring their help as who should say there were more mercifulness/ more gentleness and love in saints then in Christ/ which opinion to have in Christ is evil and damnable. Some there be defenders of praying to saints moved by divers reasons/ one reason is this/ they say that saints departed be membres of the same body of Christ that we be of/ and all membres are profitable one to another. Saints departed can not profit us living members now but by their prayers/ wherefore they think that saints departed pray for us/ & that we be helped by their prayer/ to this reason may be answered thus first to the mayor/ that saints departed are membres of the same body that we be of to obtain life and glory everlasting in heaven with Christ/ but whether they be membres to profit other members by works of charity as living membres should profit one another I am uncertain by the holy scriptures. I suppose they have done their work appointed them to do of god/ and this saying me think S. Paul doth confirm. Ro. 12. & Ephe. 4. Where he showeth the works of the membres/ & also Gala. 6. saying. While we have time let us work good to all men/ chiefly to them that be of the household of faith/ also if all membres be profitable one to another. I would gladly know how profitable be the living membres to the holy saints in heaven that needs not our help/ seeing we be members of the same body of Christ that they be of/ or how profitable be one saint to another. To the minor/ they say that saints departed can not profit us but by their prayer/ this reason may be denied/ for saints departed other way profit and do profit us/ they confirm our faith to trust surely in god/ and that our trust shall not be deceived/ but that we shall have the reward that we trust for they certify us of the goodness of god/ of the life and glory to come after this life. They show us the merit of god's promises. They teach us to follow their foot steps to have faith as they had/ hope & charity/ patience/ nickenes/ mercifulness and other virtues/ in the which they give us example to follow them & make us sure of life and glory after this life/ as they be in. After this fashion I think the saints departed profit us/ and this profit may be gathered oft-times in the scriptures/ but that they profit us now by their prayer I have not red in the scriptures: I know not by the scriptures that they pray for me no more than they do almose deeds for me/ saying both he works of charity. Also they have an other reason that moveth them to think that saints departed pray for them/ which is this. They say saints departed hath lost none of their charity that they had in this world/ but rather hath their charity increase more & more they of their charity prayed for us being on live. Much more they say now they pray for us. To this I answer that their love be increased towardis god more and more/ but as towards man I am in doubt. I would gladly of it be made certain. And where as they say that they living of their charity prayed for us/ much more now they pray for us. So I may say that they living of their charity preached to us the word of god/ a work of charity as necessary as prayer/ ergo they preach to us now. Hear is to be proved what works of charity saints departed now in their state may do or do The holy scriptures saith that works must be done in faith that please god/ saints have not faith/ wherefore it seemeth to follow that saints do not work after this present life/ or else their work should be done in faith that they might please god. Also scripture promiseth a reward for every good work/ prayer is a good work/ prayer therefore doth not want his reward before god. But for the prayer of saints departed I read no reward promised of god/ but every man shall have his reward for works done in this present life & in the body. Gal. 6. & 2. Cor. 5. saith saint Paul. All we shall stand before the justice of god/ and shall every one receive according to his doings the time he was in his body/ shall receive good or evil. Finably as thuchinge prayer to saints departed I think it no damnable thing to pray to them/ nor yet no neceessary thing to pray to them. I think it should be more for the glory of god to keep sure trust and true confidence in god: and to know that all goodness/ health/ life/ salvation/ glory eternal cometh only of god & of his mere mercy towards us. If no prayer at all were made to saints departed. For by prayer made to saints god's honour hath been take away & his power minished. Honour due for god given to saints/ trust & confidence taken from god and put in saints/ & the blind ignorant people more ready to go to saints/ ye to the Images of saints then to god and desire health & succour of them such hath been our blind ignorance. This praying to saints hath been the cause of much Idolatry/ of much false trust & confidence in saints and in Images/ & that so many hath desired health of saints rather than of god for their diseases/ as of saint Loy for our horse/ of saint Anthony for our pyge/ of Roch for the pestilence/ of Appoline for the toothache of johan Shorne for the axes: and in a manner for every sickness one saint or other was the helper/ so god was set a side/ of whom all health doth come/ and saints called on in whom is no health nor no help can grant without god. Therefore if all prayer to saints departed were set a side: I think god should be better honoured/ more trust & confidence put in him/ all help/ succour/ comfort/ and all goodness to come of god & of none other better known and believed of the onlerned people/ that have been long in blindness for lack of true teachers of the word of god. One thing in this matter I would gladly know what hurt should it be to christian men/ if men should not call & desire saints departed to pray for them: But of saintis should learn to follow their fotestepes in faith/ hope/ charity/ patience/ meekness/ contemning of honour/ riches/ worldly pleasures and in other such like virtues/ for the which things scripture putteth us in remembrance of holy men departed. I pray you what necessary thing did christian people want before Popes ordained the tyranny to be song and said in the Churches/ but as for praying to saints departed/ I will not much contend in this matter. I will not condemn them that do desire their prayers/ nor yet commend them. I think it an indifferent thing/ that may be done well and omitted/ and not as a thing necessarily to be done/ or that he should be counted as an heretic that should not pray to saints/ or he a good christenman for that work that should desire the prayers of saints departed. I think it should be more for the honour of god/ & for the true faith to be had amongs christian men/ to withstand the opinion of Saints now had/ that no prayers should be made to saints departed. Then if any should desire Saints to pray with them/ and for them. If this my mind do agree with the scriptures take it/ If not refuse it. I will not be obstinate in this matter/ I would be glad to learn the verity by the holy scriptures. Which in all doubts is able to try out the truth. if we will be diligent to search/ and leave man's fantasies and dreams/ which hath blinded us long that we could not see the truth. But now let us return again to saint Paul. ☞ Now therefore ye are no more gests and strangers/ but citesyns with the saints and of the household of god, builded upon the fundation of the Apostles and prophets, where jesus Christ is the head corner stone in whom every building coupled together groweth to an holy temple in the Lord in whom ye are builded also together to be an habitation of god in the spirit. ¶ Before saint Paul said they were gests and strangers to the household of God/ now he sayeth they be no more strangers but of the household of god & citizens of saints made by Christ/ before they were far from the household of Israel/ now they be received to be of the household of Israel/ that is to say they be made fellows of saints (that is of the jews which count themselves saints in comparison to the gentiles) and part takers of the heavenly inheritance and of everlasting health by Christ builded upon the foundation of the Apostles & prophets/ that is to say upon Christ upon whom the Apostles and prophets did build and made Christ to be their foundation for as saint Paul sayeth. 1. Corin. 3. No man can set an other foundation beside that foundation set which is Christ jesus/ and not the bishop of Rome. For Christ is the head of the Church and of all them that believeth/ & not the bishop of Rome/ and christ is the corner stone that keepeth and joineth the buildings together that couples the jews and the gentiles together/ & by his spirit keepeth them both in unite and concord/ faith/ hope/ and charity/ & in all goodness. saint Paul saying the gentiles believing to be builded upon Christ the foundation of the Apostles and prophets/ reproveth all them that sayeth or thinketh the bishop of Rome to be the foundation upon whom Christ hath builded his Church/ for that foundation is Christ & none other. Neither the bishop of Rome nor yet no other man/ creature/ nor Angel. But Christ is the foundation of all faithful believers & the corner stone that will not be removed with no blast of wind 3 Every building upon Christ doth grow and increase in an holy temple to the Lord. Here he showeth the difference between the building builded upon christ and upon other things or creatures/ if it be builded upon Christ/ it will stand and increase. if it be builded upon man/ or upon man's inventions/ dreams and phantices it will fall and decay at every blast of wind or tempest which thing doth agree with Christ's saying. Ma. 15. Every graft that my father of heaven hath not grafted shallbe plucked up by the roots Here we may learn/ pilgrimage/ pardon/ painting of Images to be honoured/ not to have been of god. Monks/ Freers Canons and such like religion of men invented/ not to have been of god/ for they decay and fall away/ and their feigned religion little set by. Also all these that go not forward from virtue to virtue and increase daily in virtue/ not to be builded of god. For the building of Christ increaseth daily and be made more and more the habitacle. 1. dwelling place of God by the holy Ghost by whom they increase/ which will not suffer them to be idle/ unprofitable to other/ or evil occupied/ but moveth and styrryth always to do the will and pleasure of god/ and suffereth not his to be idle or evil occupied. ¶ The third chapter to the ephesians. FOR this cause I Paul am a prisoner of jesus Christ, for you heathen according as you have hard of the office of the grace of god which is given me to you ward. For by revelation was this mystery showed unto me, as I wrote above in few words, whereby when ye read it/ ye may perceive mine understanding in the mystery of Christ which (mystery) in times paste was not opened unto the children of men, as it is now declared to his holy Apostles and Prophets by the spirit, namely that the heathen should be inheritors also. And of the same body and partakers of his promise in Christ by the Gospel whereof I am made a minister according to the gift of the grace of god, which is given me according to the working of his power. Saint Paul here marvelously doth bring and get to him the favour and the benevolence of these ephesians/ in that he sayeth and truly sayeth that he suffered prisonment/ and was in stocks & in fetters for their sakes & for their health and salvation/ that is to say because he preached to the Ephesians and to other gentiles the Gospel of jesus christ/ of the which Gospel preached the ephesians and the other gentiles received faith in Christ Iesu/ and so through faith came to life and eternal salvation. For this cause and for none other Paul was cast in prison in chains and in fetters at Rome by Nero the Emperor where he was when he wrote this epistle/ and in prison/ and therefore he sayeth. I Paul the prisoner of jesus Christ bound fast inprisone not for mine own sake or for my cause/ but for Christ sake and for his Gospel/ which was the health of the gentiles. When these ephesians should here these things/ how could it be but they must needs favour and love Paul and embrace his doctrine which for Christ's sake and for their health and salvation was in prison and suffered pains for their cause. Kind men can not but they must love them again that suffereth for their sakes & for their health. Thus saint Paul obtained the favour of these ephesians and of the gentiles. 2 Paul cast in prison not for his sins or any notable faults or crimes/ but because he preached to the gentiles the Gospel of Christ by the which the gentiles were delivered from sin/ death/ hell and eternal damnation and made good/ just/ and obtained eternal life and partakers of the heavenly inheritance/ this saint Paul showeth that it is no new thing that true preachers of god's word to be cast in prison and suffer pains for the Gospel's sake of evil men & he moveth them to take patiently their patnes in prison and afflictions that they may be with Paul the prisoner of Christ suffering only for the Gospel's sake and not for their own faults crimes/ or deservings. 3 Learn here that a good and an holy man saint Paul. ye an apostle of Christ was cast in prison/ not for no evil/ but for good for preaching of the Gospel to the salvation of the people. He was cast in prison of an evil man and of a cruel tyrant called Nero an Emperor of Rome. At whose commandment saint Paul was cast in prison and laid in fetters/ so the good Apostle of God was in prison/ and the evil tyrant Nero at liberty/ so god suffereth in this world the evil man to have the upper hand of the good man ye god suffereth that the good is punished in this world/ and the evil escapes punishment/ but in the world to come the good shallbe in joy/ and the evil in pain This place showeth plainly that saint Paul was in prison when he wrote this Epistle to these ephesians/ whose health he more regarded than his deliverance out of prisone. 4 These that put saint Paul in prison/ peradventure they thought they did an acceptable work or sacrifice to god so doing/ thinking Paul a great malefactor & a breaker of ye●aw they thought it was not lawful that the Gospel should be preached to the gentiles/ ye & again the law of god/ that forbade the jews to have company with the gentiles/ or to make marriages with the Gentiles/ much more they thought it was not lawful to preach the Gospel to the gentiles/ which was a thing hid from the world/ & never heard leson before/ therefore they casting saint Paul in prison thought they did an high sacrifice to god/ such men full of their good zeals but without god's word hath been amongs us that hath cast men in prison for preaching that it was lawful for lay men or lay women to have the new Testament in english/ we may see what blind zeals without god's word doth/ and how it hath ever cast the true servants of God in prison and brought to trouble/ pain/ punishment & infamy in the world/ although they were the new and faithful servants of god. But at the last god delivered his servants/ and punished these blind ●eales and so he will do now/ if they will not repent and amend. 5 According as you have herd of the office of the grace of God given to me toward you. Here the Apostle showeth the disposition of the Gospel was committed to him/ not of himself/ nor yet of his will mind/ merit's/ or deservings but alone of the mere mercy and grace of god/ and that when it pleased god to call him by revelation from his inquite and sin as is written Acts .9. & .22. that the hole praise and laud may be given not to man/ but to god alone/ of the which we may learn that true preachers of god's word be sent of God/ for the salvation of men to whom the Gospel is purely preached & it is a sure token that god will save those to whom he sends true preachers of his word/ of the herers' part is required that they should diligently hear the word of God/ give credence to it/ and live according to god's doctrine/ or else it profiteth them nothing/ the Gospel truly preached of faithful men send of god. 6 When ye read it ye may perceive mine understand in the mystery of Christ/ as he should say. I have showed you before ● I was called to be the minister of god/ & received the knowledge of the Gospel by revelation/ and that office committed to me of God to preach the Gospel of Christ jesus to the Gentiles/ which thing you may konwe if you will read that I have written before in these words he giveth them liberty to read this Epistle/ & wyllyth that they should perfectly know what things he had written to them/ this place maketh against them that would not the lay people should read the scriptures in there vulgar tongue. Saint Paul would have had his writings known of every one/ both priest lay man and lay woman/ that every one might have profit by his writing/ what profit I pray you should the lay man have of it if it were not lawful for him to read it in the language he understandeth. 7 In times passed this mystery was not opened to the children of men. What was this mystery that was hid from the children of men in times passed? It was the open preaching of Christ's gospel as well to the gentiles as to the jews and that the gentiles should be saved by/ christ as the jews/ and that the gentiles pertained to the heavenly inheritance as the jews/ this mystery was not known to the world to Christ's incarnation/ and to after his death chiefly/ it was known to a few that believed both of the jews and also of the gentiles which was saved by faith in Christ to come before Christ's incarnation/ but they were seen in comparison to them that did not know it/ and therefore it was counted to be hid from the world/ and also these that believed & did know that the gospel should come to the gentiles and by it there salvation/ yet they knew it not so clearly how it should come/ and by what means/ as these that were after Christ's incarnation and believed in Christ/ nor yet there was not so many before Christ's incarnation that believed in Christ as was after/ for this mystery was showed much more plainly/ & more clearly & to more after Christ's passion then before his passion/ for as saint Hierome sayeth/ that it is another thing in the spirit to know things to come/ & rose them fulfilled in deed. This mystery of the gospel to be preached to the gentiles was so hid from men/ that the Apostles of Christ did not know it at the beginning/ and did doubt whether it were lawful for them to preach the gospel to the gentiles or no/ and to call gentiles to salvation by the gospel without circumcision and other ceremonies necessary to be observed/ to instruct the Apostles of Christ in this matter was the holy Ghost sent to them and given in Pentecost/ and also this mysserye was opened to them by visions/ as to Peter Acts. 10. and that by the will of God/ and of god's goodness/ of the which we may learn to glorify god now as the Apostles did when they saw the mystery opened that was hid from the beginning of the world to their time. So let us now glorify god that hath now in our time opened and showed more plainly and more clearly the truth of his word long hid/ observed and darkened by man's traditions and inventyons/ then it was in our father's time/ and nothing marvel at the goodness of God/ but show ourselves more thankful to god giving him thanks for his benefits and praise to him as the author of all goodness/ and know surely that the truth comes not to light/ not for our merits or deservings/ but of the goodness of god as after Christ's passion came to the Genntyles the gospel and the truth of it by the Apostles. if men would consider this place well/ and deeply weigh it/ they should see clearly how little effect and strength be reasons made of carnal men by the which some as yet can not think or be persuaded in their hearts that this is the truth that is now adays preached by true and faithful preachers in this realm. They ground their reasons oft times/ of men/ and of customs/ saying how can it be thought that god would suffer the truth so long to be hid from his people/ and suffer men so long to be deceived with falsed. To this I answer and say/ the gentiles might so have said to god. But none said so but those that would not receive the gospel/ believe it and be saved. The faithful asketh no cause of the will of god/ but study to know gods will and to do it. Also they say/ was their not as holy men in times passed as is now/ aswell learned as is now/ as wise men as now be/ why would not god show to them his truth/ as now. Of the will of god I will not dispute/ I can give no cause of his will/ why he will this thing/ and why that thing he willeth all things to the best/ to his glory and to our profit. It is enough for me to konwe that god willeth this thing and that he giveth his gifts of his mercy and goodness/ and not for the merits of men. The knowledge of the truth/ it is the gift of god given at the will of god & not of man/ and given when it please the god to give it/ and when god saith it most for his glory and for the profit of man/ So the w●… of god is the cause of the truth now showed to the world and not the holiness of fathers the learning or wisdom of men/ and of our party is received that we should take the truth now showed with gladness giving to god hearty thanks & to live after the truth/ as these ephesians that was faithful did. ¶ Unto me the least of all saints/ is this grace given that I should preach among the heathen the unsearchable riches of Christ, and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in god. Which made all things through jesus Christ to the intent, that now unto rulers and powers in heaven might be known by the congregation the manifold wisdom of god according to the eternal purpose, which he hath showed in Christ jesus our lord, by whom we have boldness & entrance in all confidence through faith on him. ¶ The Apostle repeateth the same thing he hath spoken before/ but in other words/ of the which he teacheth that one sentence may be spoken of the preacher divers times without a fault/ specially if it be such a sentence as is meet to be surely fixed and rooted in the hearts of the hearers and be for their profit to be known surely. 2 Learn here meekness and lowliness of heart of this Apostle saint Paul. Which so did humble himself and set him under other/ that he called himself least of all saitꝭ or Apostles/ not worthy be to called an Apostle of jesus christ/ because he did persecute the Church of Christ/ as he saith. 1. Corin. 15. But yet he was made the Apostle of Christ/ although he sometime before his conversion did persecute Christis church. Of the which we may learn what a Lord is god/ which of his goodness doth make a faithful preacher and defender of his word/ of a persecuter/ A sure pillar of his Church/ of a plucker down of it. Of the which we may learn the goodness of god towards sinners/ his power/ not to despair of no man as long as he shall live here in this world. But God may by his grace turn him from his sins and naughtiness/ and bring him to goodness/ and make of an evil man a good man/ and the true servant of god and to condemn the old saying/ ones evil always evil/ which is an evil saying and worthy to be condemned/ and abolished. 3 The Apostle sayeth/ it was given to him of the grace of god that he should preach the unsearchable riches of Christ amongst the heathen. And these unsearchable riches was the mystery of the gospel that saint Paul preached to the gentiles by whose preaching the gentiles received faith/ and was brought to eternal salvation. Behold what the Apostle calleth the mystery that was hid from the world so long in god/ he calleth it the unsearchable riches of Christ. They be called unsearchable riches because no man can come to the true knowledge of them of his own mights/ powers/ works/ merit's/ or deservings without the grace of God. Or else they be unsearchable because no man opteineth them all/ but every one that believeth obtain one part or an other of the riches of god/ that is sufficient for his salvation. For if one mortal man should possess all the riches of God/ he would be to proud/ he would condemn every other man and think himself to have need of no man/ but every man to have need of his help/ and he: of no man/ nor yet of gods help/ & would make himself equal with Christ and with God the father. Which things god would not/ therefore he giveth to no mortal man all his riches as he did to Christ jesus. After this way the riches of god be called unsearchable/ for no man can have all god's riches/ or see all his glory/ ye no man can perceive the glory that god hath ordained for them that love him. 1. Corin. 2. 4 Here also the Apostle teacheth all preachers to humylyate themselves and to exalt the word of god/ to glorify and magfye it above all things in this world/ above all riches/ honours/ pleasures/ profits/ or other goods mortal in this world. For there is no riches worldly/ worthy to be compared with the word of God/ and be they reproved that preferreth wordly goods riches/ honours/ before god's word/ and in this many be offenders/ as appeareth by outward tokens and signs that give more diligence/ labour & pain/ and more applieth themselves to the study of such sciences that may bring worldly riches and honours/ then to the konwledge of god's word. which is tokens that men more regardeth worldly riches than god's word. This place checketh gentlemen rich men in the world/ that put their children to the temporal law that they may get worldly riches rather than to the study of god's word to get heavenly riches/ their facts do show how unkind they be to God of whom they have their worldly riches/ and also it pertaineth to gentlemen to know god's law/ that they might rule according to god's will. joshua. 1. I will not speak of them which openly condemn and be mockers of god's word/ thinking no thing profitable but that/ that bringeth worldly honours and riches. 5 The mystery of god that was hid from the world/ ye and from the powers in heaven/ now God hath made it open to all men/ and Angels in heaven/ which other did not know this mystery/ or if they did know it/ they knew it not so perfectly before as they did after it was preached by the Apostles called and send of god to do that message as by Paul/ Peter/ and other which here be called the Church because they were as the chief ministers in the Church. 6 In that he sayeth this mystery was opened to the heavenly powers/ as to the angel's archangel's and other in heaven/ by the Apostles of Chrste/ I think the Apostle meaneth not that the Apostles taught the Angels this mystery of the calling of the gentiles to the faith by the Gospel preached/ but rather the contrary/ that the Angels taught the Apostles/ and brought it from god to the Apostles/ for the angels be as serving spirits. Hebre. 1. And so when the Apostles did preach the gospel and by their preaching the gentiles were converted from their infidelity to the faith of Christ they did see the conversion of the gentiles that they did not see before so clearly & by what means/ so by the Apostles this mystery was made open to the heavenly powers/ or else this speaking that the Apostle here useth/ is a manner of speaking by the which he meaneth that this mystery was showed and declared openly and plainly to all the world by the Apostles/ to whom god showed this ivystery when his pleasure was it should be showed and this mystery he also calleth the many fold wisdom of god/ which god hath determined to be showed by Christ jesus by whom he made all things/ and restored to their perfectness when it was the will of the father they should be made perfit and restored to their perfitness. 7 He showeth also that by Christ we have boldness and sure trust with all confidence to come to the father and to be partakers of his kingdom and glory/ and that not by Peter/ Paul/ johan/ james or by our works/ deeds or merits/ but only by Christ jesus/ and for his sake alone. Wherefore I desire that ye faint not because of my tribulations that I suffer for you/ which is your praise, ¶ The Apostle seemeth in these words to make answer to his adversaries which spoke evil of him/ and slandered him/ & by their slanders and evil speaking did pluck many from his doctrine/ that they did not give credence to him saying/ if Paul were the minister of god and preached purely his Gospel/ he should not have been cast in prison and in bonds/ his bonds and prisonment doth prove him to be evil/ and a deceiver of the people/ and that god is angry with him/ or else who would have cast him in prison? for who would cast a good man in prison? as who should say/ no man. To these or such like evil speakynges the Apostle maketh answer exhorting these ephesians not to shrink from him or forsake his doctrine for his imprisonment/ in fetters bonds or other afflictions which he suffered/ not for his faults/ but for these Ephesians & for their sakes/ and for their health and salvation that he preached the gospel of god to them of the which they received faith and health wherefore he sayeth that they should not be ashamed of him for his afflictions/ but rather they should rejoice for his afflictions which he suffered for their sakes/ and for their profit. Of these we may see that these that purely preach the word of god that they suffer oftimes imprisonment/ bonds fetters & the other afflictions/ not for none other cause/ but that they preach the word of god purely and sincerely. 2 Men should not shrink from the word of god or esteem it the worse or to be false doctrine because they that have preached it have been persecuted/ punished/ caste in prison and put to death of the world as malefactors deceivers of the people & false preachers. For other felicity/ let not true preachers look for in this world of carnal men/ then persecution and affliction this is the reward that they shall have here where as carnal men do rule/ but in the world to come/ let them look for an other reward in joy and bliss/ and in hope of it may be their comfort which hope doth take away the grievousness of their miseries and painfulness of afflictions here. 3 Affliction or persecution proveth whether men trust surely in god & stick to his word or no/ for many there be that for fear of punishment and afflictions do shrink from god and his word and biddeth them farewell/ which believed as long as there was no persecution like to follow as Christ sayeth Math. 13. Many doth believe for a time/ but in time of tribulation they shrink fearing more man than god/ and the loss of goods of this world than the loss of heavenly riches/ fearing more the loss of this present life then the loss of the life to come/ but let all such repent and amend/ for he that loseth his life in this world for me and my Gospel faith Christ. Math. 16. in the world to come he shall find everlasting life in joy and bliss. ♣ For this cause I bow my knees unto the father of our Lord jesus Christ. Which is the true father over all, that is called Father in heaven and in earth, that he grant you (according to the riches of his glory) to be strengthened with power by his spirit in the inward men, that Christ may dwell in your hearts by faith, that ye being rooted and grounded in love/ may be able to comprehend with all Saints/ what is the breadth and length and the depth, and the height, & to know the love of Christ, which love yet passeth all knowledge that ye may befylled with all manner of fullness of God. ¶ saint Paul moveth and giveth example to all bishops/ pastors/ Curates/ and to all whom cure of other is committed/ that they should pray for their flock committed to their spiritual charge/ and desire of god that they shrink not from faith and from god's word for fear of persecution and affliction/ or for love of worldly goods/ pleasuris or riches/ which oft-times plucketh men from god & from his word/ and that they may have true faith and continue in it/ loving God above all things in this world/ preferring his word above all worldly riches/ honours/ or pleasures. In this prayer he showeth that bishops and pastors/ have need to pray thus for there flock/ ye every one of us to pray for an other that we shrink not from God and his word by infidelity/ unkindness or by other sins. Also in this prayer he showeth that one of us should desire an other to pray for us/ and to whom our prayer should be made/ not to Peter or Paul Iohn or james/ but to god which is the giver of all goodness/ and for what thing prayers at to be made for some certain thing that we have need of/ and that is profitable to the health of the soul/ as here it was necessary/ that Paul should pray that they might continue in faith/ and in the love of god & not shrink from faith for fear of afflictions/ or for love of worldly riches or pleasures. And this is to be desired of god always/ and every one should desire this of God for an other as a thing very necessary for every one. So was the common prayers made to god/ for necessities to be obtained by prayer of god/ to put away evils that appeared to approach to men at the will of god/ and when such necessity was: the people gathered together & desired the help of god fasting that their prayers should be with more devotion and more fervent/ that they might escape the evil that was like to come and fall amongs them. They fasted without meet or drink that their prayer might be more devout/ but now is true prayers & true fastings almost all put away/ and our prayer and fasting at full of superstition and feigned holiness/ for what an holy fast is it to abstain from flesh/ and fill their belly with fish for flesh/ is fish more holier than flesh? who made that holiness? if fish be more wholesome for man's body then flesh/ every man can judge/ I think that there be few physicians that will so say. Therefore let us fast a true fast from all sin and pray in faith asking things meet to be asked for Christ's sake/ and without doubt we shall obtain our desire of god/ for so he hath promised the performance of our desire and he will perform his promise. 2 In that saint Paul did bow his knees to God/ he showeth the ferventness of his mind and of his prayer to God/ which was showed ever by this exterior gestour/ of the which we may learn that it is lawful to show our inward hearts and mind by exterior gesture and signs which of times showeth the good devotion of the heart/ but in these exterior signs in praying hypocrites do pass much them that truly pray in faith/ in spirit/ & in truth Therefore of these exterior signs is not all ways the heart to be judged. 3 Here we may learn/ that we have need of fervent prayer to God in faith that we may continued in faith in charity in the favour of god/ & in the truth of his word and increase in it every day more and more which thing we can not of ourself with out the grace of God of whom we have that we continue in faith/ in charity/ in the favour of god/ which things god giveth for the most part by faithful prayer. Therefore let us faithfully pray and oft-times/ that we may continue and increase in all goodness/ but we be slack and dull to pray faithfully to god/ therefore it is no marvel if God take his grace from & leave us to ourselves and suffer us to follow our own carnal and sensual lusts and desires and so to fall to all naughtiness and sin/ it is a token that our faith is faint and scarce lukewarm/ ye I fear me it is cold and almost frozen up hole/ that it brynketh fourth no more good works/ specially now when it is showed so plainly what manner of works pleaseth god best/ and how they should be done/ for god only. 4 In that he moveth us to pray to him of whom all things was made and are ruled and governed/ which is our father he giveth us boldness & maketh us bold to pray to him trusting our father will not deny to us that is profitable for us/ but will be much more gladder to grant our lawful petition/ than we be to pray and desire of him that is for our health and salvation. 5 What charity saint Paul had/ is here plainly showed in that he desired that these Ephesians might be increased in the riches of god that is to say in faith/ hope/ charity/ patience/ meekness in the truth in the spirit of God/ by whom they should be made strong in faith/ that they refuse no persecution no affliction so that they might promote god's glory & the truth of his gospel/ to the salvation of men he desireth also that they might be made so strong by the spirit in the inward man/ that Christ might dwell in their inward heart by faith rooted in charity that bringeth forth good works of the spirit of god at all occasion given/ he desireth that they might know the length the breadth/ the height/ the deepness of god/ that is to say that they might know god perfitly/ as men knoweth a thing perfectly when they know the length/ the breadth/ the height/ and the deepness/ and that they might have the love of god/ which passeth all knowledge and that they might be fulfilled with all goodness of God. Such things charity wisheth to other/ rather than any worldly goods/ and they be written to teach us what things we should desire in our faith full and fervent prayers one to an other as long as we be in this present life/ and if we do not so as Paul here did/ we lack faith and charity/ & be out of the favour of god/ and to monish us to do our duty ❧ Unto him that is able to do exceeding abundantly above all that we axe or understand according to the power that worketh in us be praise in the congregation which is in Christ jesus at all times for ever and ever. Amen, ☞ Least any man should think god not able to grant these things that we desire of him in our faithful prayers. He sayeth that God doth give to us above all things that we ask of him/ and more things he giveth to us than we ask of him/ or yet can think to be desired of him/ for his might is omnipotent/ and his riches can not be wasted or spent/ for they be infinite and ever doth flow and abunde with plenty to all men. 2 He showeth also that god worketh in all good men by his might and power moving them to good works always/ as in evil men the devil is not idle/ but moveth and stirreth them to evil deeds and deadly works that bringeth death. 3 The Apostle giveth God thanks for his gifts given to him and to all other faithful Christians. In the which he moveth us all to give god thanks for his benefits that he giveth to us and to all men every day/ & that we should not be unthankful or forgetful of the goodness of god to whom be glory praise and commendation for ever. Amen. ¶ The fourth chapter to the ephesians. ❧ THEREFORE I which am prisoner in the Lord, exhort you that ye walk as it becometh your calling where in ye are called with all humbleness of mind and meekness and long suffering, forbearing one another in love, and be diligent to keep the unity of the spirit through the bound of peace, one body and one spirit, even as ye are called in one hope of your calling, one lord/ one faith one baptism, one God, and father of us all Which is above all and thorough all and in you all. IN chapters before this chapter the Apostle hath exhorted men to faith. Now he desireth them to garnish their faith with good works/ and first of all he exhorteth them to unite and concord for by concord small things do increase/ & by discord great things are scattered abroad and do perish/ for in the congregation of Christians nothing is better than unity and concord/ nor nothing worse than discord or debaite/ strife or contention. Therefore it becometh every man to eschew discord and debate/ and all vices that stirreth up contention/ and to seek for unity if it be by loss of temporal profits/ and to get all virtues that bring unity/ concord/ peace/ and quietness/ and all such be blessed/ and shallbe called the children of god. Math. 5. Sayeth Christ Blessed be you peace makers for you shall be called the children of god/ and shall have peace with god. 2 The manner of desiring helpeth much to persuade men/ as here Paul in prison for their sake and their health by his prayer did pierce their hertis and moved them much to grant his petition/ & he speaketh to them after this manner. If I do suffer prisonment and grievous affliction for your sake and your health. I can not think no other but you will do some thing at my request/ and specially sith that thing I require of you/ is not for may profit/ but for your profit/ advantage/ glory/ & health and for the glory of god/ and that thing you be called to of god/ and is your office to do withal diligence. Which is that you should walk as it becometh Christians to walk/ that is not to be idle but to go forth wards from one virtue to another/ in all meekness of heart and mind/ no man thinking of himself more than becometh him to think/ far from pride and high mind/ for what should make us proud or high minded/ thinking ourselves better then other/ and extol ourselves above other/ or think no man to be compared with us/ what have we/ that we have not received? And if we have received? why do we glory and be proud as we had not received it? it is in his will and pleasure how long we shall have it/ of whom we received that we have/ and when he pleaseth he may take it away from us again. He willeth also that we shall walk in meekness/ which is a virtue by the which/ ire angry/ fury/ malice/ envy/ and other like passion or affection of the minds is quenched and put away from the heart we must have also patience by the which all adversity/ tribulation/ affliction how some ever they come they be patientely suffered/ without murmur or grudge against god or man/ without all desire to be avenged for injuries done/ but remlite the matter to god that will avenge injuries and pray for them that hath done injuries that they might amend and so quench the ire of god towards them which god will power upon sinners that will not repent and amend and reform their naughty living/ make amends for their injuries 3 The Apostle showeth wherefore he exhorteth them to unite of the spirit/ for of unite cometh many virtues/ as meekness patience/ soberness▪ long sufferance with other many more/ which be knit together with charity the bound of peace that coupleth and knitteth all virtues together & keepeth them that one shrink not from another. Of discord cometh many great vices and sins/ that bringeth to death as ire/ hatred/ envy/ malice/ fury/ madhastynes/ cavelnes/ pride/ despising of other/ strife/ contention and/ debate and many other vices more that bringeth death Gal. 5. Therefore i'll discord/ seek for unite and peace/ if it be to loss of your temporal goods or pleasures. So doing you shall win more heavenly riches than you lose temporal goods/ seeking for unity and peace/ and if you will have peace and other virtues/ se that you study first to get charity and have her favour/ whose favour if you lack/ you shall lack peace/ unite/ and all other virtues and having her favour/ you shall have all virtues/ and the spirit of god that moveth always to all goodness to works of charity and mercy. 4. He showeth the reasons why he hath exhorteth them to concord/ and untie of the spirit/ and to keep that unite by charity the bond of peace. One reason is this. It becometh them not to be at discord to whom so many things be common/ it becometh them not to be of divers minds and affections/ at debarte and strife that be of one body/ one spirit one calling/ one hope/ one lord/ one faith/ one baptism/ one God and father/ which maketh all/ in all/ as who should say/ it is not meet that there should be variance amongst them that be membres of one body/ all we be membres of Christ's body. Wherefore it is not meet that amongst christian men should be discord and debate/ but unity & concord and every one to seek as well for the profit of another as membres in the body speaketh & laboureth one for another how deadly war amongst christian men for worldly honours and pleasures/ doth agree with saint Paul here in this place I would learn of other. Also if we have the spirit of god/ as I trust we have/ or else we be not of Christ. Roma. 8. There should be no debate amongst us/ for thal spirit is not the spirit of contention/ but of peace/ we be called in one hope of the heavenly inheritance/ where as there shallbe no discord nor contention. For contentious men obtain not the kingdom of god/ we be servants to one Lord/ it becometh not servants to be at contention amongst themselves/ there is one profession of all christians by the which they profess to be servants of god alone/ to believe and trust in him to be obedient to his will alway/ to look for all necessary things/ life and salvation of him alone/ and one baptism by the which we be made his servants/ receive name and lyueray by the which we be known to be servants only to god/ which is our Lord god/ & father it becometh not servants nor brethren to strife/ but to have all love/ peace unity/ and concord and every one for his part to endeavour him self with all his power might and diligence to do the will & pleasure of his lord & father/ that he may receive the heavenly inheritance promised to obedient children. ♣ Unto every one of us is given grace according to the measure of the gift of Christ. Therefore sayeth he/ he is gone up an high and hath led away captivity capptive, and hath given gifts unto men, that he went up, what is it, but he first came down in to the lowest parts of the earth? he that came down is even the same which is gone up above all heavens to fulfil all. ⚹ least any man should think or say that the divers gifts of the spirit should hurt or hinder the unite of the spirit & be cause of debate/ and star up strife or contention for the diversity of the gifts of god/ the Apostle sayeth that these gyftis given freely should rather be cause of concord / then of discord/ saying not all gifts be given to one/ but to every one after such a fashion and measure that every one hath need of the help of another. Therefore it becometh every man to be content with his gift and not to contemn another that hath not so much given to him he that hath much/ much shall be required of him/ and he that hath less/ less shallbe required of him/ and he that hath most/ he hath not so much but he hath need in some things the help of other/ that none should contemn another. 2 The distribution of the gifts of God is not at man's will/ but at the will and pleasure of God/ which giveth them as he pleaseth/ to some more and some less as he saith it expedient for his glory and our salvation therefore let none be despised because he hath little/ nor no man proud because he hath much or more than other/ let every one exercise and use there gifts given them/ to the glory of god and to the profit of other and so be thankful to god the giver of all goodness/ which giveth his gifts not all to one man lest he should contemn all other men/ and abuse the gifts of god to lucre/ to vain glory to pride and arrogancy. 3 The Apostle proveth by the testimony and record of david the prophet in the Psalm 67. That Christ hath overcomen his enemies. s. sin/ death/ hell and the devil/ and hath ascended to heaven and hath given gifts to men/ as appeareth more plainly. Roma. 12.1. Cor 12. Here he alludeth and followeth the manner of conquerors which conquer and overcome their enemy & get spoils and riches of their enemies/ which they show and blaze them abroad that every man may see them/ and then distribute them to the people in a triumph and praise of victory. So Christ having victory over his enemies/ sin/ death/ hell and the devil and rob them of their captives/ he triumpheth over them and hath ascended to heaven and given many gifts of the holy ghost to men/ in laud and praise of his victory over his enemies. 4 In that he asketh/ what is that ascended and descended in to low parts of the earth/ he expoundeth it himself saying it is he which descended before and ascended above all to fulfil all/ that is to say it is Christ which came from heaven in to the earth and took the nature of man upon him/ and was be come as man and as an abject person and suffered death/ & ascended to heaven and fulfilled all things/ restored all things/ and made all things perfit/ by whom we have free passage to the father & be made heirs of the celestial inheritance. ☞ And the same hath set some to be Apostles, some to be Prohetes/ some to be evangelists, some to be shepherds & teacher's/ whereby the Saints might be coupled together through common service to the edifying of the body of Christ till we all come unto one manner of faith and knowledge of the son of God, and become a perfit man in to the measure of the perfit age of Christ. ¶ Of this place we may learn how god hath distributed his gifts and set in his church divers ministers for divers offices and willeth that every one should use himself in his office according to his office/ calling and gift. Some he calleth Apostles / some Prohetes/ some evangelists some Doctoures/ some teachers. Apostles they were called which were not fixed to one place to one people/ but went from place to place preaching the Gospel both to the jews and the gentiles. Prophets were they that opened the mysteries of the scriptures and sometime showed thinnges to come. evangelists were they that were deputed to teach the people the gospel simply and and plainly. Doctors they taught the people the word of God and did drive a way the wolf from the flock of Christ/ and so did Pastures/ but these offices be not so divided but one man may be an Apostle/ a Pprophete/ an evangelist/ a pastor/ a Doctor/ they have diverse names for the diversity of there offices and of their gifts. 2 In that God hath in his Church so many ministers/ he would have some to be heaters and not all to be pastors. And in this he reproveth them that would have every man to be preachers. Some must be preachers and some hearers in the congregation. The ministers in the Church they should either be Apostles/ prophets or Doctors/ or else Levites decaynes to provide for the poor/ for purgatory priests or popish priests that can do nothing else but momble or patter over a pair of popish Mattyns or Mass. I find no place in the scripture/ ignorant priests not learned in the scriptures/ not able to teach and to edify other by holy doctrine are not allowed of saint Paul to be counted as priests or bishops/ as appeareth. 1. Timo. 3. &. Titum. 1. 3 For what end was these ministers in the Church ordained is here showed/ that it was to instruct other in the truth/ and to edify other by wholesome doctrine/ and not that they should deceive any be errors/ heryses/ superstitions/ feigned holiness/ false trusts/ backward or perverse judgements/ the Church is edified when it is instructed in true faith & good works approved by god/ all erroneous opinions/ superstitions errors & heryses put away/ it is destroyed by false opinions/ superstitiousness/ evil judgements errors and heresies of ministers in the Church that serve not for the edyfycatyon of the body of Christ I can not tell for what purpose they serve/ as many purgatory popish priests that know not God's word nor will not learn it to edify themself & other in the truth/ but will hinder and let is as much as they can/ and speak evil of God's word as far as they dare. 4. Here he showeth how long it is necessary to have Apostles preachers & teachers of god's word in the Church of god/ they be necessary till we come all to the unity of faith and full knowledge of god/ and till we come to be perfit men in Christ which is not in this world/ but in the world to come/ for now we have unperfect knowledge/ then we shall have perfit knowledge/ now we know by faith/ then we shall know face to face. He willeth that we shall increase daily more & more in the knowledge of god/ which knowledge increaseth as our faith increaseth as there is increasing in age/ so there is increasing in faith/ of the which increasing is here a similitude taken. And he willeth that men should increase in faith and in knowledge of god's word/ and go forward in good works/ as men do increase in age/ and this increasing in faith is by the preaching of the word of God which may not cease as long as we shall live in this world. ❧ That we be no more children, wavering and carried about with every wind of Doctrine through the wickedness of men/ and craftiness/ whereby they lay wait for us to deceive us, but let us follow the truth in love and in all things grow in him, which is the head, even Christ/ in whom all the body is coupled together/ and one member hangeth by an other through out all the joints/ whereby one mynystereth unto an other according to the operation as every member hath his measure/ and maketh that the body groweth to the edyfyeng of itself in love. ☞ The Apostle declareth himself and showeth when they shallbe made perfit men & how/ that is/ when they shall not be children and wavering with every blast of doctrine and be drawing this way and that way he would not have them children that be unconstant/ foolish/ mutable and wavering hither and thither/ but he would have them children in malice and in knowledge men constant in the doctrine of truth and in faith/ and that they would not suffer themselves to be deceived by any doctrine of men which should come in sheeps clothing and under pretence of holiness and virtue/ which should be inwardly greedy wolves. Here the Apostle reproveth these that be unconstance in doctrine and in faith/ and light of credence to every doctrine now following this way/ now that way. New rather than true doctrine pleaseth better for a time and such there is many/ which be better pleased with the doctrine of falsed/ than with the old doctrine of truth/ and therefore they get them new masters of error and believeth them and contemneth the old truth. Masters of error be they that hath preached pilgrimage/ painting of blocks and stocks offering up of candles to images/ perdons/ and other will works neither commanded of God nor of man/ leaving the works of God commanded in holy scripture. And also these anabaptists be masters of error & have deceived some by their new doctrine of falsed error and heresy. 2 He showeth how these masters of error have deceived men and brought from the reaveth of holy scripture/ by falsed craft and pretence of virtue and holiness/ and of the worship of God, but these by there pretenced holiness have deceived many and brought from the truth to error and heresy. Such was the doctrine of them that would have the bishop of Rome to be the head corner of the Church of Christ in earth making all holiness in fasting praying/ hallowing/ ringing/ fynging/ relygiousnes/ rites/ ceremonies/ customs/ or otherways brought in by the bishop of Rome/ and not spoking of in scripture. Such deceivable doctrine was the doctrine of them that moved men to put their trust and confidence in creatures/ in their own works deeds merits/ in saints. ye incarued and graven images/ in pardons/ to pilgrimages in masses ad Scala celi/ in coats/ coulles/ habits/ voice/ shows/ boots/ gyrldelles purses/ knyfes'/ and in other such like bag gash and inventions of man invented for lucre sake. Which inventions hath been profitable so bishops of Rome/ inventors and makers of this holiness from all such deceivable doctrine the Apostle moveth men to be waere/ and take heed of their wily craftiness and sleeth ●●glynge/ by the which they have deceived simple men that trusted/ no evil nor falsed and willeth that men shall take that truth and follow the truth by charity/ and do forwards by faith and good works approved and appointed of god in holy scripture and not to leave these works and to follow our own dreams or fantases invention of man without god's word. 3 The Apostle here goeth forth in his metaphor of building/ by the which he willeth no other thing but that he would men building upon Christ the sure foundation should go forth in true faith in true knowledge of Christ and in all good works in charity by the which all virtues be coupled and knit together/ that they might be a perfit building in Christ and come to his glory/ of the which also we may learn that it is the office of a preacher not only to reprove vice and sin/ but also to show the remedy for them/ how men shall get true virtue to move to go forwards in virtue and in all good works and deeds commanded in scripture/ after the example of saint Paul. ¶ This I say therefore and testify in the Lord that ye walk no more as the other heathen walk in the vanity of their mind, blinded in their own understanding, being strangers from the life which is in god through the ignorance that is in them because of the blindness of their heart, which being past repentance have given themselves over to wantonness to work all manner of uncleanness even with greediness. ¶ That the Apostle may more move us to holy life/ holy manners and conditions/ he setteth before our eyes the filthy and abominable life of gentiles that know not Christ nor his doctrine/ and willeth that we should walk no more after the ways of gentiles which walk in vanity of their minds following their own imaginations phantises and dreams the lusts and pleasures of their own minds/ which be blinded with ignorance of the truth/ full of superstitiousness/ vain holiness false trusts and vain hopes corrupt judgements/ so blinded that they can not or will not see the truth/ but continue still in blindness/ in ignorance/ in superstition and in all vices used before and condemned by the holy scripture of God/ and will not admit the truth to entre their hearts/ nor walk in the truth of god's word. They be also far from god/ from eternal life with god for ignorance that is in them/ & blindness of heart by the which they know not God nor yet will or desire to know him/ which is most blindness of all/ and a great token that god hath utterly reyected them and forsaken them/ from the which ignorance I pray god save us/ and from their ignorance & blindness they come to that point that they will not repent of their sins not leave them/ but continue still in all unhappiness and mischief/ giving themselves to all uncleanness polluting themselves with all filthiness/ with unsatiable greediness with such degrees and steps goeth evil men to all wickedness/ impiety and ungraciousness/ by the which we may know in what state they be in that know not god nor his word/ nor will not follow god's word but themselves in vanity of mind ignorance of God and blindness of heart without repentance give them selves to all uncleanness. 2 The Apostle here useth great wisdom in that he setteth the faults of other before their face and make them abominable in their fight and worthy to be reproved and condemmned/ although he might have laid to their charge and have reproved these ephesians for them that they saying their faults condemned in other much more should think them worthy condempnatyon in themself that they condemn in other. 3 Mark the gentleness of saint Paul in that he desired them when he might have commanded them/ and his wisdom in that he affraeth them from sin used amongs them by the example of other/ & willeth they shall not follow the vanity of their own mind/ least they run in darkness and in obstinate blinds ever desiring to sin and continue in siue and never to forsake fin and uncleanness which is the most perilous vice that can be & a sure sign that all such be utterly rejected of god and from his favour for evermore of this place we may learn that these that give themself to vanity of their mind and carnal pleasure and will do what fomeaver carnal lust month them doth go from one sin to another and heap up sin upon sin/ and at the lasts they come to this point that they would not forsake sin/ nor be sorry for it/ nor repent/ but ever continue with unsatiable lust and desire to sin. Therefore follow not the vanity of your own mind/ but god's word. Walk not in ignorance but in the light of the gospel that so clearly shineth that you may walk surely/ and in the truth. ❧ But ye have not so learned Christ. if so be it ye have herd of him, and are taught of him, even as the truth is in jesus. So then as concerning the conversation in time paste lay from you that old man, which marreth him self through deceivable lusts, but be ye renewed in the spirit of your mind, and put on that new man which is shapen after God in true righteousness and holiness. ¶ Before he showeth in what vices evil men did walk in/ as in vanity of their minds in ignorance & darkness in blindness of heart without all fear of god/ without sorry for sin or any repentance/ but in lust and pleasure ever to continue in sin. Now he showeth that they have not learned Christ so/ that they should walk in sin but that they should forsake sin repent and sin no more/ nor follow no more their vanites of mind or lusts or uncleanness of body/ nor other unlawful desires of the old man/ but that they should put of the old man and put on the new man/ and be renewed with the spirit of god which moveth to all virtue/ as to faith hope/ charity/ patience/ meekness/ long suffering/ unite/ concord/ peace/ righteousness/ equity/ justice/ cleans/ and to all holy conversation of life in all truth. 2 This place showeth/ who hath truly learned christ/ surely all they which be taught of Christ to forsake sin/ to mortify their carnal affections/ and do put away sin and the old man with all his carnal lusts and affections/ and mortify them by the truth/ and walk in the truth according to the truth/ these that do so it is a sign that they have learned Christ and put away the old man with all his concupiscence and put on the new man which is made after god by justice and holiness of the which we may learn that it is of God that sinners repent them of their old evil and now take a new life and lead an holy conversation. 3 The true knowledge of Christ/ which is the truth/ moveth us to forsake sin in the which we have walked in times passed for lack of knowledge and in that we have obeyed our old man and his concupiscence to much/ which bringeth to death. Gala. 5. and Roma. 8. The affection of the flesh is death. Therefore let us put away the old man with all his carnal desires or lusts always ready to sin and to swarm from the truth of god's word/ and bring to death/ and let us be renewed in the spirit and put on a new man made after God in all justice and virtue that moveth us all alway to virtue and goodness. By the putting away of the old man he understandeth the putting away of all sin/ as to put away vanity of mind darkness/ ignorance of god/ blind obstinacy of heart unsorowfulnes for sin/ uncleanness and all other vices/ and in their places to put on virtues/ and desire to follow god's word/ knowledge of it/ readiness to apply him self to do gods will and pleasure in all truth and justice justice/ and such doth appear to be renewed by the spirit of god/ whose old life in sin doth displease and a new life in virtue doth please/ whose mind is willing and glad to know the truth and to live after the truth of god's word in all virtue and goodness. ❧ Wherefore put away dying and speak every man the truth with his neighbour for as much as we are membres one of another. Be angry, but sin not, let not the son go down upon your wrath/ neither give place to the backbiter/ he that hath stolen/ let him steal no more/ but let him labour rather and do some good with his hands that he may have to give to him that needeth. ☞ The Apostle here exhorteth men to to put away certain vices and to take in their places virtue. first he exhorteth men to put away dying/ by lying he understandeth all craft/ sotteltye/ falsed/ deceit/ in word or in deed/ by the which crafty men deceiveth other that be simple or osuche as fear no craft/ guile or falsed/ in bargayning/ as in seiling buying or in other business of the world necessarily to be used amongst men in this world/ and underlyenge may be contained delaying of matters to deceive men/ & to make them spend more money for the expedytion of their matters. And in this is reproved layers and all other that delay matters for lucre sake. Here is also reproved all them that falsely accuse and slander other/ that go about to deceive another by fair speaking/ goodly words or promises when they intend to do nothing Here is also reproved all manner of flattery or dissembling. ye all perjury in selling of their wayre/ which vice is so commonly used unpunished of god or of man/ that in a manner it is counted a virtue/ and he to be best servant that can with most perjury and greatest swearing deceive his chapman. But let such repent and amend themselves/ for god will not suffer unpunished his holy name so to be taken in vain/ so unreverently to be brought for a testimony in a false matter and a dissembled purpose/ God will not suffer perjury unpunished/ but he will either punish it here in this world/ or else in the world to come or in both/ in this world/ and also in the world to come. And in this world such perjured persons god punisheth oft with corporal punishments/ as with poverty sickness/ diseases/ and with unfaithfulness that they be least believed/ that be most swearers/ men were wont to cry out of them that did eat eggs butter/ milk cheese/ and other like white meat in lente seson/ and held their peace at perjury/ unreverent taking the name of God in vain/ and bringing in it to be witness or record in a false matter/ for the which god threateneth punishment Deulero. 5. saying he that taketh the name of God in vain shall not be unpunished/ at the breaking of God's law/ we hold our peace/ at the breaken of man's law we cry out/ and call them losers and heretics that eat white meat in lent season/ which is a lawful thing by god's law/ and may lawfully be done/ so it be not done with contempt of the authority and with offendicle of wayke persons/ and against their conscience/ thinking that thing unlawful/ and yet eat it against conscience/ to take the name of god in vain is always unlawful/ and forbidden by goods law. 2 Also the Apostle not only forbiddeth dying/ but he commandeth that men shall speak the truth/ and that simply & plainly without all dissembling in words and in deeds/ and to keep the profitable truth towards all men alway as well in bargains as without buying and selling chopping or chaning. And here the Apostle reacheth that it is the office of a faithful preachers not only to reprove vice used amongst men/ but also to show a medsyne for every vice/ and to heal the vice with his proper medsyne & to set virtue in the place of sin/ sin clearly put away. 3 This place reproveth them that go about to deceive their neighbour by craft/ falsed surelty or by any crafty means/ and specially these that be simple/ & trusteth no falsed, believing that no man would deceive them/ if they might/ but alack for petty/ that craft/ falsed/ and perjury/ is suffered of rulers and Magistrates unpunished/ as they were not forbid of God/ but at man's pleasure and will/ so sin unpunished/ is counted oft-times to be no sin/ or small sin/ ye peradventure a virtue a worldly wisdom/ and a good worldly policy/ & a sign of a wise fellow that wilt thrive so to use craft/ & falsed is reckoned to be thristey but how somever such shrive before the world/ they thrive not before God almighty that forbiddeth such thrift/ and condemneth all such thryvers/ ye ieyrers & brekers of his law. 4 He showeth the cause why we should not use craft or falsed one to deceive another/ the cause is that we be membres of one body/ one member doth not decyve another/ nor will not hurt another/ but laboureth for another/ as the hand doth not hurt the head the leg or the foot but will labour for them and provide that they want nothing or that they be not hurt/ or any other ways nooed/ and will in no wise deceive them/ so should we all do one to another/ saying we be membres of Cstristes' body/ and one labour in truth for another without deceit/ craft or falsed as membres doth. 6 Be angry but sin not. The Apostle would we should not be angry at all/ but if to be it that we be angry/ as we be men object to the infirmities of the flesh/ he moveth us to pacify and put away this angry/ least it burst out in chidyngꝭ/ hraulynges/ contenciousnes/ fyghtyngꝭ in hat biting/ or detraction of other/ or lest by angry not pacyfyed/ it bring to words/ & from words multiplied to fighting/ & so to murder as oft-times we do see to come to pass. Therefore the Apostle would that we should pacify the ire/ & put away anger stirred up by occasion or infirmity of the flesh: clear away from our minds/ that no part of ire or wrath should remain in heart or mind or at the least it should not remain till son set/ or go down. Therefore he sayeth/ let not the son go down upon your wrath/ that is pacify & put away anger and wrath as soon as can be/ by the help of God. and be reconciled in love with him/ with whom you were angry/ and desire of him no vengeance but leave all vengeance to God that will punish all malefactors that will not repent s. give no place to the backbiter. He showeth why we should pacify that ire & anger of mind/ least the devil seeing ire and anger remaing in mind or heart/ should styrte up men to avenge them felfes or move men to chiding/ brawling fighting and so to murdre/ for the devil doth not cease/ but he goeth besylye about as a ramping lion searching whom he may devour and kill/ he ceaseth not/ but he diligently labours to bring men to eternal death/ and to death both of body and soul/ therefore pacify ire or wrath/ least it bruste up and bring more evils. To be angry some times it is lawful/ as with sin and evil doers that they may resist from evil doing/ repent and amend ye not to be anry with sin is unlawful/ and oft-times cheresheth evil doers in their naughty doing and maketh them more bold to continue in evilness/ and so winking at men's faults is as it were approving of evil doing. 7 He that hath stolen/ let him steal no more. He moveth men to i'll theft or taken away other men's goods against the will of the master. thieves be they not only that steal/ and rob openly by high ways/ or other where taken away other men's goods/ but also all they which by craft/ falsed/ usury/ might/ power maystershyppe take away other men's goods/ the masters of these goods not knowing or else/ not willing/ and although all these be not counted for thieves before the world/ nor be not punished of the world for thieves/ yet before god they be thieves/ and shallbe punished and hanged in hell if they do not repent & amend. There be other that be thieves before god all they that be idle and will not labour in their calling/ but take the profit and pleasure in idylnes filling their belies/ which god will punish as thieves if they do not repent and amend/ for they be thieves before god/ although they be counted not thieves of the world but honest men or Gods feruantes alway occupied in god's service/ when god peradventure neither knoweth them to be his servants/ nor yet their service/ to be his service/ to his honour and glory. Many such belly beasts hath this realm found and cherished/ and yet doth. And thieves of this sort be in every country/ in every state of men which take the profit dew to them and do not their duty again to them to whom they should. Therefore let every one amend/ and be no more thieves before god/ that they may scape punishment due for thieves/ and the wrath of god. 8 Let every man labour in his calling that he may have to give to them that needeth. Here is showed one cause why we should labour/ that we might have so help them that have need. But he showeth not how we should labour/ in what works after what fashion/ he willeth every one to work in his calling according to his gifts given him of god. Some to labour with hand/ some with mind and study or counsel or any other way occupy themselves to the glory of God and to the profit of their negyhbours/ all such do labour. There is some that think no man doth labour but they that do occupy handycraftes or works/ but these do not think well of workers/ for they be called labourers that do work to the glory of God/ to the profit of other whether it be by hand foot/ tongue/ mind/ study/ counsel/ or any other ways in their calling/ for their is divers membres in the body/ and to every one is given his gift of god to thee/ profit of other/ and to God's glory. wherefore me think it is not against god's law that priests should labour with hand/ specially such as can not preach goddess word or if they could preach/ it is not against god's commandment to labour with hand after the example of Paul which laboured with his hands to get necessaries for himself & for other/ least he should be painful to other/ or be slander to the gospel lest any should think be preached for lucre sake/ or for to get him a living rather then to win and bring men to Christ/ and also that he would give other example to labour and not to be idle/ for these causes & other Paul laboured with his hand and did get his living for him self and for other/ when he might justly have taken it of them to whom he preached/ but of his gentleness and for other causes above showed he remitted his duty due to him/ although a priest/ ye a preacher of god's word may labour with his hand and remit his duty dew to him/ yet the specialll labour of priests should be to be exercised in the study of the scripture of god/ which requireth all a man's labour and diligence that they may have learning/ whereby they may profit other & show to the people on the sabbath day. The study of the scripture is requered of priests. 1. Timo. 4. rather then saying or mumbling up of a popish pair of Mattyns or Euynsonge without edyfyeng. 9 We must labour that we may have to give to them that have need/ and not only to get necessaries for ourselves/ or to get us a quiet or a pleasant life. This place maketh against them that say they would never labour if they might get their living other ways/ and against all them that forsake labour and give themself to idleness/ & will not labour when they may labour to the glory of god & to the profit of other. For what purpose and end good works are to be done it is showed Ephe. 2 Where the Apostle sayeth. We are not justified of works/ least any should rejoice but by grace through faith. There if you please you may see my mind. ❧ Let no filthy communication proceed out of your mouth, but that which is good to edify with all/ when need is/ that it be gracious to hear/ and grieve not the holy spirit of God/ wherewith ye are sealed unto the day of redemption let all bitterness and fearfulness and wrath/ and roaring and cursed speaking be far from you with all malyciousnes/ but be ye courteous one to another, merciful and forgive one another even as god hath forgiving you in Christ. ❧ The Apostle exhorteth men to flee all unclean speaking and all filthy communication/ and willeth them to speak cleanly & honest words to the edifying of other in christ/ and not to make sad the holy ghost which is grieved at filthy communication and unclean words/ which be signs of a filthy and unlceane heart/ for of abundance of heart the tongue speaketh. The Apostle forbiddeth all filthy communication or unclean words in all companies of men/ as t dinner or souper or any other banquets/ and in these words he reproveth mynstrels/ jesters or railers/ that use filthy or unclean words/ songs/ railing or jesting to delight the ears of the heaters/ with bawdy songs or rebaldry words/ ye the Apostle reproveth all them that have pleasure in such unclean words or songs/ in the which many have pleasure and can not be merry without they have a gester that can make him and all gests merry with filthy words/ and unclean communication/ with the which great men's rabbles be furnished/ and their gests made merry & glad at the which great men do laugh. So the breaking of god's commandment is counted a pastime and a pleasure. But let all such take heed/ for it will be no pastime at the last day/ when we shall make answer for every idle word. Math. 12. Much more we shall make answer for every noosome word/ and unprofitable/ therefore let every man refrain his long from speaking of filthy words/ and his ears from hearing of unclean communication/ and from pleasure in the same/ & in this point we shall not provoke God to power his vengeance upon us/ nor yet fear the reckeyning at the last day for nosome and unclean words/ but let our communication be to the glory of god/ & to the edyfyeng of another. 2 Filthy communication grieveth the holy ghost given to us to be as sureness of the heavenly inheritance promised to us of god. If we faithfully believe & walk in god's commandments/ according to his pleasure. 3 He exhorteth men also to put away all bitterness/ ire/ wrath/ malice/ envy/ hatred/ railing/ and cursed speaking one of another and all blasphemy against god and all other vices with the affections and concupisbence of the flesh/ and willeth that we should put virtue in their places as gentleness/ meekness/ mercifulness & readiness one to forgive another/ that they might obtain of god mutual mercy & forgiveness of their sins. ¶ The fifth Chapter to the ephesians. ❧ BE YE the followers therefore of God as dear children and/ walk in love even as Christ loved us/ and gave himself for us an offering and sacrifice of a sweet savour unto God. IN the end of the Chapter that goeth before he exhorteth us to mutual forgiveness by the example of god the father. Now goeth he forwards with the same exhortation moving us to be followers/ not of this world/ the flesh or the devil not of saints departed but in these things that they were followers of God/ but that we should be followers of God and to follow his foot steps. This place reproveth all them that will not be followers of god/ but of themself/ of their own mind will and pleasure/ followers of the world of worldly honours and pleasures/ and give themself holy to the world and to worldly fashions and manners/ or will follow their sensual pleasures of their flesh and the lusts or desires of it. This place reproveth all them that will not follow God/ nor his holy word/ but will follow themselves/ there will works/ there own good zeals/ or intentes/ or works invented of themself or of men/ and leave the works commanded of God undone/ as many hath done preferting pardons/ pilgrimage/ painting of stocks or stones/ above works commanded of God to be done. This place also reproveth all them that will not be followers of God/ but they will go before god or else will be fellows or rhecinat with god. Some their is that go before god/ that preferreth men before God/ or men's law men's decrees traditions/ statutes/ religiousness/ ceremonies or other like ordinances invented by man preferring these things above god's law/ or god's commandment/ and will punish much more grievously the breaking of man's law/ man's tradition/ a dumb ceremony broking or omitted/ them the breaking of god's cammaundement/ all such do not follow god/ but go before god. There be some also that will go equal with god and be checkmate with him/ which he they that make man's traditions/ laws or ceremonies invented of man equal with god's law/ and think themself as well bound to keep man's traditions or ceremonies as god's law/ such there hath been many in religion/ and I fear there is as yet that so think/ that think it is deadly sine to omit any part of man's traditions ceremonies/ or customs used/ this thing maketh me so to believe/ because their is more punishment for a tradition of man omitted then for breaking of god's commandments/ and more crying out of a man's law broken: then for the breaking of God's law/ and many that think man's law bindeth as well the conscience/ as God's law/ and all one thing to omit the one as the other. All such follow not god/ but go cheek by cheek with god and make man equal with god. All such the Apostle here reproveth/ and all them that will twine to much on the right hand or left hand & not follow Christ straight forth declining to neither hand. 2 He willeth that we should walk in love as dear beloved children/ it behoveth children to follow their father & to show their father in manners/ conditions & in all goodness/ and it is a shame for the son to shrink from the virtue of his father/ in love therefore it behoveth us to follow our father of heaven/ which of his great love to us/ did give his only son for us/ to bring us to everlasting salvation. And also his son Christ jesus did show the love of his father towards us which was obedient to the will of his father and willingly did suffer death to deliver us from death/ hell/ and eternal damnation/ and brought life to us. And this same Christ did give himself an oblation and a thankful sacrifice for us to the Lord/ by the which one sacrifice he reconciled us to the father and made us well beloved to him. Here is allusion to the sacrifices of the old law which pacefied the ire or wrath of god as Noah pacified the wrath of a god by an oblation or sacrifice offered up to god Gene. 8. And this sacrifice that Christ offered up to god was a full and a suffycians sacrifice to pacify the wrath of God and to take away all the sins of the world once for ever/ as saint Paul showeth. Hebre. 10. By one ablation he hath made them perfit for ever that are sanctified. Therefore they offend that by other sacrifices then by Christ jesus/ go about to pacify the wrath of god/ and to take away sins as by Masses and Scala celt/ of the holy ghost/ of the five wounds/ of requiem or other like ways or means/ or by any works of man to be done to suage the wrath of god to deserve the grace of God forgiveness of sin and life everlasting by the virtue of the work in itself/ for the which end good works are not to be done/ as I have showed before. ☞: As for whoredom and all uncleanness or covetousness/ let it not be named amongst you, as it becometh Saints. Neither filthiness/ nor foolish talking/ neither jesting (which are not comely) but rather giving of thanks for be ye sure that no whore monger or unclean person or covetous person (which is a worshipper of Images) hath inheritance in the kingdom of Christ and of God. (Let no man deceive you with many words) for because of these cometh the wrath of god upon the children of unbelieve, be not ye therefore companions with them. ¶ The Apostle showeth here certain vices that Christian men should flee and eschew. As whoredom/ uncleanness/ and covetousness/ which be vices not to be named/ much less to be done amongst Christians/ that should be saints and all holy in conversation and living. The Apostle would have both the names of these vices and the vices themself clearly abolished and put away/ that no man should do them/ nor yet so much as name them once for the vengeance of god doth come upon all fornicators/ unlcennes'/ and covetousness. Example in them that perished in noah's flood/ and at Sodom and Gomorrhe/ and of other many of the israelites that perished in the wilderness for these sins. Nun. 25. The punishment of them may affray all other from these vices/ lest they be punished as these were with the plague of god. 2 He requireth of us an holy conversation of life/ as it becometh Saints. 1. faithful men in Christ jesus/ whom it becometh to be far from all whoredom/ fornication/ avowtry or uncleanness in word or in deed. And here the Apostle reproveth all them that hath great pleasure to talk and speak themselves of whoredom/ fornycation/ baundrye/ or that delighteth to here other speak/ talk or raise unclensy and so to make them merry and there gests to laugh at filthy and unclean words or songs/ & it is greatly to be lamented amongst christian men/ that such sauce displeasing god/ should please christian men and that the displeasure of god/ should be a laughter amongst christians. But these that have pleasure in filthy communication and delireth therein and will use it or suffer it to be used where they may set it/ that they be whoremongers and unclean in their hearts before God. Therefore if they will not so be coonted before men/ whoremongers or unclean/ and laughers at god's displeasure/ ye and avoid the plague and punishment of god/ let them leave all filthy communication & filthy dying/ amend and do no more so/ have pleasure therein no more/ suffer these vices in no other/ reprove them/ study to amend yourself and other/ that you may avoid the plague of god for these vices. 3 The Apostle would Christians should avoid all uncomely behaviour both in word and in gesture that none should be provoked/ to unclean doings by unclean words or gestures by the which he reproveth many unclean songs/ lovers songs called/ that sound and provoke to unclean love or filthy pleasure of the body he reproveth also uncomely dances used of women/ and all there indissolute gestures that becommyth not. He reproveth all foolish speaking/ idle talking/ and feigned fables of the which cometh no profit/ nor edifying to the auditors. Also he reproveth all knavery in all scolding all railing/ all uncomely jesting and all uncomely behaviour/ that be not to the glory of god/ nor yet to the edifying of the hearers nor to help to amend evil doers & make them better to seek god's glory/ and the profit of other. 4 He dissuadeth christians from whoredom uncleanness/ covetousness/ and fromen all vice that follow of these/ if not for love of god/ yet for fear of punishments that follow these vices/ that they should abstain from them/ He sayeth that no whoremonger/ no fornicators no unclean persons / no covetous men shall have the kingdom of heaven. This pain threatened which without doubt will fall upon them if they do not amend this pain showed how great sins before god be fornication/ whoredom uncleanness/ covetousness uncomely railing or jesting for the which sins men be excluded from the kyngedume of Christ & of god/ they must needs be great sins/ that shit out from the kingdom of heaven/ how some ever they be esteemed of men in the world/ great or small. 5 The covetous man is called a worshipper of Images or Idols/ for as the idolater do whorshyppe idols for God/ & put hope and trust in idols so doth the covetousman worship riches for his God/ making more of riches/ than of God loving riches better than god/ setting his heart and mind more upon riches then upon god/ putting trust and confidence in riches more than in the providence of of god/ extolling himself above other by reason of his riches/ substance/ or goods he hath above other. 6 After that he had monished them to flee vices/ he biddeth them beware that they be not deceived by vain words/ of the which it aperethe that there was amongst the Ephesyans some men of corrupt minds and judgements blinded with sin and obdurated in the same. As peradventure some desperate naughty fellows be amongs us) that thought whoredom/ fornycation/ adultery/ filthy speaking and uncomely railing/ uncomely gesture covetousness/ to be no sins/ nor no displeasure to god/ but fornication or lechery to be man head or proper to man/ filthy railing or jesting to be good pastime/ and that God would not be greatly displeased with such little faults/ so they did extenuat and make little or no faults these crimes and sins that God called great faults and obomynable sins before him/ and so cared nothing for god's inhibition of these sins/ but played it away/ laughing/ mocking and scorning at god's commandment/ that no man should do so/ or think fornication adultery whoredom/ covetousness/ to be no sins before god but to know them for great sins for the which God threateneth so grievous punishment as expulsion from heaven and that none should think these vices/ to be no sin before God. The Apostle sayeth that the vengeance of god to come for fornication adultery/ whoredom/ covetousness/ and such like vices above rehearsed/ he threateneth pain and punishment that none should have pleasure any more in them/ that none should commit them for fear of punishment/ and that none should commit these sins/ and think to escape unpunished/ or that God will wink at these faults and suffer them unpunished. And not only the vengeance of god will come upon all them that commit these faults and vices/ but also upon all them/ that do consent or approve them any ways/ for lucre vantage/ profit/ pleasure/ or for fear of man/ or that do know them to be used/ and will not correct and reprove/ and study to amend them that in these damnable sins offend god/ & punishment upon these sinners and consenters to them for doers and consenters are worthy like pain. Roma. 1. 7 Let us learn here for what things cometh the wrath of god upon disobedient children. Nat for eggs eating upon the friday/ for eating of flesh upon same Laurence even/ for breaking of Thomas Beckectes day in Christenmasse/ not for eating white meat in lent/ but for fornication adultery/ whoredom/ uncleanness/ covetousness filthy speaking/ and foolish speaking which often times be cause of naughty manners/ for by evil speaking the good is corrupted & made evil by evil company or communication of evil. ❧ For some time ye were darkness/ but now are ye light in the Lord, walk as the Children of light, for the fruit of the spirit is all manner of goodness and righteousness and truth, and prove what is pleasing unto the Lord/ and have no fellowship with the unfruitful works of darkness, but rather rebuke them, for it is shame even to name those things, which are done of them in secret. But all things are manifest, when they are rebuked of the light, for what soever is manifest, that same is light. Therefore saith he. Awake thou that sleepest and stand up from the dead and Christ shall give the light. ¶ Of the vocation of men/ now he exhorteth them to holiness of life/ saying you were some time darkness/ now you belyght in the lord/ and delivered from darkness and from sin. Walk therefore as it becometh children of light to walk in all goodness/ justice/ equity/ and truth/ which be fruits of the spirit of god/ the Apostle willeth always that we should have before our eyes/ what we were/ and what we are ourself without the grace of God/ that we are darkness of the which no light doth come but by the grace of God/ we be made light in the Lord and not by our own merits or deservings that we should bring forth works of light to the glory of god/ and to the profit of other. Math. 5. 2. He showeth how we should walk as children of light/ that is to bring forth fruits of the spirit/ in all goodness/ justice and truth/ seeking always these things that may please god/ having no company with works of darkness/ but reproving them and the doers of evil that they may repent and amend. 3 He showeth that he is ashamed to tell all there faults that they secretly do thinking them to be no sin/ but after ward they be examined by the light/ they be known to be sin/ and these that hath done them are ashamed and repent & study to reform and amend themselves. 4 He moveth men to arise from sleep and from sin and from deadly works by repentance and amendment of life and he promiseth that God will be merciful to all penitent persons and that will amend their life and live a new life. ❧ Take heed therefore how you walk circumspectly/ not as the unwise/ but as the wise/ and redeem the time/ for it is a miserable time/ wherefore be not ye unwise, but understand what the will of the Lord is. ⚹ The Apostle monisheth men to take heed with whom hay walk/ with whom they use company or be conversant/ and that the walk circumspectly not as unwise men, but as wisemen/ and as it becometh wise men to do/ if they will reprove men/ look that they reprove things worthy to be reproved/ and that in time and place/ as becometh wisemen to do/ and as for there works/ look they be such as please God/ not of man's invention/ but ordinated of god for us to walk in. 2 Redeeming the time/ that is watching all opportunity of time to do good/ to reprove sin in time and place convenient/ or elles amending time passed/ evil spent in idleness/ in will works omitting gods works/ or in sins and pleasures of the flesh or in other evil works to the which moveth/ the world/ the flesh/ and the naughty time/ which moveth men to evil. 3 For the days be evil/ the days be called evil/ because of the malice of man which is done upon days/ for the days are good for they are the creaturis of god/ and so are good. 4 Therefore be not unwise/ but understand what the will of the lord is. They are unwise that do not seek time & place to speak well and to do good/ that seek more the glory of man then of God/ that desire to know the will of man more than of god. This place showeth many to be fools that think themself wise men/ that be more diligent to know the law of man then of God/ that be well learned in man's law/ and ignorant in god's law/ that be wisemen in man's law/ & ideote fools in god's law. This place reproveth all them that be very diligent in the study and knowledge of man's law to know the will of man and how they should come to riches and goods in the world/ but to know the will of god/ and his law they be nothing diligent/ ye nor desirous of it/ it is well if they be not adversaries to God's word/ but all such show themselves what they be/ peradventure wise men to the world but fools before god/ men that love more this present life than the life to come. This place should move all lawyers and judges to be diligent to know god's law/ least in there judgements they do judge other ways than god's law will/ by the which all man's law should be ruled/ & if god's law should be the rule of man's law (as it is in deed) how shall they rule well man's law that be ignorance in God's law. Surely after my mind there is nothing more to the hindrance of God's word or more to the destruction of men souls in this realm them that the nobility and layers and other that have rule over the people both in the spiritualty & in the temporalty be ignorant in god's law/ in the which it becometh them most chiefly to be learned/ that they might order all causes and matters according to God's law/ geltylmen and a great part of lawyers be ignorant in God's law. And therefore seldom they do love god's word/ or the true teachers of it/ and the lay people follow the gentlemen or rulers. As touching the spirituality under the bishops/ ruler's be lawyers brought up in the Bishop of Rome's law and for the most part such men that be ignorant in god's word be Chancellors/ Comysaries/ Officials/ which oft-times do hate God's word and the true preachers of it/ and favoureth as much as they dare the bishop of Rome's laws and his ways. It is a very seldom thing to have a lawyer a Chancellor/ a Commyssary/ a Preacher of God's word/ a setter forth of it/ how by them that be ignorant it hath been hindered and letted we have experience enough. I pray God that all bishops with all there officers under them may be true favourers of god's word/ and earnestly set forwards and move and exhort all men to god's word and to live after it that God may more & more be glorified of all men. Amen. ❧: AND be not drunken with wine wherein is excess, but be full of the spirit/ and talk among yourselves of Psalms and Hymns and spiritual songs/ singing and making melody unto the Lord in your hearts/ giving thanks alway/ for all things/ unto God the father in the name of our Lord jesus Christ submitting yourselves one to another in the fear of god. ⚹ The Apostle here forbiddeth drunkenness as a cause of fornication or adultery/ he monisheth to ware of drinking wine which provoketh to adultery or fornication. In these words he forbiddeth also all excess and riot in eating and drinking or other banqueting of the which cometh many incoveniences and great diseases both to the body and soul/ of unreasonable drinking or rioting we see daily great sickness to come to the body/ as the gout/ dropsy/ palsy/ & other diseases many of the body. Also drunkenness/ adultery/ fornication/ chiding/ fighting man slaughter doth come of great drynkyn-whiche be destruction and death of the soul. The Apostle here not only forbiddeth sin and vice/ but also he forbiddeth the occasion and causes of them. 2 Drunkenness ought to be eschewed for many causes that cometh of it/ that bringeth men to death oft-times both of the body and of the soul it depriveth men of wit wisdom and reason and maketh them worse than a brute beast/ ye then aswyne that welters over and over in the mire. Drokennes it causeth many diseases in the body/ it bringeth with it idleness chyding/ brawling/ fighting/ murder/ ye what mischief doth it not bring with it/ death both to body & soul. It is therefore to be abhorred of all men. 3 He not only reproveth vice but he showeth virtue to be taken in the place of vice/ as here he reproveth drunkenness/ & willeth me not be fulfilled with the holy ghost and to sing in their hearts spiritual Psalms and Hymns/ giving thanks to god always for his benefytis/ these spiritual Psalms and Hymns he setteth for the fruits of drunkenness. And in this me think the Apostle willeth that lay men and lay women should sing spiritual Pslames and Hymns as priests and spiritual men/ and give thanks to god for all his benefits given to them and and in this he showeth plainly that it is lawful for lay men and lay women to read the holy scriptures/ to have them by heart/ that they may talk of them/ speak of them to their edyfieng/ and sing spiritual Psalms and Hymns giving thanks to the Lord/ how should they sing spiritual Psalms and Hympnes except that they knew them before/ and had red them or learned them. This place evidently showeth that it is lawful for lay-men and lay women to read the scriptures of god/ to talk of them to god's glory and to their edyfienge. The Apostle doth not hear speak only to ministers in the Church/ but to all men/ to whom he forbiddeth drunkenness and his fruits/ and for them the holy ghost and his fruits to be received with spiritual thanks Psalms and Hymns glorifying god alway. 4. He willeth that every man shall be obedient one to another in his state and degree and that in the fear of God/ that none should contemn another thinking himself better than other/ but every one humyle him under other/ and think himself worse in his own sight/ and in this he reproveth proud hearts and stomachs and moveth every one to meekness and lowliness in themself. ¶ Let the women submit themselves unto their husbands as unto the Lord/ for the husband is the wives head, even as Christ also is the head of the congregation/ and he is the saviour of his body. Therefore as the congregation is in subjection to Christ/ likewise let the wives be in subjection to they husbands in all things. ¶ Before the Apostle hath universally taught every man. Now he cometh to particular persons as to the wife and the husband he showeth their duty on to the other. But before I will show of their duties. I think it expedient some thing so entreat of matrimony by the which the man and the wife be joined together and the one bound to the other by the law of god/ and that with such knots as can not be loosed with out the breaking of god's law and displeasure of god/ except it be for such causes as by the scriptures may louse the bound of matrimony/ as adultery which be a cause of devource/ as sayeth Christ. Math. 5. first it is to be showed for what causes Matrimony was instituted and ordinated of god. One cause was that mankind should be multiplied to the honour and glory of god by a lawful means between man and woman/ this mean was by matrimony ordinated of god/ as appeareth. Gene. 1. where it is written/ that after god made man to his similitude/ he created the male and the female & blessed them and said/ grow and be multiplied and fill the earth/ and this was one of the chief causes of matrimony. Another cause wsa to avoid adultery & fornication/ and that matrimony should be a lawful remedy against adultery forbodden in the general commandment Thou shalt not commit adultery. Exo. 20 This cause saint Paul showeth. 1. Corin 7. Saying let every man have his wife to avoid fornication/ & every woman have her husband. Aduoutery of the heart is as well forbodden/ as adultery in outward deed or act/ to avoid all manner of adultery both of the heart & of outward act/ and for a remedy lawful for the same it is commanded that they shall mary & take a wife/ that have not the gift of chastity and of continence. The third cause of matrimony is the charity might more be enlarged and among strangers more dilated and scattered/ & that these that were strangers should be more couple together by charity/ as the friends of the wife and the husband by affinity more joined together in love and charity/ and for that cause it doth appear that certain degrees of kindred was forbodden to mary together amongst whom was love all ready obtained & commandment that marriage should be out of certain degrees of kin/ to make more love and to dilate charity as appeareth. Leut. 18. and .10. And also this thing appeareth in that/ that there is more love commanded to be between the man & the wife/ than between the children and the father. As it is written. Gene. 2. and Nun. 18. For this (saith god) let the man forsake his father and mother/ & cleave to his wife/ and they shallbe two in one flesh To these may be added many other causes of matrimony/ that the wife should be as an helper to the husband/ and the husband to the wife/ that they should labour together to provide necessaries for them/ and their household/ to bring up their children virtuously in love and dread of god/ and in other wholesome doctrene or craft for these & diverse other causes that may be gathered of scriptures was Matrimony ordinated of god/ and not of man. Therefore he that speaketh against Matrimony/ or condemneth it as an evil thing/ he speaketh against god's ordinance/ and condemneth that/ that God himself ordynated. 2 Now I will speak sumthinge of the duty between the man & the wife/ whose duties saint Paul here declareth. first the duty of the wife towards her husband he showeth. He saith it is the duty of the wife to be obedient to her husband in all lawful and honest things/ and to be ready and diligent at his lawful commandment/ and in no wise disobedient to him and his lawful commandments/ neither in word nor yet in deed/ nor in any behaviour/ neither in mind nor thought disobedient to her husband. And here he ryproveth all women that be disobedient to their husbands/ and will not obey them but will have their husbands obedient to them/ either for the nobility of their stock they come of/ or else for their riches or for proudness of heart and mind that they will 〈◊〉 the rule and dominion over their husbands/ contrary to god's ordinance ●●…d here peradventure some 〈…〉 ask/ why should the woman 〈…〉 obedient to the man/ then the man 〈…〉? To this I make answer & say that the wife should be obedient to her husband for many causes/ & not the husband to the wife. The first & chief cause is/ for the ordinance of god which hath ordinated that the wife should be obedient to her husband in all things lawful. Eph. 5. And they that resist the ordinance of God/ they bring judgement to themself. Roma. 13. Wherefore it is no little taut the wife to be disobedient to her husband us to desire the rule/ dominion/ or mastery over her husband/ although her husband would suffer it/ for she that so doth/ she doth resist the ordinance of god/ and taketh to her self damnation. Therefore let women beware they be not disobedient to their husbands/ nor desire to be master over them/ for in so doing they bring judgement & damnation to themself/ although that fault is counted but a little fault/ before men/ yet before god it is a great fault and it must needs be a great faute/ for the which judgement and damnation doth follow. The second cause why that women should be obeidiente to men/ is for the transgression of Eve/ which was punished and all her posterity after her/ that is to say all women/ that they should be in subjection to men and the wife in obedience to the husband/ for eves thransgression/ which pain remaineth still in women & shall do for ever/ in a sign of eves transgression as a pain for sin. The third cause is/ for the infirmity of women/ which for the most part be not so wise/ wyttye/ constant/ sober/ discrete/ patiented/ sad/ well reasoned/ strong in body and for other such like infirmities of women/ which be foolish/ light/ unconstant/ hasty/ angry/ babbling/ full or words light/ of conditions/ mutable/ unlearned & other such like infirmities which for the most part be more in women then in men. Therefore it becometh the women to be obedient to men and be ruled by men/ as of more wit wisdom learning/ judgement/ sadness soberness/ and other good qualities/ which for the most part be more in men then in women/ for these and other causes it becometh the wife to be obedient to her husband/ & for a decente order to be had amongst men. 3 He showeth how the wife should be obedient to her husband/ even as to the lord for the wife's serving their husbands in all hearty obedience with reverence/ do serve the lord god/ and do god's service/ god's commandment/ and they please god so doing/ and no service of the wife to god can please god better/ than when she obeyth her husband lowly in heart/ will mind/ word and in deed/ in all lawful things. Therefore let the wife be obedient to her husband not only in outward things/ but also in all inward things as in will/ in mind/ in heart/ in thought and without all murmur/ show her willing and glad obedience to her husband/ as the will & commandment of god is. 4 For the man is the head of the woman. Here he showeth a cause why the woman should obey the man/ for the man is the head of the woman/ it becometh every one to be obedient to his head/ seeing the man is the head of the woman/ it becometh the woman to be obedient to the man as to her head/ the man is called the head of the woman/ for as out of the head doth come all necessary things to feed and cherish other parts of the body whereby they live/ so it pertaineth to the man to provide all necessaries for the woman that show may live/ the head hath not rule over the other parts that it should use any tyranny or cruelness over the other ꝓtes. So the man is the head over the woman/ not that he should use tyranny or cruelness over the woman or use the woman as they list/ other ways than becometh or after an ungodly fashion or manner/ but that he should provide all necessaries for the woman/ defend her/ keep her/ and save her. 5 As the congregation is in subjection to Christ/ likewise le the wives be in subjection to their husbands in all things. The wives must be obedient to their husbands as the congregation is to Christ The congregation only cleave to Christ and to none other/ only loveth christ/ heareth christ and serveth christ/ and studieth to please Chrise. So must the wife only cleave to her husband/ be obedient to her husband/ serve her husband please her husband/ and keep her self to her husband & to no more. This place reproveth all those that be disobedient/ to their husbands/ do not serve their husbands willingly and gladly/ do not love their husbands/ but other better than them/ or as well as them/ that be maintainers of their husbands/ nor keep them only to their husbands/ but will have other besides their husbands. All such the Apostle here reproveth and willeth they should amend. ❧ Ye husbands love your wives/ even as Christ loved the congregation/ and gave himself for it/ to sanctify it, and cleansed it in the fountain of water by the word to make it unto himself a gloryeous congregation, having no spot nor wrynkle, nor any such thing but that it should be holy, and without blame. ☞: Now he showeth the duty of the husband to his wife/ whose duty is not to hapte to contemn or despise his wife/ but to love her as his own flesh and as his self to make of her/ and cherish her/ keep her honestly and see that she want no thing necessary. The Apostle prescribeth a faction or a form how the man should love his wife/ even as Christ hath loved his Church/ for the which willingly he did die/ that he might purge/ make clean/ and sanctyfie it to himself/ & make it a glorious & an holy Church/ without all spot or wrykle/ and without all fault or blame. So ought the man to love his wife even as himself/ and so with love to embrace her that he would gladly die/ if necessity so should constrain him for her sake rather than he would suffer her to perish/ he would put his life in all jeopardy and peril. And if he shall at any tyume perceive his wife wrynkled/ spotted/ or with any vices polluted with sickness diseases or any other ways troubled with vice/ sin/ or sickness. That then he should not set at little or contemn his wife/ seek to be rid of her/ and divorced from her/ but he should then seek all ways and means for remedy for her/ if she be diseased with sickness/ se that she lack nothing necessary for her/ that his is able either by labour or goods to get for her. provide remedies that may be gotten by man's help/ comfort her in words and deeds/ and say she shall lack nothing that may do her good as long as you have one penny/ or may get by your labour/ if she be aged/ wrinkled or not fair/ she is not to be despised for her age wrinkle or foulness/ but to be made of and cherished/ because she is your wife given to you of God/ to be loved even as you do love your own body/ be she young or aged/ wrynkled for unwrynkled/ fair or full/ good or bad. No man despiseth his own body/ be it never So desformed/ aged/ wrynkled/ foul/ fat/ wayke syckly or any other ways diseased so man may not despise his wife for her infirmities or diseases/ but study to remedy them if it be possible. if thy wife be evil/ evil tonged/ spotted with sin and naughty living other ways than god's law will/ it is the duty of the husband to correct reform and amend his wife by always and means that is possible/ & not to contemn her for her naughtiness/ to forsake her and leave her and take another/ to upbrad her of her naughtiness to blaze abroad her sins & vices/ to her and his rebuke and shame/ but to cover & hide her sins and faults as much as shall lie in him/ to study how & by what means he may amend her and make of on evil woman a good woman/ which thing may be by gentle exhortation/ counsel and dissuasion from sin if not for love of god/ yet for shame rebuke and confusion of the world/ for fear of punishment of God either in this world or at least in the world to come/ or else in both So it is the office of the husband if he have an evil wife/ to study by his wisdom to make her good/ to correct her faults to remedy them/ and to make her holy and virtuous as Christ purgeth his church spotted and polluted with sin, and made it holy and faultless in his sight 2 Here is showed how Christ hath purged his Church/ truly in the fountain of water by his word/ although God of his mere mercy and goodness/ without all man's deserts or merits/ only for Christ's sake hath washed and purged man from sin/ yet he useth a mean by the which he cleanseth men from sine which is by baptism in water by the word of god/ and so in baptism is our sins take away/ and we from sins purged/ cleansed and regenerated in a new man/ to live an holy life according to the spirit and will of god/ it is not the water that wash us from out sins/ but christ by his word and his spirit given to us in baptism that washeth away our sins that we have of Adam by carnal nature. 3 In that the Apostle saith that Christ hath cleanseth his Church in the fountain of water by the word/ he showeth plainly that baptism is a mean whereby Christ taketh away original sin & maketh all them that be baptized in the name of the father/ the son/ and the holy ghost/ according to Christ's institution. Math. 28. to be cleansed from all sin of Adam and if they be of age or they be baptized through faith in the promise of God by his word taking upon them baptism as was many in the Apostles time/ at the preaching of the Apostles were converted from their sins believed in Christ and were christened/ and so delivered from their sins and were saved. This place of sante Paul maketh against the anabaptists that would not have children to be christened/ which is a devilish and a damnable heresy worthy great punishment. if we ve christian men our office is to bring every man as much as in us is to christ/ & that sinners may be cleansed from their sin and be saved. Children be borne in sin and shall be damned if they be not cleansed from their sin/ although god do purge us from sin only/ yet he useth means whereby he taketh and washeth away our sins that means sayeth saint Paul here is by the fountain of water in the word of God/ by the which means Christ purgeth his Church and his Congregation. Children are of the Church or Congregation of God. Wherefore children must needs be christened/ or else they are not purged of their sins/ nor shall not be saved without baptism/ which is the mean to purge and wash them from their sins. And therefore baptism is counted of saint Paul to Tyt. 3. the fountain of regeneration and renewing of the holy ghost which god hath powered upon us abundantly by jesus Christ our saviour. This saying of saint Paul proveth that children of necessity must be christened or else they can not be purged of their sins/ nor yet saved by Christ and come to life everlasting. Wherefore the anabaptists that would not have children to be christened/ they show themselves that they would not have children to be purged from their sin and be saved/ if they would have children saved/ they would not deny to them the means whereby Christ purgeth his Church from sins and saveth it/ which is by baptism as here appeareth. Secondly/ it may be provid by many places of the holy scripture that children must needs be chrystened/ or else they can not be saved/ except god of this absolute power do save them. Besides these places of Paul all ready brought which hath evidently proved that children must needs be christened/ it also proveth saint johan. 3. saying. Except a man be borne again of the holy ghost and of water/ he can not enter into the kingdom of heaven. To be borne again of the holy ghost and of water/ it is to be christened/ as Paul showeth to Titum. 3. where as baptism is called the fountain of regeneration and of renewing of the holy ghost. Chryldrens therefore must be christened/ if they shall enter in to the kingdom of heaven/ and be partakers of life celestial. The third reason to prove this same thing as there was none saved in the time of noah's flood/ that was out of the ship of No/ but only those that w●● within the ship/ so in our time none is saved with out baptism/ this similitude useth S. Peter. 1. Pe. 3. Therefore children if they shall be saved must be baptized. The fourth reason/ what was the see and the cloud to the israelites when Moses was their captain and passed through the read see/ the same thing to us now is baptism/ as sayeth Paul. 1. Corin. 10. these was a figure of our baptism/ but none of the isriaelites was saved that did not go through the read se and entered the cloud with Moses'/ so shall none be saved now that have not been christened/ it pertaineth therefore to the salvation of children that they shallbe christened. The fift reason he that hath not the spirit of god he is not of god/ nor of Christ Roman. 3. Children have the spirit of Christ/ if they be of Christ and shallbe saved/ the spirit of Christ/ and Christ himself they receive by baptism/ witnessing saint Paul. Gala. 3. where he sayeth. Who soever are chrystened they have put on Christ first he sayeth ye that are christened/ and than ye have put on Christ so that christening goeth before the putting on of Christ/ children therefore before they receive Christ they must be christened. ♣ The sixth reason. They that will not be obedient to the ordinance of God shallbe damned. Roma. 13. Christ hath ordinated that all people and reasonable creatures shallbe christened. Math. 28. Marc. 16 children are people and reasonable creatures. Wherefore it followeth that children must be christened or else they shall be damned in hell for evermore. But that children shall not damned/ it appeareth. Mat 19 where Christ reproveth his disciples that would not suffer children to come to him/ where he sayeth to his disciples/ let not these children to come to me/ he took these children in his arms and laid his hand upon their heads and blessed than and said/ of such is the kingdom of god. Here is tokens that god loved these children/ that they please him/ & that they had faith/ for with out faith no man can please god. Hebru. 11. ❧ The seventh reason. Circumcision in the old law as a necessary ordinance with out the which no man masculine was saved Gene. 17. baptism for us in the new law is counted in the stead of circumcision/ & as no man child was saved without circumcision/ so none amongst us shall be saved without baptism. Children therefore must of necessity be christened/ that baptism to us in the law is in the stead of circumcision/ it appeareth in many places of scripture/ as Philippen. 3. where S. Paul saith: that we are circumcision/ which worship god in the spirit. This circumcision is that outward sign/ whereby we show ourselves to all the world that we be servants of god/ and that we will serve none other but god and Christ jesus/ whose bag and name we have/ and promised in baptism only to serve him. The eight reason. No man can be partaker of Christ resurrection/ ascension/ and glory/ except he die with Christ and be buried with him/ and rise with Christ. We can not die with Christ/ except we be first christened in Christ/ as saith Saint Paul. Roma. 6. Do you not know that all we that are christened in Christ jesus/ that in his death we are christened/ buried with Christ by baptism in to death/ that we might arise with Christ/ and be partakers of his glory. Mark the order of saint Paul/ and than see how it followeth consequently/ that we must be christened of necessity/ if we will be partakers of his glory and kingdom. The ninth reason. The Apostles christened hole households/ as Paul christened Lydian a seller of purple and her hole household. Actu. 18. He christened Chripum an high ruler of the synagogue/ with his hole household. Actu. 19 & Stephe household. 1. Cor. 1. It is very like that amongs these hole households he christened children/ saying children be of the households. The Apostles with all inwards instructions and outward signs did bring men to Christ/ as moche as lay in them/ and would that every man should know them that were the servants of God/ and that servants should be made certain/ that they were the servants of Christ by some outward token which was by baptism. And therefore the Apostles baptized all them that would become the servants of Christ/ and believe in Christ/ and take Christ for their Lord and Master/ whose outward bag was baptism/ as appeareth by saint Paul. Ephe. 4. where he moveth men to unity by reason of baptism/ saying: One god/ one faith/ one baptism/ one Lord god and father of all that worketh all in all. The tenth reason. The troth of god's words/ and the true use of them hath been always in his church/ and in the congregation of god/ that children should be christened hath ever been used in Christ's church sense Christ's time/ till these anabaptists did come/ wherefore these anabaptists denying baptism to children/ greatly are to be blamed/ saying there be so many scriptures that proveth evidently that children must be christened/ as I have here showed by some scripture/ and 〈◊〉 places may be brought for the purpose to prove the baptism of children. Now I will bring in the reasons of the anabaptists/ that they bring for their purpose/ and show how weak and slender reasons they be/ & how far disagreeing from the scriptures/ that no man should be over come and brought in an error or heresy by such reasons/ that be of no weghtynes and without scripture/ ye contrary to holy scripture. They say that these that shallbe christened must first believe/ and then be christened. Children they say can not believe/ for faith is gotten by hearing/ and hearing by the word of god. So children can not have faith/ saith these anabaptists/ wherefore they say that children should not be christened. To this reason I answer and say/ that children may have faith/ although they have it not by hearing/ yet they have faith by infusion of the holy ghost as the holy prophets had/ and many holy men in the old law had. Also saith is the gift of God & the work of the holy ghost. Who should let God to give his gifts where he will/ saying faith is the gift of God. Ephe. 2. Philip. 1. He may give faith aswell to children as to old men. faith also is the work of God. Ihon. 6. & not of man of man's will or reason. Who shall let god to work where he ●yst/ therefore it is not unpossible for children to have faith as these anabaptists falsely suppose. Also god regardeth no persons/ but giveth his gifts without all regard of perosonnes/ to be a child or old man be counted as persons in scriptures/ wherefore it followeth plainly that god giveth not faith to an old man/ or denieth faith to a child/ because he is a child/ for then god should regard personnes/ which he doth not. And where they say that they must express their faith before they be christened what will they do with deie and dumb men that get not faith by hearing? nor can not express their faith by words? will they exclude them from baptism/ & condemn them to hell pit? And also some aged peradventure will dissemble and say they have faith/ when they have not faith/ and if they will christian none without they be certain of their faith/ then shall they christen none/ neither young nor old/ saying that old may dissemble/ and say they have faith when they have not faith. And where they say there is no example in scripture by expressed words that children should be christenned. To this I answer that it is enough that it may be justly gathered of the holy scriptures truly understanded/ as of the scriptures I have showed before/ & of many more/ as of that the Apostles christened hole housoldes that they chrystened some children I suppose the Scripture doth not bring forth example of children chrystened/ not because there was no children chrystened of the Apostles/ but because the scripture doth not much speak of women nor of children but understand them in the man For I suppose there was many more women christened of the Apostles then is mention made of in the scripture. Women and children are understand in men of the masculine kind/ as Roma. 5. He saith sin came upon all men by Adam/ and by christ were all men justified/ that is all men/ all women all children/ were dead by the sin of Adam/ And all men/ all women/ all children made righteous and justified by Christ although it is spoken after the Greek tongue in the masculine gender and no mention made of the feminine gender/ nor of children/ but they be both understand in the masculine gender/ even as well as mention were made of them both/ and women/ and children be as well redeemed by Christ and washed from sins by Christ as men So I think that scripture doth not speak of children/ when it commandeth baptism but includeth all men of the masculine gendre all women/ and children to be christened/ when it commandeth that all creatures should be christened/ children are to be counted amongst creatures/ and people of God. These things I have spoken as touching the baptism of young children/ whose baptism the scriptures doth approve and allow and codempneth the devilish & erroneous opinion of the anabaptists which be fallen into an error and an heresy/ and hath brought other to their error be reasons of no strength nor weight/ foolish and contrary to the scripture/ which at the first hath peradventure seemed apparentet to the ignorant in the Scripture/ but to them that be learned in the scripture they be of no pith nor effect nor prove the thing they go about/ therefore let every man beware of these anabaptists and flee their errors/ heresies/ and deceivable doctrine/ that bringeth to death and receive the true doctrine of Christ that bringeth to life. Now I will return again to saint Paul. ☞: So ought men also to love there wives, even as their own bodies he that loveth his wife, loveth himself. For no man yet ever hated his own flesh, but nourisheth and cherisseth it even as the Lord doth also the Congregation, for we are membres of his body/ of his flesh, and of his bones. ❧: ❧ ♣ The Apostles here showeth how the man should love his wife even as his own body/ for the man and the wife be one body coupled together by matrimony a knot not to be loosed at man's pleasure/ who hath ever been so mad/ of so little with that hath hated his own body/ were it never so deform or out of fashion/ so wayke/ so leanly/ so sickly/ so filthy/ and so full of naughtiness/ but hath ever cherished & nourished his own body and hid the faults of it/ and ready to amend it/ so should a man be affected towards his wife/ as towards his own body/ ye even as Christ hath loved his Church/ which hath not put it away when it was a brodel and polluted with filthiness and sins/ but hath taken it to him and hath purged it and made it clean holy and gay/ and hath dissembled many things in it/ and at the last healed all her sores and diseases and washed clear away her spots and sins. After the example of Christ towards his church let the husband do to the wife/ and ever have before his eyes what thing he would should be done to his own body/ & the same thing let him do to his wife. This place reproveth those husbands that love not their wife's/ that contemn and despise their wife's/ when they are sick/ not providing for them necessaries/ not comforting them with all comfort they can/ ye this place checketh all them that will not cover and hide the fautis of their wives if they be no table crimes and do not study to reform and amend their wives/ and to make them good/ virtuous and holy. 2 For we are membres of one body/ he showeth why he called the wife the flesh of the man/ it was because the woman was made of the man/ of a rybbe taken out of the side of Adam/ and the woman's bone was made of a bone of Adam as it is written. Gene. 2. to the which place saint Paul doth allude here. For this cause that the man should not contemn the woman as a creature made of a viler matter than he was of and to certify the man that he should not contemn his wife except he should contemn himself & his own flesh this thing he showeth that there should be more love between the man and the wife/ no strife/ no contention/ no debate/ no contemning one another. ❧: For this cause shall a man leave father and mother, and cleave unto his wife, and they two shall be one flesh. This is a great secret, I speak of Christ and the congregation. Nevertheless do ye so, that every one of you love his wife/ even as himself/ but let the wife fear her husband. ☞ Here the Apostle willeth that there should be more love between the husband and the wife/ than between the children and the parents he willeth the son shall prefer the love to his wife above the love to father or mother. 2 The Apostle speaketh here only of the love that should be between the man & the wife/ of the other duties of the man to the wife it is spoken in other place of scripture/ as Peter. 1. Pe. 3. showeth that it is the office of the man to dwell with his wife/ to entreat her after knowledge and to live together as perpetual fellows of good and evil/ for all their life time/ in peace/ concord/ unite/ love/ and dew obedience according to god's law/ providing together necessaries/ that they might live holily and godly and bring up their children virtuously in the knowledge of god in love and fear of god/ to order and rule their family according to gods will giving them example of all goodness to follow. Peter addeth after knowledge/ that is that the man should order his wife after knowledge & wisdom which be more in men then in women/ for men must bear the infirmity of women/ and many things to pardon in them and over see and wink at/ and dissemble as they had not known or else there shall be little agreement between the man and the wife/ and some time to exhort gently/ to rebuke sharply and some time clearly to remit the matter as he for his wisdom shall see more he expedient to entreat her always endevering him to make his wife gentle/ lowly/ obedient/ loving/ honest/ good/ holy/ and virtuous. In man it is to supply that lacketh in women/ to have more wit/ wisdom/ reason/ prudence/ counsel/ learning ways to provide necessaries for their livings/ and to order every thing well. Also it pertaineth to men sayeth Peter there/ to give to women deu honour/ that is that the man should not contemn or despise his wife/ or use her as his hand maid or servant/ but to take her as fellow of his perpetual life and as joint heirs of God. This place of Peter reproveth those men that contemn and despise there wife's/ will not use their company at bed or at board and other conversation of living/ but leave than forsake them/ put them away from them/ Also if reproveth all them that use their wife as their hand maid or servant/ that use much chiding or brawling or fighting with their wives/ or use do bounch beat read under their foot their wives as dogs or swine/ or any other ungodly ways do entreat are their wives/ they be reproved of the Apostle. Therefore let all such froward husbands amend lest the plague of god fall on them for their ungodly entreating of their wives/ whom they should know to be fellows with them and bought with the precious blood of christ/ and called to be partakers of the heavenly kingdom asswell as they that be men. Finally it is the office of husbands to use the company of their wives & to pay duty as saint Paul calleth it. 1. Corin. 7. saying. Let the man give duty to his wife for the man hath not power of his body/ but the wife/ likewise the wife hath not power of her body/ but the husband/ Sayncte Paul reproveth all these married men/ that do not their duty to their wife's/ but will take hoores/ harlots/ and drabs/ and keep besides their wives/ but let all such adviterers take heed/ for the sword of the vengeance of god hangeth over their heads/ & god will smite peradventure sooner than they suppose or believe. 3 This is a great secret or mystery as he should say this thing that I have here spoken of/ is a great mystery/ and more than can be showed/ by words/ that is that the love of Christ towards his Church can no tongue express/ ne heart think it/ it passeth far all eloquence of tongue or thought or man's heart/ even so should the love between man & wife be more than any tongue by eloquence were able to express. 4 The Apostle to make an end of the duties between the man and the wife/ he sayeth it is the duty of the wife to be obedient to her husband/ to fear him/ to have him in honour and reverence/ & esteem him as her lord & master/ as Saray called Abraham her husband lord. 1. Pe 3. And this subjection of the wife to the husband must be with out murmur or grudge/ but willingly and with gladness for it is inflicted to women of god/ for the transgression of Eve as a pain for sin Therefore let not the woman look at the husband or at his duties to her or whether he be good or evil/ a jew or a gentle/ a Scot or an englishman/ a French man or Ducheman/ a free man/ a bondman rich or poor/ a gentleman borne or yeoman gentle or ungentle/ meek or froward/ but do her duty to her husband that god requireth of her hands/ let her be obedient to him in all lawful things/ love him/ fear him/ have him in honour and reverence/ be he never so evil unkind/ naughty and poor/ let the wife be of honest conversation and living/ that the husband may espy in her nothing but that is chaste/ womanly/ good/ just/ virtuous/ holy and godly/ no finders of faults with their husbands manners & conditions/ but if they find any thing to be reproved with their husbands/ to monish them of it secretly between them alone/ bearing with patience the infirmities of their husbands/ not wanton or light in words or conditions/ no babblers or strayers abroad/ but of few words/ keepers of their houses at home/ sober/ sad/ & constant lovers of their husbands studying always to please their husbands & none other/ that by this holy and chaste conversation/ they might bring their husbands that were heathen to the faith of christ/ and by their goodness reform and amend the evilness of evil husbands. And so give no place to the devil that moveth them marvelously that be married/ to contention strife and debate/ the one to contemn/ despise and abhor the other and can not bear the manners of the other/ ne love the other/ nor do their duties one to another/ and so the wife desireth another husband/ and the husband another wife/ for the man in his own wife he saith nothing that pleaseth him. So that the devil blindeth his eyes and setteth before the eyes of the man all the spots and faults of his wife (as their is no man/ ne woman without all faults) and at his wives virtue/ goodness and good proptetes worthy commendation he never remembres/ this thing worketh the devil in the state of marriage oft-times both in the man and in the woman/ and happy are they that do not obey to the devil, nor give no place to this the devils work/ which thing the devil worketh to make them that be married to break god's commandment and so to offend and displease God Also to this helpeth the nature of man which is never consent with his state or lot/ which setteth little by the thing it hath at pleasure and desireth ever the thing it hath not/ or is not lawful to have. Therefore it oft-times chances/ that in the eye of the man every woman is more fairer/ better/ more pleasant than his own wife. And oft-times it chanceth that the man is so blinded/ that he forsaketh his own lawful wife given him of god/ for whom he should forsake all other/ and despiseth her/ and loveth an harlot a drab that is foul and evil favoured and huglye/ so the naughty nature of man despiseth that it hath and desireth that it hath not/ which to have is unlawful/ and against god's law/ so laboureth the devil to kill men in every state/ and no man or woman is sure from the temptation of the devil/ but give no place nor consent to the devils temptation & then his temptation shall not noy or hurt you. if the devil shall tempt any man or woman as I have said before/ let him give no consent to the devil/ let the man have ever before his eyes not the faults but the virtues of his wife/ & her goodness/ what he is bound to her by the law of god by reason of matrimony/ let him think every thing in his wife worthy to be commended Let him think his wife above all other both better/ fairer/ for so she is to him/ by the ordinance of god. Which hath bound him to his wife alone/ that for her he should forsake all other as long as she liveth/ that he should love none above her/ or so well/ & put her away from him for none/ or should keep none other besides her/ the same thing the wife must think & do. The husband may use uꝭ lawful wife with a clear conscience as a lawful remedy against adultery and fornication/ to use other women than his own wife he can not with a clean and a clear conscience/ for it is against God's law and he that doth so offendeth God/ displeaseth God/ his conscience is spotted/ for he commyt●eth deadly sin. Therefore let the man think of his wife thus. This woman is she which God hath given to me/ that I should embrace alone/ that I should love her as long as we shall live together/ that I should think her to me most fairest of all women/ better and alone meet for me/ given of God to bring forth children to continue the world to God's honour and glory/ for a lawful remedy against adultery and all kind of adultery/ to dilate charity between her and me/ her friends and my friends/ her consanquinitye and mind. And likewise the wife should think of her husband/ that he is given to her of God that she should have an eye not to his faults/ but to his virtues/ to her duty towards him/ that she should love him above all other/ only should to please him/ to make her body free to none other/ but to her husband alone/ to be obedient to him with all lowelynes and gentleness to have him in fear/ honour/ and reverence Thus I have showed according to the doctrine of S. Paul part of the duty of the man towards his wife/ & of the wife towards her husband. ¶ The sixth chapter to the ephesians. YE CHILDREN Obey your elders in the Lord for that is right, honour thy father and the mother that is the first commandment that hath any promises, that thou mayst prosper and live long upon earth. And ye fathers provoke not your children unto wrath, but bring them up in nurture and information of the Lord. Now the Apostle showeth of the duty of children to their father and mother/ it helpeth much to obtain godly virtues/ that children from their cradle and from their young age be virtuously brought up in nortoure in good/ virtues and godly learning/ in love and fear of god/ in deu obedience to their parents in gentle and lowly manners/ for as the old saying is. The bottle will keep the smell or savour/ of that liquore that it first received. So men for the most part smell ever of that fashion and manners/ and love way that they have been brought up in their young age. Therefore it is necessary that children in their young age should be put to good school masters that may and will bring them up in good holy and virtuous doctrine/ and godly manners that children may learn to know God their creature and maker/ of whom all goodness doth come/ to know the goodness and benefits of god towards them to laud and praise God/ to give him thanks for his benefits to be obedient to father and mother/ to give to them all honour/ not only with outward gesture as bowing their knees/ putting of their cap to their patents/ or asking their blessings or doing their lawful commandments/ and being obedient with all glad diligence to do their parent's commandments but also that they should honour their parents with all due honour in giving and providing for them all necessaries if they need/ or be poor/ or have need of the help of their children/ for so this word honour is taken in the scripture not only for outward reverence/ but also for help or sufficience of living as Paul showeth. 1. Timon 5. where he sayeth. The elders that rule well are worthy double honour/ cheyflye they that labour in the word of god. 2 In the lord. This word showeth how children should be obedient to their elders and to their fathers and mother's/ that is to say in the lord/ because the lord hath so commanded/ and it is the will of the lord that children shall obey to their parent's/ or else in the lord/ that is to say in all things that pleaseth the lord/ that is in all lawful things. So children obeying their parent's giving them deum honour doth serve and please the lord/ and these children that be disobedient to their parents do displease and offend god. 3 For this is just/ that the children should obey their parent's/ help and succour their necessity giving dew honour to them saying children hath received of their parents their being/ food and cost of bringing up when they were not able to help themself. Therefore it is equity that they should help their parents 4 This is the first commandment in promise/ to the which promise of reward is made of long life either in this life/ or in the life to come/ or in both/ as oft-times chanceth to them that honour their parents in this world/ and the contrary is oft-times showed/ that these children that do not honour their parents in this world but be disobedient to them contemn/ despise and will not acknowledge their father and mother/ or kinsfolk/ or be so unkind & unnatural children that desire the ●●th of their parents for their profit/ goods/ lands/ or riches/ it is oft-times seen that these children be of short life in this world/ or die some evil death by some mischance or evil fortune called of man/ when it is the secret will and working of God/ which will not suffer the contempt of parents to be unpunished in this world/ that all children might learn to be obedient to their parent's/ to honour them/ and not to contemn or despise them or to wish their death for any lucre sake/ for any honour or promotion or such like thing. The Apostle promiseth two things to these children that honour their parents/ the one is/ that all things shallbe well to them/ and all things prosperous. The other length of life/ & contrary to them that dishonoureth there parents thretteth two things/ that all things shallbe evil to them/ and shortness of life/ which things if they chance not always in this life/ yet surely in the life to come they will chance/ & god will perform his promise/ for god is true in his promises and will perform them/ either in this world/ or in the world to come or else to both. And although it is red of some children that disobeyed their parent's/ that had great riches or felicity in this world and of long life in whom this threat of god had no place in this world/ yet with out doubt it had place after this life in them/ or else such disobedient children to their parents was without all felicity & of short life before god. Children that do not obey their parents they offend against the law of nature/ of equity and justice & against god's law written/ which all require that children should give deu honour to their fathers and mothers. 5 And ye fathers provoke not your children to wrath. Now he cometh to parenrentes & showeth what is their duty towards their children. Fathers and mothers for the most part either they are to tender/ soft/ gentle/ or make to much on them/ or else they are to hard/ fell/ cruel sharp/ or froward with them. Few or none of their parents do know how they should order or bring up their children/ but either nature moveth them to be to tender over them/ and so they make the children to wanton/ self wylly/ froward, not caring for father or mother/ ye disobedient to father and mother and so oft-times it is true that Mantuane sayeth. Blanda patrum segnes facit indulgentia gnatos. To much pampering of rathers maketh slow and disobedient children. Therefore it is true that Solomon saith. He that spareth the rod, he hateth the child And of the contrary part there is some parents that keep their children in to much awe or fear of them/ by whose fierceness & hastiness/ the children be almost marred and brought to such fear that they be without all sense and for fear they can not tell what they should answer or do/ ye for fear they can not speak one word right this thing causeth the fierceness or rigorousness of some to much severe fathers towards their children whom by awe & fear they think to make wise/ & by that means they make them stark fools/ and without senses/ as they be that be angry or in a fury/ which be passed themself for ire or fury/ that for a time they can not tell what they say or do/ or what is spoken to them/ to whose madness or fury the Apostle doth appear to allude here when he saith Ye fathers provoke not your children to wrath/ as he would say/ Ye fathers by your hardness or rigorusnes provoke not your children to be without sense or in such fere that they can not tell what to say or do for fear. Therefore let parents take heed as they bring up their children/ & let them not use to much tenderness nor yet to much rigorousness over their children/ bring them up in the knowledge of god/ in love and fear of God/ in fear to break God's commandments/ in the love of god's word/ of the which the children may learn what is the true worship of god how they shall truly honour and worship god/ what is true virtue and holiness/ what works please god best & what please him not/ it pertaineth to the parents to teach their children to love virtue/ and to hate vice/ to walk in virtue & go forwards & increase in virtue every day also to give to their children holy examples of living/ that the children may see in the parents no filthiness/ uncleanness/ nor evilness to follow. And also the children may not all together be without correction/ but the rod must be had sometimes to correct the wantonness of children and there negligence to make them obedient to wholesome admonitions and teachings nor yet the road of correctnon may not be used to much/ least by to much beating the children be dulled and care not for beating. Therefore children must be ordered sometime by fair means/ & sometime by correction. And it chanceth oft-times that a man shall do more amongst children with an apple then with a rod/ so it becometh the parents to bring up their children in learning and in correction of the lord/ if they can by themself/ if they can not or will not take the pain/ then let them put their children to good scolemaysters that can and will bring them up virtuously in good learning and in correction as need shall require to correct their wantonness or negligence. The cause and the fountain of all evil is that children and the youth are not well brought up in learning and sufficient chastment/ children are brought up in to much tenderness/ sofnes/ slouggyshenes'/ idleness/ wantonness/ pride of mind/ and election of heart/ and in arrogancy/ they are taught not to know god but themselves/ to know themselves not evil the children of ire and of darkness by nature/ but ot be gentlemen & lords to be preferred before other/ and to ꝓferre themselves before other/ and to contemn other. Children are not brought up in the learning of the lord/ as in the reading of the holy scripture/ & in the knowledge of god and of our lord jesus Christ/ but if they be brought up in learning they are for the most part brought up in profane learning and in the reading of profane authors/ of the which they may learn eloquence and worldly wisdom & for the end profane authors do serve/ and not to reach Christian faith or manners/ and as children be brought up in profane learning and of them lernes profane manners/ so they walk in profane manners and conditions/ and so continue & show in their leaving profane manners and conditions/ and be so affected as the gentle authors be that they have red/ and form their judgements after them examples there be to many. Therefore let children learn eloquence & worldly wisdom of gentile authors if they will/ and a christian faith and godly manners to order their living according to the doctrine of Christ and of the holy scripture which alone teacheth faith/ true judgements & good manners. I will not speak of them that be so brought up in learning/ that not only they do not read the holy scriptures / but rather teach other to be ware of holy scriptures/ not to look on them/ not to study them/ as things unmeet to look on for children. I will not say that to contemn despise and set holy scripture at nought/ or to regard it not so much as a profane author/ ye to have a natural hatred against it/ in so much that they will not once vouchsafe to read it themself nor yet suffer other to read it/ and this evil bringing up hath been the cause/ why so many be so loath to receive holy scripture/ and why they be so evil affected in judgements towards the holy scripture that as yet scarce they can bear one to have the new Testament in english to read it/ to their comfort and edyfyeng/ and may not here the truth to be preached to them such hath been their evil bringing up and the smell of the liqoure that was first put in their new Botelles. Therefore look diligently ye fathers and mothers what liquor ye put in the new Bottles/ that is in your children in their youth for they will smell of the same liquor in their age Therefore if you will have them good/ holy/ virtuous & obedient to you/ look they be brought up in the learning of holy scripture which alone teacheth all goodness/ true holiness/ true virtue/ and due obedience to God and his commandments to father and mother and to all other according. I will not speak of Gentylmennes' children that be brought up in idleness wantonness/ in/ play/ in pastime/ in huntynge and hawking/ riding/ in keeping of horses and dogs/ in singing dancing/ leaping/ riotting and revelling/ in hearing uncleanly songs or balettes/ other ways called merry songs meet for a gentleman: as who should say the office of gentlemen or noble men is nothing else but to hunt and hawk/ to be idle/ to take pastime and pleasure: as who should say their lands & possessions was given for that end. Let them read the scriptures and they shall find that they be appointed to other offices which requireth great labous & pains/ and great knowledge if they shall do their duties as they should do/ let them look what things pertaineth to the office of powers and of magistrates/ and the same thing gentlemen or noble men should think it pertaineth to them for they be Magistrates or rulers under the King or Prince/ to see God's law fulfilled to see peace equity & justice be kept/ sin/ and vice clearly put away. ❧ Ye servants obey your body lie masters with fear and trembling in singleness of your heart even as to Christ, not with service only in the eye sight as men pleasers: but as the servants of God doing the will of God from the heart with good will. Think that ye serve the Lord and not men/ and be sure, that what good so ever a man doth, he shall receive it again of the Lord whether he be bond or fire. ❧ Now he teacheth the office of servants/ whose office is to be obedient to his master whom he serveth here in the world to have meat drink/ cloth and wages/ or whom they serve for to learn an handy craft to get their living justly and truly after the time of their prentysshyp he commandeth all servants to be obedient to their master in all lawful things and lawful service/ and to do his masters commandment justly and truly without all murmuring or grudging in heart or mind against god or his master and to refuse no lawful work or labour that his Master will put him to/ if it be such a work as servants hath not been wont to do/ it is no shame for the servant to do it/ but rather dishonesty to the master to command it/ when it may be done by an other servant accustomed with the same as their is diverse works more accustomed to be done by men servants/ then women servants and some other by women servants rather then by men servants. The Apostle willeth also that servants shall have their master in honour/ and reverence/ and have a lowly fear towards them/ by the which fear they should be afraid to displease their masters not only to avoid beating and punishment of their masters/ but for love to their masters whom for love they would not displease. Here we may learn that it is not against the liberty of the Gospel to serve carnal masters & men here in the world for his service is the liberty of the Lord and those that do serve their masters as they should do/ they serving their masters and doing their masters lawful commandment do serve God/ and do the commandment of god/ as he showeth here after as ye may read. 2 In simpleness of your heart/ he commandeth the servants to serve their masters in all simpleness of heart/ without all craft/ falsed/ guile/ desayte/ fraud/ theft or dissembling in word or in deed/ in the which faults servants be oft-times gylti This place reproveth all those servants that deceive their masters by any guile/ craft/ or false/ by dissembling or theft by bribing or stealing away privily his masters goods. This place requireth that the servant be faithful and trusty to their masters/ and that in no wise they deceive their masters either in word/ work or deed. 3 Even as to Christ not with service only in the eye sight as men pleasers/ but as servants of Christ he willeth that servants serve their masters with faithfulness/ truth/ diligence/ and gladness as they should serve God/ and jesus christ/ for servants serving their masters they serve jesus Christ and do the work of god & are occupied in god's service/ no less/ ye peradventure better than they that continually be occupied in god's service as it is called/ for servants obeying their masters and doing their masters commandment hath for them the word of god that they work the work of god/ how somever it be counted of men/ as if they should make clean the kytching or keynel or any other such vile office counted at their masters commandment they work the work of god. Therefore let not servants consider the vylnes of the work they be commanded to do/ but the commandment of god that hath commanded them to do their masters commandment/ and so the lawful commandment of the masters/ is the commandment of god/ and servants that do there commandment do the work of god/ and obey god so doing. If servants knew that they served our lord god and did the work of god/ when they obey their masters and doth their masters commandment/ surely with more gladness they would here and sufire pain and wheresomnes of their great labours & pain-they suffer being servants/ & with more glad heart they would do their masters labours and business were the labours never so painful. Also servants may not be as eye pleasers only/ that is in the presence of their masters to be diligent profitable and do the work of their masters faithfully and so please their masters well in their presence and in there absence neither to be faithful profitable ne diligent or care not how their masters work go forward to their masters profit/ but good servants it becometh to be diligent faithful and profitable in their masters absence as presence/ & to serve their masters as they should serve jesus christ/ which looketh upon them always and saith all that they do/ by their guile/ craft/ or falsed they go about to deceive their masters/ all unfaithfulness and negligence in servants is here reproved and condemned of the Apostle. 4 Doing the will of god from the heart with a good will/ it becometh servants willingly and gladly with a free heart & mind to serve their masters and to do those things that god willeth. Wherefore servants may not do evil at the will of their masters for God willeth no evil. And also servants may not grudge or murmur against their masters when they command them to do painful labours business/ or to wish them evil/ to curse them or ban them/ or to go with a dogs Pater noster humping or mumping at the matter not willing to do their masters commandment/ or be such that have need to be pricked forward with beating/ whipping/ or other punishment for the servant should do his masters lawful commandment freely/ willingly and with gladness. 5 Thinking that ye serve the Lord & not men. This thing may comfort the servant and in this servants may comfort themselves and rejoice/ that they doing the lawful commandments of their masters do serve not man but God/ and this comfort may take away the painfulness of their great labours/ which painfulness also may suage the reward that god hath promised to give to faithful servants. And fear unfaithful and evil servants the pain threatened to evil servants/ so their is a reward promised to good servants and a pain to evil servants/ which god will give when he saith his time. ☞ And ye masters do even the same unto them putting away threatenings, and know that even your master also is in heaven, neyrher is there any respect of personnes with him. ❧ Here he showeth the office of masters to their servants/ saying. It is the office of the master to show hinselffe meek and gentle to his servants whom they suffer not to want necessaries neither to want meat ne cloth/ not to entreat them with great hardness/ fierceness or cruelness not to lay great burdinges upon their backs/ or to put them to intolerable labours and pains/ but that the masters should think their servants to be men made to the similitude of god/ redeemed by the precious blood of Christ to be heirs and inheritors of the kingdom of heaven as well as they. Finally let masters so order themselves towards their servants and be so loving/ so kind/ so gentle/ that of their servants they may be more loved then dread/ do more for their love then for fear/ or for profit. 2 putting away threatenings/ the lord commandeth the masters not only to put away betynges/ and punishments/ but also all cruel threatenings fears and fell words which maketh the servants oft-times to run away and forsake his master contrary to the law of God This place reproveth fears/ fell and cruel masters & froward to their servants/ that threat great and grievous plagues/ & punishments thinking they shall do more with rhough & rigorous means than with loving words and gentle fations but such froward masters deceiveth themself/ for gentleness will do more with an honest servant and with him that feareth god then any rough words or rigorous manners/ for there be few servants that be amended by bunching beating or other grievous punishment. if he need much punishment it is a token he is an evil servant and little regardeth his profyce or his masters profit honesty or worship. 3 And know that your Master is in heaven/ he showeth the cause why masters should entreat their servants gently & remit to them plagues/ punyshemenentes and threatenings/ because god the father which is in heaven is the Lord of the servants as well as he is of the masters and will make the servants equal with the masters in Heaven/ for God doth not regard personnes of men/ whether they be masters or servants/ but looketh at every man's office and duty/ and whom he findeth hath done their office & duty well he will reward them with a great reward and whom he findeth negligent in his office & not done his duty/ he will punish whether they be masters or serseruauntes. ☞ Finally my brethren be strong in the Lord and in the power of his might/ put on the armour of God/ that ye may stand steadfast against the crafty assaults of the devil/ for we wrestle not against flesh and blood/ but against rule against power, namely against the rulers of the world of the darkness of this world/ against the spirits of wickedness under the Heaven. ☞ The Apostle here before hath exhorted men to the unite of the spirit/ to peace to concord and hath showed certain degrees how they shall live in their state & to their duty/ as what is the duty of the wife to the husband/ and of the husband to the wife/ of the children to their parent's/ and of the parents to their children of the servants to their masters/ and of masters to their servants. Now he showeth that these that will live after the rule dyscribed to them of Paul/ that sometime they shall have enemies and temptations of the devil whom they must resist and overcome/ and here he showeth what armour they must have to fight against enemies/ and by what weapons they shall over come enemies. Therefore he commandeth them to be strong not in themself in their own mights or powers/ but in the lord and in the powers of the lord by the which the enemies shallbe overcomed. if we be strong in the Lord we need not to fear enemies/ for the Lord is strong enough to overcome enemies and all adversaries/ and we by him/ for he hath cure of us and will defend us from enemies. if we trust in him. 2 Put on the armour of God/ that ye may stand steadfast against the crafty assaults of the devil. In these words he showeth with what weapons we shallbe armed that we may stand steadfast and sure against the assaults and crafts of the devil and to overcome him and his temptations put away/ by the which he temteth us/ as by carnal pleasure of the flesh by covetousness of riches or of desires of worldly/ honours by threatening or fear of the world/ or loss of goods favour or promotyon by the which means the devil useth to pluck men from god and from his word. This armour by the which we shall resist the devil and his temptation/ is not by the light of the holy candle hallowed of candlemesse day/ by strynkling of holy water/ by the ringing of the hallowed great bell/ by having on their body a cross made on Palsonday one Agnus dei called. etheldred lace about their neck by going to religion invented by man/ by taking this habit or that habit of religion in this place or in that place/ by shifting up within walls and never to come out again as the devil could not come within such walls/ or by cating of fish always and never flesh. These be not the armour that the Apostle biddeth to put on to resist the devil/ but he biddeth put on the armour of god/ that is the word of god by the which the devil is resisted & overcomed/ and all his crafts & tentations be made vain. By this armour Christ over came the devil. Math. 4. to teach us with what armour we should fight against the devil/ and how to overcome him and all his temtatyons & keep us safe from all hurt/ or peril of the temptations of the devil. 3 For we wrestle not against flesh and blood/ and so forth as he should say we must not only fight against the temptations of the flash and of the world/ but also against more cruel adversaries than these be as against the devil/ wicked spirits and all other powers. And here the Apostle like a valiant and a prudent captain of war exhorteth his sogers to be of good cheer and to fear nothing their enemies although they be fears/ cruel/ & crafty in fighting/ have great policy/ in ingynes & experience in fighting/ he openeth all their craft and soteltye/ their fears cruelness/ and their bold assaults/ that his sogers might know their adversaries craft/ and kill them in their own turn/ and beware of their malice/ he encourages them to fight against the devil and giveth them armour to fight against him/ and moveth them to fight like valiant sogers/ and in no wise to shrink or give place/ & he showeth them their enemies against whom they should fight their might and power/ their fierceness and cruelness if they be not resisted manfully with the word and help of god/ by the which all these adversaries be soon overcomed. And he speaketh after this manner/ strong enemies to man is flesh and blood/ carnal concupiscences and lusts/ tyranny of evil men persecution of the truth/ and the malice of men stirred up by the devil to bring men from god to deny his truth but these enemies be nothing if they be compared with the devil and his powers/ wicked spirits and finds which as it appeareth hath here diverse names of the diversity of their offices that they do here in the air to hurt men/ they be called powers/ ruler's of darkness/ of this world/ spirits of wickedness/ by the which he meaneth nothing else but that Peter sayeth. 1. Pe. 5. Our adversary the devil goeth about as a ramping lion seeking whom he may kill and devour by all means and crafts/ but resist him with the armour of god/ and he shall be overcomed. ❧: For this cause take ye the armour of god that ye may be able to resist in the evil day and stand perfit in all things. Stand therefore, and your loins girded about with the truth having on the breast plate of righteousness/ & should upon your feet with the gospel of peace/ that ye may be prepared. Above all things take hold of the shield of faith wherewith ye may quench the fire darts of the wicked, and take the Helmet of salvation/ and the sword of the spirit/ which is the word of God- ☞ The Apostle moveth every Christian man to take the armour of god upon him and to fight strongly against the devil or else he shall be killed and devoured of the devil/ which is so cruel a tyrant that he saveth none whom he may overcome/ kill/ and devour/ there is no mercy at his hand/ and he will kill all that do not resist him/ if helpeth not to submit himself to the devils gentleness & he take prisoner with the devils majesty. But all such cowards he will boucherlye kill & devour. Therefore the Apostle exhorteth every one to fight manfully against the devil/ and give no place to him/ and to do as valiant sogers that think not to be overcomed but to overcome/ they put on their armour/ they are ready to fight/ with boldness they show themselves before their enemies ready to fight and not to give place to their adversaries/ they will do all things that they may to affray their enemies/ and make them to i'll and give back/ to overcome them that they may have victory over their enemies and laud and praise of the victory/ and triumph in gladness. 2 Before the Apostle used a metaphor of sogers for to fight/ now he goeth for wards in the same similitude & teacheth what armour Christian men must have to resist the devil and his temptations/ carnal concupiscences lusts/ and desires of the world. And first he showed that a Christian man may not be idle/ or sure in himself/ but to be always as a soger ready to fight against the devil and carnal lusts/ and never to give place to the devil but resist him always in the day of evil/ that is when the devil moveth to evil by his temptations by carnal lusts & worldly desires/ and stand sure & be not overcomed by no temptation. They can not stand sure unovercommed/ which do not resist the devil nor fight with him/ but will be overthrown at the first meating or temptation/ and give place to the devil and obey him/ such the devil killeth and devoureth/ for he is a ramping lion and seeketh whom he may devour. 3 He showeth how men should stand against the devil without peril/ & how they should arm themself/ and what armour is to be put on every part that the devil may find no part naked or unarmed/ where he may pierce with his dart. These that go to battle they have three manner of weapons/ or armour/ some armour they have to cover their body/ some to fight with all/ and some to bear of strokes far from the body. Sogers were want in battle to arm them seses with a girdle of mail about their belly and loins/ and a breast plate an Helmet and armour on their legs/ so that no part was unarmed/ no place could be hurt by weapons So in a christians war against the devil and his temptations it becometh a Christian man to be armed with like armour/ to keep of strokes & wounds. first it becometh christian men to be girded with the girdle of truth/ that is to quench the lusts and desires of the flesh by the truth and to mortify them/ as saint Paul doth exhort. Collo. 3. saying. Mortify your earthly membres/ that is adultery/ fornication/ uncleanness/ carnal lusts of the flesh/ covetousness/ and such like that bring to death. They are called in Scripture to have their loins girded by the truth/ that hath truly & unfeignedly quenched and mortified the concupiscence of the flesh which reigneth in the loins (as authors do writ) and not after the manner of hypocrites/ which fain themselves to be chaste outwardly/ & be in heart and mind filthy and foul adulterers/ only abstaining from outward adultery for fear of punishment and shame of the world/ and such their is many in the world God knoweth of the spirituality which rather for shame of the world and worldly punishment/ then for fear of displeasure of god of eternal pain & damnation doth abstain from the outward act or deed of adultery which be no less adulterers before god/ than be these that commit actual adultery. Also here is to be noted the first he would we should put away adultery & carnal lusts and desires/ & after them other vices that be not so nigh us. For first is the enemy to be put away and eschewed that is most nigh to us. Therefore concupiscence of the flesh is to be put away and mortified before all other vices and sins 4 Take on the breast plate of righteousness/ the breast must be armed with justice/ which is the breast plate of a Christian by the which that is right is given to every man/ and to god that is deu to God/ true justice giveth only to Christ our reconciliation/ redemption/ justification/ forgiveness of sin/ and our life everlasting/ and all that is good/ it giveth to God as to the author of all goodness/ and not to us to our works or meritis/ true justice seeketh not other men's goods/ nor keepeth things that be not his/ but giveth to every one that is just and right. And as a breast plate do cover and defend the breast so doth justice keep and defend the heart from all danger and peril of the devil & suffereth no evil to enter the heart. This justice putteth away all guile/ fraud/ theft lying/ stealing/ craft/ deceit and all other crafty ways and dissemblynges whereby other be deceived this justice will not suffer us to ascribe to ourself these things that be not ours/ or to attribute to us that pertaineth to jesus Christ. 5 He would we should be should with the gospel of peace/ he would we should be ready to receive the gospel that bringeth peace joy/ and quietness to our conscience/ and to have on shoes as armour for our legs and feet which signify that we should mortify our carnal affections and desires/ & that we shall not desire carnal things/ but heavenly things as the gospel of peace the kingdom of heaven and joy everlasting. These be armour to defend the body/ that no dart wound it. 6 Above all things take the shield of faith. Faith is the armour that defendeth not only the head/ but also it defendeth the hole body/ as a buckler defendeth men from darts of their enemies/ so faith defendeth men from temptations of the devil and his assaults. The devil casteth his fire brands and darts against us intending to pierce and wound us with them/ he throweth at us his fiery darts of diffydence/ of carnal desires and pleasures/ when he casteth before our eyes sin and the pleasure in sin/ and by such pleasing baits draweth us to sin/ but all the devils fiery darts/ by the which we be moved and set on fire to sin/ true faith do quench and put them clear out/ and maketh us safe without hurt of them/ of such virtue is faith/ which is a sure armour to bear of strokes & will not suffer any dart of the devil to wound us. 7 Take the helmet of salvation that is take jesus Christ your head for your helmet to defend you/ and have true hope in him & put all your care in god/ for he hath care for you/ and these that believe in him he will defend and save them and make them to over come the devil and all his tentatyons/ so by true faith and sure hope in god/ is our enemy the devil put away and his temptations do not noye or hurt us. ♣ ♣ 8 Take also the Sword of the spirit/ which is the word of god/ & the armour to invade our enemy the devil/ by the which the devil is put away and expelled/ wounded and killed. Here we may learn how necessary is the word of god to fight against the devil to invade him/ and to expelle him/ ye the word of god is so necessary to fight against the devil/ that the devil is not overcomed nor over thrown but by the word of god/ at the which he is not able to stand/ but it over throweth him at the first/ and all the temtatyons of the devil is expulsed by the word of god only. if the word of god be so necessary a thing to expel the devil and all his temptations / and by no other way the devil is expelled/ nor his temptations put away. I pray you what have they done that have dissuaded lay men and lay women from the word of God/ and kept them so long from it/ persuading to the unlearned/ that it was not lawful ne expedient for them to read the holy scripture to have the word of god to fight against the devil and by it to drive away the devil/ and to resist utterly the devils temptations. I pray you. judge you now/ of whose partly have these men been of god's party/ or of the devils party? that hath deprived christians of their armour by the which they should resist and over come the devil/ it was no great marvel if we were brought in great darkness and blindness and the devil to have hade great rule and power over us and us sure bound in his chines/ when we had no weapons to fight against him/ neither to keep out his fire dates/ nor yet weapons to smite him again. And yet these that did take away from us out lawful armour that is the holy scripture/ by the which only the devil is overcomed/ they did persuade them to be our friends/ & to spoil us of our armour to be for our profit/ as who should say the devil will not tempt lay-men or lay women to sin/ & so to bring them to death/ but be merciful lord to them/ which is against the nature of the devils majesty/ but if lay men and lay women do not fight against the devil and by the word of god do not drive him away but give place to him they shallbe killed and devoured & brought to eternal death. Therefore le not christians be spoiled of their armour/ that is the holy scripture/ that they may resist/ and overcome the devil and all his temtatyons/ it is as necessary for lay men and lay women to have their armour/ as for spiritual men called/ seeing the devil doth tempt to sin as well lay men as spiritual men. Thus the Apostle hath given us weapons to fight against the devil and his temptations and willeth us to take chastity for a girdle/ justice for a breast plate/ denying of our affection & gladness to receive the gospel for leg harness/ christ for an helmet/ faith for a bucler and for a sword the word of God/ that overcometh and killeth the devil/ and these be the weapons whereby christenmen should fight against the devil and overcome him. These weapons given to Christians to fight against the devil do not take away from christian princes and rulers the secular or temporal sword as the anabaptists think/ and say/ which so thinking and saying/ do both think evil & say evil. For Christian princes and kings and rulers may use the temporal sword upon malefactors and evil doers/ to correct them/ to punish them/ yet to punish them with temporal death to fear other from doing evil/ if not for love of god and of heavenly reward yet for fear of punishment/ as saint Paul plainly showeth to the romans. 13. saying. The rulers bear not the sword without a cause and that princes are to be feared of them that do evil. The anabaptists are worthy to be reproved that abuse this place of Paul to prove their error and heresy/ saying that christian men should use none other sword than the word of God/ and that it is not lawful for christian princes to use a secular or a temporal sword by the which error they deny powers and lawful rulers ordinated of God to punish malefactors and evil doers as manifestly is written. Rom̄. 13. 1. Pe. 2. These anabaptists in this point show their blindness and ignorance in scripture/ and taketh away all order all common wealths & quietness in the world. In that they deny high powers/ and lawful rulers ordinated of god/ for the common wealth/ and take from them authority to punish by the temporal sword malefactors/ and troublers of the common wealth and pace/ what mischief should not be if there were no rulers none to punish malefactors? what peace? what quietness should be? surely 〈◊〉 〈◊〉 all? who should lie in his house sure from thieves and murderers? who should keep his goods in safeguard? who should walk by the way or by the street sure of his life? ye who should not be killed at his own door/ within his own house? if there were no rulers to punish malefactors with the temporal Sword? surely none should be in peace/ quietness/ safe of his life. Therefore let these anabaptists read the .13. Chapter to the Romans/ & they shall clearly see that saint Paul condemneth their heresy as a damnable heresy/ & very hurtful for the common wealth/ peace & quietness. And as for this place/ of saint Paul maketh nothing for the anabaptists. For saint Paul here speaketh of weapons that christians should use to fight against the devil/ and his temptations and not of weapons whereby secular rulers should punish malefactors/ evil doers or evil sayers to fear all other from evil doing and evil saying. ❧ And pray always with all manes of prayer and supplication in the spirit, and watch thereunto 〈◊〉 instance and supply caty●●… for all saints and for me, that 〈◊〉 word may be given me, that I may open my mouth boldly to utter the secrets of the Gospel whereof I am a messenger in bounds, that I may speak therein freely, as it becometh me to speak. ❧ The apostle hath showed them with what armour they should fight against the devil. Now he showeth/ how they should get this spiritual armour/ and of whom it must be required and gotten & by what means/ he sayeth it must be desired of god the father and obtained of him by meek supplication and prayer for jesus Christ's sake/ and for none other sake that all praise and thank might be given to god alone for it/ and he showeth that we must oft-times pray in the spirit for this armour & be diligent & fervent in prayer fervently desiring of god this armour 2 He desireth all saints that is all faithful christian livers to pray for him. In the which he teacheth us to desire them that be on live to pray to god for us/ as he desired these Ephesians to pray for him to god 3 For what thing Paul did pray and desired these ephesians to pray for him/ he showeth that it was/ that god would open his mouth that he might speak the word of god freely with boldness & with our all fear/ and that he might make open to all men the gospel which he preached for whose sake he was in prison and in chains as apppereth. Finally he desired that he might speak the gospel as it did be come him to speak/ and in this saint Paul giveth example to all preachers earnestly and fervently to desire of god these things/ that God would open their mouth/ that they might speak freely the word not of man but of god/ & that they might speak god's word freely frankly & without all fear of man contemning all effecsyon or persecution for god's word/ that they might not dissemble in the word of god for pleasure or displeasure of man. Also learn in Paul that he preferred the free preaching of God's word above his deliverance out of prison/ to teach us to do such like/ & not to care for ourself so by us gods word be promoted. ❧ But that ye may also know what case I am in, and what I do Tichicus my dear brother and faithful minister in the Lord shall show you all. Whom I have sent unto you for the same cause that ye might know what case I stand in and that ye might comfort your heart ♣ These things that was for the eternal salvation of these Ephesians/ the Apostle sent them by writing. These things that ꝑteined to himself & his case he was in/ he wrote not then/ but left them to be showed by a faithful messenger called Tichicus a faithful ministre to Paul in person/ which should certify these Ephesians of all things concerning Paul/ which should comfort their hartis he ring the lord to be present with Paul in preson/ & glad in the lord/ patiently taking his affection/ & also that more glory was given to god and the word of God more promoted by Paul's prisonment/ than if he should have been out of prison/ & than, few or none did shrink from the gospel by reason of his affliction or imprisonment ye that many did receive the gospel unfeignedly seeing his patience & constancy in his afflictions/ these things with diverse other he left to be showed by Tichicus a faithful messenger whom he greatly commendeth/ by whom he sent this Epestle to these Ephesians Peace be unto the brethren, & love with faith from god the father & from the lord jesus Christ. Grace be with all them that love our Lord jesus Christ unfeignedly. Amen. ♣ Now he makes and end of his Epestle & desireth peace/ charity/ faith grace & the favour of god to all them that love our lord jesus christ unfeignedly/ to god be all honour & glory world without end. Amen. ¶ FINIS. ¶ Sent from. Rome to the Ephesians by tychicus. ¶ Imprinted at london by me Robert Redman. Cum previlegio ad imprimendum solum.